and he thankefull for it and so carry themselues towards God as a good patient towards his Physitian who hath prescribed bitter pils vnto him for the time he digests them willingly and after he hath felt a kindly worke of them he thanketh them §. 29. Of Gods assisting his children in affliction 3 FOr the third many faithfull promises hath God made to stand by his children to be with them and assist them in their seuerall afflictions and neuer to forsake them Hence is it that the Saints to the great admiration of others haue patiently endured such crosses as many haue thought they would haue beene vtterly pressed downe with the heauy burden of them euen as the Barbarians looked when Paul should haue fallen downe dead §. 30. Of Gods deliuering his Children out of all afflictions 4 For the last many faithfull promises hath God likewise made to deliuer his Children out of all their troubles Saint Iames setteth before vs the issue of Iobs triall as an euidence of this point saying Yee haue seene the end of the Lord and withall hee rendreth a good reason thereof The Lord is very pittifull and mercifull Iam. 5. 11. Obiect Some lie all their life time vnder the crosse Answ Yet at the end of life by death shall they be deliuered in which respect the diuine Oracle pronounceth them Blessed that die in the Lord for they rest from theâ— labours Obiect So are the wicked deliuered by death Answ Nothing so they fall from one misery to another from a lighter to a greater from an earthly to an hellish woe so that herein lieth a maine difference betwixâ— the death of the wicked and of the Saints Death thrusteth the wicked from temporall troubles into eternall toâ—ments but it deliuereth the Saints from all trouble and bringeth them to euerlasting glory their misery shall soone haue an end their felicity shall neuer haue end Thus then wee see patience grounded vpon the Gospell of peace to bee much profitable euery manner of way THE SIXTH PART The shield of Faith Ephes 6. 16. Aboue all taking the shield of Faith wherewith yee shall bee able to quench all the fiery darts of the wicked §. 1. Of the Apostles manner of pressing the point of Faith THe fourth peece of Spirituall Armour is more largely set forth and more forcibly vrged then any of the rest For the Apostle contenteth not himselfe with a bare exhortation to stir vs vp to vse it but with weighty reasons presseth his exhortation and that on both sides before and behind Before comparatiuely preferring it to all other graces aboue all Behind simply declaring the vertue and efficacy of it whereby yee shall bee able to quench c. By the first he maketh way to his exhortation by the last he knocketh it downe fast euen to the head as we speake §. 2. Of vrging matters of moment HEre by the way wee may learne a good instruction both for Ministers and people For Ministers that they obserue what points bee of greatest weight and by some speciall item and memento to raise vp their peoples attention thereunto yea and with some speciall euidence of reason and argument to inforce the same Thus because the obseruation of the fourth Commandement is an especiall meanes to bring men to keepe all the other Commandements the Lord prefixed a memento Remember the Sabbath day and withall vseth many strong reasons the more to stirre vs vp to keepe it Thus is an expectation wrought in the hearers of some point of moment which will be an especiall meanes to moue them the better to obserue it and to ponder it §. 3. Of giuing heed to weighty matters For people that when they obserue any one point aboue other to be vrged pressed they giue the more diligent heed thereto for if euery duty laide downe in Gods word be stedfast that is firme sure and inuiolable so as the transgressors thereof shall reape a iust recompence of reward how shal they escape who neglect those maine and principall duties which aboue others are most earnestly vrged Let that therefore which is most pressed by the Spirit and Ministers of God be best regarded by the people of God Obiect This especiall heed of one point will make men carelesse of other Answ Nothing lesse for the end thereof is not to make vs slothfull in any point but to quicken vs vp and make vs extraordinarily carefull in that which is so vrged Suppose a master send his seruant of a message and giue him many things in charge to do but giueth him an especiall item for one and vseth many reasons to make him carefull of it doth he giue his seruant any occasion to neglect the other or wil a good seruant take any occasion from thence to neglect them Such collections are made onely by mans sloathfull flesh they which gather them abuse the wisdom care of God to help our weaknes they who are guided by Gods Spirit will be otherwise minded knowing that an extraordinary vrging of one point is to make vs extraordinarily carefull of that but carelesse and negligent of none §. 4. The Resolution of the Text. TWo points are to be noted in this verse First the transition whereby the Apostle passeth from other points to this Secondly his exhortation vnto the grace heere mentioned In his exhortation note 1 The matter thereof 2 The motiue thereto That layeth downe a duty to be performed Take the shield of Faith This declareth the benefit of performing that duty in the last words that ye may be able to quench c. In the duty obserue the action required take and the obiect thereof which is both plainly expressed Faith and also illustrated by a metaphor shield The motiue declareth the power vertue and efficacy of Faith which is to quench all the fiery darts of the wicked Touching this grace thus set downe I will deliuer these points First in generall by way of preface and preparation I will first shew how excellent a grace it is and then more particularly and distinctly declare 2 What Faith is 3 How fitly it is resembled to a shield 4 How it is wrought 5 How it must be proued 6 How it may be preserued 7 How it is to be vsed 8 What it is the benefit and power of it 9 What are the wiles of the diuell to keepe vs from it and how they may be auoided §. 5. Of the preheminency of Faith aboue other graces I. THe excellency yea and necessity also of Faith is implyed in this translation aboue all The originall phrase is diuersly translated as thus in all as if he had saide in all things whatsoeuer yee doe vse the shield of Faith and thus to all as if he had said to all other graces adde this and thus moreouer or especially or as we translate it aboue all All these in effect imply one and
of God who can doubt but that which is decaied or impaired in them thorow negligence securitie pride or any infirmity may be repentance bee renewed and recouered This highly commendeth the riches of Gods mercy who contenteth not himselfe that once hee hath well armed and prepared his souldiers against their enemies but is still ready to make repaire of that which is battered shattered or lost thorow the violent assaults of the enemie or thorow their owne negligence One would think it sufficient that once hee bestowed on vs whole Armour euen such as is sufficient to keepe vs safe if our selues be not in fault But when thorow our default any of the peeces thereof are faulty or missing to make it all vp whole againe much amplifieth his goodnesse This also sheweth a maine difference betwixt the Law and the Gospell ' For the Law leaueth no place to repentance nor affordeth any meanes to resume that which is lost or recouer that which is decaied but vtterly condemneth a man for that which is lost or decaied for it saith Cursed is euery one that continueth not in all things which are written in the Booke of the Law to doe them Gal. 3. 10 But the voice of the Gospell is Repent sinne no more Turne you turne you from your wicked waiâ—s for why will yee die I may in this respect resemble the Law to Abishai the Gospell to Dauid Both of them found their enemie Abishai would presently haue smote him starke dead but Dauid waketh him telleth him in what danger hee was admonisheth him to looke better to himselfe Thus the Law setteth forth the rigour of Gods iustice the Gospell the riches of his mercy §. 6. Why the whole Armour is to be vsed THe ende why this whole Armour is to bee vsed now followeth It consisteth of two branches First to withstand which implieth a fight Secondly to stand fast which implieth the issue of the fight victory and conquest both of them amplified with a circumstance of time but in a differing manner The first hath respect to the time present in the euill day The second to the time past hauing done all In setting downe the end hee also declareth the benefit of this Armour that ye may be able whereof we haue spoken on the 1. verse The word whereby the end in the first branch is expressed is not altogether the same that was vsed in the 11. verse The word there vsed was simple to stand Here it is compound to withstand or stand against This is a word of defiance and combate and it also implieth the manner of fight which is face to face hand to hand foote to foote not yeelding an haires breadth to the enemy §. 7. Of manfull standing HEere then are two duties to bee obserued of all such as haue taken vnto them the whole Armour oâ— God 1 That stoutly they stand against their enemies and bid them defiance Hereof wee shall speake more on the first word of the next verse 2 That they giue no place vnto them This is a duty which the Apostle in expresse words commandeth Oft it is implied vnder this word that is here vsed A worthy patterne wee haue hereof in the example of our Lord and Generall Christ Iesus who still withstood Satan in euery assault and would not yeeld any whit at all in any of his temptations Our arch-enemy is both crafty as a Fox and cruell as a Lyon his craft will make him soone espie and take an aduantage his cruelty will make him follow it to the vttermost Great is their follie who first yeeld a little and then thinke well enough to acquit themselues they much deceiue themselues for after they haue once yeelded they haue neither will nor power to stand as they had before For as Satan is subtill so is sinne deceitfull who once hath tasted of it will scarce content himselfe with a taste but will still more and more hunger after it Thousands are deceiued therewith and by small yeeldings at first at length cleane ouerthrowne An especiall point of wisdome it is duly to consider our owne folly and weakenesse together with the Diuels craft and power how in our selues without this Armour there is no comparison betwixt vs and our enemies yea also to consider the nature of sinne and our pronenesse thereunto that so we may resolutely set our selues against all temptations not yeelding any whit at all to any Who almost findeth not by wofull experience that a little yeelding hath caused a great ouerthrow §. 8. Of the euill day THe time against which the forenamed Armour is prepared is next to bee handled It is here termed the euill day By euill is meant not so much sinne as trouble and day is put for any continuance of time Some take euill day for the whole time of a mans life yea for the continuance of this World all which time Satan assaulteth vs but no longer This I take to be too large an extent of this phrase for in the originall there is to each word adioined an article that day that euill day which implieth some set and distinct time wherefore other restraine it to the day of a mans death but that I take to be too strict a restraint there are many other daies and times wherein vse is to be made of Armour Wherefore in the meane betwixt both I expound the euill day to bee that time wherein Satan shall any way set vpon vs and assault vs whether by outward afflictions or otherwise All his temptations tend to euil and therefore the time wherein he assaulteth vs may well be termed an euill day Quest When commeth that day Answer It is no more knowne before hand then the day of death or the day of iudgement Whensoeuer the Lord letteth loose the raines to Satan then is that euill day That time wherein the Diuell depriued Iob of all he had smote his body with sore boiles vexed him by his wife and friends were euill daies to Iob. §. 9. Of Satans being loose IN that the Apostle telleth vs of an euil day hee implieth There hee times appointed wherein the Diuell shall bee let loose and haue liberty to assault vs. This the Apostle expresly foretold saying There shall come perillous times Marke the answere that was made to the soules vnder the Altar That they should rest till their brethren which should be killed as they were were fulfilled Thereby is declared that as they which were dead had their euill daies so the liuing should haue their euill daies The Apostle maketh a necessity hereof and putteth a must vnto it saying Wee must thorow many afflictions enter into the Kingdome of God As there are common times of triall for whole Churches so for particular persons There is small reason for any to doubt hereof but it is a point of good wisdome for all to looke for it
For who is there that hath not felt some experience hereof and by his owne experience can verifie the truth of this point The Lord will haue all his tried for so is his owne power mercy and wisdome the more manifested in his Saints and so are his enemies the more confounded Besides the Lord will heereby make a difference betwixt his Church here on earth and in Heauen Be not secure as if no euill day could or would come this is a most dangerous conceit whereby the Diuell getteth great aduantage for thus he suddenly surpriseth many and yet it is the conceit of too too many In their peace and prosperity they thinke there shall be no alteration they shall neuer be moued not onely carelesse worldlings but oftentimes Gods children fall into this conceit as Dauid Take we heede hereof though for a while wee thinke all well yet alwaies it shall not bee so the euill day commeth sooner vpon some later vpon others longer it tarrieth with some shorter with others yet it comes vpon all though it bee vncertaine when it commeth and how long it tarrieth yet most certaine it is that it will come §. 10. Of preparation against triall AS another vse of this marke the next point for in regard hereof the Apostle counselleth vs to prepare against it yea he maketh mention of the euill day as of a motiue to make vs watchfull and carefull to arme our selues against it Now then in that he biddeth vs take armour that wee may stand in the euill day his counsell is that Preparation must be made before hand against the time of triall The care which Iob had for his children before hand must wee haue for our selues It should seeme that hee himselfe looked for the euill daies that came vpon him for hee saith The thing which I greatly feared is come vpon me c. And this was it which made him so well endure so sore assaults Very carefull was Christ in preparing the Disciples against his departure because he knew there were euill daies comming vpon them The last petition of the Lords prayer tendeth to this purpose If preparation be not before hand made we may suddenly bee surprised and ouercome like the people of Latâ—h But if wee be well prepared we may well be the more secure What is like to bee the issue of them who put the euill day farre away from them and neuer thinke of resisting the euill one till hee set vpon them Many thus plunge themselues into much misery The children of this world are in this respect wiser then many Christians for they vse in time of peace to haue their trainings musterings tiltings and many other martiall exercises that thus they may bee beforehand prepared for warre Let vs in the time of our greatest tranquillity meditate of the euill to come and for our helpe herein obserue what euill falleth vpon others and consider the like or worse might haue fallen or may afterwards fall vpon vs and therefore thorowly examine our selues and search what faith what hope what righteousnesse what sincerity what other good and needfull graces we haue in vs that wee be not to seeke of our Armour when the Diuell commeth to assault vs. Hitherto of the first branch concerning the End of arming our selues §. 11. Of the multitude of trials THe second followeth wherein the circumstance of Time is first laid downe and first to be handled It is in these words hauing done all things that is hauing well passed ouer all those brunts whereunto yee shall bee brought and well acquitted your selues Here first the Apostle implieth that Many trials are to bee vndergone many assaults to bee withstood before we can looke to be free and safe Thorow many afflictions we must enter into the Kingdome of God Many are the troubles of the righteous This was presented vnto vs in Christ our head and in all his faithfull members in all ages in Patriarchs Prophets Apostles c. The ancient Iewes were an especiall type hereof Canaan a place of rest and quiet was promised vnto them but before they entered into it they went into Aegypt and were there bondmen from thence they came into the Wildernesse where they were brought to many straites and difficulties and lastly many sore battels fought before they could haue rest in Canaan This partly ariseth from Gods good and wise ordering matters to his owne glory and his childres good and partly from Satans insatiable cruelty who neuer thinkes he hath assaulted enough so long as a Christian souldier standeth It was a sore blow he gaue Iob when he depriued him of all his goods and children a blow that might haue strucken another cleane downe yea starke dead but because he stood stoutly hee lent him another blow which was much sorer yea still hee laid on with all his might till God would suffer him to strike no longer The like vnsatiablenesse is manifested in his instruments Instance Sauls pursuing of Dauid and the Pharises persecuting of Christ they were neuer satisfied Thinke not the Christian combate ended when some few battels are fought and that thou art now out of all danger because thorow Gods mercy and power thou hast hitherto beene deliuered rather expect and prepare for more No doubt but Peter thought himselfe safe enough when one maide which would haue betraied him was gone away but wee reade that a second came to him yea others also Wherefore so long as Satan hath liberty which will be so long as wee or any other man liueth in this World let vs be watchfull and still prepared for many assaults one after another Many stout victorious Monarchs haue beene ouerthrowne because after a conquest they feared no fresh assault and so haue beene suddenly surprised It should seeme that Belshazzar was so ouertaken because the same day that hee made his royall feast himselfe was slaine and his kingdome taken by Darius Vse 2 Many thinke that by reason of those many assaults which the Diuell maketh against them and the many tryals whereunto they are brought God hath vtterly forsaken them and giuen them ouer to the power of their enemies this then may serue for their comfort and as a prop to vphold them that God doth thus order the estate of his children that many things must be done and finished before we can looke for rest §. 12. Of holding out THe word which the Apostle vseth to set downe the time of conquest is a word of perfection and implieth a full and finall ending of a matter to it hee addeth a very generall particle all whereby he teacheth vs that It is not sufficient well to begin the fight and make a good onset nor yet to hold out the brunt of some assaults but all how many soeuer and of what kind soeuer must be held out all must be finished before we can looke for victory Hee
¶ The Minde of the FRONT THis CONSTANT compleat Souldier doth oppose The Failing World the Infecting Flesh the Diuell In Iesuited Angel-shape Three foes Deadly 〈◊〉 tempting men to Euill Christ comforts with his own name-ensign'd Ensigne And crowneth his owne victory in fine Back-sliding IVLIAN is at peace with Hell Conflicts with heauen the knowne truth doth despight Whom Christs victorious Banner doth compell To yeeld the glorious Conqueror his right Snares Swords Fire Brimstone are his fearefull lot He now feeles him whom earst he feared not Selfe-strangling Iudas and selfe-stabbing Saul Stand euerlasting Pillars of Despaire To warne Succession of their dreadfull fall Neuer to be repair'd by faithfull Prayer Yet Heau'ns three yeeres and six month congeal'd fâ—st Elias feruent prayer thaw'd at last THE Whole Armour of GOD. OR A Christians Spirituall Furniture to keep him safe froÌ„ all the assaults of Satan The second Edition corrected inlarged whereunto is added a Treatise of the Sin against the Holy Ghost By William Gouge Resist the Diuell and hee will flee froÌ„ thee Iam. 4. 7. Imprinted at London by Iohn Beale 1619. The reward of the righteous A CHRISTIAN ARMED In this victory The reward of the wicked AN APOSTAT CONFOVNDED By This confusion ☧ Of Salvation Of the Spirit Of Righteousneâ— Truth Of the Preparatioâ— Of the Gospel Of Faith CONSTANTINE Thou hast overcome a Galilean New Testament IVLIAN The power of prayer Deceiveth Faileth Infecteth Desparation To the right Honourable Sr SEBASTIAN HARVY Knight Lord Maior of the Honourable Citie of London and to the right Worshipfull Aldermen and Sheriffes his Brethren and to the right Worshipfull Mr Recorder together with the whole estate of the said City all true happinesse Right Honourable Right Worshipfull YOur Honour and Worships being by the good guiding prouidence of GOD the Generall Captaines and Liefetenants of this Metropolis this chiefe City Castle of the Kingdome wherein by the same Prouidence I am thogh one of the meanest yet one of the Watchmen To whom ought I rather to present these fruits of my Watchmans function then vnto your Honour and Worships As duty in regard of your places so gratefulnesse also in regard of your kindnesses requires as much My Father Grandfather and other Predecessors haue of old from time to time beene beholding to this Honourable City the kindnesse which they formerly receiued is still continued to mee Which as I doe with all humble thankfulnesse acknowledge so from my heart I desire the Almighty to remember your Honor and Worships together with the whole estate of this Honourable City in goodnesse and not to wipe out the kindnesse which is shewed to the Ministers of his Word and to poore distressed people Long hath the Gospell beene purely powerfully plentifully preached in this honourable City and great countenance and maintenance hath by many therein beene giuen thereunto Good orders haue within these later yeeres beene taken for the better sanctifying of the Lords Sabbath Much reliefe is from time to time giuen to the poore These and such like workes of Piety and Charity are the beauty honour strength and wealth of this City I denie not but that in the outward politicke gouernment of this great Corporation and the many seuerall Companies therein London may be accounted the glorie of the earth But the things which make it exceed in glory are the faire houses of Prayer and preaching the Word the great Assemblies of Gods people frequenting the same to worship God the spacious Hospitals and places of Charity together with the liberall prouision therein made for reliefe of poore children and orphants of aged and impotent men and women of lame and maimed souldiers and of many other like succourlesse persons the thrones of Iustice and Iudgement with the like wherein London may be compared to Sion the City of God whereof great and excellent things are spoken Right Honourable and Right Worshipfull goe on this way which is the onely right way to procure the peace and prosperity of your City Let the Ministry of Gods Word be more and more promoted Let the Lords Sabbaths haue their due obseruations let the poore be releeued and the oppressed be succoured let profane persons and all euill doers the enemies of Christian Policies be punished In a word let Gods Ordinances be aduanced and right iudgement executed and so shall London be accounted the City of the great King where he will delight to dwell and bestow his blessing For in these things is God highly honoured Now God who can and will performe it hath said it Them that honour me will I honour It lieth much in the power of Magistrates to procure or hinder the blessing of God in those Cities places ouer which they are set For they being publike persons their good deeds are by the wise God publikely rewarded and their euill deedes publikely reuenged Right Honourable and Right Worshipfull accept I pray you the duty and pardon the boldnes of your Watchman And O Lord of Lords doe good to this City of thine continue the peace and prosperity thereof so prayeth Your Honours and Worships in all duty for euer bounden WILLIAM GOVGE TO THE RIGHT HONOVRABLE RJGHT WORSHIPFVLL AND OTHER my beloued Parishioners Inhabitants of the precinct of Blacke-fryers London Grace in Christ Right Honourable Right Worshipfull Beloued AMong the many great blessings which the Lord hath beene pleased to bestow on me his poore seruant vnworthy of the least I account this to be an high Fauour that he hath put me in his Seruice and appointed me to be one of the Ministers of his Word Basely is this calling accounted of by the greater and vulgar sort of people but my conscience beareth me witnesse that I receiue such contentment therein and hold my selfe so honoured thereby as I preferre it to all other callings and am prouoked thereby to giue some euidence of my thankefull acceptance thereof which better I know not how to doe then by imploying and improuing to my poore power the Talent which my Master hath committed to my charge I am not ignorant how insufficient I am thereunto and that not onely in regard of the greatnesse of the worke whereunto who is sufficient but also in comparison of other Ministers whom God in great number hath raised vp in these our dayes Yet withall I know that the great Master accepted the imployment of two talents as well as of fine yea if he that receiued but one talent had imployed it euen he also should haue beene accepted for God the righteous Iudge neither exacteth nor expecteth more then he giueth If there be a willing mind it is accepted according to that which a man hath and not according to that which he hath not This is it which moueth me as by Preaching so also by publishing some part of my labours in Print to seeke the edification of Gods Church I account Preaching the most principall part of my function for this
windings full of much craft It is an infinite taske a matter of impossibility to discouer all his cunning straragems and subtill deuices He hath old trickes which long hee hath vsed because by long continued experience he hath found that silly men are soone deceiued with them and that the harme of some cannot warne others and yet doth he daily inuent new vpon new euer shifting from one to another if one will not serue he hath another presently in a readinesse For diuers persons diuers conditions and dispositions he hath diuers temptations Sometimes hee playeth the part of a roaring rauenous Lion somtimes of a craftie fawning Fox sometimes appearing in his owne shape sometimes changing himselfe into an Angell of light doing any thing for his aduantage Because the Apostle holdeth himself close to the metaphor taken from warre I will also follow it and vnder it discouer some few particular stratagems leauing it to the particular meditation of others to finde out other 1. He can well tell how to marshall and set his armie in array he well knoweth how to order his temptations For first he vseth to make the on-set with light skirmishes and to begin with small temptation and then by degrees to follow with greater and mightier forces Thus came he to Eue first onely he made a question whether God had forbidden them any of the trees and then by degrees he came directly to contradict the expresse word of God So when he tempted Christ he began with a doubt whether Christ were the Sonne of God or no and lastly tempted him to monstrous idolatry Thus he maketh men carelesse at the first and his temptation lightly to be regarded till he haue gotten some aduantage which when he hath gotten he will follow with all the might and maine that possibly he can 2 If thus he preuaile not but at first he be put backe he can change his ranckes and weapons he can alter his temptations and beginne with fierce and violent assaults Thus he set on Iob. If hee cannot seduce men by mouing them to make light account of sin he will perswade them that euery sinne is most hainous that their sins are vnpardonable If hee cannot make them superstitious he will striue to make them prophane and thus help one temptation with another 3. If he obserue the forces of the Lords Souldiers to be strong and well ordered and fortified then his endeauour will be pollitikely to allure some out of their rancks and so make a breach it seemeth that thus he preuailed much and got great aduantage in the Church of Corinth For thus hee bred Schismes and contentions among them Whereupon the Apostle exhorteth euery man to abide in the same vocation wherein he was called Thus in these our dayes hath hee caused must trouble in Gods Churches by the inordinate walking of many persons who leauing their owne places haue caused diuisions sects and separations from the Church 4. If hee obserue some prouident Captaine watchfull ouer the Lords armies and carefull to keepe his souldiers in good order animating and incouraging them then will the Diuell vse the King of Arams stratagem all his forces shall be bent against that Captaine Thus hee fiercely set vpon our chiefe Captaine in the wildernesse and throughout the whole course of his life but especially in the Garden and on the Crosse Thus did he desire to winow the Apostles Thus doth he sorely tempt Magistrates Ministers such as haue charge ouer others 5. If he preuaile not against them rather then faile he will set vpon the weakest Thus dealt he by the ministery of Heretikes who led captiue simple weomen And thus in our dayes dealeth he by the ministery of Papists Anabaptists Separatists and all other Sectaries 6. If by none of these meanes hee can accomplish his plots as hee desireth face to face or force against force then will he lay some secret ambushments or other to set on the Lords souldiers vnawares behinde their back like to that stratagem of Ioshuah and of the Israelites as when he suffers Christians to goe on in doing the worke of the Lord and performing such dueties as belong vnto them but will come behinde and cast into their hearts some conceits of merit and pride Thus he gaue Paul a backe-blow Thus he ouercommeth the Papists and many ignorant persons among vs. Sometimes also hee will cast lustfull and worldly thoughts and cares into them and so choake all 7. If the Lords souldiers be so circumspect as neither by force nor fraud hee can preuaile hee will not sticke to change his flag and seeme to fight vnder the Lords banner as Tobiah Sanballat and other deadly enemies of the Iewes endeauoured to doe In this respect the Apostle saith that 's Satan transformeth himselfe into an Angell of light and his Ministers into the Apostles of Christ. Thus oftentimes hee preuaileth with such as are of tender consciences to make many needlesse scruples by accounting such things to bee sinne which Gods word neuer made sinne and by thinking many things to be necessary dueties which belong not at all vnto them Thus haue we a taste of some of his wiles I will not further range foorth into this spacious field lest I bee too tedious Vse Hauing such an enemie as the Diuell is had wee not need to bee strong in the Lord and in the power of his might this enemy hauing so many wyles had wee not need be alwaies prepared with the whole arm or of God assuredly if we be not strong in the power of Gods might there is no standing against the Diuell If at any time we be without the whole armour of God doubtlesse we shal soone be ouertaken with some of his wiles Vse 2 How doth this which hath beene said of the Diuell and his wyles commend vnto vs the prouident care of God ouer vs who keepeth vs safe from such an enemy and from such wiles and how doth it set foorth the excellencie of the fore-named whole armour of God Very excellent must needs that armour be which is able to keepe vs safe from so potent and malicious an enemie who hath so many wiles to deceiue vs. This sheweth it to be very compleate and euery way sufficient for while we haue it on well fitted to vs all the craft of the Diuell cannot finde a naked place where to wound vs his strength is not able to pierce it no though his craft and strength be both whetted on with malice Is there not now great reason we should put it on and alwaies keepe it on that we neither wake nor sleepe be alone or in company without it Vse 3 Labour to haue our eyes enlightned that we may disctie those wiles of the Diuel and to be filled with spiritual prudence and wisdome that we escape these snares Let vs preserue in vs an holy iealousy ouer our selues suspition
He depriued Iob of his temporall estate Answ It was an higher matter which Satan aimed at namely to bring him to denie God and blaspheme him to his face as may bee gathered by Satans answere to God He would make all like to himselfe Thorow his pride hee is fallen from Heauen and vtterly spoiled and depriued of all heauenly goodnesse and happinesse wherefore he seekes also to depriue man of the like Behold here the malice of the Diuell it is no good that hee seeketh for himselfe by this fierce and long conflict which he maintaineth but our woe and misery Hee seeketh whom to deuoure Malice first moued him to assault man and malice still whets him on to continue his fight against mankinde Durst he euer haue ventred on Christ Iesus the Sonne of God but that malice wholly possessed him Not vnfitly therefore are many titles giuen vnto him in Scripture to set forth his malice as Satan which signifieth an aduersary Diuell an accuser Tempter Euill one Enemie Murtherer and Father of lies If the reasons of all these names which are not hard to gather be duly weighed they will shew that hee is euen made of malice Among other motiues to stirre vs vp to arme our selues well and constantly to stand and fight against the Diuell this is none of the least It is no small matter that we fight for but a matter of the greatest weight and consequence that can be Satan could say Iob 2. 4. All that a man hath will he giue for his life yet is life but a temporall and earthly matter If all for his life what for his soule and the saluation thereof which is an heauenly matter so as there is no comparison betwixt them What then shall it profit a man though hee should win the whole World if he lose his owne soule or what shall a man giue for recompence of his soule When wise Captaines see that a sore and fierce battaile is to bee fought which with the very rumor thereof may dishearten their souldiers they vse to hearten and encourage them by bringing to their mind and setting before them the prize or cause of their fight some will say Loe ye fight for whole Townes and Cities and Kingdomes others Yee fight not to get that which is other mens but to keepe that which is your owne yee fight for your Countrey your lands and inheritances your wiues and children others It is not honour and conquest they are not goods and lands that ye fight for but liberty and life stand to it therefore if the day be lost ye are either dead men or slaues Note how the Philistims encouraged one another Be strong and play the men O Philistims that ye be not seruants to the Hebrews Now all these are but earthly matters but I may say to the Lords souldiers It is the Lord of Heauen whose battels ye fight his honour is ingaged therein it is your soules saluation and heauenly happinesse which is in hazard your enemies seeke to spoile you of the precious graces of Gods sanctifying Spirit and to depriue you of that rich glorious inheritance which Christ by no lesse price then his owne blood hath purchased for you if ye yeeld to your enemies all these yee lose and become vassals vnto your mortall and malicious enemie the Diuell ye are euen fire-brands of Hell Be strong therefore and of a valiant courage feare not but fight and stand it out to the vttermost so shall ye be more then conquerers The things which especially we ought to looke vnto to be watchfull ouer and to labour to keepe safe are the forenamed heauenly things and that not onely in regard of the excellency and worth of them but also in regard of Satans maine opposition against them What hee in malice doth most assault wee in wisdome must most defend and set foote to foote against him if an enemy bring all his forces against the chiefest Tower of a City wise Citizens will thither bring their best munition and strongest defence if thus wee deale with Satan wee shall oppose godly wisedome to his wicked subtilty and so keepe our selues safe from all his assaults This is the wisdome which the Apostle here teacheth vs by those seuerall peeces of Armour which follow to be handled for they are all concerning heauenly things and tend to the saluation of the soule THE FOVRTH PART A repetition of the meanes Ephes 6. 13. For this cause take vnto you the whole Armour of God that ye may be able to withstand in the euill day and hauing done all to stand §. 1. Of repeating one and the same thing HEre the Apostle returneth againe to the second part of his former direction and repeateth in effect the very same things which he deliuered in the 11. verse namely how we may keepe our selues safe against the forenamed enemies We may not thinke that this his repetition is vaine and idle for he was guided by Gods holy Spirit who doth nothing in vaine Note what Ioseph saith of the iteration of one and the same thing to Pharaoh in two dreames The dreame was doubled the second time because the thing is established by God and God hasteth to performe it Many good reasons may bee giuen why here the Apostle thus repeateth his direction as to shew 1 That what before he had deliuered was vpon very good aduice deliuered not rashly so as he doubted whether he might stand to it or no but so as he dares auouch it againe and againe as being an infallible truth which he also knew to be a truth Like to that thundering denunciation of a curse against all that should preach another Gospell which he laieth downe twice together 2 That it was a needefull behoouefull and profitable truth a most soueraigne and necessary meanes to keepe vs safe necessary for vs in regard of our owne inabilitie to stand fast without it soueraigne in regard of the sufficiency of the meanes which can and will being rightly vsed keepe vs safe Marke the reason why it was not greeuous to the Apostle to write the same things euen because to them to whom he wrote it was safe 3 That naturally wee are backward and sluggish in vsing this armour therefore hee thought it not enough once to vrge the point but againe presseth it Thus Salomon oft repeateth diuers exhortations So Captaines when they see their souldiers loath to arme when there is great need they should arme will call vpon them again and againe to arme Ministers may here learne as iust occasion is giuen to call their people to the remembrance of weighty points especially such as they obserue their people most backeward vnto It is not sufficient once to haue deliuered such a point but againe and if neede be againe it is to be vrged The Apostle hauing propounded Christ a patterne of patience to the Hebrewes because
vs it is because we want this shield or at least haue let it fall and so for the time want the vse of it Therefore Saint Peter exhorteth to be stedfast in the Faith while wee resist the diuell as if he had said Looke to your shield keepe it safe hold it out manfully against all the darts of the diuell §. 83. Of Satans fiery darts 3 THey who by these Darts vnderstand afflictions say they are called fierie because afflictions are greeuous to the flesh they who vnderstand sins because as fire they kindle one another and so increase Answ But there is an higher matter here meant for the metaphor is taken from malicious mischieuous enemies who poison the heads of darts and arrowes bullets which they shoot at men these poisoned things being of a fiery nature if they pierce into a mans flesh lie burning and tormenting the body and continue to inflame it more and more till they haue soaked out the very life of a man if in time they be not cured Thus the forenamed temptations of Satan tending to doubt and despaire if they fasten vexe grieue and torment the soule burning and festring therein till they bring a man to vtter destruction if the fire and heat of them bee not slaked and taken away It must needs bee great burning great anguish and vexation that made Dauid cry out and say O Lord rebuke me not in thy wrath c. My bones are vexed my soule is also sore vexed c. I fainted in my mourning c I am in trouble mine eye my soule and my belly are consumed with griefe c. I roared all the day Much more bitter exclamations did Iob send forth and yet what men were these what excellent Worthies of the Lord If the fiery venome and burning poison of Satans darts so tormented such men men of admirable Faith how doe they torment men of weake Faith yea men of no Faith Iudas was so tormented therby that his life was an vnsupportable burden vnto him he could not endure it but made away himselfe as many other haue done in all ages §. 84. Of the vertue of Faith against Satans fiery Darts 4 THe onely meanes to coole this scorching heare to asswage this burning is the blood of Christ and Faith onely is the meanes to apply the efficacy of Christs blood to our soules by Faith therefore and by nothing else may these fiery Darts be quenched As balsom such other medicinable oyles which ChirurgioÌ„s haue for that purpose being applied to that part of mans body which is in flamed with the forenamed poisonous weapons asswage the heate driue out the poison and cure the flesh so Faith which applieth the vertue of Christs Sacrifice to a perplexed and troubled soule dispelleth the inward anguish thereof pacifieth and quieteth it and so cureth the wounds thereof The Faith of Dauid did thus cheere vp and refresh his soule after it had been perplexed in which respect he saith vnto his soule Why art thou cast downe and vnquiet Waitâ— on God c. Thus againe and againe he cheereth vp his soule this also drew the fiery poison out of Iobs soule as that speech implieth Though he sâ—lay me yet will I trust in him §. 85. Of stirring against despaire ARe temptations to despaire piercing Darts fiery Darts Keepe them off as much as possibly may be As we feare to drinke poison let vs feare to despaire It will be a fiery burning poison in our soule that wil yeeld vs no rest as we see in such as are ouercome thereby Let vs not dare to yeeld vnto it but though God should seeme to be so angry with vs as to kill vs yet with Iob to trust in him For this end we must suffer Faith to haue the vpper place in vs euen aboue sence and reason too And for this end looke vnto God and duly weigh both what he promiseth and why hee maketh such gracious promises to vs and looke not to our selues and our own deseruings but rather know that Gods mercy is as an ocean in comparison of the drops of our sinnes they that despaire little consider how much greater Gods goodnesse is then their sinne §. 85. Of the need and benefit of Faith IN how wretched a condition doe they liue who are destitute of Faith they lie open to all the fiery burning tormenting temptations of the diuell they haue no meanes to preuent them none to quench them when they are wounded in conscience This fire must needs either stupifie all their spirituall sences dry vp all the life of the soule and take away all feeling or else torment them intollerably without all hope of redresse as Caine Saul Iudas and such like were tormented It were much better for a man not to bee then not to beleeue What an admirable vertue is Faith what vertue hath it in it selfe What benefit doth it bring vnto vs What Christian souldier that is wise and feareth these fiery darts dares enter into the battaile without this balsom The maine and principall ende for which the Apostle here setteth downe these benefits of Faith that which especially he aymeth at is to commend vnto vs this precious gift so as it may be a strong motiue to vrge all the forenamed points concerning Faith whereof wee haue spoken before and to stirre vs vp diligently to labour and vse all the meanes we can First to know what true Faith is Secondly to get it Thirdly to proue it Fourthly to preserue and increase it Fiftly well and wisely to vse it §. 86. Of spirituall recouery BEhold here a sure ground of much comfort and great encouragement euen to such as are weake and by reason of their weakenesse or else through the violence of some temptation haue let fall their shield so as Satans fiery Darts haue touched their conscience and pierced their soule Let them not thereupon vtterly despaire and yeeld theÌ„selues ouer to Satans power but know that yet their Faith may stand them in steed that yet there is a further vse of it not onely as a shield to keepe off but as balsome to drawe out the fire to quench it and cure the wound The word which the Apostle here vseth implieth as wee haue shewed a recouering resuming and taking vp againe our shield Let not therefore our faintings failings and spirituall wounds put vs out of all hope as if death and destruction without all remedy and recouery must needes follow thereupon But rather let vs with all speed haue recourse to Gods promises and to Christ Iesus the true heire of them and so renew our Faith as Peter renewed his when he looked vpon Christ §. 87. Of Satans assaulting our Faith THe last point yet remaineth which is to discouer the manifold wiles which the Diuell vseth against this heauenly gift and to shew how they may bee auoyded We haue heard before how he
the growth in sanctification is but a proceeding from one degree to another in the same kinde yea the very perfection of sanctification is but an attaining to the highest step degree of that which was begun before It is therfore a more powerfull worke to beget a sinner to God and to worke his first conuersion then after he is regenerate and conuerted to perfect that good worke which is begunne Whence it followeth that faithfull Saints haue more matter of reioycing for the grace they haue receiued then of mourning for the grace they want Obiect Wee want the possession of our heauenly inheritance Answ 1. The purchase of it is made for Christ by his bloud hath purchased it 2 Wee haue receiued the first fruites of it as peace of conscience ioy in the holy Ghost free entrance vnto the throne of grace and glory with confidence in Christ and the like 3 We are actually entred into the kingdom of grace which is a part of the kingdom of glory the first step thereinto and the portall as I may so say thereof no entring into the kingdom of glory but thorow the kingdom of grace 4 Wee haue the earnest of the spirit as a pledge and pawne till wee come to the full possession of the purchased inheritance 5 Christ our head hath full and actuall possession thereof whereupon wee being members of his body are in him exalted and set in heauenly places In these fine forenamed respects we may truely say that the faithfull in Christ haue more cause to glorifie God for that assurance they haue of inioying their heauenly inheritance then to murmure or mourne that for a time â—hey want the full possession of it Thus we see that in reâ—ard of spiritual blessings we haue more matter of praise â—or that wee haue then of petition for that wee want I might here further ranke among these spirituall blessings the liberty of the Lords Sabbaths of the Ministry of his word and administration of his Sacraments of the publike assemblies of Saints to worship God with the like which we among others plentifully inioy I migh also further declare how God hath already caused his whole wil to be reuealed and recorded in his word so far forth as is needful for our saluation expedient for vs to know all which do much amplifie the forenamed point But I hasten to set foorth a view also of some of those temporall blessings whereof we haue been and are made pertakers They are exceeding many as our Being Life Nourishment Education Health Strength Food Apparrell Goods Friends c. Gods blessing on all these and on the Church and state wherein we liue Whether-soeuer we turn our selues or cast our eies either vpwards to the heauens and the whole hoast of them or downeward on the earth and all the fruits thereof or vp and downe on all the creatures in the aire on the earth and in the waters on the right hand or on the left before or behinde euery where the blessings of God doe present themselues to our view and consideration By this which hath thus generally been spoken I doubt not but any of meane capacitie may obserue that none of the Saints doe want so many good things as they haue receiued Obiect Many of the Saints doe want euen necessaries to preserue this temporall life as Lazarus Answ 1. God seeth it to bee good for them to want such necessaries 2 Insteed of these outward necessaries they haue inward graces which are much more valuable profitable as insteed of of outward refreshing of the body they haue inward comfort of the soule insteed of outward ornaments of the body inward graces of the spirit wanting outward ease they haue sweet peace of conscience wanting plenty they haue contentment In a word God depriueth his children of no outward thing but he supplieth the want of it with some spirituall recompence their want therefore causeth matter of thanksgiuing As all the Saints haue receiued more good things then they want so also vndoubtedly are they freed from more euils then iustly they can feare to fall vpon them For beleeuing in Christ they are freed from the feare of hell from the curse of the Law from the wrath of God from the sting of death from the victory of the graue from the power of him that hath the power of death the diuel from the guilt and punishment of sinne from the rule and dominion of sinne and from infinitely more both spirituall and bodily euils Obiect Many Saints are subiect both to many spirituall euils as trouble of minde doubt of Gods fauour snares of the Diuell fallings into sinne with the like and also to many temporall distresses as paine sicknesse captiuity imprisonment ignominy penury c. Answ Those spirituall euils are as desperate physicke for the cure of some spirituall desperate disease as spirituall security pride presumption c. Now who will denie but that it is good in a desperate case to vse a desperate remedy If the remedy cause recouery he that vseth it shall be commended and rewarded But whensoeuer God suffereth any of his children to fall into any of the forenamed or other like spirituall euils hee worketh thereby a recouery from some more dangerous and desperate euill therefore the issue and effect euen of those euils affordeth matter of thanksgiuing As for temporall distresses I haue shewed before how they may be put on the score of Gods blessings To that which was before deliuered let me ad this that God doth alwaies so dispose of the estat of the Saints that he maketh the decaying of the outward man to be a renewing of the inner man In these respects it is a vertue propper to Christians to giue thankes to God for such things as seeme euill Besides God hath faithfully promised to supply in due time whatsoeuer his Saints want and to perfect euery thing that faileth in perfection withall to deliuer them from all euill Now then adde these promises which are also matter of thanksgiuing to the abundance of good things which already we haue receiued and to the manifold deliuerances which wee haue had from euils and it wil appeare as cleare as the light that of all duties belonging to faithfull Christians this of praise and thanksgiuing is most beseeming them and least of all to bee neglected It is the least that God deserueth the most that he requireth and the best that we can giue vnto him the best sacrifice in the kinde thereof which wee can offer vnto God and that which God doth best accept for note what God saith hereof He that offereth praise glorifieth me I might much further amplifie and inlarge these points But as Painters when they haue many millions and armies of men to set down in a small mappe vse onely to draw out some number of heads of men and set them together leauing the whole number of heads and all
conned by heart or read out of a booke or paper by him that vttereth it and that whether he be alone or in company Quest Is a set and prescribed forme of praier lawfull Answ Yea verily and that for these reasons 1 God prescribed a set forme of blessing for the Priests constantly to vse The 92. Psalme which is a Psalme of praise was prescribed a song for the Sabbath day and 102. Psalme prescribeth a prayer for the afflicted when he is ouerwhelmed and powreth out his complaint before the Lord. The 136. Psalme was sung after Dauids time Hezekiah the King and the Princes commanded the Leuites to praise the Lord with the words of Dauid and of Asaph the Seer If a prescribed forme of praise may be vsed then also of prayer for there is the same reason of both Besides Christ himselfe prescribed an excellent forme of prayer which hath been vsed in all ages of the Church since this time and is by an excellency called the Lords Prayer Saint Paul obserues a set forme of blessing in the beginning and end of his Epistles Thus we see prescribed prayer warranted by Gods word 2 Many weake ones who haue good affections but want inuention vtterance and such like parts are much helped by prescribed formes for when they reade or heare words fitting their wants and occasions their hearts can well goe with their words yet can they not inuent fit words 3 Prescribed formes of prayer in the publike worshippe is a good meanes to maintaine vniformity in seuerall Churches Obiect The spirit is stinted hereby neither can a man vtter that which the spirit moueth him vnto when hee hath a set forme prescribed Answ The spirit in him which prayeth by a set forme is no more stinted then the spirit is stinted in those which heare another pray for to them which heare others words are prescribed To the hearers it is all one whether hee that prayeth vseth a prescribed forme or conceiue and inuent his prayer for they goe along in their hearts with his words They who simply and altogether condemne prescribed prayer doe thinke too childishly of God and deale too iniuriously with Gods little ones They conceit God to be affected with variety and make the power of praier to consist in copie of words and nouelty of matter which is many times an hinderance to true deuotion for while the minde is too much occupied in inuention the heart cannot be so free to deuotion as otherwise it might bee Prayer is not like a nose-gay which is no longer sweete then the flowers are new and fresh For the sweete sauour of prayer consisteth in the sincerity of heart and ardency of affection whereby also the power of the spirit is manifested 2 The iniury which is done to Gods little ones is this that they seek to depriue them of an especial help whereby their weakenesse might be supported yea to hinder them of the benifit of prayer For many are not able to conceiue a prayer of themselues yet if they finde a forme answerable to their occasions they can pray heartily and earnestly Thus wee see that prescribed prayer is not onely lawfull but also needful So far forth as we finde it an helpe to deuotion we may vse it but yet wee may not alwaies tie our selues vnto it to say the least they are very weake Christians that cannot pray without a prescribed forme Now it is a shame for any Christian to be a weake one all the dayes of his life it is required at our hands to grow in knowledge iudgement discretion faith and other like graces §. 81. Direction to conceiue a Prayer IF the weakest Christians doe but carefully obserue the order that others vse and withall take notice of their owne sinnes in particular of their particular wants and of the particular blessings which God bestoweth on them they may with vse and practise come to conceiue a good Prayer And when once in any competent measure they can pray for themselues by degrees they come to pray for others also But many are too idle and sluggish in making triall they will not offer to make experience of the gift of Gods Spirit but rather vtterly quench it as a man may doe and too many so doe by tying themselues too much to set formes Though publike leiturgies for vniformity sake are to be constantly vsed in set formes prouided that there be seuerall prayers fit for diuers yea for all publike occasions so neere as may be yet it is not so meete for particular persons alwayes to tie themselues to one set forme For what can that argue but that they little obserue Gods different manner of dealing with them at seuerall times §. 82. Of publike Prayer and of the Ministers function therein PVblike Prayer is when an assembly of Saints publikely with one ioint consent call vpon God In publike prayer three things are requisite 1 Meete persons 2 A fit place 3 A right manner 1 The Persons must bee a publike Minister of the Word and People I shewed before that Prayer was a principall part of Gods publike worship Now in all publike worship there is required a Minister for one party and People for the other A Minister hath a double function one to stand in Gods roome and in Gods name to declare Gods minde and will vnto his people Another to stand in the Peoples roome and in their name to declare their minde and desire to God The former hee doth in preaching the Word and administring the Sacraments For God saith the Apostle Hath committed to vs the word of reconciliation now then are we Embassadors for Christ c. Expresly it is said that Ministers are Christs Embassadors which is in regard of the Word that also they are such in regard of the Sacraments is implied in that commission giuen to the Apostles Goe teach all Nations and baptize them in the name of the Father c. The latter hee doth in making Petitions and giuing thankes to God When the Prophet had exhorted the people to assemble together publikely to pray he saith Let the Priests the Ministers of the Lord say spare thy people O Lord and giue not thine heritage into reproach c. Ministers therefore in publike Assemblies are to vtter the petitions of people so it is noted that when the people were assembled to giue thankes to God Ezra the Priest praised the Lord. The incense which vnder the Law was offered by the Priest to God did prefigure thus much Thus as in preaching a Minister is Gods mouth to the people so in praying the peoples mouth to God Wherefore also there must be people to ioine with him for if a Minister be alone his Prayer is but a priuate Prayer §. 83. Of the Peoples consent in publike Prayer THat which is required of people in publike Prayer is to testifie their consent to that which the Minister vttereth for the prayer of the
now he had forsaken that Citie In the fift moneth were not onely the Kings house and all the houses of Ierusalem but also the house of God that famous Temple which Salomon built burnt downe to the ground whereby the Lord declared that now his presence and protection was cleane taken away from them In the seuenth month Gedaliah was slaine This Gedaliah was appointed a Gouernour ouer that remnant of people which were left in Iudea after the greater sort of them were caried away captiues now when he was slaine euen all that remnant also was scattered none remained which was a further declaration of the extent of Gods wrath against them Thus God many waies manifesting his indignation against the Iewes they had iust cause euen with fasting to humble themselues all those times and because they felt the smart of euery one of those strokes all the time of of the captiuity they continued as there was iust cause their times of humiliation by fasting till the captiuity was ended but after that Gods fauourable countenance was turned to them again they left off those daies of fast Now the Papists can shew no such cause of their forenamed set fasts so as the example of the Iewes can bee no warrant to them 2 Obiect The same daies are obserued in our Church for fasting dayes Answ They are retained by vs onely as politicke and ciuill fasts for the better preseruation of flesh but maintained by them as religious fasts §. 106. Of the continuance of a Fast TO know the right and due continuance of a fast it is needfull to put difference betwixt a fast in whole and in part A fast in whole is such a fast as wee haue described wherein there is an vtter abstinence except in case of necessity from refreshing the body with any food at all A fast in part is when a man taketh some nourishment in the daies of his fast and this is when there is occasion of fasting longer then a man is able to forbeare all manner of sustenance for example a man of great vse whose death is a very great losse is strucken with a dangerous sicknesse and lieth betwixt hope and feare some weeke or more their issue being vnknowne his friends earnestly desirous of his life continue to fast and pray euery day till they see what issue the Lord will giue now because of the long continuance of such a fast euery day they take one meale to preserue the strength of their body The like fast may bee vsed when a City is besieged and the inhabitants inclosed by their enemies on euery side Now because such a fast may be long indured and the occasion thereof may bee longer or shorter no set time can be set for the continuance of it but onely that it bee ordered according to the occasion that God giueth As for the other more true and proper Fast a Fast in whole which was described * before and whereof we doe now especially speake a whole naturall day is a fitte time for the continuance of it Our naturall day consisteth of foure and twenty houres Of lesse continuance a Religious Fast as I take it may not be In the Law the day of a fast is called a Sabbath the time of a Sabbath must therefore bee allotted vnto it now a Sabbath containeth the seuenth part of a weeke which is foure and twenty houres Where Esther inioyneth a Fast of three daies shee mentioneth the night as well as the daies shewing thereby that the night must bee reckoned as a part of that day wherein a Fast is obserued In the space of foure and twenty houres onely one ordinary meale is forborne the Fast beginning at the end of one meale and when the Fast is ended another meale being taken but lesse then one meale in a Fast cannot be forborne This therefore is the shortest time which yet will appeare to be long enough if a Fast be rightly and duly obserued For the last meale which is taken before a Fast ought to be a very moderate spare meale so moderate as so soone as it is taken wee may without heauinesse drowsinesse and dulnesse set ouselues to examination meditation conference reading prayer and such like religious exercises in priuate as a preparation vnto the more solemne exercises to bee performed in a Fast Most meet it is that this preparation be in the euening and the Fast then to beginne From euen to euen saith the Law shall ye celebrate your Sabbath meaning a Fast So as immediatly after a spare supper all seruile workes of our calling laide aside the forenamed preparation is to beginne and continue so long as conueniently wee can sit vp euen longer and later then on other daies we vse to goe to bed Then after some sleepe is taken in the next morning rising sooner then ordinarily we vse to doe after some renewing of our preparation the rest of the time euen till the foure twenty houres from the beginning of our euening preparation be ended is to be spent in the solemne exercises of Religion appertaining to a Fast If a Fast be continued as hath been before set downe two whole dayes it is as much as our weake nature can wel endure without impairing the health and strength of our body Obiect Paul and they which were in the ship with him fasted foureteene dayes and tooke nothing Answ They are said to fast because being all that time in danger of their liues much perplexed and busied in sauing the ship they had no leasure to take one ordinary meale so as that was not a propper Fast but yet an extraordinary abstinence no more taken then was necessary to preserue life and therefore Paul fearing lest some of them might faint exhorted them to take some meate adding this reason This is for your health as for this phrase They tooke nothing it is but an hyperbolicall speech 2 Obiect Esther and the Iewes in her time fasted three dayes and three nights together Answ The Iewes liued vnder an hotter climate then we doe and in that respect could endure to fast longer then wee which liue in the Northerne and colder part of the world §. 107. Of Supplication the most principall end of a Religious Fast THe last point noted in the description of a Religious Fast concerneth those duties of Religion which are the end of a Fast and for our better fitting whereunto a Fast is vndertaken The most principall duty of all is supplication whereunto as subordinate to prayer may be added Examination humiliation mortification c. Because extraordinary prayer is the most especiall end of fasting I haue annexed fasting as an helpe thereunto for which I haue good warrant by the vsuall tenour of the Scripture which ioineth Fasting and Prayer together When the Prophets saw cause to vse extraordinary Prayer they were wont to call vpon the people to fast Sanctifie a Fast saith Ioel when
is better that thou shouldest not vow then that thou shouldest vow and not pay it §. 114. Of publike and priuate Fasts and vowes AS the occasions of fasting and vowing are publike or priuate so must they bee done publikly or priuately Because there was a publike iudgement on the land Ioel the Prophet called the people to a publike fast So likewise Ezra caused a publike vow to to made of all the people Annahs occasion was priuate and particular accordingly was her f fast and g vow A publike fast or vow must bee appointed by publike authority as were all the publike fasts and vowes recorded and commended in the Scripture and performed by all that are vnder their authority in their dominion who command it When Iehosaphat proclaimed a publike fast it is noted that they came out of all the Cities of Iudah and when Iosiah made a publike vow and Couenant with the Lord He caused all that were found in Iudah and Beaiamine to stand to it The Ministers of the word ought to put the Magistrates in minde of these extraordinary exercises when there is occasion as Ioel did The Magistrate ought to appoint them and Magistrates Ministers People and all obserue them and for the better obseruing thereof assemble together in publike places and vse the publike Ministery of the word for which wee haue a notable patterne of the Iewes in the time of Nehemiah for when the people were all assembled together with fasting to make a solemne vowe the Leuites read in the book of the Law of the Lord their God one fourth part of the day and another fourth part of the day they confessed and worshipped the Lord their God These two fourth parts were all the time that passed betwixt the morning and euening Sacrifice namely from nine to three As for priuate fasts vowes if they be performed in a family the Master thereof who is a King Priest and Prophet in his owne house hath the ordering therof But euery particular Christian hath liberty in secret by himselfe to vse these extraordinary exercises as he seeth iust cause if at least he be not vnder the power cōmand of another to whom his time and seruice is due When Magistrates are negligent in appointing those publike exercises in their seasons priuate Christians may for their parts make some supply thereof in their families or at least in secret by themselues §. 115. Of Motiues to extraordinary Prayer VVEighty motiues there be to stirre vs vp to extraordinary Prayer 1 It sheweth that we goe along with Gods good guiding prouidence that we obserue Gods iudgements and are moued with them and take notice of his blessings and are accordingly affected that as the iudgements of God are greater so our supplication and humiliation more extraordinary as his blessings more needefull and scanty so our petitions more earnest and feruent and as they are more excellent and plentifull so our thankesgiuing more solemne They who content themselues with their ordinary manner of praying like mil-horses going round in their vsuall tracke and neuer take any occasion of extraordinary prayer but thinke all is well because they are not Atheists which neuer call vpon God plainely discouer how little they regard Gods dealing with them If they did as God dealt extraordinarily with them so would they extraordinarily carry themselues towards God 2 Extraordinary prayer is extraordinarily powerfull and effectuall either for preuenting and remouing great iudgements or for obtaining and recouering singular blessings as we haue before shewed 3 It is an extraordinary honour done vnto God the more we stoop vnder his iudgements and the more highly we account his blessings and fauours the more we glorifie God §. 116. Of the neglect of extraordinary Prayer Vse IF we well obserue Gods dealing with vs and the seuerall occasions of extraordinary prayer from time to time affoorded vnto vs wee cannot but condemne our selues for neglect of this duty and extraordinarily humble our selues euen because wee haue not extraordinarily prayed as iust occasion hath oftentimes beene giuen vnto vs. How many iudgements hath God laid vpon vs yeere after yeere strange sicknesses extraordinary fiers frosts inundations of waters droughts when raine was needefull tempestuous and rainy weather when calme and faire weather would haue beene very acceptable with the like Among other publike iudgements I cannot let passe that sore heauy grieuous stroke whereby the life of that worthy admirable Prince was taken away vpon the sixt of Nouember 1612. Had extraordinary prayer in time been vsed no doubt but many of these iudgements might haue beene preuented Would there be so many insufficient idle carelesse corrupt Ministers as are in many places or would the diligence and paines of many learned and faithfull Ministers be so fruitlesse as they are if extraordinary prayer were more vsed What may be the reason that many marriages offices callings and the like matters of moment are so vnprosperous that many Christians long lie vnder sore and grieuous temptations and crosses that other iudgements are inflicted vpon their families their children yea and their owne persons and many needfull blessings denied Surely this duty is not vsed as it ought to be Let it therefore more frequently and conscionably be vsed Hitherto of the seuerall kinds of Prayer THE THIRD PART The time of Prayer §. 117. Of praying alwayes THe next branch is concerning the Time which by the Apostle is limited with no distinct time but indefinitely set downe vnder this generall particle Alwayes If this circumstance be simply taken without any limitation it implieth not only a great inconuenience but also a plaine impossibility For is it not inconuenient that we should attend wholly and onely on prayer and so neglect the Word Sacraments and other duties of piety yea also all duties of iustice and charity to our neighbours Is it possible that alwayes we should pray and not eate drinke sleepe and doe such other things as nature necessarily requireth Answ If the true meaning of the Apostles phrase be obserued no such incongruity or impossibility will follow vpon it In the originall it is thus set downe word for word In euery season The Greekes make a difference betwixt Time and season and in the Scripture they are also distinguished Time is more generall Season implieth that part of time which is fit for doing a thing This phrase then being translated in euery season implieth that as any iust occasion is offered we must pray Obiect The Euangelist vseth the word which properly signifieth Alwayes and so doth the Apostle in laying downe the point of thanksgiuing and another phrase of the like extent saying Pray without ceasing Answ 1. Generall phrases must bee expounded by particular and distinct phrases 2 Those Generals doe sometime signifie no more then very often so are Salomons seruants said to stand euer or continually before him So wee say of a Student that is much in
his study he is alwayes or continually there so of a woman that tarrieth much at home shee is euer in her house But more distinctly to shew the meaning of this circumstance 1 It is to be taken inclusiuely including euery part of time and excluding none neither day nor night whether wee are alone or in company in the middest of businesse or free from businesse at what time soeuer occasion is giuen we must pray 2 It signifieth a daily and constant performing of this holy exercise thus this sacrifice which vnder the Law was constantly offered vp euery day morning and euening is said to bee offered vp continually and called a continuall burnt offering 3 It implieth that besides our ordinary and set times of prayer we must take extraordinary occasions to call vpon God 4 It intimateth a continuall preparation of the heart alwayes euen euery moment readie to be lift vp to God in prayer As the ayre with the least blast of winde is moued and a feather with the least motion of aire is lifted vp so must our hearts in petition and thanksgiuing Thus this phrase being rightly taken affordeth no iust ground to those heretikes called Euchitae who would seeme to spend so much time in prayer as they neglected all other duties like to whom were the Heretikes called Messalians But it affordeth vnto vs many good instructions for prayer §. 118. Of praying euery day 1 CHristians ought to haue set times of prayer euery day This is implied in the fourth Petition where this day is expressed to shew that the next day wee must pray againe and euery day say this day This is also prefigured by that continual burnt offering wherof I spake before Dauid exhorteth hereunto saying Sing vnto the Lord praise his name from day to day and promiseth to performe as much himselfe saying I will blesse thee daily and praise thy name for euer and euer 1 We daily stand in need of Gods blessings both of the continuance of his old blessings and also of bestowing new blessings Needfull it is therefore that euery day we should pray for them 2 The graces of God in vs are subiect euery day to decay now prayer is as food whereby those graces are preserued reuiued and increased Daily wee take bodily food Daily also let vs vse this spirituall food 3 Euery day we are subiect to assaults of our spirituall enemies who are neuer wearied and vnto many dangers of soule and bodie But prayer is the most principall meanes to keepe vs safe from all There are also like reasons for thankesgiuing alwayes day after day For God ladeth vs daily with his blessings euery day yea euery houre both Gods former blessings are continued and renewed and also new blessings bestowed Is thy life health libertie or any other blessing matter of thanksgiuing this day Then if the same be renewed the next day it is also matter of thanksgiuing the next day and so day after day Continuall matter of thanksgiuing requireth continuall thanksgiuing §. 119. Of the fittest times for daily prayer Quest HOw often a day is it meete we should pray and at what times Answ Not to speake of sudden eiaculations which we shall touch by and by it is meete that solemne prayers be made at least twice a day The fittest time for which is the morning and the euening In the morning to praise God for our rest the night before and to craue his protection ouer vs and his blessing vpon vs the day following In the euening to praise him for the blessings receiued that day and to craue his protection in the night when we sleepe Thus shall this spirituall sacrifice of the Calues of our lippes be answerable to that daily outward sacrifice of lambes vnder the Law whereof one was to be offered in the morning the other in the euening This time Dauid prescribeth saying to God It is a good thing to declare thy louing kindnesse in the morning and thy truth at night yea Dauid went further and saith Euening and morning and at noone will I pray Which times it is likely that Daniel obserued for hee prayed three times a day Dauid yet further saith Seuen times a day doe I praise thee But that I take to be meant of som extraordinary occasions because his ordinary course was set downe before or else aset number for an vncertaine seuen times that is oftentimes and so meant of sudden prayers Against this doe they offend who neuer pray but at Church vpon Sabbath daies or some other solemne daies or if euer at home onely then when some extraordinary occasion is offered as if they or some of theirs be sicke if they feare some iudgement or want some great blessing What hope can such haue to bee heard in their great needs who otherwise would not call vpon God §. 120. Of constant keeping our set times of prayer 2 SVch set times as are appointed for daily prayer would constantly be kept Else we doe not in euery season alwayes without intermission pray The Lord saith of the fore named daily sacrifice vnder the Law Yee shall obserue to offer vnto me in their due season mine offering c. implying thereby that they should not faile nor misse of their due season and accustomed time Feare of death could not turne Daniel from his course he prayed notwithstanding the Kings contrary decree three times a day as he did afore-time This phrase as afore-time implieth a constant course Great reason there is that we should be constant for 1 There is in vs a naturall proanenesse to waxe cold and faint in prayer Water is not more proane to be cold nor an heauy weight to fall downward then we to waxe dull in this heauenly exercise Wherefore as fire must constantly be put vnder water to keep it hot and a weight must coÌ„stantly be wound vp to keep it from the ground so must wee by constant prayer quicken vp our soules and keepe them aloft 2 The Diuel wil take great aduantage by once omitting it and moue vs to omit it againe and againe and so by degrees bring vs to an vtter â—is-vse of it Assuredly they which once omit their course of praying shall finde the next time they come to pray a more then vsuall dulnesse thereto which is partly thorow Gods iust iudgement who thus punisheth our neglect of this duty partly thorow our naturall indisposition thereto and partly thorow the subtilty and malice of the Diuell who thus seeketh to diuert vs cleane from our course §. 121. Of Canonicall houres Quest VVHat difference is there betwixt this constant obseruing set times and Popish canonicall houres of prayers Answ 1. Their canonicall houres are grounded on superstition as the reasons which they themselues alledge doe shew for they appoint seuen houres of prayer for euery day The first before day because Christ was then taken
thanksgiuing many Psalmes he beginneth and endeth with praise yea euery verse of some Psalmes beginneth with an exhortation hereunto and euery verse of other Psalmes end with a thankfull acknowledgement of Gods mercie Diuers verses in many Psalmes both beginne and end with praising God There is nothing which that booke of Psalmes more tumbleth vp and downe repeating it very often againe and againe then this clause Praise yee the Lord yea his Psalmes of humiliation which hee beginneth with sobs and teares hee endeth with praise A worthy patterne to follow the more frequent we are in thanksgiuing the more doe we resemble the triumphant Church in heauen which cease not day nor night saying Holy Holy Holy Lord God Almightie In the booke of Reuelation it is oft noted that the heauenly Spirits so soone as any occasion was offered presently fell on their faces and gaue glory to God They doe after an holy manner rebound vp and downe this word Hallelu-Iah one from another Thus doe they alwayes giue thankes It well beseemeth them how can it then but well beseeme vs wee must endeauor to be like them onely heere lieth a difference betwixt them and vs that all teares are wiped away from their eyes so as they haue not such matter of supplication as we haue we must mixe petition and thanksgiuing together so giue thankes alwayes as wee make supplication alwayes for to both these parts of prayer is this extent to be applied one must not exclude another neither must either of them exclude any other duetie THE FOVRTH PART The Ground of Prayer §. 126. Of the meaning of this phrase in the Spirit THe third general branch concerning praier is the ground from whence it ariseth and that is the Spirit Pray in the Spirit saith the Apostle Some heere vnderstand the spirit of man which is the soule and heart of a man and so is this phrase vsed where the Apostle saith I will pray with the Spirit or in the Spirit Others vnderstand the Spirit of God which is the holy Ghost and so is this phrase vsed f where the Apostle Iude saith Pray in the holy Ghost and where Saint Paul saith The Spirit maketh request for vs. I take it that they which exclude either of these come short of the Apostles meaning for I doubt not but he heere intendeth both the Spirit of God and also the spirit of man sure I am that both may stand together yea that both do alwaies concurre together and cannot be seuered for without the holy Spirit of God man cannot pray in his spirit and heart and whensoeuer the Spirit of God helpeth vs to pray hee stirreth vp our spirits and hearts to pray The spirit of man is that especiall place where the Spirit of God hath his residencie This clause then affordeth vnto vs these two instructions 1 True prayer is a worke of the holy Spirit of God and commeth from his motion 2 Prayer framed by the Spirit of God floweth out of the very spirit and heart of a man §. 127. Of the worke of the Spirit in prayer FOr the first note what the Prophet saith in Gods name to Ierusalem I will powre vpon them the spirit of supplications He calleth the gifts of prayer the spirit of supplications because it is Gods Spirit which worketh in vs this gift and inableth vs to call vpon God in a like respect Saint Paul vseth this phrase The Spirit of faith More plainely is this point proued by that phrase which Saint Iude vseth Praying in the holy Ghost but most euidently by Saint Paul who layeth it downe first affirmatiuely saying The Spirit helpeth our infirmities and maketh intercession for vs then negatiuely saying Wee know not what to pray c. What may the Apostle meane by this phrase The Spirit it selfe maketh intercession Doth the holy Ghost truely and properly pray for vs as Christ our High Priest and Mediator or as one of vs for another Noe verily for then should the holy Ghost bee our Mediator which was one of Arrius his heresies an office which is neuer attributed to him but appropriated to Christ For there is one God and one Mediator betwixt God and man the man Christ Iesus Besides then also should God make request to God for the holy Ghost is God but not man also as Christ was The meaning then of the Apostle must needs bee this that the Spirit of God stirreth vs vp to pray quickning and putting life into our dead and dull spirits yea inwardly as it were suggesteth vnto vs and infuseth into vs such desires such sighes grones yea and such words as are acceptable to God which for the truth and sincerâ—â—â—e of them for the vehemencie and ardencie of them for the power and efficacie of them are vnutterable they pierce thorow the very heauens and enter vnto the glorious Throne of Gods grace and there make a loud crie in the eares of the Almightie Therefore in the next verse the Apostle addeth he that searcheth the hearts that is God the searcher of all hearts knoweth what is the minde of the Spirit that is what desires what sighes and groanes what prayers proceed from the work of his Spirit being stirred vp thereby in our spirits for Gods Spirit informeth and instructeth our spirits to make prayers to God according to the will of God which otherwise were most impossible for vs to doe we neither could tell what to aske nor how to aske Thus plainely and clearely we see that true prayer commeth from the motion and worke of Gods Spirit which may yet further be confirmed by comparing Gal. 4. 6. with Rom. 8. 15. in that it is said the Spirit in our hearts crieth Abba Father in this by the Spirit we crie Abba Father The reasons why thus the Spirit prayeth yea why it is needfull that the Spirit should pray and so we pray in the Spirit are these 1 In regard of our naturall estate we haue no abilitie at all to pray a dead man can as wel craue help of another man as a naturall man in faith craue succour of God Wee are not sufficient of our selues to thinke any thing as of our selues Can we then be sufficient of our selues to pray aright 2 In our regenerate estate wee are no longer able to doe any good thing then the Spirit helpeth and assisteth vs. Though once we be inabled by the Spirit to pray aright vet if the Spirit leaue vs and continue not in vs his powerfull worke all our abilitie is gone as a wheele which is turned about with an hand if the hand be taken away the wheele will soone stand still it is needfull that vnto the first grace following grace be added for man after he is regenerate still needeth the present effectuall continual worke of Gods holy Spirit It is therefore said He that hath begunne a good worke in you will
of their vntoward performance of this heauenly duty but obserue not the reason thereof which is this They watch not vnto Prayer THE SIXTH PART The meanes of preuailing by Prayer §. 137. Of Perseuerance IN the last place is added an especiall meanes of obtaining our desire by Prayer which is Perseuerance Pray saith the Apostle watching thereunto with all perseuerance Perseuerance is an holding out to doe a thing till it be accomplished The vniuersall particle All addeth emphasis therevnto and sheweth that it must be a patient constant vnwearied continued holding out The originall word is by the learned of that tongue attributed to hunting dogges which will not cease following the game till they haue got it A fit resemblance if the rule of a similitude be obserued which is to hold close to the point in hand To perseuere then in prayer is with long patience to continue constantly in calling vpon God and not waxe weary or giue ouer till he heare vs. This is manifested two waies 1 By often praying for one the same thing As Paul prayed thrice against a temptation that is oftentimes 2 By a long holding out at one time as Iaakob wrestled a whole night with the Angell and would not let him goe till he had blessed him §. 138. Of the things which we are to aske with all perseuerance Quest 1. HOw oft or how long must we perseuere in prayer before we giue ouer Answ Noe certaine and stint time can bee limitted Some things are continually to bee prayed for as long as we liue namely those things which wee stand in neede of all the daies of our life whether they respect soule or body and those things which shall not bee accomplished so long as wee liue as a ioyfull resurrection and eternall saluation These are to bee prayed for in our ordinary prayers continually Other things for which especially perseuerance in prayer is needfull require a more particular and present answere of God as a temptation sicknesse or any distresse which hangeth ouer our heads or lieth vpon vs or such blessings as we stand in present neede of these are to be prayed for till wee obtaine our desire as Iaakob would not let the Angell goe till he had blessed him or till wee haue some better thing in liew thereof as Paul prayed against the temptation till he had grace sufficient giuen to him against it or till there be no hope of obtaining our desire that is till God doth euidently declare that it is his wil not to grant it as Dauid continued to pray for his childe while it liued but when it was departed he ceased to pray for him saying The childe being now dead wherefore should I now fast can I bring him againe any more §. 139. Of the difference betwixt praying alwayes and with all perseuerance Quest 2. VVAs not thus much implied vnder the fore-named circumstance of time alwayes or in euery season Answ Seeing the Apostle doth heere set downe the Doctrine of Prayer so distinctly and succinctly we may not imagine that hee would twice set downe in one and the same verse one and the same thing and that in two differing phrases There is certainly a difference betwixt these two branches which I take to be especially in these two respects 1 That is more generall hauing respect to the whole course of a Christians life that he haue his set times constantly obserue them and be euer ready on all occasions to pray This is more particular hauing respect to some especiall occasions that in crauing them we should bee instant and vrgent 2 That respecteth the dutie and worke of prayer that we be constant in performing it This the issue and euent of prayer or the blessing which floweth from it for it is the effect and issue of our prayer that maketh vs more or lesse importunate Longer or shorter to continue in prayer If it be long before we receiue that which we desire the longer we perseuere and continue in prayer §. 140. Of the difference betwixt perseuering and much babling in prayer Quest 3. VVHat difference is there betwixt these many and long prayers implied vnder perseuerance and those vaine repetitions much babling and long prayers condemned by Christ in the Scribes and Pharisies Answ Very much and great euen as great as betwixt white and blacke light and darknesse sincerity and hypocrisie 1 These many and long prayers heere intimated are proportioned according to Gods particular dealing with vs if it be long before he grant our request wee goe the oftner vnto him and we hold out the longer in prayer Those vaine repetitions and babblings are stinted by set and certaine periods of time appointed before hand without any respect of Gods dealing 2 These come from the vehemencie of desire and ardencie of affection Those onely from the tongue and lips The Papists are like to Pharisies in both these For first they measure the number and continuance of their prayers by their set times for which purpose they haue both set formes of prayer and also chaines of Beades to put them in minde when their stint is ended yea they set downe so great a number of repetitions as cannot bee freed from vaine repetitions This name Iesu is aboue fiue hundred times set downe to be repeated at one time in their Iesu Psalter Againe their prayers being in Latine as I haue shewed before which tongue all that say their prayers vnderstand not they cannot come from the heart but onely from the tongue §. 141. Of holding out in prayer THus hauing cleared the meaning of this clause obserue the instruction hence arising which is this Who desire to reape the fruite of their prayer must both oft renue their prayer and also hold on without fainting till it be heard In the word heere vsed is this dutie oft vrged but most elegantly and emphatically doth the Prophet set it foorth in his owne example saying For Sions sake I will not hold my tongue and for Ierusalems sake I will not rest vntill the righteousnesse thereof breake foorth as the light c. Againe hee saith of other Watchmen All the day and all the night continually they shall not cease Further by way of exhortation he addeth Yee that make mention of the Lord keepe not silence and giue him no rest till hee establish and till hee make Ierusalem a praise in the earth Christ doth also excellently set it forth by two parables one of a Friend the other of a poore Widdow The Friend was so importunate as he was impudent againe for so much the notation of the originall word implieth The Widdow by her importunitie so troubled the Iudge as he feared he should be wearie with her oft comming Marke how impudent beggers will bee they will receiue no nay nor many who petition to the King Councell Lord Chancellor Iudges and the like and by their impudencie oft obtaine
such like place of learning to gather more more knowledge and vnderstanding of diuinity but neuer exercise themselues in vtterance neuer pray nor vse any meane to attaine thereto no though they be admitted Ministers inducted into liuings and haue taken vpon them the cure of soules Though they may know much yet their people are not edified thereby But what may we say of such as want both knowledge and speech such as the Prophet complaineth of saying Their watchmen are blind they are dumbe dogs they cannot barke they lie and sleepe c. These are the very bane of our Church and the dishonour thereof they take vp the places of better then themselues they take the fleece of the flocke but feede it not they driue away many from our Churches and offend more that tarry in it good they doe to none but much hurt and heavy is that account which another day they are to make vnto the Lord of the Haruest it had beene better both for the Church and also for themselues that they had been made carters then Ministers of the Word §. 158. Of Pauls gift of vtterance TO returne to our Apostle had not he the gift of vtterance if he had why both he make this request Doe men pray for that they haue Answ No doubt but he had an excellent and admirable vtterance for when they preached at Lystrâ— the Gentiles called him Mercurius whom they accounted the God of eloquence The many Sermons of his and Orations and apologies which are recorded in the Acts are euident demonstrations of his elegant and powerfull vtterance as also of his boldnesse and freedome of speech Obiect Hee himselfe confesseth that hee was rude in speech Answ That was said not simply but partly by way of supposition as if he had said many may and doe take me to be rude in speech well grant it to be so yet none can imagine that I am so in knowledge and partly by way of comparison in regard of the foolish vaine thetoricall flourish and shew of eloquence which other â—alse Teachers and many heathen Orators made as if he had said In regard of that curious verball eloquence which many vse I denie not but I am rude in speech In this respect he plainely saith That he came not with excellency of speech and that his preaching was not with intioing words But for good and true vtterance none went beyond him Wanted he vtterance when hee made Felix and Drusilla tremble as hee reasoned of righteousnesse and temperance and of the iudgement to come Or when he caused King Agrippa to breake out in the midst of his speech and say Almost thou perswadest me to become a Christian §. 159. Of praying for gifts bestowed YEt hee desired that vtterance should be prayed for in his behalfe not without good reason for well hee knew that 1 That which he had was not so perfect but it might be bettered 2 God could take it away whensoeuer it pleased him 3 Hee could no longer vse it then God continued to enable him 4 No blessing could bee expected by it vnlesse God made it powerfull From the practise of the Apostle from these weighty reasons thereof I gather Such gifts as God hath once bestowed are still to be prayed for Compare the eighth and seauenteenth verses of the first Chapter of this Epistle together and you shall finde how the Apostle saith that God hath beene abundant toward them in all wisdome and yet prayeth God to giue them the Spirit of wisdome Compare the 3. and 9. verses of Colos 1. and ye may gather as much Vse 1 Haue not those that are best furnished neede to pray themselues and haue the helpe of others prayers Suppose they should be destitute of no needfull gift yet we see prayer is needfull for the gifts we haue Vse 2 They are too insolent who hauing receiued some gifts trust to themselues and look not to God who gaue them Thus many ventring to swim alone are drowned Many that haue good gifts perish themselues and are a cause that others perish with them For sonne fall into grosse heresies some into a vaine kind of affectation some forget that which once they had some grow very sots and dolts By these and many other wayes doth God iustly punish the pride of Ministers §. 160. Of opening the mouth THe next point concerneth the manner of vtterance the first branch whereof is opening the mouth the second boldnesse which according to the originall may thus be set downe Pray for me that vtterance may be giuen me in opening my mouth boldly to publish c. Or thus With opening my mouth in boldnesse This opening of the mouth is not to be taken as a meere pleonasme or redundancy of speech as when we say I saw with mine eyes opened or hâ—ard with miâ—e eares 〈◊〉 but as a speciall emphasis implying a plaine distinct audible deliuery and that according to the literall meaning of the phrase This phrase is sometimes taken figuratiuely for a free and bold deliuery of a mans mind 〈…〉 is more plainely expressed in the next 〈…〉 againe for freedome and liberty to speake but that is set downe in the next verse Wherefore I take it in the literall sence opposed to an euill vnbeseeming shamefastnesse which maketh men speake whisperingly betwixt the teeth and lips as if they were loath to be heard §. 161. Of deliuering the Word distinctly and audibly FRom the meaning of this phrase I gather that Ministers ought to vtter the Word distinctly and audibly so as it may be heard and vnderstood the Prophets were commanded to cry yea to cry aloud and lift vp their voice to cry in the eares of the people Thus did Wisdome Shee cried without and vttered her voice in the streets This manifesteth an holy zeale in Ministers and sheweth that they are not ashamed of their function but desirous of the good of the people In this respect doth the Apostle vse this phrase where he saith O Corinthians our mouth is open vnto you Besides by this manner of deliuering the Word is the eare more pierced and the heart more affected Vse Heere then may such parents iustly be censured as hauing children whose speech is so weake as well it cannot be heard of many or so stuttering as well it cannot be vnderstood doe yet traine them vp to be Preachers Vnder which censure come they also who hauing such speech doe notwithstanding thrust themselues into the Ministry and not so onely but also affect and seeke to preach in spacious and populous places it cannot be but that many which come to heare must needs be depriued of the benefit of their preaching The voice is an especiall thing to be respected in such as are set apart vnto the Ministry If one that cannot bee heard or vnderstood should come vpon a stage he would be hissed oft againe why
message spirituall and heauenly accordingly must the respect bee which is giuen vnto vs which is diligently to attend vnto our message willingly to follow our directions to account our comming welcome our feete bewtifull in heart to esteeme vs as Gods Angels yea as Christ himselfe For this end men must looke not on our persons for so we are not better then others but on our Ministery and message for therein we excell all others The honour and good which in this respect is done vnto vs Christ accounteth as done vnto himselfe §. 177. Of despising Ministers AS for those who reproach or disgrace our calling or abuse our persons for our office sake they reproach and abuse our Master for so saith our Master He that despiseth you despiseth mee In this respect God saith of the Israelites they haue cast mee away because they reiected his Prophets and againe they haue spoiled mee because they depriued his Priestes of their Tithes Can such despisers of Gods Ministers thinke they shall escape iust vengeance Kings will not passe by any disgraces and wrongs done vnto their Ambassadors vnreuenged if at least they can take reuenge But Christ is able to execute vengeance on all that shall despise him and his and assuredly hee will so doe for he hath threatned as much his Ministers are especially in the rank of those concerning whom he hath said Touch not mine Annointed for he added and doe my Prophets no harme Remember the wofull desolation of Ierusalem and note the cause thereof She killed the Prophets and stoned them which were sent vnto her This Land and the greater sort of people therein haue in these daies highly prouoked the Lord by disgracing and abusing his Ambassadours For we are made as the filth of the world the off-scouring of all things §. 178. Of the incouragement of Ministers against their despisers BVt let the world iudge as it list according to the corrupt censure thereof let our eies be fixed on our Master that sent vs and on our office deputed vnto vs let the excellencie of the one and the dignity of the other swallow vp all the ignominie which the world can lay vpon vs and iniurie which it can doe vnto vs therewith wee may comfort our selues against that base esteeme which the world hath of vs euen for our calling sake and against the wrong which in regard of our Ministery it doth vnto vs. If the dignity of our calling were duely weighed so many would not shunne it as doe but more would desire it and labour to fit themselues for it §. 179. Of Ministers walking worthy there place 2 THe duties which are required of Ministers by vertue of their ambassage committed vnto them are two one generall the other particular that respecteth their conuersation this their ministration The generall is to carrie themselues worthy of the dignitie and excellency of their place we see that Ambassadours of earthly kings are very circumspect ouer their cariage behauing themselues grauely soberly honourably shewing themselues to be men of wisdome able to discharge so weighty a function that in a double respect namely in regard of their own credit of their Masters honor So ought Ministers of the word to behaue themselues as becōmeth the Ambassadors of the great Lord of Heauen all Christians are commanded to walke worthy of the Lord who hath called them worthy of the Gospel wherby they are called worthy of the vocation whereunto they are called if all Christians how much more Ministers whose particular calling hath an eminency aboue all To this purpose tendeth that exhortation of Saint Paul to Timothy Bee thou an example of beleeuers in word in conuersation c. Otherwise as they disgrace themselues and make themselues to bee thought vnworthy of their place yea to bee despised so also they dishonour their Master as Hophni and Phinias did whereupon God said they that despise me shall be despised §. 180. Of Ministers faithfulnesse THe particular is to be faithfull in deliuering their message Salomon implieth that an Ambassadour ought to bee faithfull where he saith a faithfull Ambassadour is health that is procured and preserued safely to his master himselfe and those to whom he is sent Thus was the greatest Ambassadour that God euer did or could send forth the Apostle and high Priest of our profession Christ Iesus faithfull to him that appointed him and this testimony God himselfe gaue of his seruant Moses he is faithfull in all mine house so haue all good Ambassadours beene but not to insist on particulars note what Saint Paul saith of the duty of all Ambassadours whom he tearmed Stewards It is required in Stewards that euery one bee found faithfull §. 181. of holding close to Gods message THis faithfulnesse consisteth in three especiall points 1 In deliuering nothing but what he hath receiued of his Master and is agreeable to his will in this respect Christ said of that which he deliuered My doctrine is not mine but his that sent mee and further proueth that he spake not of himselfe So the Apostle I haue receiued of the Lord that which I deliuered vnto you The Prophets to manifest as much to those vnto whom they spake vsed to prefixe before their messages these and such like prefaces The word of the Lord The burden of the word of the Lord Thus saith the Lord c. And that it may appeare that this is a duty God giueth this expresse charge to his Prophet Heare the word at my mouth and giue them warning from me and Christ this vnto his Apostle Teach them to obserue all things whatsoeuer I haue commanded you The Scripture noteth it as a property of false Prophets to speake the vision of their owne heart and not out of the mouth of the Lord. I haue not spoken vnto them saith the Lord and yet they prophesied §. 182. Of declaring Gods whole will 2 IN deliuering his whole message euen all that the Lord deliuereth vnto him Thus much God commanded to his Prophet Speake vnto them all that I command thee and Christ to his Apostles Teach them to obserue all things whatsoeuer I haue commanded you Nothing must be concealed for feare or fauour Of this mind was Michaiah who being desired to speake good to the King as the other Prophets had done answered Whatsoeuer the Lord saith vnto me that will I speake and Ieremiah Whatsoeuer thing the Lord shall answer you I will declare vnto you I will keepe nothing backe §. 183. Of the manner of deliuering Gods Word 3 IN deliuering his message as the Word of God This direction in general is laide downe by Saint Peter who saide If any man speake let him speake as the Oracles of God That Gods Word may thus be deliuered there is required in the
collection of Papists touching forgiuenesse of sinnes after death out of this phrase nor in the World to come Let it be noted that 1 Saint Marke the best interpreter of Saint Matthew expoundeth that phrase by this generall particle NEVER or in no age 2 They cannot shew that the world to come is any where taken for the time that passeth betwixt this life ended and the day of iudgement which is the time appointed by them for remission of sinnes in Purgatory for they hold that at the day of iudgement that fire shall be put out and that it is a manifest error to extend the time of Purgatory beyond the day of the resurrection 3 If it were granted that by the World to come is meant the time betwixt death and iudgement yet may it be applied to the very end or passing away of the former World and beginning or entrance into the other World namely for the very moment of death as if he had said this sinne shall not be forgiuen either in the time of this life or at the point of death when a man is entring into another World Thus the euening of the Sabbath is called the first day of the weeke 4 The remission here spoken of in the World to come may bee taken for the manifestation and ratification of that which was granted before as if he had thus said As in this World he shall receiue no remission so in the World to come when all shall stand vpon their triall to be acquitted or condemned no remission shall be pronounced to him but he shall receiue the sentence of condemnation 5 This phrase shall not be forgiuen may figuratiuely be put for the effect that followeth vpon sinne not forgiuen namely iust vengeance and so the meaning may be this Iust vengeance shall bee executed vpon him both in this world and in the world to come as euer hath beene executed on all such as sinned against the Holy Ghost 6 It is no good consequence from a negatiue to inferre the contrary affirmatiue What if Christ had said that Blasphemy against the Holy Ghost shall neuer be forgiuen neither on earth nor in hell would it from thence follow that some sinnes may be forgiuen in hell 7 Christ comparing this sinne which shall not be forgiuen in this world or in the world to come with blasphemy against the Sonne of Man by the consequence which they inferre it would follow that blasphemy against the Sonne may be forgiuen in the world to come which is directly against their owne principles for all blasphemy is a mortall sinne but they say that Purgatory is onely for them who die in veniall sinnes 8 If any sinnes might be forgiuen in the world to come by the order of the words in this phrase nor in this world nor in the world to come it would follow that the more hainous sinnes should be forgiuen in the world to come else Christ would haue said Nor in the world to come nor in this world 9 Christ here speaketh of remitting the Fault but by their doctrine onely the punishment is remitted after this life for they acknowledge that the very faults themselues are purged by the blood of Christ and that they who in this life haue not the fault remitted can haue no hope of eternall life This place therefore speaking of forgiuing the fault how can they apply it to the punishment §. 24. Of the reasons why this phrase nor in this world nor in the world to come is vsed Quest IF no sin can be forgiuen in the world to come why is this clause nor in the World to come added Answ Though no reason could be giuen yet we may not from thence inferre a paradox and an error contrary to other places of Scripture But among other reasons two especially may be noted to make the phrase the more perspicuous 1 To aggrauate the terror of the iudgement here denounced against such as sinne against the Holy Ghost for the very consideration of this that both in this world and in the world to come they lie vnder the fiery wrath and heauy vengeance of God cannot be but very fearefull and terrible 2 To shew the misery of these sinners aboue others for 1 There be some who keeping sinne vnder and giuing raines thereto but walking by faith vprightly before the Lord are neither punished in this world nor in the world to come Such an one was Enoch 2 There be others that are not so watchfull ouer themselues but through security suffer sinne to get some head ouer them for which they are punished in this world but truly repenting are not condemned in the world to come Such an one was the incestuous person both excommunicated and also restored by the Apostle Such also were many of those who discerned not the Lords body when they came to the holy Communion 3 There be others also who though they be impenitent sinners yet through Gods indulgency are suffered to enioy outward peace and prosperity in this world and feele the smart of their sinne onely in the world to come Such were they whom Iob noteth to die in all ease and prosperity and such an one was Diues 4 But they that sinne against the Holy Ghost are made a spectable of Gods vengeance both in this world and in the world to come as Iudas Iulian and such other §. 25. Of seeking pardon for sinne in this life THus we haue seene what small reason Papists haue to gather frō this text that sin may be forgiuen after death For our parts let vs giue no rest to our soules till wee haue assurance of the pardon of all our sinnes applying to our selues the sacrifice of Christ for all our sins whatsoeuer and let vs vnfainedly turne from them all while here we liue fearing him who after he hath killed the body hath power to cast both body and soule into hell And let vs not fondly dreame of mercy like the fiue foolish Virgins when it is too late The time that the Gospell is preached and thereby remission of sinnes offered is the accepted time the day of saluation and the time of this life the onely time of repentance If the Lord be not then found he will neuer be found Wherefore seeke the Lord while he may be found and to day while it is called to day harden not your hearts §. 26. Of the sence wherein it is said that the sinne against the Holie Ghost shall not be pardoned BVt to returne to our matter Notwithstanding the false glosses of Papists on this Text it is most euident and cleare both by the words of Christ and also by other Texts of Scripture noted before that the sinne against the Holie Ghost neither shall nor can euer be pardoned This sinne is not onely in the issue and euent vnpardoned but in the nature and kind of it vnpardonable And herein standeth