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 auoiding this we are duely to weigh what is the end and vse of Righteousnesse Though it be not a meritorious cause of saluation yet is it a meanes of attaining to saluation the way appointed of God for vs to walke in thereunto so that although we bee not saued for our Righteousnesse yet we cannot be saued without it The vnrighteous shal not inherite the Kingdome of God Without holinesse no man shall see God For God hath chosen vs that we should be holy and Christ hath redeemed vs that we should serue him in holinesse and Righteousnesse For this end appeared the grace of God which bringeth saluation vnto all men that we should liue righteously Vnto holinesse God hath called vs and we are created vnto good workes Thus we see how false a suggestion it is that Righteousnesse should be needlesse It is cleane contrary to the expresse charge of the Apostle that we should learne to shew forth good workes for necessary vses Whereas it is pretended that the shield of Faith is sufficient we are to hold it for a ruled case that God maketh nothing in vaine Those things which God hath ioyned together let no man put asunder Wherefore though we saw no diuerse and distinct ends of Faith and Righteousnesse yet God hauing appointed both both must be vsed But there are diuers vses apparent to all that will obserue them Righteousnesse is needfull to testifie our obedience and thankfulnesse to God to profit our brethren to proue our faith to giue euidence of our election vocation and iustification and to maintaine our cause against the cauils of profanesse impiety wickednesse c. Faith is needfull to apply Christs Righteousnes to support vs against the imperfections and defects of our Righteousnesse and for many other good vses whereof wee shall heare on the 16. verse §. 9. Of the issue of Righteousnesse A Third sleight that the diuell hath is to perswade men that this Brest-plate of Righteousnesse is very combersome and toilesome and it wil make vs weary for it is against our naturall disposition and wil be an hinderance of honour wealth ease pleasure c. Herewith he beguiled Esau Demas and many other I may too truely say it that herewith he beguileth most which professe the truth of Religion Some cast away this Brest-plate for promotion sake not caring how they bribe flatter please and fawne vpon great men others for wealth oppressing defrauding and may wayes wronging their neighbours others for their pleasures profaning the Sabbath swearing eating drinking vnto gluttony and drunkennesse vsing vnlawfull games immoderately pursuing lawfull pastimes attyring themselues in strange apparrell aboue their estate vnbeseeming their place c. Others to auoid outward reproch for feare directly against their heart and conscience I speake it with great horror of heart are profane and vnrighteous because it is counted a disgrace to be Righteous For auoiding this we must haue more respect to the assured issue of Righteousnesse then to some present seeming inconueniences thereof We know that the Armour which souldiers weare on their bodies is for the time combersome and heauy yet for safety they refuse not to weare it they consider that it is much better to endure a smal burthen for a while then to endanger their liues and lose the victory Now such is the blessed fruit and issue of Righteousnesse that all the honour profit and pleasure that can be lost or all the reproch or shame that can be endured for it are not worthy of the Crowne of Righteousnesse which the Lord the righteous Iudge will giue vnto his righteous seruants It were almost an infinite taske to declare what the Scripture the word of Truth hath deliuered concerning the issue of Righteousnesse Generally it saith The Lord loueth Righteousnesse Verily there is a reward for the Righteous Blessings are on the head of the Righteous c. Particularly for the righteous person himselfe in this life it is said that The eyes of the Lord are vpon the Righteous God will grant the desire of the Righteous The Lord deliuereth the Righteous out of all trouble The Righteous shall neuer be forsaken The Righteous shall be glad The Righteous shall flourish like a Palme tree The Righteous are hold as a Lyon The way of the Righteous shineth as the light c. For his death The Righteous hath hope in his death The Righteous are taken away from the euill to come After death The memortall of the Righteous shall be blessed The Righteous shall be had in euerlasting remembrance At the resurrection The Righteous shall goe into life eternall The Righteous shall shine as the Sunne in the Kingdome of their Father For their posterity The generation of the Righteous shall bee blessed Their seed shall not begge their bread c. Heere we see matter enough to answere all the discommodities that may be obiected against Righteousnesse Moses hauing an eye to the recompence of the reward forsooke the honours pleasures and riches of Aegypt three such baits as all the world most greedily snap at Christ for the ioy which was set before him endured the crosse and despised the shame Thus if we set the end and issue of Righteousnesse before vs it will make vs to let goe all earthly matters to hold it fast for our soules find much ease through the burthen that the flesh feeleth hereby In a word great is the dignity and admirable are the priuiledges of the Righteous §. 10. Of the Comfort of Righteousnesse OVt of the answer to his first suggestion if the diuell preuaile by none of the former he will seeke to perswade vs that this Brest-plate of Righteousnesse can stand vs in no steed because All our Righteousnesse is as a menstruous cloath all is but dung and losse Thus hee beguileth many weake Christians and often bringeth them to vtter despaire Answ For auoiding this we are to be informed that though our Righteousnesse considered in it selfe and compared with the perfect rule of the law be exceeding defectiue or opposed to the Righteousnesse of Christ be dung and losse yet as it is a worke of Gods holy Spirit in vs proceeding from an heart purified by faith all the imperfections therof being couered with the perfect Righteousnesse of Christ it is acceptable vnto God and such a thing as we may receiue much comfort in Therefore though our Righteousnesse in it selfe affoord no matter of boasting yet in regard of Gods gracious acceptation it is a thing much to be laboured after yea also to be reioyced in §. 11. Of all the parts of Righteousnesse vnited IF the diuell cannot by any meanes bring vs wholly to reiect all Righteousnesse he will endeuour to make vs carelesse in some parts thereof or at least negligent in taking the
glore Therewith especially blesse we God and therefore by an excellency it is called glory As Dauid speaking of his tongue saith My glory reioyceth And againe Awake my glory And againe I will sing and giue praise with my glory In regard of these three last reasons it is meet to vse words euen in priuate prayers when we are alone Prouided that it be not for ostentation to be known to pray for that is a note of hypocrisie condemned by our Lord in the Scribes and Pharisies §. 76. Of sudden prayer SVdden prayer is when vpon some present occasion the heart is instantly lift vp vnto God whether it be onely by some sighes of the heart or by some few words vttered It is likely that Nehemiahs prayer was some sudden desire of the hart For the King offring speech vnto him gaue him occasion to make a suit vnto the King which that he might obtain he presently lift vp his hart to God These sudden praiers are called ciaculations of the heart which are to be vsed as salt with meat with euery bit of meat we commonly take a little salt to season it So when we doe any thing when we confer of any thing when we goe any whether vpon all occasions we must lift vp our hearts to God This argueth an holy familiarity with God yea it manifesteth an heauenly mind euen as those things which are ready vpon all occasions to fly vpward appeare to be of a light aerial or fiery nature not earthly heauy weighty This kind of praier must so be vsed as it bee added to solemne and set prayers and not make them to bee neglected No man maketh a meale of salt alone and refuseth other solid meat because salt is now and then to be eaten Much lesse must these sudden praiers hinder solemne or composed prayers §. 77. Of composed prayer COmposed prayer is when a Christian setteth himselfe to make some solemn prayer vnto God whether it be in Church family closet field or any other place whether it be vttered with words or onely conceiued in hart as the morning and euening prayer which Christians vse to make or the praier at solemne assemblies with the like Such were the prayers that Daniel vsed to make three times a day God to whom wee make our praier is a great God of excellent Maiesty not lightly but with all due reuerence to bee regarded and therefore most meet that wee should compose our selues in a solemne manner to appeare before his glorious presence §. 78. Of preparation before prayer THat this kinde of prayer may bee the better performed preparation is very needefull which the Preacher implyeth saying Be not rash with thy mouth and let not thine heart be hasty to vtter any thing before God In preparation vnto prayer two things are to bee performed First we must empty our foules of al such things as may hinder prayer Secondly fill them with such things as may be helpfull thereunto The things that hinder are either wicked or worldly Wicked things are against God or against man Against God are all sinnes and transgressions of his Law These we must search out and hauing found them out set our selues with a full and honest purpose of heart vtterly to forsake them If we regard wickednes God will not heare our prayer Whereupon saith Dauid I will wash mine hands in inocency O Lord and compasse thine alter Against man are wrath anger malice and such like reuengeful affections in regard whereof the Apostle exhorteth to lift vp pure hands without wrath And Christ cōmanded to be reconciled before the gift be offered In a word then that we may empty our soules of al such wicked things both against God and man which would hinder our praiers these two things are needfull First repentance towards God secondly reconciliation with man Worldly things are such cares as concerne the things of this life our temporall estate earthly affaires which though at other times they may be warantable commendable and needfull yet may be an incumberance hinderance vnto praier This was prefigured vnder the Law by that rite of plucking off shooes when men appeared before the Lord. Shooes are lawfull to be worne yea very needfull yet in approching before the Lord they must be put off So moderate care concerning the businesse affairs of this world are lawfull and needful yet when we goe to prayer they must be laid aside and our soules emptied of them For they are as heauy burdens and clogs which will hold downe our hearts and keepe them from flying vp into heauen Now note the counsell of the Apostle Cast away euery thing that presseth downe If our soules be onely emptied of these things they are like that empty house which the vnclean spirit finding entreth into with seauen other spirits Wherfore that we may bee prepared to prayer wee must be filled with such spirituall matters as fit prayer which are concerning God and our selues Gods greatnesse is to be meditated of to strike our hearts with reuerence and his goodnesse to breed faith in vs. Yea also his blessings bestowed to fill our mouths with praise Our wretchednesse is duely to be weighed that wee may bee truely humbled and our wants are to be obserued that wee may know what to aske Thus are we to come prepared to composed praier § 79. Of conceiued praier COnceiued prayer is that which he who vttereth the prayer inuenteth conceiueth himselfe as are most of the praiers recorded in the Scripture This kind of prayer the Saints in al ages haue vsed It is very commendable expedient and needfull For 1 It manifesteth the gift and power of the Spirit who can giue both matter and manner words and affections who can suggest what to pray and how to pray 2 Euery day we haue new wants new assaults new sinnes Is it not needfull then that our praiers be conceiued and framed accordingly that our petitions be made according to our present wants our supplications according to our particular assaults our confession according to our seuerall sinnes 3 As God daily continueth and reneweth old blessings so also hee addeth new to them Is it not most meete that notice bee taken of those new blessings and accordingly thankes bee giuen in particular for them Obiect This present inuenting and conceiuing of prayer maketh prayer to bee confused and either very defectiue or very tedious Answ In them that haue not ability to pray or suddenly and rashly come vnto prayer it may bee so But if a man haue any competent ability if he premeditate before hand what to pray if hee set vnto himselfe any good method and order such defect tediousnesse and confusion as is supposed will bee easily auoided §. 80. Of prescribed prayer PRescribed prayer is when a set constant forme is laid downe before hand and either
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
¶ 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
sine charitate p. 268. oculos luos p. 378. illi vitae p. 389. flagellamut p. 431. tonitrui p. 494. vigil ales p. 509. cosdem p. 529. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 532. S. S. Trid. p. 577. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Multa alia per inscitiam incuriam typographi occurrunt errata praesertim in Graecarum voccum tonis Hebr. characteribus quaeeùm eruditus lactor facilè possit deprehendere singulis recensendis immorarti non eft necesse THE Whole Armour of GOD. THE FIRST TREATISE Of Arming a Christian Souldier THE FIRST PART The Fountaine of Christian Courage Ephes 6. 10. Finally my Brethren be strong in the Lord and in the power of his might §. 1. The Summe and seuerall Heads SAint PAVL hauing deliuered such doctrines of faith and precepts of maners both generall concerning all Christians and particular concerning the distinct degrees of seuerall persons in a family as hee thought most meete in the closing vp of his Epistle giueth a worthy direction for the better performing of them all which is to bee couragious and well furnished against all those difficulties and dangers wherewith they are like to meete in their Christian course Wel knew the Apostle that the best Christians while here they liue in this world are both prone to faint by reason of their own weaknesse and also in hazard to be foiled by reason of their enemies power therefore he taketh vpon him the person of a wise vigilant and valiant Captaine and in souldier-like termes animateth the Lords Souldiers that they neither faint in themselues nor be daunted with their enemies This Direction is continued from verse 10. to 21. The parts of it are two 1. That wee bee couragious verse 10. 2. That we be well prepared v. 11. c. In the former note 1. The manner 2. The matter of the Apostles exhortation The manner is in these words Finally my brethren The matter in these Be strong in the Lord c. In the latter note 1. The Meanes how 2. The Motiue why wee must be well prepared The meanes is to bee well armed which point is first in generall laid downe and then in particular exemplified The generall is once declared vers 11. and againe because of the necessitie thereof repeated vers 13. and in both places amplified by the end In the particular exemplification there are sixe spirituall graces fitly resembled to sixe pecces of Armour Now because of our selues we are as children and no better able to weild this Armour of God then Dauid the armor of Saul the Apostle addeth that heauenly exercise of prayer teaching them how to pray for themselues and others especially for him who was one of their chiefe guides The Motiue is taken from the danger in which wee are by reason of our spirituall enemies whom he describeth vers 12. Euery word almost in this Direction is of weight and worthy to be searched into §. 2. The necessitie of the point THe first point in order is the Manner of the Apostles exhortation Which setteth forth 1. The necessitie of the thing vrged Finally 2. The affection of him that vrgeth it my Brethren The original world translated finally signifieth a remainder and implieth that yet remained one necessity point to be deliuered before he made an end as if with more copie of words he had thus said Though I haue sufficiently instructed you in doctrines of faith and precepts of manners yet there is one needfull point behinde which being deliuered I may conclude all there is yet I say a remainder and the only remainder of all by which yee may make good vse of all that hath beene hitherto deliuered without which all will bee in vaine Vse Is this Direction so needful a point a point which may not be omitted a point worthy of the last place as most of all to be remembred then ought we to giue the more earnest heed thereunto lest at any time we should let it slip In hearing we must well heede it after we haue heard it wee must well keepe it and not let it slip like water put into a colinder or riuen dish §. 3. The Apostles affection TO vrge this point yet somewhat the more forcibly the Apostle in the next place manifesteth his affection in these words My brethren which declare both the humilitie of his minde and the gentlenesse of his spirit Brother is a word of equalitie in calling them Brethren he maketh himselfe equall vnto them though he himselfe were one of the principall members of Christs body one of the eyes thereof a Minister of the Word an extraordinarie Minister an Apostle a spirituall Father of many soules a planter of many famous Churches yea the planter of this Church at Ephesus and though many of them to whom he wrote were poore meane men handicrafts men such as laboured with their hands for their liuing and many also seruants and bond-men yet without exception of any he termeth and counteth them all his brethren and so maketh himself euall to them of the lower sort Behold his humilitie For if to affect titles of superioritie as Rabbi Doctor Father bee a note of arrogancie as it is and therefore Christ in that respect taxeth the Scribes and Pharises then to take and giue titles of equallitie is a note of humilitie The like notes of humilitie may be oft noted both in other Epistles of this Apostle and in the Epistles of other Apostles yea and in all the Prophets also Well they knew that notwithstanding there were diuers offices places and outward degrees among Christians yet they all had one Father and were fellow members of One and the same bodie and in regard of their spirituall estate all one in Christ Iesus Vse Take my Brethren the Prophets take the Apostles yea take Christ himselfe for an example of humilitie For Christ though he were Lord of all yet for as much as he tooke part with vs and so all were of one hee was not ashamed to call vs Brethren Who then can disdaine to call any Saint Brother This point of humilitie and meekenesse Christ willeth vs after an especiall manner to learne of him It is a grace which will highly grace vs before God and man It maketh vs amiable in Gods eyes who Giueth grace to the lowly and it maketh our company very acceptable to men An humble minded man who maketh himselfe equall to them of the lower sort accounteth all his brethren will be sociable and willing to conuerse with any for their mutual good But proud and ambitious spirits are full of scorne and disdaine so as men cannot well endure their company and God will resist them Wherefore to conclude this point whatsoeuer your parts of nature or gifts of Gods Spirit be whatsoeuer your place or calling bee whatsoeuer excellencie or eminencie
you haue aboue others remember that all Saints haue one Father all are of one body all are one in Christ therefore all account one another Brethren Let Magi strates Ministers and all of all sorts apply this Vse 2 As for such prophane persons who deride the Saints for giuing this title Brethren one to another doe they not thorow those Saints sides strike the Prophets the Apostles yea and Christ himselfe Note further the gentle and milde spirit of the Apostle Brethren is a title of kindnesse and loue My an attribute which addeth emphasis thereunto In other places he vseth other attributes which adde greater emphasis as My beloued brethren My brethren beloued and longed for So like wise other phrases which imply as great meekenesse and gentlenesse as My little children My beloued children c. It was not want of authority to command that made him thus gently exhort but rather an earnest desire that he had to perswade and euen prouoke them to doe that which was their bounden duty and tended to their good Marke how he dealeth with Philemon vers 9 10 20 by this meekenesse he insinuateth himselfe into them and sheweth that hee seeketh not himselfe and his owne good so much as them and their good Vse Learne Ministers Masters Parents and all Christians how to enforce your exhortations and perswasions euen with euidences of loue with all mildnesse and gentlenes The seruants of the Lord must not striue but bee gentle toward all men Thus shall you giue them a pleasant sauour and sweete rellish yea though the things whereunto yee exhort be vnpleasing to mens naturall taste and carnall appetite When ful some potions or bitter pills are sweetned with sugar they will the sooner be swallowed and better digested so exhottations seasoned with termes of mildnesse and gentlenesse Thus much for the manner of the Apostles direction §. 4. The need of Christian courage THe matter followeth the first part whereof is in these words Bee strong in the Lord and in the power of his might wherenote first what is required secondly how that which is required may be performed The thing required is to be strong the Apostle heere speaketh of an inward spirituall strength the strength of the inward and new man and his meaning is that wee should bee valorous and couragious in the performance of those Christian duties which we take in hand Christian valour and spirituall courage is a needfull grace Note with what varietie of phrase the Apostle doth exhort hereunto 1. Cor. 16. 13. Stand fast quit you like men be strong hereunto God perswadeth his seruant Ioshuah and Dauid his sonne Salomon Dauid had in him this holy valour and courage when hee went against Goliah and Paul when he was going to Ierusalem But most valorous and strong did Christ our Captaine shew himself when he was going vp to Ierusalem to suffer The Euangelist saith he stedfastly set his face he setled himselfe fully to go though it were to drink a most bitter cup he would not be drawne from it Because Peter labored to disswade him he sharpely rebuked him and called him Satan The reasons why this spirituall valour is so needfull are specially two First because of our owne indisposition timerousnes dulnesse and back wardnesse to all holy and good duties What Christian findeth not this by woefull experience in himselfe when he would pray heare Gods word partake of the Sacraments sanctifie the Sabbath or performe any other like Christian dutie there is I know not what fearefulnesse in him his flesh hangeth backe as a Beare when he is drawne to the stake This the holy Apostle found in himselfe so that for the rowsing vp of our own dulnesse we haue need of valour Secondly because of those many oppositions which we are like to meet withal We heard before how the flesh would hang back and so labour to hinder vs. The world wil like wise do what it can either by vaine inticements to seduce vs as it drew away Demas or else by reproach trouble and persecution to terrifie vs as those who forsooke Paul But aboue all the Diuell will be readie to resist vs as hee resisted Iehoshuah and to hinder vs as hee hindred Paul yea to buffet vs as hee buffeted the same Paul To omit other instances most liuely is this set foorth in our Head and Generall Christ Iesus So soone as hee was set apart to his publike Ministerie the Tempter came to him after he began to execute it Satan stirred vp the Rulers Priests Scribes Pharises and many other to hinder him yea he mooued Peter to disswade him and when Christ was about to offer vp himselfe a sacrifice then again came the Prince of this world to discourage him The like oppositions are all Christs members to looke for so as there is no hope no possibilitie of holding out and enduring to the end without this Christian valour and magnanimitie heere spoken of Vse 1 Iustly may they be taxed who either too timerously or too securely and careiesly enter into a Christian course and vndertake such Christian duties as are required at their hands Hence it commeth to passe that many duties are cleane omitted of them other intermitted and broken off before they are halfe done and as for those which are done so vntowardly are they done that little or no comfort can be found in doing of them Lamentable experience sheweth how small matters doe discourage many who know the right way and are oft in conscience moued to walke therein Such as want this Christian courage were better not giue vp their names to bee Christs Souldiers or professe that they intend to fight the Lords battailes for by their timerousnesse and cowardlinesse they discourage other Souldiers of the Lord and hearten the enemie The Lord would not suffer any that were fearefull and faint hearted to fight his battailes on earth against earthly enemies lest they made others faint like themselues Can wee thinke that he will entertaine faint hearted souldiers in his spirituall battailes against spirituall enemies in which combates his owne honor and his childrens saluation are so deepely ingaged As for the Enemie he is like a Wolfe if strongly he be resisted he will flie if timerously he be yeelded vnto he will more eagerly pursue and insult Vse 2 Indeauour we therefore to get vnto our selues an holy courage and spirituall valour shaking off our naturall fearefulnesse that in nothing we feare our aduersaries but as Christ our General did endure the crosse and despise the shame We that will be Christs souldiers must duely consider the aduice which our Lord giueth Luke 14 13. which is to obserue what kinde of enemies how many how mightie we are to encounter withall We shal hereafter heare how hard a battaile we are to vndertake how many mightie malicious subtill our
it not If this I say bee a benefit then take notice of the meanes whereby wee may bee inabled to stand fast in that libertie which Christ hath purchased for vs and made free from the forenamed slauerie and withall make conscience and giue all diligence to vse the means aright It is a point of notorious folly to be desirous of a thing and carelesse in doing that whereby our desire may bee accomplished Yea it is a cunning wile of the Diuell in good things to make men separate the meanes from the end but in euill the end from the meane as to make men desire and looke for the good and happie end of righteousnesse and yet bee backward in walking in that way that leadeth thereto and contrariwise eagerly and swiftly to runne in the way of sinne and yet not feare the wages of sinne and the Issue of that course In the first kinde Balaam was deceiued In the second Euah was deluded Balaam desired to dye the death of the righteous but carelesse hee was in leading such a life as brought foorth such a death Euah was perswaded shee should not dye and yet feared not to eate of that fruite against which death was denounced Let the fearefull end of both these make vs wise against these wiles Worldly men are wise enough herein if they obserue a good benefit to bee had they will seeke how it may be obtained and do with all diligence that whereby it may be obtained This maketh them to passe ouer Sea and Land to get such commodities as their owne Land affordeth not this maketh them when they feare enemies to haue all warlike prouision readie oft to muster their men to keep continuall watch and ward at their chiefe port-townes with the like Now this end heere laid downe being a matter of so great consequence for if we stand not fast but suffer our selues to be foiled and ouercome no lesse damage and danger followeth thereof then losse of eternall happinesse on the one side and vtter destruction on the other Why should we be more foolish in spirituall matters then worldlings are in temporall They indeede are more sensible of temporall things whether good or euill Let vs therefore in spirituall matters giue the better heed to the direction of Gods word that faith may make vs as wise as sence maketh them §. 11. Satan our aduersarie THe necessitie and benefit of this armour will be better manifested if we shall duely weigh who is our enemy and what his assaults be The enemie against whom we are made able by the whole armour of God to stand is the Diuell Thus is he called our Aduersarie Enemie Tempter Murtherer c. Much might be spoken of the creation nature fall and many other points of the Diuell but I will content my selfe with such points as may most serue for our present purpose which is to shew how fearefull and terrible an enemie he is §. 12. Satan a terrible enemie FOr the better vnderstanding whereof know that the Diuels by creation were good Angels as powerfull wise quicke speedie inuisible immortall c. as any other Angels equall in euery respect but inferiour in no respect to the very best Angels When they fell they lost not their naturall substance and essentiall properties thereof no more then man lost his when he fell for as man remained to be not only flesh and bloud but also a liuing yea and a reasonable creature after his fall so the Diuell remaineth to bee a spirit inuisible immortall quicke speedie c. as before onely the qualitie of his nature and properties is altered from good to euill as powerfull as he was before to good so powerfull is he now to euill inuisible and quicke hee is wonderfull close and speedie in working mischiefe hee was not more desirous of good before his fall then since he is mischieuous and euen set vpon euill There are foure especiall things which make the Diuell very fearefull First his power Secondly his malice Thirdly his subtiltie Fourthly his sedulitie and speede Who feareth not a powerfull enemie This made Goliah seeme so terrible If an enemie bee malicious euen for his malice hee is feared as Doeg or if hee bee craftie and subtill for which Achitophel was feared yea also the enemies of Israel were accounted fearefull in regard of their swiftnesse That they came hastily with speede How terrible will all these make an enemie when they all meete together It may bee thought that if an enemie bee malicious and wanteth power hee may consume himselfe with malice and doe little hurt to others or if hee bee powerfull and malicious but want witte crafte and subtiltie hee may like an vnbridled Horse runne on head-long in his powerfull malice to his owne ruine and destruction or though to his power and malice subtiltie bee also added yet if hee bee slow and carelesse hee is the lesse feared in hope that hee may be preuented in all his enterprises But where malice is strengthned by might might whetted on by malice both malice and power guided by craft craft and all stirred vp by diligence sedulitie and speed who can stand against such an enemie Now all these do in a very high degree concurre in the Diuell as Saint Peter doth notably set them downe in this description of the Diuell Your aduersarie the Diuell like a roaring Lion walketh about seeking whom to deuour His name Diuell and that which he seeketh for to deuoure sheweth his malice The beast whereunto he is resembled Lyon sheweth his power and craft and the attribute roaring addeth terror thereunto lastly his walking vp and downe sheweth his sedulitie Of his power malice and sedulitie I shal haue occasion more distinctly to speak on the 12. verse §. 13. The Diuels wiles SAtans subtiltie is heere particularly expressed vnder this word wyles The Greeke word signifieth artificiall crafty cunning conueyances of matters windings vp and downe and turning euery way to get the greatest aduantage Fitly is this word vsed by the Apostle for his temptations and assaults are very cunning full of much deceit of many windings which make him so mightily preuaile against the greatest sort of the world euen against all that are not strong in the Lord and wise in well vsing the whole armour of God The titles which in Scripture are giuen to the Diuell doe euidently imply his great craft He is termed a Dragon and a Serpent which of al other beasts are counted the craftiest and wisest yea to shew that he hath had long time of experience to make him the more subtill and crafty he is called an old Serpent a great red Dragon There are names in Greek which we ordinarily translate Diuell that yet further signifie his great subtilty for they note out his great knowledge and vnexperienced skill As his names are so is his practise full of many
When the men of Araâ—â— were strucken with blindnesse they were easily without any resistance led into the middest of the chiefest and strongest Citie of their enemies for they saw not whither they went So ignorant men not seeing in whose power they are suffer themselues there to be Wicked persons beleeue not that the Diuell is so cruell a tyrant as he is reported to be They thinke him to bee the best Lord because he suffereth them to doe as they list and his temptations are agreeable to their corrupt humours and carnall desires they take most delight in doing the worke of the Diuell yea as Christ saith they will doe the lusts of their father the Diuell Is it then any maruell that the Diuell is their gouernour Neither ignorant nor wicked persons will subiect themselues to the Lords gouernement not ignorant because they know not the benefit of it not wicked because they thinke it too strait too much crossing their licentious humor Therefore in iustice God giueth them ouer to the rule of the Diuell Hereby may triall be made whether wee be vnder the rule and power of the Diuell or no. If we loue darknesse more then light if we haue fellowship with the vnfruitfull workes of darkenesse wee are in the power of the Prince of darkenesse Hearken to this O ignorant persons ye that are neglecters and despisers of the light of Gods Word that cry out against so much preaching if at least your eares be better then your eyes and you can beleeue that which by others is declared vnto you Hearken to this also O ye wicked persons who pursue so eagerly the euill desires of your hearts and the foolish customes of the vaine World if at least your euill hearts will let you yeeld to any thing that may turne to your good Oh if it were possible for these two sorts of persons to see in what a miserable plight they are by those gouernours vnder whom they liue then would the ignorant learne knowledge and sinners enter into a new course Fondly they think they liue in great libertie wheras in truth they liue in most slauish bondage I may iustly in this case take vp the complaint of Wisdome and say O yee foolish how long will yee loue foolishnesse c. Vse 2 Hereby also men may learne how to come out of Satans power namely by comming out of darknesse into light So long as we liue and lye in darknesse there is no hope no possibilitie of freeing our selues from the tyrannie of Satan God first deliuereth vs from the power of darknesse and then translateth vs into the Kingdome of his Sonne This vse affoordeth a good direction to Magistrates to Ministers to all that haue charge of others and to priuate persons To Magistrates that they take order to establish the Ministerie of the Word in such places as are vnder their rule To Ministers that they be diligent and faithfull in preaching it To all that haue charge that they bring such as are vnder them to the Word To priuate persons that they be willing to heare and carefull to practise what they heare Note what Christ saith of the issue and power of the Word preached by his Disciples Hee saw Satan fall downe like lightning for by it mens minds are inlightned and their hearts conuerted so as Satan cannot beare such sway ouer them as hee doth ouer ignorant and wicked persons That which is in generall said of freeing men from the tyrannie of Satan may particularly bee applied to those who are in bondage vnder his great Vice-roy on earth euen Antichrist which deceiueth the greatest part of the world His kingdome is a kingdome of darknesse where the light of the Gospell shineth forth the clouds and mistes of that darkenesse vanish away Experience sheweth that where the preaching of the Word is rare there is greatest number of Antichrists vassals God grant this may be duely considered by them who for the safety of the Kingdome and the furtherance of Religion doe treate of meanes whereby the number of Papists may be diminished For our selues let vs first labour for the light of knowledge to inlighten vs and then for the light of grace to renew vs so shall we be freed from the kingdome of darkenesse For the attaining hereunto we must diligently attend to the light of Gods word and also pray for the spirit of reuelation and sanctification They who haue sure euidence that they are light in the Lord may from hence reape comfort in that therby they may be assured that though they liue in the world yet they are not vnder the rule of the god of this world he is Prince only of the darknes of this world Liue therefore as children of light as the Lords freemen haue no fellowship with vnfruitful works of darknesse For what communion hath light with darkenesse §. 25. Of the nature of Diuels THe third argument whereby the Diuels are described is their nature they are heere termed spirituall things so that The enemies of our soules are of a spirituall substance Oft in Scripture are they expresly called spirits and that both in the old and new Testament They were created spirits and spirits they still remaine to be Their fall hath not altered their substance for then could not that nature and substance which transgressed be punished Vse 1 Grosly doe they erre in the nature of Diuels who thinke and teach that they be nothing but bad qualities and euill affections which arise from our flesh The Apostle expresly denieth them to be flesh and implieth that they are much more then flesh how then should they be thought to bee affections arising from the flesh If because they are spirituall things they should be no substances but onely qualities then neither should the soules of men nor good Angels nor God himselfe be a substance for all these in Scripture are termed Spirits But spirituall things may be as truly and properly substances as bodily things if not more it is not any outward property of a body that simply maketh a substance Things may be sensible and yet be no substances as colours sounds smels c. But for the Diuels the actions which they performe the places where they abide and from whence they goe vp and downe the power wherewith they are indued the torments and paines which they endure with many other like arguments which out of the Scripture may be collected concerning them euidently shew that they are truly and properly substances The contrary opinion as it is erronious so it is very dangerous in that it doth much extenuate those fearefull things which haue beene deliuered concerning Diuels yea it maketh them to be but fables Therefore this error is so much the rather to be taken heede of §. 26 Of the aduantage which Satan hath THe spirituall nature of Diuels doth many waies aggrauate
still with their armour looking for a fresh assault and for more conflicts §. 3. Of Christian valour 1 VVE must be of a valorous couragious mind against all our enemies standing stoutly against them and bidding defiance to them all euen as Dauid stood against Goliah How needfull this is in war against flesh and blood appeareth by Gods earnest vrging of it to Ioshuah But much more needfull it is in war against Spirits For they though bold enough yet are daunted with the stout standing of Christs souldiers but heartned with timorousnesse Besides the courage of some valourous souldiers addeth spirits to all their fellowes That we may with courage stand against our enemies obserue these and such like grounds of encouragement 1 That the Lord is with vs and will not faile vs. 2 That we fight in his name and power but our enemies in their owne 3 That out battell is most iust and we fight in a iust cause 4 That wee fight with enemies spoiled whose weapons are blunted whose power is limited 5 That we haue promise of victory and so are sure not to be ouercome §. 4. Of keeping our ranke 2. VVE must be careful to abide in the place where our Lord hath set vs. For this know that we haue a doubling calling one generall as we are Christians The other particular as we are distinguished in Church Common-wealth or Family Accordingly these two points are to be obserued 1 That we remaine stedfast in the true Church where the Lords banner is displaied that we retaine our profession and start not from it for gaine as Demas or persecution as they which forsooke Paul Stragling souldiers lose the succour of their Captaine and helpe of their fellow souldiers Such straglers from Christs armies are separatists heretikes time-seruers and all reuolters 2 That wee be conscionable and diligent in the seuerall functions of our particular callings as in the Common-wealth Kings Iudges Iustices all Magistrates all Subiects also all of any Office Trade c. In the Church Ministers other Church Officers and people In the Family Masters and Seruants Husbands and Wiues Parents and Children For this ende are particular duties prescribed to particular functions in Gods word Many weighty reasons there be to vrge this 1 God hath appointed to euery one his distinct place Now it was the commendation of Christ and of Moses that they were faithfull to him that appointed them 2 Euery one shall bee called to account for those duties which belong to his particular calling according to that which was said to the Steward Giue an account of thy stewardship Luke 16. 2. 3 The order wherein euery one is set is the very beautie of the Church and of the body of Christ as the seuerall places of seuerall members are the grace of a naturall body Yea this order is the strength of the Church as in an army in this respect the Apostle saith that the body of Christ is fitly ioined together and firmly compacted 4 The graces which God bestoweth on vs as faith loue obedience patience wisdome c are best exercised and manifested in our particular callings 5 In our proper distinct places wee haue the Lords promise of protection but not out of them Many iudgements hath God executed on busi bodies that entred vppon others places instance Corah and his conspiracy Absolom Vzziah c. Wherefore wee are to take good notice of our particular places and of the particular duties belonging vnto them and both pray and labour for skill and ability to performe them It is the wisdome of the prudent to vnderstand his way §. 5. Of watchfulnesse 3. VVEe must be warchfull and stand vpon our defence against our enemy hee as a thiefe will suddenly set vpon vs comming when we are not aware of him For the better performance of this duty we must take heed of such things as may breed in vs a spirituall slumbering and drowsinesse as are earthly delights and pleasures worldly cares c. They which will watch must be sober §. 6. Of perseuerance 4. VVE must perseuere and continue in well imploying the graces of Gods Spirit to our defence thus may we better stand in the spirituall combate then in our outward bodily fight for our bodies haue need to haue the armour put off for their ease and refreshing but our soules haue no such need The armour of God is not burdensome to the spirit Of this duty I spake more fully in the 12. § of the fourth part Thus much for the duties which this first word stand implieth THE SECOND PART The kinds of the peeces of Armour prescribed §. 1. Of the seuerall peeces of the Armour of God in generall THe next point is concerning the meanes or manner of standing in the words following hauing your loynes girt c. In the 14. 15. 16. and 17. verses there are sixe seuerall graces of the Spirit compared to sixe seuerall peeces of Armour which are especiall meanes to make vs stand fast They are these 1 Verity Compared to 1 a Girdle 2 Righteousnes 2 a Brestplate 3 Patience 3 Shooes 4 Faith 4 a Shield 5 Hope 5 an Helmet 6 Word of God 6 a Sword Out of this particular enumeration of these seuerall graces and peeces of Armour I will deliuer three or foure generall obseruations and then distinctly handle them one by one as they lye in order §. 2. Of defending our selues MOst of these seuerall peeces euen all of them but one are defensiue that one which is offensiue namely the word of God compared to a sword is also defensiue as well as the rest whereby it is intimated that Vse Wee that are Christians must rather seeke to defend our selues then annoy others This was represented in that combate which our Lord fought with the diuell For Christ was led aside of the Spirit into the wildernesse and being there the tempter came first vnto him and first set vpon him here we see that there was a necessity to moue Christ to fight and that in a double respect First in that he was brought into the lists Secōdly that being there he was assaulted In this fight Christ especially aimed to defend himselfe and to repel his aduersaries weapons Therfore all his answers are framed directly according to Satans obiections The like we may obserue in his conflicts with the instruments of Satan the Scribes Pharises Herodians c. as also in those conflicts which his Prophets Apostles and other Saints haue had with Satan and his instruments Hereby we see that we fight in a iust quarrell for what iuster cause can there be then for a man to defend himselfe and his owne right Obiect But defendants are oft in the greatest blame Answ True when they keepe men from their owne right and make them recouer it by force
what way they are to walke to Heauen hee sets many prickes and crosses therein as reproaches disgraces troubles vexations persecutions by losse of goods liberties and liues yea many times grieuous torments and tortures now if our soules be not fenced with the preparation of the Gospell of Peace what hope yea what possibility is there of going on and holding out in that way §. 3. Of the ground of Patience Point 3 THe Apostle himselfe in the last words of this verse sheweth how this Preparation this fence and furniture of the soule namely patience may be gotten euen by the Gospell of Peace for it is such a preparation as the Gospell of peace teacheth and worketh whence it followeth that the Gospel of Peace is the onely true ground of this peece of Armour For the better clearing of this point I will distinctly shew 1 What the Gospel is 2 What Peace is here meant 3 Why Peace is thus attributed to the Gospel 4 How the Gospel of Peace effecteth this preparation §. 4. Of the Gospel GOspel according to the proper notation of the originall word signifieth a good message or glad tidings so it is sometimes translated as Rom. 10. 15. How beautifull are the feet of them which bring glad tidings c. The same notation may our English word Gospel admit for spell in ancient time signified speech Gospel then is a good speech The most elegant and learned languages retaine the Greeke word The good and glad tidings which this word implieth is that Christ Iesus the Sonne of God is giuen vnto the sonnes of men An Angel from heauen thus expounded this word for hauing said I bring you gla◠tidings he addeth that vnto you is borne a Sauiour which is Christ the Lord. Therefore the Histories which purposely write of Christ Iesus declaring his Diety and humanity his conception and birth his life and death words and deedes humiliation and exaltation c. are by an excellency and propriety termed Gospels or to speake as the Scots doe Euangiles and the penne-men of them Euangelists If it bee duely considered into what a woe-full estate man by sin had implunged himselfe how no creature in Heauen or earth was able to succour him what full redemption Christ hath wrought and vnto how excellent an estate he hath redeemed vs it will appeare that neuer the like glad tidings was or could be brought to man-kind then this that Christ a Sauiour was giuen vnto them so that this message may well be called a Gospel or Euangile In it is the very fulnesse of Gods fauour manifested §. 5. Of that Peace which the Gospel causeth THe Peace heere spoken of is our reconciliation with God In the beginning God made man after his owne Image by vertue whereof there was a sweet harmony and concord betwixt God and man God hauing reuealed vnto man what was his good will pleasing and acceptable vnto him man being both able and also willing to doe that which was acceptable to God But long this Peace did not last it was soone broken and that wholly and onely through mans default For man wittingly sinned against his Creator and thereby iustly prouoked his wrath thus came enmity betwixt God and man Such a breach was made by mans rebellion that all creatures in Heauen and earth were not able to make it vp Christ therefore the eternall true naturall proper onely begotten Sonne of God tooke vpon him to be a Mediator betwixt God and man Hee satisfied his Fathers Iustice pacified his wrath procured his fauour towards man whereby God was moued to offer reconciliation vnto man withall he gaue vnto man his sanctifiing Spirit to breed faith in him that thereby man might receiue and embrace this reconciliation In this respect God is called the God of Peace Rom. 16. 20. and Christ our Peace chap. 2. 14. Prince of Peace Isa 9. 6. And God is said in Christ to reconcile the world vnto himselfe 2 Cor. 5. 19. Thus through the mediation of Christ God offering and man accepting reconciliation a most perfect and inuiolable peace is made betwixt them and this is the peace here meant As fruits of this peace there flow from it remission of sinnes quietnesse and comfort of conscience ioy of heart willingnesse and ability to doe that which is pleasing vnto God freedome from the dominion of sinne from the power of the Diuell from the euill of all crosses from the sting of death and of the graue and from the feare and fire of Hell §. 6. Why it is called the Gospel of Peace THis Peace is so appropriated to the Gospel that it is called the Gospel of Peace and that in a double respect First of the matter Secondly of the effect 1 The subiect matter of this glad tidings is the forenamed Peace and reconciliation betwixt God and man The Gospel first declared and still continueth to publish the same neither the Law nor any humane writings can doe this therefore so soone as one Angel had declared this glad tidings an whole troope of heauenly souldiers cryed out Peace on earth It was the Gospel which declared peace to Adam Noah Abram and the rest of the Saints in al ages before and since Christs time They therefore which preach the Gospel are said to publish Peace 2 It is a powerfull effect of this Gospel to worke Peace in them that heare it and beleeue it For in and by the Ministery of the Gospel the Spirit of Christ is conueyed into our hearts in which respect it is called the ministration of the Spirit This Spirit first moueth vs to embrace reconciliation offered in the Gospel and then it quieteth our conscience and so worketh Peace therein How admirably doth this commend vnto vs the loue of God and of his Sonne our Sauiour he thought it not enough that at first he made al in peace though he might iustly haue reiected man for euer as he did the Diuels because man willingly and rebelliously broake this Peace yet to magnifie his mercy towards man he spared not his Sonne but gaue him to be our Peace who to vse the Scripture phrase slue hatred and made Peace yea not so onely but also gaue his Gospel thereby making open proclamation of Peace and inuiting men to imbrace it Excellently is this set forth in the parable of the Kings sonnes wedding if we doe as they who were inuited thereunto how iustly doe we deserue to be depriued of this Peace What a blessing is it to haue the Gospel preached among vs the Gospel of Peace such a Peace as passeth vnderstanding Is it not an heauy curse to want this Gospel this should be a strong motiue to stirre vp Ministers diligently and faithfully to preach the Gospel and to stirre vp people earnestly to giue heed and credence thereunto euen as they tender their Peace §. 7. Of the ground
of body sickenesse and such like crosses cannot beare vexation of mind or disturbance of their passion 3 It is also vncertaine how long we shall be subiect to tryals because the continuance of our life is vncertaine This world is the field of the Lords battell so long as we are in the field the enemies will assault vs now to yeeld before the battell be ended is worse then neuer to haue endured any at all the glory of all our former patience is not onely lost but also turned into shame and ignominy and God prouoked vtterly to giue vs ouer This last point is the rather to be regarded because most faile therin for many can endure an heauy burden and a sore brunt for a while but if long it lie vpon them then they faint This was it wherin the Hebrewes failed for the redressing wherof the Apostle is very earnest §. 18. Of too light regard of Crosses TWo extreames whereunto we are very prone to runne the Preacher and which much hinder this perfect work of patience are noted by and by the Aâ—postle one is too light regard the other is too great feare of such crosses as God layeth on men for some despise them as matters not much to be regarded so much the notation of the originall words imply other faint and sinke vnder the burthen of them as if they were vnsupportable not to be endured so much also the notation of the other originall words imply They looke not to God who smiteth these fixe their eyes too fast vpon his Iustice and wrath It is commonly stupidity of mind or stubbornesse of will that maketh men fall into the former They who are by nature stupide and blockish haue not a spirituall sence of crosses but are like to men dead drunke Pro. 23. 33. they endure many troubles but receiue no good by any trouble Such were those Israelites of whom Ieremiah complaineth and Pharaoh was such an one They who are of a stubborne disposition despise Gods corrections as the foole whose foolishnesse will not depart from him though thou shouldest bray him in a morter c. Such were those Israelites of whom Isaiah complaineth and Ahaz was such an one These are two dangerous rockes at which many suffer shipwracke two such stumbling blockes as cause many to fall and pitch into hell Yet many count the first of these namely so to stand out all crosses as not to be moued therewith a vertue answerable to this heathenish opinion is the practise of many who professe themselues to be Christians Let publike iudgements fall on the land where they liue as famine plague sword c. or on cities and townes in that land as inundations of waters fires sicknesses c. or on their owne houses their wiues and children are little moued no though it fal vpon their owne pates If they may be freed from them or deliuered out of them they thinke it well if not they thinke it destiny they must beare it and so like beasts or rather like blockes lye vnder their burthen thus many lye on their death beds without remorse like Naball whose heart dyed within him and he was like a stone §. 19. Of despising Gods corrections THe other sort that through a rebellious will despise Gods corrections are the worser sort they prouoke God to shew himselfe a God of vengeance euen a consuming fire for With the froward he will shew himselfe froward Reade what God threatneth Leu 26. 18 21 24 28. and how he executed those threats Amo. 4. 6. c. That in these our dayes men carry themselues stoutly against God is too euident both by Gods dealings and mens For God is very mercifull slow to anger What is the cause then that he hath of late sent so may iudgements one after another vnto this land wee may truely say with Ieremiah vnto God We haue sinned and rebelled therefore thou hast not spared For man who is bettered by the Lords correcting hand what sinne is left oh beloued let vs take heed we prouoke not God to lay his tod aside and to take vp a staffe or if that make vs not stoop to vnsheath his sword and cleane cut vs off §. 20. Of fainting vnder the Crosse THis extreame the wickeder sortfall into into the other fall the weaker sort but the better yea many the deare Saints of God Dauid seemeth by his owne confession to haue fainted in his mourning for such is the feeblenesse of our nature such our forgetfulnesse of Gods power and promises that we oft let go from vs those stayes and props which the Lord hath afforded vnto vs to vphold The Apostle implyeth that euen Gods children without great watchfulnesse and continuall obseruation are very ready to waxe faint Experience as of all other times so of ours also doth verifie as much For how is it that there should be such slackenesse in many who haue beene heeretofore very forward zealous and that mens after proceedings should bee so vnlike to their former good beginnings but that they faint by reason of that hard way and those manifold troubles by which wee must passe vnto heauen Great is the danger and damage of this fainting it makes men weary of well doing it causeth them to repent of the good which is done and to turne backe into an easier course as they suppose and so to lose all the glory of that good which hath beene done yea it oft causeth fearefull doubting and despaire and so maketh all the help which the Scripture affordeth to be in vaine §. 21. Directions to keepe men from despising the Crosse VVE ought therfore to be watchfull against both these extreames that we fall not into the former obserue these few directions 1 In all afflictions looke as Dauid did vnto him who smiteth and know that they come not by chance but by Gods wise disposing prouidence and that purposely to breed in vs true remorse Know also that the Lord can adde crosse vnto crosse till he pull downe our stout stomacks or breake our proud backes and bring vs to vtter confusion Yea know that his wrath is as his greatnesse infinite vnsupportable on whomsoeuer it lighteth it crusheth him down to hell so that though a man might thinke he could beare all outward crosses yet Gods wrath can presse him much more heauily 2 Take notice of the iudgements which other men by despising the Lord bring vpon themselues this may worke vpon thine hard heart It is an especiall point of wisedome to be warned by other mens harmes This was the wisedome of the third captaine which was sent to Eliah Note the issue 3 Make vse of the least crosses and begin speedily to humble thy selfe If thy heart begin to be touched suffer it not presently to be hardned againe but more and more humble thy selfe Thus will the Lord repent of the iudgment he intended and
turne from his wrath as he did in the time of Hezekiah §. 22. Directions to keepe men from fainting THat we fall not into the latter extreme obserue these directions 1 Cast not both eyes on our selues and our owne weaknesse and the weight of the crosses that lie vpon vs but lift vp one vnto God vnto his goodnesâ— and consider how ready he is to succour in all time of need 2 Call to mind his manifold promises both those which respect his gracious assistance of vs in the tryall and his mighty deliuerance of vs out of it 3 Remember examples of former times how he neuer oppressed theÌ„ that patiently endured his corrections These two extreames are directly contrary to the two branches of this verse namely to the preparation heere spoken of and to the ground thereof the Gospel of Peace If we be prepared we shall not despise Gods corrections if prepared by the Gospel of Peace we shall neuer faint that will vphold vs or nothing §. 23. Answer to Satans suggestion against the need of patience THe last point remaining to be handled is to discouer the cunning deuices of the diuell whereby the laboreth to keepe vs vnfurnished and vnprepared against troubles they are many I will discouer onely foure of the principall by which all the rest may be discerned Two of these foure are against the furniture it selfe the other two against the ground thereof The Gospel of Peace Against the furniture he suggesteth 1 That there is no need of it 2 That if there should be need of it yet it would stand a man in no steed The first he suggesteth before troubles come to make them feare none but be carelesse The second when they are come to make them despaire and sinke vnder the burden First therefore to this effect he obiecteth Suggestion 1. If ye be Gods children what needeth such adoe about preparation Doe you thinke that God will not more tender and respect his then to suffer them to fall into trobles you may well enough be secure and feare nothing Thus the diuell tempteth many in their peace and prosperity it appeareth that Dauid was in this manner assaulted Answ Experience of all men in all ages doth sufficiently confute the substance of this suggestion and plainly discouer the falsehood of it as I shewed before Dauid who was a while beguiled with this vaine conceit quickly found out by wofull experience the deceit of it and thereupon saith vnto God Thou didst hide thy face and I was troubled It is very likely that then the Diuell beguiled him when his kingdome was fully established he had rest from all his enemies obserue the history of his troubles which came vpon him after that and ye shal find it to be a very vaine and false conceit As for the ground whereupon the suggestion is built namely the good respect which God beareth to his children know that God is euen thereby moued to lay many crosses vpon them for as he is a louing Father so he is a wise God in wisdome he seeth that it is needfull his children should be corrected his very loue therefore moueth him to correct them That we may oppose godly wisedome against the wicked policy of our enemy let vs haue this furniture in a readines euen in the time of our greatest peace and prosperity and so prepare our selues against trouble To prepare for troubles in time of prosperity before they come is an especiall meanes to make vs well beare them in time of aduersity when they come We know that death is most fearefull and terrible to them that least looke for it so are all afflictions whatsoeuer §. 24. Answer to Satans suggestion against the benefit of Patience Suggest 2. ALl the patience in the world can neither preuent nor remoue the least crosse that falleth on man In what steed then wil this furniture stand him Answ Though it were granted that patience could neither preuent nor remoue any crosse yet will it stand vs in very great steed For to follow the metaphor we know that though shooes and greaues make not the way plaine without stones stubs and thornes yet they make a man better able to treade on them and passe thorow or ouer them and keepe his legs or feet from being galled or pricked So patience enableth vs well to beare alâ— troubles and with some quietnesse to passe them ouer and it keepeth the soule from being pierced Yea it maketh great and heauy burdens seeme much lighter then otherwise they would The heathen who were guided onely by the light of nature obserued thus much I haue my selfe obserued two seuerall persons lying vnder the same crosse What could make such a difference but this preparation of the Gospel of peace The spirit of a man will sustaine his infirmity but a wounded spirit who can beare Further I adde that this preparation doth preuent and remoue many sore troubles as anguish of soule vexation of spirit disquietnesse of mind distemper in affections with the like which though they oft rise from outward crosses yet they oft proue more heauy burdens then those same from whence they did arise For example a couetous man hauing a small losse which he might well beare if he were shod with this furniture by his disquietnesse of mind and impaciency for that losse bringeth a much heauier crosse vpon him So in sickenâ—sse in outward disgrace banishment imprisonment c. the anguish of soule which proceedeth from an impatient heart often times proueth to be the greatest crosse So the feare of troubles is oft worse the trouble it selfe and fretting against the malice of an enemy doth a man more hurt then the enemy himselfe can Now this furniture of the soule may both preuent and also remoue these great and greeuous crosses as anguish of mind and spirit needlesse feares fretfulnesse enuy murmuring with the like §. 25. Answer to Satans suggestion against Gods loue in corecting AGainst the ground of this preparation which is the Gospell of Peace Satan obiecteth one while that there is no reason to relie on it another while that it procureth more troubles to them that rest on it Suggest 3. Troubles are fruits of Gods wrath to conceit any peace with God while troubles lie on vs is to call darkenesse light and hatred loue To build patience on assurance of reconciliation with God is to cast anchor vppon quicke-sands or in a bottomelesse Sea A man may better hope for life when the tokens of the plague appeare vpon his skinne then hope for reconciliation with God while troubles the tokens of Gods wrath lie vpon him The assaults of Iobs wife and friends tended much to this purpose Answer The ground of this suggestion being applied to the Saints is directly false and contrary to the current of the Scripture which oft testifieth that whom the Lord
good seed of Gods word being cast into them taketh deepe rooting bringeth forth the blessed fruit of Faith The Apostle saith that his preaching was in demonstration of the spirit that their Faith might be in the power of God It is noted that the Lord namely by his Spirit opened the heart of Lydia that she attended vnto the things which Paule spake In respect hereof the Apostle termeth the preaching of the Gospel a ministration of the spirit yea he vseth this phrase the spirit of Faith because Faith is wrought inwardly by the Spirit §. 20. Of the Lawes worke towards Faith THe order which God vseth is this First hee worketh on the vnderstanding and then on the will The vnderstanding he inlighteneth by his Word as in all fundamentall necessary points of Christian Religion so in two especially First in the misery of a naturall man Secondly in the remedy thereof That the Law discouereth This the Gospell reuealeth Touching mans misery Gods Spirit by the Law informeth a mans iudgement both of his wretchednesse thorow sinne and of his cursednesse thorow the punishment of sinne The Law discouereth such an infinite multitude of sinnes as otherwise man could not possibly find out It discouereth not onely notorious sinnes of commission but many other transgressions which naturall men count no sinnes many sinnes of omission many sinnes of thought and heart yea the very seed of all sinne the contagion and corruption of our nature Saint Paule expresly saith I knew not sinne but by the Law for I had not knowne lust except the Law had said thou shalt not lust The Law also maketh knowne the hainousnesse and greeuousnesse of sinne how it is out of measure yea infinitely sinfull because it is committed against an infinite Maiesty and that also against his expresse will reuealed in the Law so as sinne being directly contrary to the pure holy and blessed will of God cannot but make vs more odious and abhominable before God then any venimous Toade Adder or any other poysonous creature is in our sight Further the Law manifesteth the punishment of sin which is Gods infinite wrath for the least breach of any one branch of the commandements for it saith Cursed be he that confirmeth not all the words of the Law Now the fruits of Gods wrath are all plagues and iudgements in this world both outward in our estates and on our bodies and inward in our conscience and soule in the and death which is exceeding terrible to a naturall man and after all the torment of hell fire which is intollerable and euerlasting neither doth it reueale vnto vs any remedy of helpe but rather sheweth that we are vtterly vnable to helpe our selues and that no creature in heauen or earth is able to afford vs helpe or succour but vile wofull wretches as we are so shall we continually remaine Thus the Law sheweth vs to be such creatures as it had been better for vs neuer to haue beene borne or if borne then to haue bene any other then such as we are wretched cursed men §. 21. Of the Gospels worke in Faith BVt yet by the preaching of the Gospel the Spirit further enlighteneth our vnderstanding in a remedie which God in the riches of his mercy hath afforded vnto vs and in the benefit thereof For the Gospel reuealeth Christ Iesus who being the true eternall Sonne of God euen euery God and so able to beare the infinite wrath of his Father and procure his fauour tooke vpon him into the vnity of his person mans nature wherein he subiected himselfe to the Law and both fulfilled the righteousnesse and also vnderwent the curse thereof This is the remedy The benefit hereof is that God is reconciled to the world his wrath being pacified his fauour procured that remission of sinnes and deliuerance from the punishment thereof both in this world and in the world to come are obtained that all needfull blessings for this temporall life all needfull graces for a spirituall life and eternal life and happinesse in the world to come are purchased Without knowledge of these points concerning the forenamed misery and remedy it is impossible for any man to haue Faith and yet may men haue and many haue this knowledge who neuer attaine vnto Faith so as this is not sufficient Wherefore the Spirit proceedeth further to worke vpon the will of man §. 22. Of Griefe going before faith TWo especiall workes are wrought vpon the will one in regard of mans misery the other in regard of the remedy The first is to be pricked in heart grieued in soule wounded in conscience and brought in regard of any hope in our selues or any other creature euen to dispaire yea and to tremble againe within and without in soule and body for our sinnes and the punishment due to them Thus were the Iewes pricked in their hearts and the Iaylor so terrified with Gods iudgements that hee trembled againe and thereby their hearts were prepared vnto Faith For the measure of griefe it is not alike in all in some it is greater in some smaller yet in all there must be as a sight of sin and of the misery thereof so a particular sence of that wretchednesse wherein we lie by reason of it an vtter despaire in our selues true griefe of soule and compunction of heart for it §. 23. Of Desire going before Faith THe second worke is to desire aboue all things in the World one drop of the infinite mercy of God and to be willing to giue all that a man hath for Christ accounting him more worth then all things beside in heauen and earth as the Merchant in the Gospell esteemed the pearle which he found This earnest desire is in Scripture set forth by hungering thirsting panting longing c. All which imply a very vehement and vnsatiable desire so as they which haue this desire wrought in them will giue no rest to their soules till they haue some sweet feeling of Gods loue to them in Christ and some assurance that Christ is theirs whereupon God who hath offered to satisfie the hungry and thirsty and to satisfie the desire of such as pant and long after him by his Spirit worketh in such as are so prepared such an inward assent of minde and credence vnto the promises of the Gospell that particularly they apply them vnto themselues and gladly accept the free offer of God and so receiue Christ with all his benefits This is that onely ordinary meanes and the order thereof which God for his part hath set downe to worke faith in man §. 24. Of mans endeauour to get Faith THe meanes required on mans part are next to be declared Here I will shew what man must doe that he may beleeue and what motiues there be to stirre him vp to beleeue Two things are to be done of man one that to his vttermost power he vse and well
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
or throwne at him Euen so he whose soule is established with Hope waiting for Saluation in the end will with an holy resolution goe on in his course to God not fearing the manifold assaults of his spirituall enemies being assured that they shall not pierce his soule but that at length he shall remaine a Victorer when the Diuell and his instruments haue shot all their Arrowes against him Hope of Saluation maketh a man rouse vp his soule and spirit in the midst of temptations thus much the notation of that word whereby the Apostle setteth forth the Hope and earnest expectation of the creature implieth Dauid alludeth heereunto saying Vnto thee O Lord lift I vp my soule And againe I will lift vp mine eyes to the mountaine from whence my helpe commeth Out of all that hath beene said may easily be gathered what is the vse of hope and how needfull and profitable a peece of Armour it is §. 8. Of the vse of Hope THe vse of it is to keepe vs from fainting that we be not confounded through any assaults of our enemies for Hope maketh not ashamed but maketh bold and confident Dauid implieth that he had fainted but for his hope and thereupon exhorteth others to Hope in the Lord. In this respect the Apostle vseth another metaphor and resembleth Hope to an Anchor When Mariners haue a good sound Anchor fast tyed to the ship with a strong Cable and fast fixed on firme ground they dare sleepe quietly therein though stormes and tempests arise for the Anchor will keepe the ship safe and sure so as it cannot be carried away of winds nor beaten against rocks nor swallowed of gulfes Thus doth Hope after an holy maner make vs secure and that though afflictions and temptations like stormes be raised against vs. Though I should walke through the valley of the shadow of death I will feare no euill saith Dauid whereby he manifesteth his holy security which also he doth by many other like speeches in his Psalmes §. 9. Of the need of Hope in regard of the vncertaine and long date of Gods promises THis being the vse of Hope it is very needfull yea necessary and that in foure respects 1 In regard of the time which God hath set downe for the accomplishment of his promises which time is oft both vnknowne and long dated though the time be of God certainly determined so as it cannot be preuented Ioh. 7. 30. nor shall be ouerpassed Hab. 2. 3. yet it is not alwayes made knowne vnto vs. It is therefore needfull that we waite for the time of the accomplishment of them Such a collection doth Christ himselfe inferre vpon such a ground Take heede watch and pray for ye know not when the time is And excellently doth he exemplifie it by the parable of the seruants that waited while their Master returned from the wedding In wisedome also it pleaseth God many times to set a long date to the accomplishment of his promises When Abraham came out of Haran then God promised seed vnto him and a blessing vpon his seed yet was Abraham an hundred yeeres old before he had a childe of Sarah so there passed at least twenty fiue yeeres betwixt the making and performing of this promise compare Gen. 12. 4. 21 5. yet aboue Hope vnder Hope did he wait for it The promise which was made to Simeon was not accomplished till he was an old man ready to die yet he continued to wait There passed almost foure thousand yeeres betwixt that time wherein the blessed seed of the woman was first promised and wherein he was exhibited There haue passed aboue fiue thousand yeeres since the time that the glorious comming of Christ vnto iudgement was promised and yet is not accomplished and God knoweth when it shall be The date of many promises are much longer then the Saints thought of and they are kept longer in suspence then they looked for In this respect there is great need of Hope yea of patient Hope Note the answer giuen to the soules vnder the Altar which was That they should rest till their fellow seruants and their brethren that should be killed euen as they were were fulfilled The office of Hope is to make vs waite and still to waite and that with patience though God tarry neuer so long Though it tarry waite Hab. 2. 3. Dauid waited though his soule fainted Psal 119. 81. §. 10. Of the need of Hope in regard of troubles 2 IN regard of those many troubles and perplexities which doe fall out betwixt the making and accomplishing of Gods promises we haue a great need of Hope After that God had promised Canaan to Israel Israel was in miserable bondage before he possessed Canaan yea after God had sent Moses to tell them that the promised time of their deliuerance was come they were more cruelly oppressed before they could get out and when they were got out what and how many streights were they brought vnto at the red sea and in the wildernesse before they entred into Canaan euen such and so many as of all the men which came out of Aegypt onely two which patiently waited to the end entred into it Dauid was promised to haue the Kingdome of Israel but how was he persecuted and made to fly the Countrey before he was crowned How oft were the people of God made a prey to their enemies and scorned among the nations before the promised Messiah was exhibited What desolations hath the Church been brought vnto it hath been like the Moone in the deepest waine and yet Christ not come Thus doth the Lord in wisdome dispose of his Church while it is here warfaring on earth as for many other iust and weighty reasons so to try if we can waite patiently waite and that vnder Hope though it be aboue Hope In regard of these troubles therefore is Hope very needfull as the Apostle implieth who earnestly exhorteth the Hebrewes euen in this respect to waite It is the office of Hope to make vs waite and abide til God remoue the crosse §. II. Of the need of Hope in regard of the scoffes of the wicked 3 HOpe is needfull in regard of the scoffes and reproaches of the wicked for if Gods promises be not speedily accomplished they are ready to vpbraide Gods children and say Where are his promises If afflictions befall them Where is their God If afflictions be greeuous There is no helpe for him in God Is not then Hope necessary to vphold vs against these Dauid hereby vpheld himselfe for when the wicked said Where is their God he said to his Soule Waite on God It is the office of Hope to make vs looke so much the more stedfastly vpon God and the faster to cleaue vnto him by how much the more wicked men doe seeke to draw vs from the Lord. §.
the Apostle doth so skilfully couch together many seuerall and distinct points as euery word almost affordeth a seuerall doctrine he contenteth not himselfe in generall to exhort vnto the dutie of prayer but also declareth diuers circumstances appertaining thereunto Whence obserue that It is a warrantable course of teaching to set forth Principles of Religion in their seuerall and particular branches This is one kind of diuiding the Word aright Thus will the vndestanding of hearers be much informed with a distinct knowledge of the mysteries of godlinesse and thus shall they much better discerne the great depth of those mysteries and the rich treasure that is contained in them Yea thus also shall their memory bee much helped in retaining them for seuerall branches distinctly and in order set downe are a great meanes to strengthen memory Vse This iustifieth that manner of teaching which is as wee speake Common-place-wise by particular defining diuiding subdiuiding and distinct handling of particular branches of the Principles of Religion Obiect The Apostles vse to comprise many distinct points compendiously in few word but many Preachers spend many words in laying forth one point Answ They laid a foundation onely and therefore were the briefer these make vp the building and therefore may and ought to be the more copious Yet this giueth no warrant to such as spend much time in meere discoursing without any distinction of order or matter or to such as are ouer curious in multiplying their diuisions or ouer-tedious in amplifying them Neither doth this tie all Preachers at all times to vse one and the same methodâ—diuers Preachers haue diuers gifts and diuers places of Scripture require a diuers manner of handling Let euery man as he hath receiued the gift minister the same §. 4. Of the points to be handled in prayer IN these words of the Apostle concerning prayer note 1 His exhortation vnto the dutie it selfe 2 His direction for the better performing of it In his direction obserue 1 The kinds of prayer all prayer and supplication 2 The time thereof alwayes 3 The ground of it in the spirit 4 An helpe thereunto watchfulnesse 5 The meanes of preuailing thereby perseuerance 6 The person for whom 1 In generall for all Saints 2 In particular for himselfe vers 19. 20. That hee might the better vrge this particular vnto them he declareth 1 What he would haue them pray for in his behalfe verse 19. 2 Why he would haue them pray for him verse 20. The first point to be handled being the dutie it selfe I will therein distinctly shew First what Prayer is Secondly why we ought to pray §. 4. Of the definition of Prayer TRue Christian prayer is a right opening of the desire of the heart to God Heere note these three points First that the hearts desire is to be opened Secondly that it is to be opened to God Thirdly that it be rightly done The very forme and essence of prayer consisteth in the opening and making knowne of a mans inward desire which the Scripture setteth forth by a metaphor of Powring out the soule Powring out the heart Powring out a mans meditation or complaint I call it a desire of the heart First because all desires arise from the heart that is the fountaine of them Secondly to distinguish true pray er from euery sâ—eight wish and from lip labour These desires are made knowne by outward and inward meanes The outward meanes are words or signes Words do most liuely and plainly set forth the intent of the heart yet signes also as lifting vp the hands casting downe the eyes stretching abroad the armes bowing the knees â—ostrating the body and the like doe both manifest a mans â—inward desire and also stirre vp his affection The inward meanes are sighes and groanes by these God discerneth â—mans desire as well as by words and signes For God is 〈◊〉 as man hee vnderstandeth all the imaginations of the thoughts §. 5. Of the obiect of Prayer God onely THus is the desire to be opened and that to God which Dauid well knew and therefore saith Lord all my desire is before thee yea to God alone for Prayer is a principall part of diuine seruice But God onely shalt thou serue Oft are we in holy Scripture called vpon to call vpon God but neuer by precept promise or any other way warranted to call on any other The true Saints whose prayers haue beene approued haue euer prayed vnto God neuer vnto any other And that vpon iust and waightie reasons First God onely knoweth whether our desire come from the heart within or from teeth outward and so can distinguish whether it be true prayer euen a powring out of the soule or no. Secondly God onely is euery where present in all places to heare the suites of all persons Thirdly God only is Almightie able to grant vs what sute soeuer we shall make Obiect One creature may be helpefull to another why therefore may not prayer be made of one to another Answ First no creature can of it selfe be helpefull to any other further then God suffereth and enableth it 2. It is not a sufficient ground to moue vs to call vpon a creature because it may be helpefull for then many vnreasonable creatures might bee prayed vnto which is a most vnreasonable thing for any reasonable man to doe we must know that he to whom we pray heareth vs and is both willing and able to succour vs. But this can wee know of no inuisible creature whether Angell or Saint departed we neither know where they are nor what they can doe In vaine therefore it is to call on them 3. Difference must be made betwixt ciuill and diuine prayer This is made with assurance of faith and perswasion of diuine attributes in him to whom we make it together with religious adoration which is proper to the diuine Maiestie and to be performed to no creature neither Angell nor man And this is it whereof heere we speake and whereof all the question is betwixt vs and our aduersaries Ciuill Prayer is that which is made onely in ciuill respects and that in such particular things wherein we are perswaded they to whom it is made can helpe vs as to pray Ministers to teach and instruct vs in the way to eternall life to pray Magistrates to relieue vs against the wrongs of vniust men to pray Physitians in sicknesse to helpe vs and to pray others the like wherein they are able Yet so to seeke helpe of these as of Gods instruments whom God hath prouided to help and in that respect to cal vpon God and depend vpon him for his blessing on that helpe which man affordeth vnto vs. Thus we deny not but that ciuill prayer may bee made to men liuing and conuersing with vs to whom wee may make knowne our desire by outward meanes But religious
himselfe we haue no warrant in all the Scripture for it and therefore it must needs be a matter of impiety besides it is against very nature it selfe for No man euer yet hated himselfe and therefore it must needs be matter of iniquitie and iniurie Obiect Many of the Saints haue made imprecations against themselues as Dauid Salomon and other who in their oathes vsed these and such like words God doe so to me and more also Answ 1. When an oath is taken in truth not falsly in iudgement not rashly in righteousnesse not wrongfully the imprecation expressed or implyed therein is not simply made as if he that tooke the oath desired any such thing to fall vpon himselfe but vsed onely for a more vehement testification of the truth to moue the hearer the rather to giue credence thereunto or else to binde him that sweareth the more stedfastly to performe his oath 2 If any of the Saints haue vsed imprecations in an oath falsely as Peter or rashly as the Princes in Ioshuahs time or wrongfully as Dauid their examples are no good warrant Obiect 2. A wife suspected by her husband was bound by the Law to make imprecations against herselfe Answ She was not bound to doe so For if she were free of the crime laid to her charge that imprecation waâ— no imprecation but if she were guilty then she ought to acknowledge her fault and not curse her selfe If being guilty she assented to that imprecation it was her owne fault and not the bond of the Law Vse Vse How impious are they against God how iniurious against their owne soules who vpon euery light occasion yea and that many times falsly for common rash swearers are oftentimes falseswearers do imprecate direfull vengeance against themselues as I would I might neuer stir I would I might neuer eat bread more I would I might die presently I would I might be swallowed vp quicke I would I might be damned Oh fearefullâ— the Iewes of ancient time were so fearefull of vttering imprecations that when in their oathes they had occasion to vse them they would either expresse them in generall termes thus God doe so to me and more also or else leaue them cleane out make the sentence imperfect as if I do this or if I do not that or if this be so and there stay Thus Dauid If I enter into the Tabernacle of mine house If I goe vp into my bedde If I giue sleepe to mine eyes And thus Zedekiah vnto the Prophet Ieremiah As the Lord liueth which made vs this soule if I put thee to death If I giue thee into the hand of these men that seeke thy life Yea thus God himselfe I haue sworne if I lie vnto Dauid And againe I sweare in my wrath if they shall enter into my rest To shew that this is the right translation of that forme of speech the Apostle alleadging that forme of Gods oath so translateth it What doth this teach vs but that we should be very fearefull to vtter any imprecation against our selues especially to doe it falsly or rashly the Iewes which caused Christ to be crucified and their posterity to this day haue felt the woe and curse of that imprecation which they made against themselues when they said to Pilat of Christ His bloud be vpon vs and our children So hath God caused the vengeance of many others imprecations to fal vpon their owne neckes and that in iust iudgement §. 56. Of the persons against whom imprecation may be made WHerefore lawful warrantable imprecations are to be made against others those other to be enemies enemies I say not our owne priuate enemies in particular causes betwixt vs and them for these must be prayed for as we heard before but publike such as are enemies to God his Church and Gospel yea also obstinate desperate reprobate enemies who neither will nor can bee reclaimed as were Corah Dathan Abiram against whom Moses prayed Such were those against whom Dauid so earnestly praied Psal 109. 67 c. and whom S. Paul wished to be cut off Such an one was Alexander concerning whom S. Paul thus prayed The Lord reward him according to his works meaning his euill works 1. Quest. How can such be discerned Answ By an ordinary spirit they cannot be discerned but onely by an extraordinary spirit euen such a spirit as the Prophets and Apostles had to whom God by his spirit reuealed what such and such persons were against whom they prayed Wherefore when the Disciples would haue caused fire to come downe from heauen and consume the Samaritans Christ said vnto them Ye know not of what spirit ye are 2 Quest. How then may ordinary persons make imprecations against any Ans No ordinary man can lawfully make any imprecation against the persons of any particular distinct men Only in these three respects may imprecations be made 1. Indefinitely against all such publike desparate enemies as were noted before without any application of the imprecation to any particular persons no not so much as in thought and thus was that general imprecation vsed when the Arke went forward Rise vp Lord and let thine enemies be scattered And thus Dauid vseth many generall imprecations as Let them bee confounded which transgresse without cause Let them all bee confounded that hate Sion c. 2. Conditionally as when we obserue any to persist obstinately in persecuting the Saints and suppressing the Gospell to desire that if they belong to God it would please God to turn their hart or else if they belong not to him to confound them thus may impreiations be directed against particular men 3. Without any respect at all vnto their persons leaâ—uing them vnto God against their malitious plots and wicked deeds thus Dauid prayed against the wicked policy of Achitophel saying O Lord I pray thee turne the counsell of Achitophel into foolishnesse §. 57. Of the vnlawfulnesse of vsual imprecations AS for those vsuall imprecations direfull and hatefull imprecatioÌ„s such as my hart abhorreth to think of my tong is ashamed to name which prophane wicked men make against their neighbours vpon euery petty wrong and slight occasion they can neither stand with any true feare of God nor loue to man For to call vpon God who is A God of long suffering and great forbearance full of compassion and slow to anger to be a reuenger of euery little iniury argueth little respect of his greatnesse and goodnesse To wish Gods heauy vengeance to fall vpon the body soule goods or any other things which belong vnto our neighbour discouereth much malice no loue Such were those of whom Dauid thus speaketh Their throate is an open sepulcher The poyson of Aspes is vnder their lips Their mouth is full of cursing and bitternesse Many mens tongues
are so poysonous and fiery being set on fire of hell that like madde dogs they spare none but curse and ban the most innocent and harmelesse that be yea which is horrible to heare some curse their wiues children seruants friends the nearest and dearest vnto them that be not for any wrong or euill but because they are as they terme them Puritans but in truth honest and vpright hearted fearefull to commit the least euill conscionable in doing all duty so neere as they can to God and man §. 58. Of the Popes manner of cursing AMong and aboue all others he that taketh vpon him to be the Vicar of Christ and successour of Peter doth exceede in hellish imprecations and diuellish execrations for he vseth not suddenly and rashly but deliberately and aduisedly in and at his solemne seruing of God to curse with bell booke and candle and that to the very pit of hell no meaner personages then the Lords Annointed Kings and Queenes together with their Subiects and whole Kingdomes and that for maintaining the true ancient Catholicke and Apostolicke Faith Of him and all other which vniustly and vnchristianly vse such fearefull imprecations if in time they repent not I may vse the words of Dauid As he loued cursing so shall it come vnto him as he cloathed himselfe with cursing like a rayment so shall it come into his bowels like water and like oyle into his bones Hitherto of those seuerall kinds of prayer which are comprised vnder request The next kind is thanksgiuing §. 59. Of Thankesgiuing OVr Apostle giueth an excellent directiō for thanksgiuing in the twentieth verse of the fifth Chapter of this Epistle which because it is so fit for our present purpose I will here handle His words are these Ephes 5. 20. Giue thankes alwaies for all things vnto God euen the Father in the name of our Lord Iesus Christ IN this direction are laid downe fiue particular points 1 The duty it felfe giue thankes 2 The person to whom it is to be performed to God euen the Father 3 The Mediator in whose name it is to be performed in the name of our Lord Iesus Christ 4 The matter of thankesgiuing all things 5 The continuance thereof alwaies 1 For the duty or thing it selfe Thankesgiuing is a gratefull acknowledgement of a kindnesse receiued A kindnesse done is the obiect of thankesgiuing yet vnlesse the kindnesse done be accepted and withall acknowledged to be a kindnesse the heart of him to whom the kindnesse is done will not bee affected to giue him that did it thankes for it Dauid did a great kindnesse for Nabal as Nabals seruants could testifie yet Nabal acknowledged it to be no kindnesse and that made him to be so churlish and vngratefull to Dauid §. 60. Of the person to whom all thankes is due 2 THe person to whom thankes is due is God the Father Father hath reference especially vnto the onely begotten son of God Christ Iesus as is more plainly expressed in these words Blessed be God euen the Father of our Lord Iesus Christ So as this clause doth note out the first person in Trinity yet doth it not exclude the other two persons for thanksgiuing belongeth to the whole Trinity S. Paul expresly giueth thankes to Iesus Christ and yet excludeth not the Father or the holy Ghost for what honour or worship soeuer is rightly performed to either of the persons is also performed to euery of them But here in many other places this title Father which is propper to the first person is added to shew how our prayses come to be acceptable vnto God namely as God is the Father of our Lord Iesus Christ and in him our gracious and louing Father Saint Iames rendreth a weighty reason to proue that all thankes is to be giuen to God to God alone for saith he euery good giuing and euery perfect gift commeth from the Father Good things come from God God is the author giuer of them God therefore is to be praised for them Euery good thing commeth from God therefore all praise is due to him §. 61. Of the difference of thanks giuen to God and men Quest. ARe not Creatures to bee thanked for any kindnesse done by them Answ Not in that manner as God is to bee thanked God is simply in and for himselfe to be praysed Simply that is without any restraint with all our heart with all our soule and with all our might and that for all his workes whatsoeuer In and for himselfe that is in respect of no other whatsoeuer For God is the very fountaine the first and onely Author the principall giuer of the good things we enioy The things which we receiue by the ministry of any creature originally we receiue from God Creatures are but the Stewards Messengers Ministers and as it were Carriers of God they bring Gods blessings one to another Wherefore they are not simply in and for themselues to be thanked for any thing The thankes which is giuen to them if it be rightly giuen is giuen them in the Lord vnder him onely for their paines care in bringing Gods blessings vnto vs. When a personage of great state and place sendeth a present by his seruant will he to whom that present is sent thanke the seruant that brought it or the Master that sent it Surely I suppose he will both desire the seruant to thanke his Master and also when he hath opportunity himselfe thanke him if he thanke the bearer it is onely for his paines in bringing the gift not for the gift it selfe yea though he reward the messenger for his paines yet he giueth the thankes to him that sent the gift Thus is thankes properly due to the originall author of a kindnesse all thankes therefore is properly due to God from whom euery good thing commeth §. 62. Of the Mediator in whose name thankes is to be giuen 3 THe Mediator in whose name thankes is to be giuen to God is intituled by the Apostle Our Lord Iesus Christ The first title Lord implieth that power and regiment which the Father hath giuen him as he is Mediator God-man ouer all creatures This regiment he exerciseth for the good of vs who are of his Church and therefore by a kind of propriety he is called OVr Lord. The second title IESVS which signifieth a Sauiour setteth forth that all-sufficient full and perfect redemption and saluation which he wrought for mankind The reason of this name and title is rendered by an Angell vnto Ioseph in these words Thou shalt call his name IESVS for he shall saue his people from their sinnes The third title CHRIST which signifieth Annointed implies the three Offices of Christ whereunto he was annointed and set a part of his Father his Princely Office to gouerne and protect his Church his Priestly Office to offer himselfe a sacrifice and to make continuall intercession for his Church
in secret when and where no other man knoweth calleth vpon God surely maketh conscience of prayer and hath an honest heart though hee may haue much weaknesse and many imperfections or else hee would soone omit his course of praying in secret For what by-respect is there that should moue him to continue it vnlesse hee bee Popish and thinke that the saying of a few prayers in secret is a meritorious worke 3 This argueth a great familiaritie with God when a subiect vseth to goe alone to his Soueraigne it argueth much more familiaritie then when hee commeth with a petition in the company of others 4 It bringeth greatest comfort vnto a mans heart for such is the corruption of our nature that we cannot performe any holy exercise as we ought When we would do good euill is present with vs whereby it commeth to passe that the comfort of such holy exercises which wee performe in Church or house is taken away This maketh Christians to run to God in secret to humble themselues for the imperfections of their publike prayers Christians would much doubt and euen faint oftentimes if it were not for their secret prayers They which content themselues with Church and family prayers haue iust cause to suspect themselues 5 Such wiues children seruants and other inferiours which liue in any house vnder prophane gouernours that will not haue prayers in their families may by this kinde of prayer make supply thereof vnto their owne soules none can hinder secret prayer Obiect Wee can haue neither time nor place to pray secretly Answ Doe yee not finde many times and places to commit sinne so secretly as none can see you if you had as great delight in prayer as in sinne you would find time and place This kinde of prayer so neere as may be is to be performed so secretly as no other may know it lest the knowledge which others haue of it may minister occasion of inward pride Shut the doore saith Christ It is not meete to vtter secret prayer so lowde as any other should heare it §. 95. Of extraordinary prayer THe last distinction of prayer is ordinary and extraordinary All the forenamed kinds are ordinary therefore I shall not need to speake of it Extraordinary prayer is that which after an extraordinary manner euen aboue our vsuall custome is powred out before God This consisteth partly in ardencie of affection and partly in continuance of time The King of Niniueh required an extraordinary ardencie when hee commanded his people to cry mightily vnto God Wee haue a memorable example hereof in Moses who was so earnest in his prayer that rather then not haue his petition granted he desired to be rased out of Gods Booke Christs ardencie yet exceeded this it is noted that hee prayed earnestly with strong crying and teares Yea his ardency made his sweat to be as great drops of blood falling downe to the ground This ardencie is in Scripture set forth by diuers Metaphors as renting the heart crying striuing wrestling with God c. Though this ardency be an inward worke yet can it hardly containe it selfe within a man but as thunder which is an heate conceiued within a cloude because of the ardency of that inward heate bursteth forth and causeth lightning rumbling and raine so a vehement and earnest desire of the heart will some way or other manifest declare it selfe Many waies are noted in the Scripture whereby it hath beene manifested §. 96. Of the signes of extraordinary ardency 1 EXtraordinary distemper of the body Christs earnestnesse in prayer stroke him into an agony and caused his sweate to be turned into blood Nehemiahs ardency so changed his countenance as the King obserued it 2 Vnusuall motion of the parts of a mans body Annah so moued her lips as Eli thought shee had been drunken Salomon spread his armes abroad The Publican beate his breast Christ fell vpon the ground 3 Deepe sighes and grones My sighing is not hid from thee saith Dauid to God The sighes of the spirit are such as cannot be expressed 4 Loud crying Dauid roared all the day Christ cried with a loud voice 5 Often repeating and inculcating the same Petition Christ did once twice thrice returne to God in prayer saying the same words Paul prayed thrice that is oft against a temptation Note how Daniel doubleth and redoubleth his words O my God incline thine eares and heare open thine eyes and behold c. O Lord heare O Lord forgiue O Lord consider and doe it Defer not c. Abram praied sixe seuerall times together for one thing namely for mercy on Sodom 6 Teares these Christ powred forth So did the sinfull woman and the Israelites in such abundant measure that shee washed Christs feete with her teares they are said to draw water and powre it out before the Lord Peter is said to weepe bitterly §. 97. Of teares in Prayer TEares are the most vsuall signes of earnest and ardent Prayer in which respect they are powerfull with God Iacob had power ouer the Angell and preuailed for why He wept and praied Christ was heard in that which be feared For why He also offered vp prayers with teares Hezekiah wept sore and was heard Peters teares the sinfull womans teares Annahs teares the teares of Gods children at all times haue beene regarded and accepted Yea it is noted that God hath a bottle wherein he putteth the teares of his Saints and with great Emphasis saith Dauid Are they not in thy Booke there recorded to be remembred Obiect Esaus teares were no whit regarded nor the teares of the Israelites when they went to fight against Beniamin no nor Dauids teares when he prayed fasted and wept for his child Answ 1 Teares simply in themselues are no whit acceptable vnto God but as they are signes of true prayer Esaus teares were not such they rose from griefe of a worldly losse and from anger malice and indignation against his brother Secondly If any continue in sinne and repent not their teares are not regarded The Israelites had not repented of their owne sinnes and yet would take vengeance of their brothers sinne they wept because they preuailed not but they wept not because they repented not of their owne sinnes Afterwards when in token of their repentance they fasted and offered burnt offerings and peace offerings vnto the Lord and so wept the Lord heard them and they preuailed against Beniamin 3 Though God grant not that particular which by teares is craued yet may the teares be acceptable to the Lord as Dauids were Then are teares most powerfull and effectuall when they arise from compunction of heart for sinne committed against God as the teares of the sinfull woman and of Peter Nothing more moues the true Christian heart to melt and eyes
taken from them and then shall they fast hath the force of a precept 3 The same occasions and the same ends of fasting which were vnder the Law still remaine vnder the Gospell what these occasions and ends are hath bin shewed before wherefore as we make conscience of other duties so let vs make conscience of this also As God doth manifest his iust indignation against vs by threatning or inflicting any iudgement or by with-holding or taking away any blessing so let vs manifest our true humiliation by fasting Fasting added to prayer maketh it extraordinarily powerfull as appeareth by these three euidences 1 By the great and wonderfull things which the Saints haue obtained thereby Annah though the Lord had made her barren obtained a childe The Iewes in Iehosaphats time obtained an extraordinary victorie And in Esthers time a memorable preseruation Many like examples are noted in the Scripture 2 By that respect which God hath had to the fasting of Hypocrites as is noted in the example of Ahab If God were moued to stay a temporall iudgement threatned against a wicked man vpon his temporary humiliation by fasting what will he not doe vpon the true humiliation of his faithfull children by fasting 3 By that instance which Christ giueth of casting out such a kinde of Diuell by fasting and prayer as by no other meanes can be cast out If an extraordidary Diuell may be cast out by fasting and prayer when he hath gotten possession in a man how much more may diabolicall passions and corruptions bee cast out of a man by this meanes No maruell that the Diuell so much preuaileth euery where seeing this soueraigne meanes of weakening his power is so much neglected We in this Land haue done our selues much wrong by neglect of this duty That which afterwards shall be spoken of motiues to extraordinary prayer and of our negligence therein may in particular be applied to this helpe of prayer §. 112. Of Vowes THe other helps to extraordinary prayer is making of Vowes which is both expresly commanded Psalmâ— 76. 11. and also hath been by Gods children much practised Iaakob vowed a vow to God as he was going to his vnkle Laban Gen. 28. 20. 21. So did Annah 1 Sam. 1. 11 Dauid Psal 132. 2. and many other Saints Vowing is so proper to praying that the Greek word which in the new Testament most vsually signifieth praier seemeth to be drawen from a vow 1 To vow in praying doth much sharpen our praiers and make vs more eagerly call vpon God 2 It doth manifest a very earnest desire of obtaining the thing we desire it argueth that we are willing to doe any thing or part with any thing to obtaine it 3 It doth as it were set a tutor ouer vs to call vpon vs to perform our duty to check vs when we are slack therein and to keepe vs within that compasse that we haue set vnto our selues Obiect This was a thing belonging rather to the pedagogy of the Iewes then to the ripe age of Christians vnder the Gospell Answ Indeede because the Church before Christs time was but in her non-age in comparison of that manage whereunto since Christs time it is growne vowes were then more vsuall then they are now Yea at that time their voluntary vowes were parts of Gods worship as other rites and cerimonies which were inioyned them of God were whereunto we are not now so strictly bound So as there is some difference betwixt the time of the Law and of the Gospell in this respect Yet notwithstanding are not all vowes and the vse of them vtterly abolished they still remaine lawfull and helpfull vnto vs. For though wee are attained to a riper age then that of the Iewes yet are we not come to a perfect age wee are but children in regard of that measure of the age of the fulnesse of Christ whereunto the spirits of iust and perâ—ect men in Heauen attaine So as still we haue need of helps and among other helps this of vowes is needful and may be profitable vnto vs. §. 113. Of the things which concur to the making of a lawfull vow VVHerefore for our direction in vsing this helpe wee must obserue what things concur to the making of a good and lawfull vowe euen those foure things whereby euery thing is made good the foure causes which are 1. The maker of the vow 2. The matter of it 3. The manner thereof 4. The end 1 The person who maketh a vow must be both of vnderstanding and also of power to make it In vowing we haue to doe with God who must not be dallied withall nor mocked They who deale with him must well conceiue what they doe wherefore Ideots children frensie persons and such like are not fit to vow they must also haue an ability to performe what they vow wherefore such as are vnder the authority and command of others may not vow in such cases wherein their Gouernours may crosse their vow 2 The thing vowed must bee both lawfull and possible To vow to commit a sinne as the Iewes vowed to kill Paul is a double iniquity To vowe that which we are not able to doe as many who vow perpetuall continency is a plaine mockery 3 In regard of the manner a vow must be made freely and maturely A vowe is a kinde of spirituall offering it must therefore bee a free will offering or else can it not be acceptable to God It is not meete for Parents to force their children or any man to force another to make a vowe A vow is also a matter of weight it must bee made in iudgement vpon due consideration and deliberation not rashly or vnaduisedly Herein did Ieptha though otherwise a good man offend Rash vowes canse either much mischeefe or much repentance 4 There be two maine ends of a vow One to preuent or redresse some sinne as for a man which is of a flexible disposition and much drawne away by vaine company to vow against such and such company or for a man that hath a light braine and is soone made drunken with strong beere and wine to vow against these The other to hold a man close to some duty as to vow euery day to reade so much or so much of the Scripture morning and euening to pray to sanctifie the Sabbath c. Obiect Wee are bound to performe all these things though they bee not vowed Answ We vow those things which wee are otherwise bound to doe in regard of our owne dulnesse and backwardnes that so we may by a double bond one of Gods law the other of our vow be the more prouoked to doe them Iaakobs vow made to God in these words The Lord shall be my God was a duty commanded Gen. 28. 21. A vow being thus made wee are bound in conscience to performe it c Pay therefore that which thou hast vowed It
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
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
himselfe according to his present estate AGaine the Apostle implieth that A Minister in bonds must haue respect to his present condition accordingly to carry himselfe as he may not by his timorousnesse betray Gods truth so neither by his indiscreete and ouer-great boldnesse indanger the same This doth Christ imply vnder that generall precept Be wise as serpents and innocent as doues Doue-like innocency will keepe vs from all fraudulent dealing so as wee shall not deceiue our Master and abuse that trust which hee putteth in vs. Serpent-like wisdome will make vs preuent many mischeefes which otherwise through rashnes we might fall into Such wisdome vsed the Counsell at Ierusalem when they did forbeare to bee too violent against all the rites of Moses Law because of the multitude of Iewes which beleeued and permitted Abstinence from blood and from that which was strangled yea it may be probably collected that Saint Paul while he continued by the space of two years disputing in the schoole of Tyranus which was at Ephesus preached not particularly against Diana though in generall hee perswaded the people that They are no Gods which are made with hands and also perswaded the things which concerne the kingdome of God For certainly there would haue beene many tumults raised against him the Church as through the malice of Demetrius a siluer-smith there was afterwards if by name he had inueighed against Diana That thus we may when we are in our enemies power speake as wee ought to speake we are to pray for the spirit of wisdome that wee may discerne things that differ and that wee may rightly iudge of all circumstances as are Time Place and Persons with the like and accordingly behaue our selues That promise which Christ made to his Disciples saying When they deliuer you vp it shall bee giuen you in that houre what yee shall speake for it is not yee that speake but the Spirit of your Father which speaketh in you and that which more generally he made to al that call vpon him aright namely that God will giue the Holy Ghost to them which desire him These and such like promises may assure Gods faithfull Ambassadours that the Lord their Master will giue them vnderstanding how to deliuer their ambassage if at least they seeke to vnderstand according to sobriety be not too preposterous following the apprehension of their owne conceit rather then the direction of Gods word O Lord grant vnto thy seruants that with all boldnesse they may speake thy Word that so thy name may be the more glorified and thy Church edified Amen An Analysis or ResoluTION OF A DECLARATION which Christ made of the sinne against the Holy Ghost Recorded MATTH 12. 31 32. and MARKE 3. 28 29. IN the Declaration is noted 1 The Preface wherein is intimated 1 The certaintie of the point Verily 2 The authoritie of him that deliuered it I say vnto you 2 The Point it selfe wherein is noted 1 Gods Mercy 1 Declared by forgiuing sinne 2 Amplified by The sinnes forgiuen Set foorth by The extent of them All sins wherwith soeuer The Kinds of them noted Generally All matter of sinnes Particularly Blasphemee The Persons 1 By whō sin is cōmittee Men Sons of me Amplified by their generality whosoeuer 2 Against whom sinne is committed The Sonne of Men. 2 Gods Iustice 1 Declared by affording to pardon to the sin against the Holy Ghost 2 Amplified by setting forth 1 The nature of the sinne and that by The quality of it in Speaking against Blaspheming The obiect against which it is directed The Holy Ghost 2 The issue of it noted 1 Negatiuely and that Simply by An indefinite particle NOT. A generall particle NEVER Cōparatiuely by a distinction of times Nor in this world Nor in the world to come 2 Affirmatiuely in these words Is in danger of eternall damnation A TREATISE OF THE SINNE AGAINST THE HOLY GHOST §. 1. Of the occasion that Christ tooke to declare the sinne against the holy Ghost THE Sinne against the holy Ghost is most plainly and fully laid downe by Christ in his Recrimination and iust censure of the Scribes and Pharisies who malitiously slandred and blasphemed the cleare euidence which he gaue of his Diuine power in dispossessing a Diuell that made the party whom he possessed both blinde and dumbe Their blasphemous slander was that Christ cast not out diuels but by Beelzebub the prince of Diuels This slander doth Christ first remooue by shewing that it was neither probable nor possible that by Satan should Satan be cast out Not probable either in the thing it selfe or in their opinion who said it Not in the thing it selfe because then should Satan bee diuided against himselfe which is no way likely for so should he procure his owne ruine as is proued by an induction of three particulars one of a Kingdome another of a Citie the third of an House neither of which if it be diuided against it selfe can stand so nor Satan Now what probabilitie is there that Satan an old politique experienced Prince as desirous as any other to maintaine his owne Power and Dominion should wittingly seeke his owne ruine and ouerthrow Nor in their owne opinion was that which they said of Christ probable because they otherwise thought of other men that cast out diuels Their owne children men bred and brought vp among themselues that cast out diuels as Christ did were not by them thought to cast out diuels by the power of Satan but by the finger of God Is it then likely that in their consciences they thought that which they vttered with their tongues that Christ cast out Diuels by the Prince of Diuels That it was not possible that by Satan Satan should be cast out Christ proueth by that superiour power which he casteth one our must haue ouer him that is cast out he must bee able first to binde him and then to spoile his house But Satan hath not a superiour power ouer himselfe It is impossible that Satan should be stronger then Satan Thus our Lord Christ hauing cleane quenched the fire of that blasphemous slander for a slander cast on him that is innocent is as a fire-brand put into water and by his iust apologie stopped their blacke mouthes so as they had not to oppose against that he said he setteth forth the high pitch of their impietie which proceeded to plaine blasphemie against the holy Ghost and from thence taketh occasion to declare the vile nature and fearefull issue of that sinne Two Euangelists record the Summe of that which Christ deliuered concerning the sinne against the holy Ghost I will therefore set downe the text out of them both Matth. 12. 31 32. Wherefore I say vnto you All maner of sin and blasphemy shal be forgiuen vnto men but the blasphemy against the holy Ghost shall not be forgiuen vnto men And whosoeuer speaketh a
word against the Son of man it shall be forgiuen him but whosoeuer speaketh against the holy Ghost it shall not be forgiuē him neither in this world nor in the world to come Mark 3. 28 29. Verily I say vnto you All sinnes shall be forgiuen vnto the sonnes of men and blasphemies wherewith soeuer they shall blaspheme But hee that shall blaspheme against the Holy Ghost hath neuer forgiuenesse but is in danger of eternall damnation §. 2. Of the inference of Christs censure vpon their slander THE forenamed Recrimination and censure which Christ gaue of the Scribes and Parisies is in these words very sharpe indeed it is but most iust The reason thereof is intimated by Saint Matthew in the particle of inference set downe in the first place Wherefore and expressed by Saint Marke in the reason which hee layeth downe in the last place because they said he had an vncleane spirit Very brazen-faced and impudent they were that durst openly vtter such a vile slander against all probabilitie and possibilitie yea against their own iudgement and opinion and therefore Christ thought it not meete to spare them any whit at all Whence learne that As sinners wax bold and impudent in sinne so is the hainousuesse and fearefull issue of their sinne to be discouered Cry aloud saith the Lord to his Prophet spare not shew my people their transgression and the house of Iaakob their sinnes Rebuke them sharpely saith also Saint Paul to Titus They who are acquainted with the histories of the Prophets of Christ and of his Apostles cannot be ignorant of their holy zeale in laying open the fearefull estate of notorious sinners euen to their very faces Thus if they be not past all recouery they may bee brought to some compunction and remorse as the Iews were vpon Peters laying forth the hainousnesse of their sin in crucifying the Lord Iesus This reason doth Saint Paul alledge where he aduiseth Titus to reproue the Cretians sharpely for he addeth this clause that they may bee sound in the faith If those sinners themselues whose estate is so laide forth be obstinate and will not thereby be any whit moued nor brought to remorse but rather wax more impudent as these Scribes and Pharisies like the Iewes their fore-fathers who said to Ieremiah As for the word which thou hast spoken to vs in the name of the Lord we will not harken vnto thee and of whom the Lord said to Ezechiel The house of Israel will not hearken vnto thee for they wil not harken vnto me for all the house of Israel are impudent and hard-hearted yet may others be kept from going on in their course and from growing to their degree of impudency as is noted of some in Malachies time who obseruing the stoutnesse of their fellowes against the Lord feared the Lord. If none at all be wrought vpon by the knowledge of their sinne then are they made the more inexcusable and Gods seuere proceeding against them is the more iustified Thus much Daniel declareth in his confession vnto God where first he saith We haue sinned and committed iniquitie and haue done wickedly c. then he addeth neither haue we hearkened vnto thy seruants the Prophets whereby he implieth that the Prophets declared their sinnes and denounced Gods iudgements against them and thereupon he inferreth O Lord Righteousnesse belongeth vnto thee but vnto vs confusion of faces Vse Vpon these and other like proofes and reasons Ministers must learne as they see iust occasion to put in practise the forenamed Doctrine and by their holy zeale in laying forth sinne and the issue thereof to shew their desire of reclaiming sinners of staying the infection and contagion of sinne and of iustifying Gods proceeding against sinners §. 3. Of the resolution and seuerall heads of the text TO passe from the Occasion and Inference of Christs censure note further the Manner Matter thereof Christs manner of setting it forth is with great ardency and authority noted in the Preface prefixed before his censure Verily Isay vnto you The particle of asseueration Verily declareth his ardencie his auerring of it in his owne name I say sheweth his authoritie The matter of Christs censure is 1 Generally propounded 2 Particularly applied In the general proposition is noted 1 The Nature 2 The Issue of the sinne censured The Nature thereof is declared by the person against whom it is in speciall directed namely against the Holy Ghost The Issue of it is that it shall neuer be forgiuen Both these are amplified by comparing them with the Nature and Issue of other sinnes Other sinnes are committed against the Sonne of Man This against the Holy Ghost Other sinnes shall be forgiuen This shall neuer be forgiuen In this comparison is set forth a liuely representation of Gods Mercy and Iustice Of his Mercy in forgiuing euery sinne committed against the Sonne of Man Of his Iustice in vouchsafing no pardon to the sinne against the Holy Ghost §. 4. Of the truth and weight of the points heere deliuered THe first point to be noted is Christs Preface whereby he sheweth that what he deliuereth concerning this point is both a certaine and infallible truth and also a point of weight and moment Christ auerreth it vpon his authoritie and credit I say saith he I that am a faithfull and true witnesse I who cannot lye I who am the very truth I say So as of what authoritie our Lord the eternall Son of God is this which he hath here deliuered is also namely true certaine infallible vnchangeable Heauen and earth shall passe away but his word shall not passe away With this authority doth Christ oft ratifie and confirme that exposition which he gaue of the Morall Law and opposeth it to the light credit of the ancient Doctors of the Iewes saying You haue heard it said of old c. But I say vnto you c. so as his authoritie is more then any others can be for Christ is the onely true Doctor of the Church as he himselfe testifieth of himselfe saying One is your Doctor euen Christ He hath power in his own name by his own authoritie to deliuer any thing to his Church which power is intimated vnder this imperial phrase I say And herein his manner of teaching is different from all others For the vsuall phrases of the Prophets were Thus saith the Lord The word of the Lord The burden of the word of the Lord with the like To make doubt of any thing which Christ saith is to call his authority into question If therefore the word spoken by the Prophets was stedfast how much more stedfast is the Word spoken by the Lord himselfe Christ Iesus The particle set by Saint Marke before the clause of Christs authoritie is in the Greeke Amen and in the Hebrew signifieth Truth and so not vnfitly translated Verily It is a note of an earnest
committed not on ignorance only but against knowledge voluntarily presumptuously against God and man the history recorded of him apparantly sheweth and yet were they all pardoned The reason hereof may not be sought in the party that sinneth or in the nature of sinne for euery sin is mortall and deserueth eternall condemnation In either of those no reason at all can be found out But onely in the extent of Gods mercy and in the all-sufficiencie of Christs sacrifice For the mercy of God is greater not onely then any one but then all sinnes whatsoeuer and the sacrifice of Christ is a sufficient price of redemption for all His blood clenseth from all sinne As Gods mercy and Christs sacrifice are the cause of pardoning any one sinne so the riches of Gods mercy and the infinite value of Christs Sacrifice are the cause of pardoning all sinnes Obiect Why then is not the sinne against the Holy Ghost pardonable Answ Not because it is greater then Gods mercy or aboue the price of Christs oblation but because of Gods reuealed determination against it as we shall hereafter more distinctly heare Vse 1 From this extent of Gods mercie we may well inferre that mans destruction is of himselfe either because he malitiously despiteth the Spirit of Grace or wilfully reiecteth the offer of pardon In the order of redemption God hath made mans sinne pardonable but man by his impenitencie makes it not to be pardoned Vse 2 From the forenamed Doctrine we may take courage to flye to the Throne of grace for pardon how many soeuer or how great soeuer our sinnes haue beene Note the gracious inuitation of the Lord by his Prophet saying Come now and let vs reason together though your sinnes be as scarlet they shall be as white as snow though they be red like crimson they shall be as wooll Whensoeuer the Diuell seeketh to bring vs to despaire either by the multitude or by the hainousnesse of our sinnes let vs in faith plead this before God All sinnes shall be forgiuen and thereupon apply to our soules the blood of Christ which clenseth from all sinne and be moued thereby to turne from all §. 7. Of Blasphemie how hainous a sinne it is THe particular sinne whereby the forenamed mercie of God in forgiuing sinne is exemplied is Blasphemy For in Saint Matthew Blasphemy is expresly added to all manner of sinne that shall be forgiuen and in Saint Marke it is said that All blasphemies wherewith soeuer men shal blaspheme shall be forgiuen Whence are offered two Doctrines to our consideration 1 Blasphemie is a most hainous sinne 2 Blasphemie may be forgiuen The former Doctrine is implied by the particular mention of it in this place For in that Christ giueth this as an instance and euidence of Gods rich mercy in forgiuing al manner of sinne because he forgiueth Blasphemie hee giueth vs thereby to vnderstand that Blasphemie is one of the most notorious sinnes a sinne which is most hardly forgiuen which yet notwithstanding being forgiuen wee may well hope that other sinnes may be forgiuen The truth of this Doctrine will yet more clearely appeare if we consider the nature of Blasphemie Blasphemie according to the notation of the Greeke word fignifieth to hurt ones fame or credit yea in Hebrew also a blasphemer of God is said to strike thorow the name of Iehouah In former ancient times this world Blasphemie hath bin vsed to set forth the dishonor and disgrace that is done to mans name and credit in which sence it is also sometimes vsed in the new Testament as where Saint Paul saith of himselfe and other Ministers of the Gospell Being defamed or word for word to translate it being blasphemed we pray and where Saint Iude saith of the wicked in his time They speake euill of or they blaspheme dignities Yet now long vse in Gods Church hath appropriated the word Blasphemie to an high dishonour done to the great name of God and that both in regard of the Matter and also of the Manner whereby Gods name is dishonoured In regard of the matter of Blasphemie God is blasphemed two wayes either Priuatiuely by taking away from God that which is due vnto him and wherein his honor consisteth or Positiuely by attributing that vnto him which is vnbeseeming his Maiestie and dishonorable to his great name The honor due to God is taken from him two wayes 1 Simply when that which properly belongeth vnto him is denied him Thus because the King of Ashur denied that God was able to saue Ierusalem and to deliuer it out of his hands hee is said to blaspheme the Lord God of Israel 2 By consequence when that which is proper to the Creator is attributed to the creature thus the Scribes and Pharisies imagining Christ to bee a meere creature and not thinking that he was God because he tooke vpon him to forgiue sinnes which is a power proper onely vnto God accused him of Blasphemie and againe the Iewes went about to stone him for Blasphemie because as they alledge he being a man made himselfe God Though their censure of Christ were most false and slanderous yet thereby they plainly shew what was accounted blasphemie But to make this point more cleare the Holy Ghost expresly saith of the Israelites in the wildernesse that they committed great blasphemies because they said of the molten Calfe which they set vp This is thy God which brought thee vp out of the Land of Aegypt whereby they attribute to the Calfe a creature of their owne making that which God the Creator of all things did The other kind of blasphemie in attributing such things to God which are vnbeseeming his Excellencie is noted in those Israelites that caused their sonnes to passe thorow the fire making God thereby like vnto the Diuell to delight in mans blood a thing most dishonorable to the Diuine Maiestie The Lord hauing relation to that Heathenish and barbarous fact of the Israelites saith to their children In this haue your Fathers blasphemed me Thus it is noted of those on whom the Viall of Gods wrath was powred out that they blasphemed the God of heauen for their paines their blaspemie without question was that they impeached God of iniustice vnmercifulnes cruelty and such like things much vnbeseeming his glorious name In regard of the manner of blasphemie when any thing is spoken of God or to God ignominiously reproachfully disgracefully contemptuously or the like Gods name is blasphemed thereby as when Pharaoh said Who is the Lord that I should heare his voice c. And when Iehoram King of Israel said Behold this euil is of the Lord what should I waite for the Lord any longer And when Nebuchadnezzar said Who is that God that shall deliuer you out of my hands And when the wicked in Iobs time said What is the Almightie that we should serue him and what
profit should wee haue if we pray vnto him By the seuerall wayes wherein men blaspheme God wee may obserue that this sin of blasphemie is directly derogatory to the honor of Gods name which ought not to be taken in vaine but rather had in all high account and therefore a most hainous sinne Which doth further appeare by that feare which the Iewes had of naming it Blasphemie seemed so horrible a thing to them that when a man was to be openly accused thereof they did not say in their publike accusation such an one blasphemed but ironically such an one blessed God vnder the name of that vertue comprising the contrary vice In imitation hereof Iezabel when shee would haue Naboth put to death thus frameth the inditement against him Thou diddest blesse God and accordingly the witnesses gaue this euidence Naboth did blesse God Both shee and they meant that hee blasphemed God and so was their meaning taken for thereupon they put Naboth to death The capitall punishment which by Gods Law was to bee inflicted on blasphemers doth also declare the hainousnesse of the sin the words of the Law are expresse He that blasphemeth the name of the Lord shal be put to death But much more that hainous censure which the Apostle denounceth against blasphemers saying I haue deliuered them vnto Satan that they might learne not to blaspheme To this purpose saith the Canon A blasphemer according to the Law is to be beheaded according to the Canon to be accursed Lastly the practise of the Diuels and other damned in hell which is To blaspheme the great God who cast them in thither directly contrary to the practise of the glorious Angels and blessed Saints in heauen which is continually to sing Hallelu-iaeh praise and glory to God sheweth that blasphemers remaining blasphemers without repentance are farre from hauing a part in the heauenly society of Saints and Angels and can expect nothing but to haue a part in the lake which burneth with fire and brimstone Thus by the very nature of blasphemie as also by the temporall spirituall and eternall punishment of it all expresly noted in the Scripture we see that it is a most haynous sinne so as Christ might well bring this as a pregnant proofe of the riches of Gods mercy in pardoning al manner of sinne For if blasphemie be pardoned what sinne may not be pardoned By the hainousnesse of this sin learne to iudge of that supposed Vicar of Christ or rather plaine Antichrist the Pope of Rome and his parasites If euer the name of Blasphemie might be written on the fore-head of any it may bee written on the fore-head of that Seuen-headed scarlet-coloured Beast which hath opened her black-mouth to blaspheme the God of heauen and the Sauiour of the world more then euer any Pagan What a blasphemous speech was that of Iulius the third to say If God were angrie with ADAM for eating an apple might not he be angrie with his Cooke for eating his Peacock And at another time when his Physitian kept away from him a dish which he liked well but was hurtfull to his health he said Bring me my dish in despite of God The blasphemie of Leo the tenth was more odious because it seemeth to be more serious for when Bembo his Cardinall was speaking of the glad tidings of the Gospell he answered What profit doth that fable of Christ bring vs O intollerable blasphemie But not to insist on particular speeches of particular men many of the Decrees made of their Popes are very blasphemous whereof take for a taste these particulars The Pope of Rome is a God Let no man dare say to the Pope What dost thou The Pope may dispense against an Apostle The Pope may change the nature of things The Pope may make something of nothing The Pope may dispense aboue Law The Pope of iniustice may make instice Yea many of their publike Prayers are also in the highest kinde blasphemous against Christ as where they pray to Christ to bring them to his Father through the intercession and merits of Peter Paul Thomas Nicholas Gregorie and other whom they account Saints and where they pray to the Virgin Mary to vse her motherly authoritie ouer her Sonne and to command him to doe this and that The power of Absolution which they giue not onely to the Pope but also to euery Priest is blasphemous for by the Councell of Trent it is decreed not to be a ministeriall declaration but a iudiciall act of forgiuing The conceit of offering vp Christs glorified body by the hands of a Priest is also blasphemous and so is the new Iesuiticall inuention of mixing the milke of the Virgin Mary with the blood of Christ These and such like blasphemies cannot proceed but from the Impes of Antichrist Blasphemie being so hainous a sinne Magistrates who are gods on earth ought to vse all the meanes they can to suppresse it and therefore they ought both to make seuere laws against it also strictly to look to the due execution of those lawes otherwise the vniust Iudges in Ahabs time who condemned innocent Naboth to death for a meere pretence and vniust accusation of blasphemie and the Iewes who supposing that Christ blasphemed were ready to stone him shal rise vp in iudgement against them much more shall that Heathen King condemne thē who made a decree that whosoeuer should speak any blasphemy against God should be drawne in peeces c. Yea their practise in censuring and punishing those who speake euill of Dignities and that seuerely wherein they doe that which is iust and equall shall condemne their remisnesse in suffering blasphemies against the great and glorious name of God to goe vnpunished And let euery particular Christian take heed that the Diuell neuer preuaile so far ouer him as to vse his tongue as an instrument to blaspheme God For auoiding wherof let vs retaine a reuerend and high account of the great name of God in our hearts and be afraid to conceiue an euill thought which may tend to the dishonor thereof much more fearefull let vs be of taking his name in our mouthes vainely and of rash swearing by his name Common swearing by the name of God wil soone bring vs to plaine blasphemie Yea seeing blasphemie is such an high pitch of iniquity let vs giue no occasion vnto others to blaspheme Gods name They who call vpon the true God and yet depart not from iniquitie who professe the truth of the Gospel and yet turne the grace of God into wantonnesse who make shew of Religion and yet deny the power thereof who seuerely iudge others and yet themselues do the same things cause the name of God to be blasphemed among the enemies of pietie and sinceritie Reade for this purpose Rom. 2. 17 18. c. whosoeuer giue occasion to the enemies of the Gospell to blaspheme God the Author of the Gospell
against this and say The title MAN might haue implied as much I answere that there is a farre greater emphasis in this title Sonne of Man as according to the Hebrew phrase it is more emphaticall to say a sonne of disobedience a sonne of perdition then a disobedient and forlorne man To apply that which hath been said of this title it is without all exception cleare that by the Sonne of Man is heere meant Christ Iesus For Christ neuer attributeth this title to any but to himself Besides sin and blasphemy which is heere said to be committed against the Sonne of Man is not properly committed against a meere man In Christs manner of setting forth himselfe vnder this title Sonne of Man note his modestie and his humilitie Hee doth heere set himselfe forth as God that hath power to forgiue sinnes a great and excellent dignitie and therefore speaketh of himselfe in the third Person as of another Behold his modestie There were many most excellent titles due and proper to him which others attributed to him as Sonne of God King Lord Iesus Rabbi and the like but he himselfe maketh choice of that which of all other was the meanest and ministred least matter of ostentation Behold his humilitie As these graces are to be admired in Christ so are they to be imitated by vs. §. 12. Of the particular respect wherein the title Sonne of Man is heere vsed HAuing spoken of this title Sonne of Man in generall let vs now more distinctly and particularly consider in what respect it is heere vsed Many take it heere by way of extenuation as if Christ more largely had thus said Considering that the Son of God was pleased to take vpon him mans nature and in that nature to appeare vnto men and in such a shape to appeare as he could not be discerned to be any other then a man they which speake against him and blaspheme him may seeme to haue some pretext and excuse because they knew him not to be the Sonne of God and in that respect their sin may be forgiuen them They who take this title vsed heere in this sence illustrate their meaning with the similitude of a Kings sonne and heire apparrelled with a beggers tagged ragges if any of the subiects meeting him but not knowing him should reuile him and otherwise abuse him that subiect should not be condemned of high treason his ignorance of the person would extenuate his fact Answ Though that similitude doe fitly illustrate the pretended sence and meaning of the words yet this sence is not pertinent to the present place and purpose of Christ The maine scope of Christ in this place is to aggrauate the sinne against the Holy Ghost But to compare it with a small light sinne is no aggrauation Wherefore I rather take this title Sonne of Man in a contrary sence not in way of extenuation but of aggrauation whereunto it tendeth if this title bee taken as setting forth on the one side the low degree of humiliation whereunto Christ descended for our sakes together with the vnspeakeable loue of God in giuing his onely begotten Sonne to be a Sonne of Man and on the other side mans light account or rather plaine contempt of Christs abasement and of Gods kindnesse as if more largely and distinctly it had been thus said Though men not in thought only but by word and deed also dishonor and blaspheme him who is not onely the Almightie Creator of all things but also the mercifull Redeemer of mankind who being the eternall Sonne of God for mans sake became a Sonne of Man and from the highest heauens descended into the lowest parts of the earth to deliuer them who through feare of death were all their life time subiect to bondage yet may this sinne and this blasphemie be forgiuen To illustrate this with the forenamed similitude Suppose a Kings subiect be a gally-slaue and to redeeme him the King send his only sonne and this sonne become a poore slaue to deliuer that subiect and yet that subiect speake against reuile and euill intreate this Prince is not this more then monstrous ingratitude And is it not admirable goodnesse in the King and Prince to forgiue that ingratitude This is that goodnesse of God which is intimated vnder this phrase Whosoeuer shall speake a word against the SONNE OF MAN it shall be forgiuen him §. 13. Of Gods goodnesse ouer comming mans vngratefulnesse THE Doctrine arising from the fore-named clause is this Mans vngratefâ—lnesse drieth not vp the spring of Gods goodnesse Note how Dauid setteth forth Gods goodnesse in this respect for after hee had set forth the ingratitude of the Israelites in many respects concerning God he saith Yet he being full of compassion forgaue their iniquitie And again after hee had shewed how they forgate God their Sauiour c. He addeth that God turned away his wrath and remembred for them his Couenant Thou hast played the harlot with many louers a great point of ingratitude yet turne againe to me saith the Lord to rebellious Israel But most euideÌ„tly is this proued by that mercy which was shewed to many thousands of those Iewes who euilly intreated the Sonne of Man a man approued of God among them by miracles wonders and signes And denied the Holy one and Iust and desired a murtherer to be granted vnto them And killed the Prince of life The Reason is euident Gods goodnesse ariseth from himselfe and it is answerable to his greatnesse As mans vnworthinesse hindreth not God to shew mercy to man at first when he is dead in sinne so mans vngratefulnesse stoppeth not the current of his mercie when it hath begun to flow forth but like a flood of water it ouerfloweth all the dammes that are made against it by mans ingratitude what God doth he doth for his owne sake Vse As before we had euidences of Gods rich mercie so heere behold long-suffering mixed with mercy nothing commends ones patience more then abuse of kindnesse By Gods ouercomming mans euill with his goodnesse he sheweth himselfe to be slow to anger and that hee delighteth not in the death of sinners Vse 2 Hereby men that haue formerly despised the bounty and goodnesse of God may bee emboldened notwithstanding to returne vnto the Lord according to that which the Prophet said vnto the vngratefull Israelites in the name of the Lord Thou disobedient Israel returne and I will not let my wrath fall vpon you for I am mercifull Vse 3 Hereby also all that professe themselues to be the children of God our heauenly Father may learne to be like him in long-suffering and not to suffer themselues to be ouercome with euill but to ouercome euill with goodnesse THE SECOND PART Of Gods Iustice A Generall vse of all that hath been said of the Mercy of God in forgiuing sinnes euen all manner of sinnes not blasphemies excepted committed by any person yea though the blaspemie
12 7. n Luke 22. 24 o Mat. 6. 7 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Occasions of extraordinary prayer are 1 Blessings with-held a 1. Sam. 1. 11. b Psal 51. 12. 2 Publike worship 3 Waightie affaires 4 Temptations to sinne c Rom. 7. 24. d 2. Cor. 12. 8. e Mat. 26. 41. 5 Burden of sinne f Psal 51. 1. c. g Mat. 26. 75. h 2 Chr. 33. 13 6 PunishmeÌ„ts for sinne i Ion. 3. 9 k 2 Chr. 33. 12 7 Others need l Exod. 32. 31 32. m Ezra 9. 1 c. Fasting an helpe to extraordinary prayer * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 The sicke mans fast 2 The State-mans fast 3 The poore mans fast 4 The sober mans fast Luk. 21. 34. 5 The sanctified mans fast Isa 58. 6. 6 The extraordinary mans fast Exod. 34. 28 1 Kings 19. 8. Mat. 4. 2. 7 The hypocrites fast a Mat. 6. 16. b Luke 18. 12. c Mat. 9. 15. 8 The superstitious mans fast 1 Tim. 4. 8 9 The hereticks fast August de mor. Manich. l. 2. c. 13. 1 Tim. 4. 1. 3 10 The true Christians fast * § 104. 106 I. Point How farre we must abstaine from refreshing the body in a Fast Est 4. 16. Ion. 3. 7. 2 Sam. 12. 16. Whether it be lawful to eate or drinke in the time of a Fast Dan. 9. 3. Hose 6. 6. Mat. 12. 7 1. Foode What things are to be forborne in a Fast 2. Sleepe Ioel 1. 13. Non solum ab eius sed à cunctis illecebris abstinendum Hieron 2 Sam. 12. 16. 3 Braue apparell Exod. 34. 4 5. Ion. 3. 6. 2 Sam. 12. 20. 4 Matrimoniall beneuolence 1 Cor. 7. 5. Ioel 2. 16. 5 Workes of our calling Leu. 16. 29. 31 23 32. 6 All pleasant things 2 Sam. 12. 20. Dan. 10. 3. 7. Sports Isa 58. 3. Ezr. 8. 21. Col. 2 25 Expounded 1 Cor. 9 27. Expounded II. Point What is ment by seasonable abstinence * §. 99. 1 Sam. 1. 7. 2 Cro. 20. 3. Est 4. 16. 17. Act. 13. 3 and 14. 23. Ion. 3. 7. Ioel. 1. 13. 14. 1 Sam. 7. 4 6. Ezr. 9. 2 c. Nehe. 1. 4. Est 4. 16 Zac. 8. 19. Expounded a Ier. 52. 4. b Ier. 52. 6 7. c Ier. 52. 12 13. d 2 King 25. 25. Ier. 41. 1. Zac. 8 19. What is a fast in part §. 102. 103. A naturall daâ— is a fit time for a proper Fast Leu. 16. 31. Est 4. 16. Leu. 23. 32. Acts 27. 33. In what sence Paul and his company are said to fast 14. dayes Esther 4. 16. Ioel 2. 15. 17. Ezr. 8. 21. Verse 23. Nehe. 1. 4. Acts 13. 3. Acts 14. 23. Why Fasting is added to Prayer * §. 95. 1 Fasting is an helpe to Prayer 2 Fasting is a signe of our earnest desire Examination needfull for Prayer Ios 7. 11. 12. Lam. 3. 40 41. How fasting is an helpe to examination * §. 104. Ezr. 9. 6 c. Nehe. 9. 16 c. Humiliation needfull for Prayer Isa 66. 2. How fasting is an helpe to humiliation a Ion. 3. 5. Dan. 9. 3. b Neh 9. 1. Ios 7. 6. 2. Cor. 7. 11. Mortification needfull for prayer * §. 20. How fasting is an helpe to mortification 1. Cor. 7. 5. * §. 107. c. The commaÌ„dement of fasting is of perpetuall force Matth. 9. 15. * §. 104. 107 c. Motiues to fast 1. Sam. 1. 5. c. 2. Chro. 20. 3 22. Esther 4. 16. 1. King 21. 29. Matth. 17. 21. * §. 115. Vowes an helpe to extraordinary prayer * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ea proprie intelligenda est oratio quam facimus ad votum id est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 August Epist 59. Reasons Eph. 4. 13. Directions for making vows 1 Who may make a vowe 2 What may be vowed Acts 23. 18. 3 How a vow is to be made a Psal 119. 18. b Iudg. 11. 30 31. In vouendo stultus in reddendo impius Hier Ibid. 4 Why a vowe is to be made d Ioel. 2. 14. e Ezra 10. 3. Neh. 9 3. * §. 99. How wee may pray alwayes m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 o Acts 1. 7. 1 Thes 5. 1. p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â— Luke 18. 1. Ephe. 5. 20. q 1 Thes 5. 17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r 1 King 10. 8. a Ex. 29. 38 42 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab orando sic appellati isti ita nimis orant vt hinc iudicentur inter haereticos nominandi Aug. haer 57 * Lege Theodoret hist lib. 4. cap. 11. de Messalianis 1 Euery day pray * §. 117. b Psal 96. 2. c 145. 2. Reasons Psal 68. 19. Singulis diebus qui amplius non potest faltem duabus vicibus oret mane scil vespere Concil Constantinop 6. cap. 7. Vide Crys exhort ad matutinas vesp orationes Hom. 14. in Rom. 8. e Ose 14. 3. f Num. 28. 4. g Psal 92. 2. h 55. 17. i Dan. 6. 10. k Psal 119. 164. 2 Be constant in keeping set times l Num. 28. 2 Reasons Reasons why Canonicall houres vnlawfull 1. They are grounded on superstition * §. 120. 2. Religion is placed in them 3. They are stinted with time 4 They are appropriated to certaine persons 5 They are vnseasonable 6 Too much time is spent in them 7 Too great strictnesse in fulfilling the time a Dan. 6. 10. 3 Whatsoeuer ye doe or whithersoeuer ye goe pray b 1. Tim. 2. 8. Reasons * Psal 127. 2. c 90. 17. 4 Hearts alwayes ready to pray * Exod. 14. 5. Nehem. 2. 4. Psal 119. 164. Matth. 18. 22. a Act. 13. 22. b 2. Sam. 23. 1. c Psal 150. d Psal 136. e Psal 135. 19 20 21. f Reu. 4. 8. g 5. 13. 7. 12. h 19. 1 2 3 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hallelu-Iah is an Hebrew compouÌ„d word which signifieth Praise yee the Lord. d 1. Cor. 14. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iude v. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g Rom. 8. 26. Doct. 1. Praier a work of the holy Ghost h Zach. 12. 10. i 2. Cor. 4. 13. k Iude v. 20. a Rom 8. 26 27. Expounded b 1. Tim. 2. 5. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d Rom. 8. 27. Why needfull that the holy Ghost helpe vs to pray Reasons e 2. Cor. 3. 5. f Philip. 1. 6. g Rom. 8. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h Rom. 8. 26. i Reu. 8. 3. k Rom. 8. 27. l 1. Cor. 12. 3. m Rom. 8. 15. n Acts 10. 44. o Gal. 3. 2. p 2 Cor. 3. 8 q Leu. 9. 24. r 10. 1 c. s Mar. 22. 21 t Eph. 4. 30. u 1 â—â—es 5. 19 * Acts 7. 51 Doct. 2. Praier wroght by Gods Spirit commeth out of mans spirit x Rom. 8. 26. y Gal. 4. 6. z 1 Sam. 1. 15. Psal 62. 8. * Luk. 1. 46 47 Reasons a Act. 12. 21 22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 1 Thes 5.
loueth he chasteneth The ends which God aimeth at in correcting his children and the fruits which answerably issue from thence whereof we haue heard before euidently demonstrate that the troubles of the righteous are no fruits of Gods wrath but rather of his loue Yet a wonder it is to see how many are deceiued with this diabolicall suggestion and they not onely profane and wicked men but euen deare Saints of God while the crosse lieth vpon them as Dauid The reason is because at that time Sence worketh more then Faith Wherefore for the auoiding of this assault we must let faith haue the predominancy and highest rule in vs euen aboue reason and sence we must walke by faith and not by sight Faith resteth on Gods word and beleeueth what it saith though sence contradict it neuer so much Now the word of God affirming that God correcteth whom hee loueth if faith beare sway in vs it will perswade vs that in our greatest troubles God loueth vs and in loue bringeth those troubles vpon vs. Wherefore for the strengthening of our faith let vs oft meditate of the consolations of the Scripture §. 26. Answer to Satans suggestion of the many troubles which Gods loue causeth Suggest THe Diuell to shew that he careth not which way he preuaileth so he preuaile any way hath a contrary fetch Hee will grant indeed that God scourgeth euery sonne whom he loueth but with all addeth that the more God loueth any â—he more troubles he bringeth vpon them and therefore inferreth that the Gospell of peace is so farre from being a meanes to defend vs from trouble that it is the cause of much trouble and therefore the best way to be free from trouble is to bee without the Gospell of peace Thus was Dauid tempted yea thus were the Israelites hearts hardened against God in Iereâ—â—ahs time Answ It is false that the more God loueth any the more he scourgeth them For as Gods wisdome moueth him to correct his children so his loue moueth him to moderate his correction Besides the inference that therfore reconciliation with God is no good remedy against troubles is vnsound and absurd for assurance of our reconciliation with God sweetneth all troubles But for a more full answere to this suggestion note these foure points concerning the benefit of our peace with God in the case of afflictions 1 That it keepeth many iudgements from vs which fall vpon the wicked yea which otherwise would fall on vs. 2 That it alters the nature of all troubles which befall vs. 3. That by it wee are assisted and supported in all 4. That by reason thereof we shall be deliuered and freed from all These 4 coÌ„fortable points I wil distinctly proue because by them al the euil suggestioÌ„s of Satan may be answered 1 For the first obserue the threatnings in Gods word and ye shall find them made against such as hate God and are hated of him Reade the 26. chap. of Leuit. and the 28 of Deut. There Gods curses are denounced against the wicked but his blessings promised to the righteous reade the 91 Psal where Dauid expresly confirmeth this point and sheweth how they which trust vnder the shadow of the Almighty and so haue peace with him are deliuered from many troubles Note the Histories of the Iewes vnderidolatrous and wicked Kings and vnder religious and good Kings God being forsaken by them brought many calamities vpon them but being loued of these deliuered them from many which their enemies intended against them Yea when generall iudgements were brought vppon the Land God sent forth one to marke those whom hee loued that they might bee spared in the iudgement The reason is cleare for it is sinne which causeth the most grieuous iudgements Now the Gospell of peace being a meanes to mooue God to for giue vs the sinnes which wee haue committed and to moue vs to forsake our sinnes and to seeke to please him it must needs be a meanes to keepe vs from many iudgements which otherwise would fall vpon vs. Besides it keepeth vs from a reprobate sence whereunto the heathen were giuen and the Iewes after they had lost their peace with God from despaire whereunto Iudas fell and from hell fire which shall torment wicked men These of all are the most wofull iudgements and from these doth the Gospell of peace wholy free men Here note what an egregious point of folly it is to feare to please God for feare of troubles as if a man should feare to put on shooes left his shooes should cause stones to lie in his way yet many feare to be at peace with God because it maketh men to hate reuile reproach scorne wrong and persecute them not considering that Gods wrath is infinitely greater then mans Are they not like the fish that leapeth out of the warme water into the flaming fire Or rather like selfe-murtherers who to free themselues from some momentany anguish in this world cast themselues into hell torments which is endlesse and easelesse §. 28. Of the nature of the Saints affliction 2 FOr the second the afflictions which befall the righteous are called chastisements and corrections euen such as tender Parents lay vpon their deare children to shew that the nature of them is altered the sting is pulled out the curse is remoued so that although the originall ground of all afflictions was sinne and they first iâ—vengeance executed for sinne yet now inflicted on thâ— Saints they are not vindictâ—ue for reuenge but ratheâ— medicinable for Physicke for Christ hath paid the fulâ— price and ransome for all our sinnes he hath endured the full punishment for them and left nothing to be by way of expiation endured of vs. Obiect The Saints are punished for sinne as Dauid Answer True it is that God taketh occasion from sinne to punish his children but not in vengeance for the sinne committed which is past but for a warning to make them the more carefull and watchfull ouer themselues for the time to come And herein lieth a maine difference betwixt the punishment of a Iudge and a Father a Iudge respecteth the fact past if it be against the Law though the delinquent partie be neuer so penitent and though there bee neuer so great hope of his amendment yet hee denounceth the sentence of Law against the Malefactor but if a father be verily perswaded that his child will neuer commit the like trespasse againe which he hath committed assuredly hee would remit the punishment but when hee correcteth it is to preuent the like in the time to come God carrieth himselfe as a Iudge to the wicked but as a Father to the Saints his corrections are for their instruction not for their destruction As God aimeth at his childrens good and profit in correcting them so also hee giueth them a sweete taste of the good they receiue thereby which maketh them acknowledge as much