7. Mar. 13. 31. * Mat. 5. 22 28 32 34 39 44. Math. 23. 8. Isa 56. 1. Ier. 2. 1 4. Mal. 1. 1. Mat. 5. 37. Doctr. Sinne may be forgiuen Mat. 1. 21. 1. Tim. 1. 15. Gal. 3. 10. Reasons Ezek. 33. 11. Heb. 9. 26. Vse Consolatio to sinners Dan. 5. 6. Matth. 9. 2. Vse 2. Instruction Seeke for pardon 1. Iohn 1. 9. Vse 3. Admonition Turne from sinne Mat. 7. 14. 2. Chro. 33. 1 c. Vers 13. Reason Rom. 6. 23. 1. Iohn 1. 7. * §. 27. Ose 13. 9. Isai 1. 18. What blasphemie is * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transfigere no men Jehouae Leu. 24. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Cor. 4. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Chro. 32. 17. Mat. 9. 3. Ioh. 10. 33. Neh. 9. 18. Ezek. 20. 27. Reu. 16. 11. Exod. 5. 2. 2. King 6. 33. Dan. 3. 15. Iob 21. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. King 21. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers 13. Leu. 24. 16. 1. Tim. 1. 20. Blasphemus secundum legem est decapitandus secundum canonem anathematizandus Can. paenit 3â— Vse 1. Reproofe of Papists blasphemies In Decretal * §. 14. De Absol cap. 6. can 9. Vse 2. Exhortation to Magistrates to punish blasphemers 1. King 21. 13. Iohn 10. 33. Dan. 3. 29. Vse 3. Admonition to take heed of blasphemy Vse 4. Direction to giue no occasion to others to blaspheme Doctr. A blasphemer may be pardoned 1 Tim. 1. 13. Reason Vse 1 Admiration of Gods mercie Vse 2. Exhortation for blasphemers to repent Zac. 5. 2 3. 1 Tim. 1. 16. Vse 3. Imitation to blesse them that curse vs. Mat. 5. 44. 1 Cor. 4. 13. What was done to obtaine forgiuenesse for man 1 Cor. 12. 12. Luke 2. 10. Isai 9. 6. Iude v. 6. Heb. 2. 16. Psal 8. 4. Gen. 2. 7. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 3. 4. Vse 1. Reproofe of mans vngrate fulnesse Isa 5. 1 2. c. Isa 1. 3. Vse 2 Exhortation to excell all creatures in obedience Doct. In what respects pardon is offered to all * §. 6. Prou. 1 21. 9. 3 4. Mar. 16. 15. Rom. 10. 12. 1 Tim. 2. 4. 6. Reason 1. Ezec. 18. 4. * §. 6. Vse 2 See more nerof 2. Treatise of Faith §. 29. To whom this title Son of Man is attributed 1 To mankind in generall Iob 25. 6. 2 To wicked men Gen 6. 2. Psal 57. 4. 3 To Prophets 4 To Christ Act. 7. 56. In what respect Christ is called Son of Man 1. Ioh. 3. 13. Reason why Christ is called Sonne of Man * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christs modestie Christs humilitie Post vniuersalem commenmorationem omnium peccatoruÌ„ omnisque blasphemiae eminentius voluit exprimere blasphemiam quae fit contra filiuâ—t hominis Aug. Serm. 15. de verb. Dom. Simile Doct. Psal 78. 38. Psal 105. 21 23. 45. Ier. 3. 1. Act. 3. 22 3. 14 15. Reason Rom. 12. 21. A Transition from Gods mercy to his iustice Doctr. Abuse of mercie causeth extremity of iustice Heb. 6 4 6. 10. 26 27. Leu. 26. 23 24 Psal 18. 26. 1. Sam. 3. 14. Reason * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matth. 10. 1. Marke 6. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 1. 17. Heb. 6. 5. Heb. 10. 26. Matth. 12. 24. Mark 3. 30. * Genus * Forma Of the Gospel see Treat 2. part 5. §. 4. Of Gods truth see Treat 2. part 6. §. 27. Psal 31. 5. Matth. 1. 21. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezek. 33. 11. Isa 5. 4. Act. 13. 46. Simile Act. 26. 9. Act. 9. 1 13 21 Act. 26. 11. 1. Tim. 1. 13. Actâ— 7. 55 Luke 23. 34. Act. 7. 60. 1. Ioh. 5. 16. Heb. 10. 28 29. Vers 29. Ibid. Vers 27. Vers 26. Vers 29. Heb. 6. 4 5. 2. Sam. 24. 4. Mat. 26. 69. 1. Tim. 1. 13. a Ibid. b 2. Cro. 16. 10 Mat. 26. 69. Aug. lib. de her lib. de quaest 1. King 11. 4 5 6. Ezek. 44. 10. c. 2. Cro. 33. 13. Ephe. 4. 17. 18 1. Ioh. 5. 16. Whether the Scribes and Pharisies blasphemed the holy Ghost or noe Luke 23. 34. Who are Apostates 2. Thes 2. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * §. 18. 2. Tim. 4. 14. They who neuer professed the Gospell may sinne against the holy Ghost Tit. 3. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whether Christ prayed for them that blasphemed his workes Luke 23. 34. Reasons that the Scribes and Pharisie sinned against the Holy Ghost Matth. 12. 27. Matth. 21. 38. Matth. 12. 25. Vers 31. Marke 3. 30. Bellar. tom 3. contr 4. de paenit lib. 2. cap. 16. Iansen Concor Euang. cap. 49. * 1. Ioh. 5. 16. Heb. 6. 4 6. 10. 26 27. Bellar. de Purgat lib. 1. ca. 4. 11. Reu. 21. 27. Mat. 25. 46. Papists make lewd sinners Saints in heauen Papists teach that some haue beene deliuered out of hell a Ioh. Damasc in orat de mortuis b Ibid. c Greg. lib. 1. dialog cap. 12. * Treat 3. of Prayer §. 40. Rhemists on Mat. 12. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seculum Luk. 20. 35. Mar. 3. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Extendere tempora purgatory vltra diem resurrectionis est error exploratus Bellar. de purg lib. 2. cap. 9. * Compare Mat. 28. 1. with Luke 24. 1. * Purgatorium projis tantum est qui cum venialibus culpis moriuntur Bellar de Purg. lib. 2. cap. 1. * Culpas ipsas Catholici omnes Christi san guine purgari affirmant Bellar de paen lib. 1. cap. 2. Difference betwixt sinners Gen. 5. 24. 1 Cor. 5. 5. 1 Cor. 11. 30. c. Iob 21. 23. Luk. 16. 19. 23 Mat. 27. 5. Exhortation to seeke pardon while we liue Luke 12. 5. Mat. 25. 11. 2 Cor. 6. 2. Isay 55. 6. Psal 95. 7. * § 20. The generall reason why the sin against the Holy Ghost is not pardoned Dan. 6. 15. Particular reasons why the sin against the Holy Ghost is not pardoned It is neuer repented of Heb 6. 4. 6. 2 Means of pardon is reiected Heb. 10. 29. Heb. 6. 6. 10. 26. Simile 3 God is vtterly renounced Luke 16. 26. Reuel 12. Mar. 3. 29. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 10. 26. 27 * § 27. a Mar. 9. 43 44 b Iude v. 6. Mat. 25 41. d 2 Thes 1. 9. The heresie of the Chiliasts refuted Mat. 25. 46. Obiect 1. Gods mercy is ouer all his workes Answ 1. Thus diuels damned haue beene made partakers of Gods mercy Answ 2. Some mercy is manifested in hell Answ 3. Gods iustice is not satisfied for the damned Obiect 2. Vniust to punish a temporary sin eternally Answ 1. Sinne infinite in nature Answ 2. The will of the damned to sin is euerlasting Answ 3. The damned neuer cease sinning in hel Answ 4. The damned wittingly pull on themselues eternal punishment Simile Matth. 18. 34. Reason Psal 32. 1 2. Vse 1. Make no way to the sinne against the Holy Ghost 1 Withstand beginnings Ephes 4. 27. Heb. 3. 12. 2 Set thy heart on the Gospell 2. Thes 2. 10 11. 3 Consides the gaine which commeth by holding Christ Phil. 3. 8. Matth. 16. 26. 4 Persist not in denying the faith Matth. 26. 75. Simile 5 Take heed of â—aple Luke 〈◊〉 26. 2. Pet. 2. 20. 6 Pray against this sinne Psal 19. 13. See Treat 3. of prayer §. 20 22. * Treat 3. of Prayer §. 36. The Elect cannot sinne against the holy Ghost Reasons 1 When inlightned they are born againe 1. Iohn 3. 9. 2 All their sinnes are veniall Rom. 6. 23. 3 They are elected to life Treat 2. of Faith §. 60. Phil. 2. 12. 2. Cor. 13. 14.
541 183 Of the maner of deliuering Gods Word 541 184 Of the end of a Ministers high calling 543 185 How mans weaknesse is succoured by the ministery of man 544 186 How Faith is supported by the ministery of maâ— 544 187 Of receiuing Gods message by the ministery of man 545 188 Of the manner of Pauls being chained 546 189 Of the hard vsage of Ministers 547 190 Of Pauls holy glorying in his chaine 548 191 Of the cause that maketh persecution a matter of reioycing 549 192 Of the things for which men may suffer with comfort 550 193 Of the worlds vile handling of Christs Ambassadors 551 194 Of the causes why Christs Ambassadors are hardly vsed 552 195 Of Ministers vsing their libertie 553 196 Of Ministers forbearing to preach being inhibited 554 197 Of Ministers needlesse forbearing to preach 555 198 Of praying for Ministers restrained 556 199 Of the need of boldnesse 556 200 Of Pauls iealousie ouer himselfe 557 201 Of Pauls desire well to performe his function 558 202 Of Pauls constant resolution 558 203 Of Pauls stedfast faith 558 204 Of the excellencie of the foure foren amed vertues 559 205 How most mens disposition is contrarie to Pauls 560 206 Of the necessitie of preaching boldly 561 207 Of preaching after a right manner 561 208 Of a Ministers carrying himselfe according to his present estate 562 THE FOVRTH TREATISE Of the sin against the Holy Ghost THE FIRST PART Of Gods Mercie § 1. OF the occasion that Christ tooke to declare the sinne against the Holy Ghost pag 565 2 Of the inference of Christs censure vpon the slander of the Scribes and Pharisies 567 3 Of the resolution and seuerall heads of the text 569 4 Of the truth and weight of the points deliuered 570 5 Of Gods mercy in forgiuing sinnes 571 6 Of the extent of Gods mercy in pardoning all sinnes 574 7 Of blasphemie how hainous a sinne it is 576 8 Of Gods mercy in forgiuing blasphemie 583 9 Of the principall obiect of Gods mercy Man 584 10 Of Gods impartiality in offering mercy without respect of persons 587 11 Of the title Son of Man giuen to Christ 588 12 Of the particular respect wherein this title Sonne of Man is heere vsed 591 13 Of Gods goodnesse ouercomming mans vngratefulnesse 593 THE SECOND PART Of Gods Iustice § 14. OF abusing Gods mercy pag. 595 15 Of the obiect of the vnpardonable sin The Holy Ghost 596 16 Of the qualitie of the sinne against the Holy Ghost 598 17 Of the definition of the sinne against the Holy Ghost 598 18 Of the difference betwixt the fin against the Holy Ghost and other sinnes 603 19 Of the persons that may fall into the sinne against the Holy Ghost 605 20 Of the meaning of these words SHALL SHALL NEVER be forgiueÌ„ 607 21 Of the errors which Papists gather from this phrase Nor in the world to come 609 22 Of the true meaning of this phrase Nor in this world nor in the world to come 610 23 Of the many answeres that may bee giuen against the Papists collection concerning forgiuenesse of sinnes in the world to come 611 24 Of the reasons why this phrase Nor in this world nor in the world to come is vsed 613 25 Of seeking pardon for sin in this life 614 26 Of the sence wherein it is said that the sin against the Holy Ghost shal not be pardoned 614 27 Of the reasons why the sinne against the Holy Ghost is vnpardonable 615 28 Of the certaintie of his damnation who sinneth against the Holy Ghost 617 29 Of the eternity of damnation 618 30 Of the answeres to the Chiliasts obiection taken from Gods mercy 619 31 Of the answeres to the Chiliasts obiection taken from Gods iustice 620 32 Of the necessitie of being pardoned or damned 621 33 Of preuenting the sinne against the Holy Ghost 622 34 Of the persons that cannot fall into the sinne against the Holy Ghost 625 The end of the Table Faults escaped thus to be amended PAge 9. line 6. reade Luke 14. 31. p 40. l. 6. r. and long experienced p. 41. l. 25. r. much trouble p. 62. l. 26. r. earth hath p. 66. l. 25. r. seruants of God p. 99. l. 2. r. imply p. 112. The marginall note should be in the last line p. 114. l. 27. r double p. 122. l. 22. r. § 2. p. 123. l. 16. r. is in the law p. 133. l. 26. r. many to be p. 138. l. 25. r. entred p. 153. l. 21. r. many wayes p. 170. l. 20. r. and crosses p. 172. l. 14. r. ouer our selues ibid. l. 28. r. no sach matter p. 176. l. 18. r. Ismaeliticall p. 193. l. 30 r. thanketh him p. 198. l. 12. r. what is p. 203. l. 5. r. Heb. 11. 6. p. 221. l. 23. r. very God p. 231. l. 29. r. after a peculiar p. 244. l. 1. r. at our ibid. l. 2. â— from breeding faith p. 251. l. 4. r. a contrary affection p. 267. l. 31. r. I will not therefore p. 268. l. 13 r. what to doe p 281. l. 18 r. where they light p. 284. l. 3 r. of striuing p. 354. l. 19 r. Gods worship p. 381. l. 23. r. an ordinary p 389. l. 20. r. to this p. 392. l. 16. r. they were p. 447. l. 13. r. respectiuely p. 452. l. 32. r. for recreation p. 457 l. 3. r the issue p. 458. l. 33. r. As for p. 460 l. 20. r. are subordinate p. 461. l. 4 r from among p. 464. l. 17. r. extraordinary ibid. l. 29. r. other helpe p. 482. l. 8. r. the gift p. 485 l. 26. r good p. 490. l. 23. r. ought p 490. l 25 r. synecdochically p. 492. l. 19. 20. r. Disciples p. 522 l. 4 r. their lungs p. 529. l. 7. r. spoken of p. 530. l. 7. r. abstâ—use p. 532. l. 2. r. Marcionites ibid. l. 28. r Enthâ—asiasts p. 537. l. 31. put out the parenthesis p. 540 l. 14. r. procureth preserueth safely p. 547. l. 22. r. iust offence p. 566. l. 16. r. he thaâ— casteth p. 583. l. 15. r. of his sinne p. 587. l. 15. r. mourne p. 589. l. 14. r. in his complaint p. 595. l. 30. l. 30. r. obiect of his iustice p. 600. l. 5 r. what is it to p. 606. l. 22. r. haue gone p. 613. l. 21. r. giuing no raines p. 614. l. 6. r. spectacle p. 615. l. 22. r. the Kings of p. 620. l. 5. r. courts of men Faults in the margine Page 8. Deut. 20. 8. p. 10. Proâ— 27. 7. p. 11. or in any p. 332. Heb. 4. 12. p. 500. e Luk. 18. 7. p. 523. d Mar. 1. 22. Errata Hebr. Graec. Lat. in marg Pag. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 40. quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 60. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 65. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 68. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 132. in monte p. 146. fiunt p. 207. emolumenti p. 255.
Pauls being chained THe second reason whereby the Apostle inforceth his request for the helpe of their prayer is taken from his present condition He was in bonds or word for word In a chaine This phrase implieth that he had not free liberty but was restrained restrained I say so as he could not goe from Countrey to Countrey and from Church to Church as he had done before times yet not so as those which are close held within the wals of a dungeon or close prison for then could he not haue performed his ambassage as here he expresly saith he did I doe my ambassage in a chaine then would hee rather haue desired the helpe of their prayers for his deliuerance out of prison It is likely that he hath reference to that time whereof Saint Luke maketh mention when hee dwelt by himselfe with a souldier that kept him and preached the Kingdome of GOD. Obiect But there is no mention made of manicling fettering or binding with chaines which seemeth hereto be implied Answ At Rome where Paul was a prisoner such prisoners as were not closed vp in prisons but had liberty to goe abroade had a long chaine the one end whereof was fastened to their right hand and the other end was tied to a souldiers left hand so as the prisoner could goe no whether without that souldier who was as a keeper to him And thus it is likely that Saint Paul was chained for he mentioneth here but one chaine in the singular number and it is said that Paul was with a Souldier that kept him Here note these distinct points 1 The Apostles condition he was in a chaine 2 The declaration of it He himselfe makes it knowne 3 The cause of his condition for the Gospell 4 The connexion of his office and condition together 5 The reason why here he maketh mention of it §. 189. Of the hard vsage of Ministers 1 FOr the first Notorious malefactors were wont to be chained Here then note how An holy Apostle is vsed as a thiefe In which respect hee saith I suffer trouble as an euill doer euen vnto bonds Thus was Peter dealt withall He was put in prison and deliuered to foure quaternions of Souldiers hee was bound with two chaines and lay betweene two souldiers and the Keepers before the doore kept the prison Yea thus was Christ himselfe dealt withall for a great multitude came as against a thiefe with swords and staues to take him The like might be exemplied in many other Prophets Apostles Ministers and faithfull seruants of Christ for it hath beene the common condition of all in times of persecution especially What might be the reason hereof any notorious crimes which they commited or any vniust offence that they gaue to their persecutors No verily No Christian can imagine any such thing of Christ Who did no sinne neither was guile found in his mouth Saint Paul was ready to doe what good he could to all for he held himselfe debter to all namely in loue but hurt he did to none The like may be said of others who haue beene so handled They haue beene as sheepe very profitable and harmelesse for the Spirit which commeth from aboue was in them which is First pure then peaceable gentle easie to be entreated full of mercy and good fruits c. It is therefore an euill iealous suspition which the World hath of them together with an inward inueterate enuy and malice which it hath against them which maketh it so handle them and that because they are not of the World Reade Iohn 15. 19. Vse Let vs not censure men according to the Worlds dealing with them Let vs not iudge such as wee haue iust cause to account Christs faithfull seruants malefactors because by persecutors they are handled as malefactors so might we condemn those worthy Martyrs which suffered in Queene Maries dayes and many that are most vilely vsed by the Spanish inquisition and other persecuting Papists in other places §. 190. Of Pauls holy glorying in his Chaine 2 FOr the second the Apostle himselfe declareth and maketh knowne this condition wherein he was at Rome and that vnder his hand by a publike letter sent to an whole Church which was also to remaine vnto all Churches to be read of all so that it appeareth he was no whit ashamed of his chaine Persecution simply in itselfe is no matter of shame Expresly the Apostle saith that he was not ashamed of his suffering And he exhorteth Timothy not to be ashamed of him because hee was Christs prisoner If any suffer as a Christian saith Saint Peter Let him not be ashamed but glorifie God in this behalfe Nothing ought to make vs ashamed but onely sinne which maketh vs odious before God because it is a voluntary euill proceeding from our selues Now to suffer in it selfe is no such matter Vse If for the sinnes of this Land God should which God forbid depriue vs of the light of his Gospell and of our Christian Magistrates and giue vs ouer to the power of such aduersaries as should chaine imprison or any other way deale hardly and ignominiously with vs let vs not thereupon thinke our selues our brethren or the Gospell disgraced and thereupon be ashamed of our profession The Apostle doth here rather boast and glory in it as some doe in a chaine of gold and the Scripture maketh persecution a matter of gladnesse reioycing and honour If we should be ashamed it would make vs start backe from our profession it would discourage our brethren and very much hearten our enemies §. 191. Of the cause that maketh persecution a matter of reioycing Quest HOw can persecution be a matter of honour and ioy can any such thing be in suffering Why then should malefactors be ashamed Answ As suffering in it selfe is no matter of shame so neither of honour it is the cause for which one suffereth which altereth the case this way or that way The theeues betwixt whom Christ was crucified suffered one and the same kind of punishment yet could one of them say We receiue things worthy of that we haue done but this man hath done nothing amisse 3 The third thing therfore to be considered is the cause of S. Pauls suffering implied vnder this clause For which namely for the Gospell For both the function and also the condition of the Apostle hath reference thereunto as hee was an Ambassador for the Gospell so for the Gospell he was in a chaine It is the cause which maketh persecution a matter of honour and reioycing Note the Scriptures wherein persecution is commended and ye shall find the cause either expressed or necessarily implied Note Mat. 5. 11. Phil. 1. 29. 1 Pet. 3. 14. 4. 16. Persecution in it selfe separated from a good cause is a punishment and a curse a thing grieuous to the flesh and to be grieued for
collection of Papists touching forgiuenesse of sinnes after death out of this phrase nor in the World to come Let it be noted that 1 Saint Marke the best interpreter of Saint Matthew expoundeth that phrase by this generall particle NEVER or in no age 2 They cannot shew that the world to come is any where taken for the time that passeth betwixt this life ended and the day of iudgement which is the time appointed by them for remission of sinnes in Purgatory for they hold that at the day of iudgement that fire shall be put out and that it is a manifest error to extend the time of Purgatory beyond the day of the resurrection 3 If it were granted that by the World to come is meant the time betwixt death and iudgement yet may it be applied to the very end or passing away of the former World and beginning or entrance into the other World namely for the very moment of death as if he had said this sinne shall not be forgiuen either in the time of this life or at the point of death when a man is entring into another World Thus the euening of the Sabbath is called the first day of the weeke 4 The remission here spoken of in the World to come may bee taken for the manifestation and ratification of that which was granted before as if he had thus said As in this World he shall receiue no remission so in the World to come when all shall stand vpon their triall to be acquitted or condemned no remission shall be pronounced to him but he shall receiue the sentence of condemnation 5 This phrase shall not be forgiuen may figuratiuely be put for the effect that followeth vpon sinne not forgiuen namely iust vengeance and so the meaning may be this Iust vengeance shall bee executed vpon him both in this world and in the world to come as euer hath beene executed on all such as sinned against the Holy Ghost 6 It is no good consequence from a negatiue to inferre the contrary affirmatiue What if Christ had said that Blasphemy against the Holy Ghost shall neuer be forgiuen neither on earth nor in hell would it from thence follow that some sinnes may be forgiuen in hell 7 Christ comparing this sinne which shall not be forgiuen in this world or in the world to come with blasphemy against the Sonne of Man by the consequence which they inferre it would follow that blasphemy against the Sonne may be forgiuen in the world to come which is directly against their owne principles for all blasphemy is a mortall sinne but they say that Purgatory is onely for them who die in veniall sinnes 8 If any sinnes might be forgiuen in the world to come by the order of the words in this phrase nor in this world nor in the world to come it would follow that the more hainous sinnes should be forgiuen in the world to come else Christ would haue said Nor in the world to come nor in this world 9 Christ here speaketh of remitting the Fault but by their doctrine onely the punishment is remitted after this life for they acknowledge that the very faults themselues are purged by the blood of Christ and that they who in this life haue not the fault remitted can haue no hope of eternall life This place therefore speaking of forgiuing the fault how can they apply it to the punishment §. 24. Of the reasons why this phrase nor in this world nor in the world to come is vsed Quest IF no sin can be forgiuen in the world to come why is this clause nor in the World to come added Answ Though no reason could be giuen yet we may not from thence inferre a paradox and an error contrary to other places of Scripture But among other reasons two especially may be noted to make the phrase the more perspicuous 1 To aggrauate the terror of the iudgement here denounced against such as sinne against the Holy Ghost for the very consideration of this that both in this world and in the world to come they lie vnder the fiery wrath and heauy vengeance of God cannot be but very fearefull and terrible 2 To shew the misery of these sinners aboue others for 1 There be some who keeping sinne vnder and giuing raines thereto but walking by faith vprightly before the Lord are neither punished in this world nor in the world to come Such an one was Enoch 2 There be others that are not so watchfull ouer themselues but through security suffer sinne to get some head ouer them for which they are punished in this world but truly repenting are not condemned in the world to come Such an one was the incestuous person both excommunicated and also restored by the Apostle Such also were many of those who discerned not the Lords body when they came to the holy Communion 3 There be others also who though they be impenitent sinners yet through Gods indulgency are suffered to enioy outward peace and prosperity in this world and feele the smart of their sinne onely in the world to come Such were they whom Iob noteth to die in all ease and prosperity and such an one was Diues 4 But they that sinne against the Holy Ghost are made a spectable of Gods vengeance both in this world and in the world to come as Iudas Iulian and such other §. 25. Of seeking pardon for sinne in this life THus we haue seene what small reason Papists haue to gather frō this text that sin may be forgiuen after death For our parts let vs giue no rest to our soules till wee haue assurance of the pardon of all our sinnes applying to our selues the sacrifice of Christ for all our sins whatsoeuer and let vs vnfainedly turne from them all while here we liue fearing him who after he hath killed the body hath power to cast both body and soule into hell And let vs not fondly dreame of mercy like the fiue foolish Virgins when it is too late The time that the Gospell is preached and thereby remission of sinnes offered is the accepted time the day of saluation and the time of this life the onely time of repentance If the Lord be not then found he will neuer be found Wherefore seeke the Lord while he may be found and to day while it is called to day harden not your hearts §. 26. Of the sence wherein it is said that the sinne against the Holie Ghost shall not be pardoned BVt to returne to our matter Notwithstanding the false glosses of Papists on this Text it is most euident and cleare both by the words of Christ and also by other Texts of Scripture noted before that the sinne against the Holie Ghost neither shall nor can euer be pardoned This sinne is not onely in the issue and euent vnpardoned but in the nature and kind of it vnpardonable And herein standeth
purpose But what other end or purpose can be imagined then the iust punishing and tormenting of the damned in hell Shall there be an hell and no creature in it Besides Christ expresly saith they shall goe into eternall punishment Now the fire of hell is no longer a punishment then the damned be tormented therein eternally therefore they are tormented therein and can neuer be freed from it As for their obiections taken from Gods mercy and iustice they may easily be answered if Gods former dealing with the damned and the nature of sinne for which they are condemned be duly weighed §. 30. Of the answeres to the Chiliasts obiection taken from Gods mercy COncerning Gods mercy they say that it is ouer all his workes and thereupon they conclude that the damned must partake thereof which say they they cannot doe if eternally they lie tormented in hell Answ Surely they haue tasted of Gods mercy for the Diuels were made at first glorious Angels Angels of light The damned were also at first created in a most happy estate euen after Gods image and many of them had a long time and faire meanes of repentance offered vnto them besides the many outward temporal blessings which in this world they haue enioyed They all haue abused and reiected Gods mercy As for their present estate I might say that it is some mercy that they are not more tormented for God could make them feele more then they doe But we are to know that Gods mercy and iustice must goe together Where iustice is not satisfied no place is left for mercy but Gods iustice is not satisfied for the Diuels and damned how then should mercy be expected §. 31. Of the answeres to the Chiliasts obiection taken from Gods iustice COncerning Gods Iustice they say that it cannot stand with Iustice to punish a temporary sinne a sin which was committing in time with an euerlasting punishment But sin though in continuance it were not euerlasting yet is it in nature infinite for the greatnesse of a sin is measured according to the greatnesse of the person against whom it is committed Wee see in the counts of men that one and the same wrong committed against a meane man and a Monarch is accounted lesse or greater That which being done against a meane man will scarce beare an action in Law as we speake committed against a King may proue a capitall matter a matter of high treason and bring a man to the gallowes Now euery sin is a transgression of Gods Law and committed directly against the infinite Maiestie and in that respect it is infinite in nature and deserueth an infinite punishment But the creature is finite and cannot in time beare an infinite weight of vengeance and therefore it lieth eternally vnder it There is then a proportion betwixt the sin of the damned and their punishment both are infinite Sin in quantity and greatnes the punishment in time and continuance what sin wanteth in continuance it hath in greatnes and what the punishment wanteth in weight it hath in continuance Thus the sin and the punishment are correspondent each to other and God is iust in inflicting an eternall punishment on an infinite sin Besides though the damned be restrained or cut off by the hand of God from an euerlasting continuance to commit sin yet their will and desire is neuer to cease sinning For herein lieth a maine difference betwixt such sinners as haue their sins forgiuen and so are saued and such as are neuer forgiuen but are damned Those mens minds and wils are altered and they truly repent of their sinnes past and desire and endeauour to sin no more But these mens minds and wils vnto their very death are set on sin and if they could alwaies liue on earth they would alwayes sin on earth Now it is the mind will and disposition of a man whereunto God hath especially respect Againe the damned continue to sinne euerlastingly in hell As the glorious Angels and blessed Saints in Heauen euer continue to praise the God of Heauen so the diuels and damned in hell continue to blaspheme the same God Their punishment therefore endureth no longer then their sinne Lastly they wittingly wilfully pull vpon themselues that eternall weight of Gods wrath and therefore iustly lie vnder it eternally God hath declared before hand that eternall damnation shall be the reward of impenitent sinners and yet they impenitently continue in sin Suppose a mill-stone hanging by a coard a man should wilfully stand vnder that mil-stone and cut the coard and withall refuse to haue any meanes to keepe the mil-stone from falling downe did not he by cutting that coard pull death on himselfe This is the case of the damned Gods wrath is an infinite burden by Gods law it is held vp ouer mens heads sinne is a sword whereby the coard of Gods law is cut by faith and repentance Gods wrath is staid from falling on man The vnbeleeuing and impenitent sinner refuseth the meanes of with-holding and staying Gods wrath Is it not now iust that this eternall weight of Gods wrath should lie on him Thus wee see that it is neither against Gods mercy nor against his iustice to inflict eternall damnation §. 32. Of the necessitie of being pardoned or damned FRom the connexion of this affirmatiue part of the iudgement shall be in danger of eternall damnation with the negatiue shall neuer be forgiuen I collect that The sinner which hath not his pardon cannot escape eternall damnation or pardon must be obtained or the punishment must be vndergone The seruant whose debt the Lord recalled and would not forgiue because of his vnmercifulnesse was deliuered to the tormenters Otherwise men would not care for Gods fauour in pardoning sinne nor any thing esteeme Christs sacrifice whereby pardon is purchased Vse O let vs giue no rest to our soules till wee haue assurance of the pardon of our sins A man attainted and euicted of treason though his life may be prolonged and sentence of death not executed yet is not quiet till hee haue his pardon vpon feare that aduantage may sometime or other be taken against him for his crime and yet the vttermost perill is but death of body The perill of sin is eternall damnation It shall assuredly be executed if pardon bee not gotten How then can the sinner who hath no assurance of pardon sleepe quietly Surely this doctrine is either not knowne or not beleeued or not regarded by such as hauing no euidence of pardon passe their time ouer in mirth and iollity Well did Dauid know this point which made him with an holy admiration say Blessed is he whose transgression is forgiuen whose sinne is couered Blessed is the man vnto whom the Lord imputeth not iniquitie On the contrarie side wee may say Cursed is hee whose sinnes are not forgiuen If eternall damnation doe make a man cursed he is cursed §. 33.
Psal 109. 17 18. What thanksgiuing is a 1 Sam. 25. 5 c. Thankes is to be giuen to God b Eph. 1. 3. c 1 Tim. 1. 12. d Iam. 1. 17. Reason Simile 3 Thankes to be rendred to God in the mediation of Christ e Mat. 28. 18. f Mat. 1. 21. a Heb. 13. 15. 4 Thankes to be giuen for all things b 1 Thes 5 18 c Psal 103. 2. d Rom. 8. 28. Reason Spiritualâ—â—lessings 2 Eternall blessings 3 Temporall blessings Temporall publike euils remoued Spiritual publike euils remoued Spirituall priuate euils remoued Priuate temporall euils remoued Temporall iudgements not alwaies to be accounted euils a Heb. 12. 5 6 7 c. b Mat. 26. 39. Outward crosses are matter of thanksgiuing Non tantum pro his quae bona putamus sed etiam quae nos coartant in Dei praeconium mens laeta prorumpat Hieron in Eph. 5. a Ioh. 6 11. b 1 Sam. 2. 1. c Gen. 32 10. d 24. 48. f 1. King 10. 9. g Act. 11. 18. h Col. 1. 3. 6. i Act. 2. â—7 k 4 24. l 1. King 1. 40. m 8. 62. 66. n Psal 8. 1 6. o Gen. 35. 7. p Gen. 39. 5. q Isa 38. 19. r Exo. 15. Å¿ Psal 124. 6. t Gal. 1. 23. u 2. Chr. 29. 30 * 1. Sam. 25. 32 x Iob. 1. 21. y Act. 5. 41. z Heb. 11. 13. More matter of thanksgiuing then of petition How farre we are freed from sinne How far sanctified How farre we are made partakers of heauen Ephe. 2. 6. Luk. 16. 21. Why many Saints want outward things Saints are freed from more euils then shal euer fal vpon them againe How spiritual euils may proue matter of thankesgiuing * §. 67. 2. Cor. 4. 16. Christianorum propria virtus est etiam in iis quae aduersa putantur referre gratias Creatori Hier. in Ephe. 5. Promise of supplying all our wants Psal 50. 23. 22. Simile 1 Some are not thankfull for spirituall blessings 2 Some not for publike blessings 3 Some not for the good of others a Psal 118. 1. c. 4 Some not for aduersity 5 Some not for blessings to come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * §. 117. 1 Lift vp eies to the author of blessings Ose 2. 8. Isa 1. 3. Simile An impious thing to attribute Gods blessings to fortune 2 Take particular notice of Gods blessings 3 Accept Gods blessings as tokens of his fauour Psal 138. 2. Ose 13. 11. 4 Obserue what we haue receiued aboue others Psal 147. 19 20. 5 Consider our vnworthines of the least blessing Gen. 32. 10. What be the kinds of prayer in regard of the maner Mentall prayer a Neh. 2. 4. b Exo. 14. 15. c 1 Sam. 1 13. Reason * §. 4. and 6. Vse 2 Vocall praier d 1 King 8. 23. Reasons Why prayer is to be vttered with words * §. 6. e Iames 3. 9. f Psal 16. 9. g and 57. 8. h and 108. 1. i Mat. 6. 5. 3 Sudden prayer k Neh. 2 â— Simile Reason Simile 4 Composed prayer l Dan. 6. 10. Reasons Preparation needfull a Eccle. 5. 2. Hinderances of prayer b Psal 66. 18. c and 26. 6. d 1 Tim. 28. e Mat. 5. 24. f Exo. 3 5. Iosh 5. 15. g Heb. 12. 1. Helps to prayer h Mat. 12. 44. 45. Conceiued prayer Reasons 6 Prescribed prayer Reasons i Num. 23. 24. a 2 Chr. 20. 21. b and 29. 30. 7 Publike Prayer 1 The persons who make publike prayer a 2 Cor. 5. 19 20. b Mat. 28. 19 c Ioel 2. 16 17 d Neh. 8. 1. 6 e Exod. 30. 7 Amen is originally an Hebrew word yet vsed in all languages it signifieth Truth or Faith the vttering of it after a Prayer in plieth an assent vnto the Prayer and faith for obtaining that which is praied for Ad similitudinem caelectis tonitrui Amen reboat Hier. proaem in 2. lib. coÌ„ment ad Gal. 2 The place of publike Prayer Gen. 4. 26. l Isa 56. 7. m Dan. 6. 10. n 1 Kin. 8. 44. o 1 Tim. 2. 8. p Ioh. 4. 21. q 1 Cor. 11. 20 r Acts 16. 13. Separatists taxed 3 The manner of publike prayer 1 Vnanimitie Å¿ Acts 2. 46. The Ministers voice must be audible a 1. King 8. 55 Amen to be vttered aloud The Ministers voice must be intelligible b 1. Cor. 14. 15 c 1. Cor. 14. 8. Vnlawfull to pray in a strange tongue c 1. Cor. 14. 6. c. d Matth. 6. 7. e 1. Cor. 14. 17 23. 2 To vse curious phrases in prayer f 1. Cor. 4. 16. 3 To tumble ouer a prayer too fast * §. 11. g Neh. 8. 5. h vers 6. i 1. Cor. 14. 33 k Vers 40. Motiues to publike prayer 1 It is more honorable and acceptable l Mat. 18 20. 2 It is more powerfull m Ioel. 2. 16 17 n Iohn 3. 8. 3 It is a signe of communion 4 It is a meanes of edification 5 The neglect of it is a note of prophanenesse o Psal 122. 1â— p 84. 1. c. Priuate prayer a 2. King 4. 33 b Luke 9. 28. c Acts 10. 30. Resons for prayer in a family 1 The need of it 2 The honor of it d Rom. 16. 5. e Phil. v. 2. 3 The profit of it f 2. Sam. 6. 11. Vse Reproofe of those who neglect prayer in their families 9 Secret prayer g Mat. 6. 6. h Marke 1. 35. i Gen. 24. 63. k Act. 10. 9. l 1. Tim. 2. 8. Reasons for secret prayer 1. In it we may most freely make knowne our whole minde m Rom. 1. 9 10 2 By it truest triall of our vprightnesse is made 3 It argueth familiaritie with God 4 It bringeth much comfort n Rom. 7. 21. 5 By it supply is made in want of other prayers Direction o Mat. 6. 6. 10 Extraordinary prayer q Ioh. 3. 8. r Exod. 32. 32. Å¿ Luke 22. 44. t Heb. 5. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 u Ioel. 2. 13. x Exod. 14. 15 y Rom. 15. 30. z Gen. 32. 24 a Luke 22. 44 b Neh. 2. 2 c 1 Sam. 1. 13 d 1 King 8. 22 e Luke 18. 13 f Mar. 14. 35 g Psal 38. 9 h Rom. 8 26 i Psal 32. 3 k Mat. 27. 46 〈◊〉 l Mat. 26. 39 42 44 m 2 Cor. 12. 8 n Dan. 9. 18 19 o Gen. 18. 24. p Heb. 5. 7 q Luke 7. 38 r 1 Sam. 7. 6 Å¿ Mat. 26. 75 t Ose 1. 2. 4 u Heb. 5. 7 x Isa 38. 3 * Psal 56. 8 y Heb. 12. 17. z Iud. 20. 23. * 2 Sam. 12. 22 Iudg. 20. 26 When teares are effectuall 1 Sam. 25. 37. c Gen. 32. 24 d 2 Sam. 12. 16 e Luke 6. 12 f Exod. 17. 12 g â—osh 7. 6 h Psal 22. 2 i lon 2. 1 12. Expounded k Dan. 10. 2 3 Psal 69. 3. Intentio sicut non est obtundenda si perdurare non potest ita si perdurauerit non cito est rumpenda Aug. Epist 121 m Mat.
6. What watchfulnes is here meant Bellarmin de bonis oper lib. 1 cap. 11. d Psal 119. 62. e Acts 16. 25. f 20. 7. * §. 121. A superstitious waking for Christs comming g Mat. 24 42. h Mat. 24. 36. i Luke 17. 34. k v. 20. a Mat. 24. 42. * Organa b Mat. 26. 41. c Heb. 13. 17 Doct. Both body soule to bee rowsed vp to Prayer d Mar. 13. 37. e Mat. 26. 41 f Col. 4. 2 g 1 Pet. 4. 7. h Psal 57. 8 Reason Causes of bodily drowsinesse Causes of spirituall drowsinesse 1 Weakenesse of the flesh i Mat. 26. 41. k Acts 20. 9. 2 Abundance of by-thâ—ghts Vse 1. Such as goe drowsily to prayer taxed 1 Choose fit times Aurora musis amica 2 Rowse vp thy selfe Virgil. ales Ouid Simile 3 Moderate thine appetite a Luk. 21. 34 36. b 1 Thes 5 6. c 1 Pet. 4. 7. 4 Auoid distractions d Mat. 13. 22. 5 Take heede of sinne * §. 20. e 2 Sam. 12 1 c. 6 Obserue Gods dealing with thee What perseuerance is * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Themist de canibus venat f 2 Cor. 12. 8. g Gen. 32. 24. How long we must perseuer 2. Sam. 12. 20 23. m Matth. 6. 7. n 23. 14. The much babbling of Papists in prayer Doct. Prayer to be oft renued and held out a Rom. 12. 12. Col. 4. 2. b Isa 62. 1 6 7. c Luke 11. 5. d 18. 3. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Impudentiam et iniquitatem et crudelitateÌ„ supinitatem frequens vincit oratio Chrysost in Heb. hom 27. e Luke 11. 7. * §. 98. Reason Why God oft seemeth not to heare our prayers f Heb. 13. 15 16. g Psal 141. 2. Deus idcirco non celeriter annuit vt tu diutius inquiras Chrys in Mat. hom 24. i Luke 22 44. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k Reu. 3. 16. l Ios 7. 6 c. m Iudg. 20. 27 Vse 1 Reproofe n 2. King 6. 33 Vse 2. Exhortation o Mat. 15. 22 c. Vse 3. Consolation Coherence Obser 1. Prayers of others to be desired a Phil. vers 22 b 2. King 19. 4 c Hâ—st 4. 16. d Dan. 2 18. f Gen. 20. 7. g Iob. 42. 8. h Iames 5. 14 Reasons 1. Testifiâ—ation of the earnestnes of our desire 2. Acknowledgement of the communion of Saints 3. Sence of our owne weakenesse 4. Maintaining of mutuall loue i Exod. 8. 8. k 1. Sam 15. 25 l Act. 8. 24. Who are to desire others prayers * §. 144. Reasons m Iob 34. 19. Simile n 1. Cor. 12. 18 c. Of whom prayer is to be desired Not of the dead Arguments for praying to the dead answered Bellarm. de Sanct. Beat. lib. 1. ca. 19. a Gen. 48. 16 b 32. 24. c Mal. 3. 1. d Iob 51. Expounded * Quamuis haee verba non videantur coÌ„uincere quia non sunt ipsius scrip toris libri sed Eliphaz amici Job tamen ideo couincuÌ„t quia indicant tunc fuisse consuctudinem c. e Exod. 32. 13. * Legimus viuentes à viuentibus inuocatos ergo licebit etiam nunc inuocare cosdam sanetos cum Christo regnantes * §. 45. c. Who are especially to be prayed for f 1 Cor. 9. 2. Ministers are especially to be praied for g Acts 12. 5. h 15. 40. i Mat. 9. 38. Reasons 1 A Ministers calling most excellent k Heb. 13. 17 2 Most difficult l 2 Cor. 2. 16. b Ezek. 2. 1. c Acts 14. 15. d Exod. 3 4 e Ier. 1. 6 f Ion. 1. 3. g 2 Kin. 2. 9 Ministers are most opposed against h Mat. 4. 1 c. i Zac. 3. 1 k Luke 22. 31 l Zach. 13. 7. m 1 Kin. 22. 31 4 The fall of Ministers most dangerous Simile n Gal. 2. 12 13 o 2 Pet. 2. 1 2. Vse Exhortation to pray for Ministers p 2 Cor. 6. 11 13. 3. Obseru Ministers haue no ability of themselues a 2 Cor. 3. 5 6 b Iohn 15. 5 c 1 Cor. 15. 10 d 3. 7 * §. 152. Reasons Vse 1 e 2 Cor. 10. 4. f i Cor. 4. 7. 4. Obseru 5. Obseru g Acts 4. 29. Reasons Ioh. 21. 15 c. Eph. 4. 12 13. h Tim. 4. 16. i 1 King 3. 5. k Eze. 3. 18. l 2 Cor. 1. 11. m 1 Thes 5. 13 n Mic. 2. 11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 o Mat. 10. 19 p 1 Cor. 1. 5 q Col 4. 3 r Mat. 5. 15. 6. Obseru A faculty of speaking is needfull for Ministers Å¿ 1 Tim. 3. 2. t Exod. 4. 10. u Ier. 1. 6. Reason r Rom. 10. 17. Isa 57. 10. St Paul had excellent vtterance a Acts 14. 12 b 2 Cor. 11. 6 Expounded c 1 Cor. 2. 1. d Verse 4. e Acts 24. 25. f 26. 28 Why Paul desired vtterance Obser 7. Gifts bestowed still to bee prayed for Simile Obser 8. Ministers must preach distinctly and audibly g Isa 40. 9. h Isa 58. 1. i Ier. â— 2. k Prou. 1. 20. 9. 3. Reason l 2. Cor. 6. 11. m Isa 58. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obser 9. Boldnesse needfull for Ministers b Ier. 1. 17. c Ezec. 2. 6. d Mat. 1. 22. e Mat. 5. 6. 23. f Luke 1. 17. Mat 11. 14. g Act. 4. 13. Reason h Ier. 1. 17. Ezec. 2. 6. Wherin boldnesse is to be manifested See more of this point §. 182. i Act. 20. 27. See more of this point §. 183. * Gal. 1. 10. k Titus 2. 15. l Mat. 14. 4. m 23. 13 c. a Heb 12. 2. b Rom. 1. 16. c 2. Tim. 1. 8. d Ier. 1. 17. Ezec. 2. 6. e 2. Cor. 3. 12. * 1. Pet. 4. 15. f Dan. 3. 17. Obser 10. The end to be aimed at by Ministers is to edifie others g 1. Cor. 12. 31 h 14. 12. Reason k 1. Cor. 10. 33 l Rom. 15. 3. Obseru 11. Things knowne to be made knowne Gal. 1. 15. c. Iohn 15. 15. m Mat. 10. 27. n 2. Tim. 2. 2. Reason o Mat. 25. 30. p Num. 11. 28. 29. q Act. 26. 29. Obseru 12. The Gospell is the proper obiect of preaching * Treat 2. part 5. §. 4. pag. 165. a Mar. 16. 15. b Rom. 10. 15. Reason c 1. Cor. 1. 21. d Rom. 1. 16. e Gal. 3. 24. * Treat 2. part 5. §. 4. 5. c. Obseru 13. The Gospell is a mystery f 1. Cor. 4. 1. g Ephes 3. 4. h 1. 9. i Maâ—ke 4. 11. k 1. Tim. 3. 9. l 1. Tim. 3. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacris initiari 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 necesse est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Steph. ex Eustath Mysteria ergo sunt arcana sacra m 1 Cor. 2. 8. 9 n Ephes 3. 3. o Ephes 3. 5. p Ephes 3. 10. q Eph. 1. 17. 18 q Rom.
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
in it but to fight to this purpose many like metaphors are vsed Christians themselues are called Souldiers their course of life a fight they which oppose against them enemies the temptations wherwith they are annoyed assaults in a word this is a difference betwixt the Church in Heauen and in earth that this is militant that triumphant Thus hath God in wisedome disposed our estate on earth for weightie reasons 1. The more to manifest his pittie power prouidence and truth in keeping promise the straits whereunto in this world we are brought the promises which God hath made to deliuer vs and the many deliuerances which we haue shew that God pittieth vs in our distresses that he is prouident and carefull for our good and wise in disposing euill to good that hee is able to deliuer vs and faithfull in doing it For this cause did God suffer the Israelites to goe into Egypt to be there kept in hard bondage to be brought into many dangers and set vpon by many enemies 2. To make proofe of the gifts hee bestoweth on his children A souldiers valour is not knowne but in warre in time of peace what difference is seene betwixt a valourous man and timerous coward by that sore combate wherunto Iob was brought were the graces which God had bestowed on him euidently made knowne 3. To weine them the better from this world for so long as all things are quiet in the world without troubles oppositions and assaults we are exceedingly prone to delight in it and to say It is good to bee heere Much prosperity maketh many to be like that foole that bid his soule liue at ease c. 4. To make Heauen the more longed for while wee are on earth and the more acceptable when we come to possesse it How earnestly doth the souldier in tedious and dangerous combates desire victorie How welcome is triumph after warre As a safe hauen to Marriners tossed vp and downe in troublesome seas is most welcome so Heauen to Christians whose life in this world is a warfare a sea-fare Vse 1 Is our Christian estate a souldier-like estate a warfare accordingly let vs carry our selues a little sleepe a little food is enough for a souldier hee lyeth not on beds of downe he pampereth not his body with delicate cheare but he watcheth much hee fareth hard and lyeth hard Thus Christians may not suffer themselues to be ouertaken with the vaine delights and pleasures of this world Note what the Apostle saith of a Christian souldier No man that warreth intangleth himselfe with the affaires of this life that hee may please him who hath chosen him to be a souldier Who hauing this armour thinke to take their ease follow their pleasures embrace the world they peruert the maine end of it for it is giuen to stand and to resist which if they doe not vnworthy they are of armour and shall be cashired Ease and rest is not heere to be looked for but rather temptations and assaults which wee must watch against and when one conflict is past looke for another and resist all as they come of all things wee must take heed of security and prouide that at any time wee be not vnfurnished reade the historie of the people of Laish and make a spirituall application thereof Thus much for the Metaphor §. 3. The vse of spirituall graces COnsider we now what is meant thereby It is euident by the Apostles exemplification hereof that such spirituall sanctifying graces as God indueth his Saints withall are the armour heere meant In that these are compared to armour obserue that The graces of Gods Spirit are for safegard and defence This is the maine and principall end of armour as the Apostle himselfe in this and in the 13. verse plainely sheweth for in both places expresly hee saith that wee must put on and take to vs the whole armour of God for this very end to stand against and to resist our enemies Thus is righteousnesse as a brest-plate hope as an helmet faith as a shield al for defence as we shal after more distinctly shew in the meane while let this general obseruation be noted both of such as yet haue none of those graces and also of such as haue them or at least thinke they haue them Vse 1 For the first sort with what care and diligence are they to desire and seeke after them being so needfull and necessary what rest can they giue vnto their soules till they haue obtained them would we not count him a madde man or at least weary of his life who should rush naked without any armor into the field among his deadly enemies what then may we iudge of those that liue in this world among the mortall enemies of their soules vtterly destitute of all sauing graces how many thousands thus liue as it were weary of their soules and iudge themselues vnworthy of eternall life Vse 2 For the other sort which haue these grace they are to vse them for their defence as armour is vsed and not for ostentation Armour is not giuen to iet vp and downe in it and be proud of it as many are of apparell Let those who haue no better gifts then such as are called parts of nature as wit strength bewtie and the like boast in them if they list these are like light sleight gay stuffes which make children and fooles bragge Gods graces are of a more sound and solide substance and therefore to be vsed accordingly and not made a matter of shew ostentation Let this be noted of such as are ouer conceited and so proud of their knowledge faith patience other graces §. 4. Christians armour spirituall THus hauing handled the Metaphor and the meaning thereof come wee to the amplification The first point whereof is the kinde of armour heere set forth It is called armour of God and that in foure especiall respects 1. It is made of God euen in heauen 2. It is prescribed of God euen in his Word 3. It is giuen of God euen by his Spirit 4. It is agreeable to God euen to his will All these doe shew that The armour wherewith Christians are fenced is diuine and spirituall In this respect saith the Apostle The weapons of our warfare are not carnall by denying one contrarie he affirmeth the other not carnall that is spirituall The seuerall peeces after mentioned do euidently proue this point Our enemies are spirituall and their assaults spirituall must not then our armour needs be spirituall What other armour can stand vs in stead against such enemies such assaults as good haue a sheete of paper on our naked brests to keepe off a musket shot as vse any other armour then spirituall against the spirituall assaults of spirituall enemies Vse 1 Hereby is discouered the egregious folly of many in fencing themselues against spirituall
armour which is an abilitie to stand amplified by the enemie against whom we stand the Diuell and his subtiltie in this word wyles The Apostle still followeth and continueth his Metaphor taken from Souldiers who being euery way well fenced and prepared against their enemies stand stoutly against them neither fall downe flye away nor giue ground Wherefore this word stand is a word of safetie and freedome from danger yea of victory and conquest implying that they which are well prepared with the armour of God so long as they well vse it can neither bee slaine nor taken captiues nor beaten downe nor made to flye nor yet foiled or put backe and forced to giue ground but stand fast and safe vpon their ground yea stand fast in the field when their enemies are driuen away and so remaine Conquerors as we shal after heare And this is all the conquest which in this world wee can looke for to keepe our selues safe that we be not conquered or foiled and that we giue no aduantage to our enemies As for the vtter subduing of the Diuel and his host that belongeth to Christ our Captaine and Champion This safe standing being laid downe as the end why this armour of God is giuen and declaring the benefite which followeth vpon the well vsing of the armour these two Doctrines naturally flow from thence 1. There is no hope no possibilitie of remaining safe without spirituall armour 2. They who well put on the armour of God Doct. 9. and vse it as they ought are safe and sure and so may be secure §. 9. Who are without armour can haue no hope to stand FOr the first that which the Prophet saith of one peece of this armour the shield of faith I may well apply to the whole armour if yee haue it not on you Surely yee shall not be established yee cannot stand Without this armour wee are naked and lye open to euery dart and shot of our spirituall enemies and are no more able to free our selues from the power of the Diuel then a poore silly Lambe or Kid from a roaring Lion or rauenous Beare If being vnfenced we stand safe it must be either by reason of the goodnesse of the Diuell that he pittieth vs and cannot finde in his heart to take any aduantage against vs or of his carelesnesse and blindnesse that he prieth not about vs or obserueth when where we are fenced or naked or of his weaknesse that he is not able to pierce and wound vs though wee be naked but such is his malice his subtiltie and sedulitie such also his power as wee shall after heare that none can imagine there should be any such goodnesse carelesnesse blindnesse or weaknesse in him Besides by neglecting to vse this armour prouided of God wee prouoke God to cast vs into the power of our enemies and to giue them power ouer vs as he dealt with Ahab Vse 1 How egregiously doe they deceiue themselues who conceiue that though they haue no part or peece of this armour of God they can be as safe and sure and may be as secure as they who haue the whole armour on them much like to the seuen sonnes of Sceua who ouerboldly ventured to adiure an euill spirit Acts 19. 14 15 16. but what was the issue being vnarmed they could not stand they were ouercome and forced to flye Many thinke there needeth no such care about faith righteousnesse sinceritie c. as some doe take For ought they see they are most assaulted and most foiled who are most busie and diligent in putting on this armour and fitting it to them To grant that they which put on this whole armour of God are most assaulted because the Diuell without any great assaulting preuailes against such as haue it not on I vtterly deny that they are most foyled for they who are without it are cleane vanquished and in the power of the Diuell which the other neuer shall be Yea but say they we find and feele no such matter we are very quiet no way molested I easily beleeue it but what is the reason because the Diuell hath them in his power hee needeth not eagerly pursue them Miserable is that rest and quiet which they haue euen like to that which the poore Kid hath when it is brought into the Lions den or the Mouse when it is in the Cats mouth the Cat can play with the Mouse when shee hath once caught it and the Lion can let the Kid lye quiet in his den while he rangeth and roreth after that prey which is out of his clutches But what security of life haue these that are so taken their securitie is that they are sure to be gnawed to peeces and deuoured This is the case of those who being destitute of the armour of God yet thinke themselues quiet and well They are fast bound with the chaines of sinne and wholy in the Diuels power where he ceaseth to molest them for a while but rather dallieth with them while he eagerly pursues such as haue on this armour and are out of his power and stand manfully against him Against these he casteth all the darts hee can but all in vaine as the next Doctrine sheweth §. 10. Who well vse their armour are sure to stand THey who well put on the armour of God and vse it as they ought are safe and sure and may bee secure Saint Peter exhorting Christians to seeke after such graces as may be comprised vnder this armour expresly saith If yee doe these things yee shall neuer fall Saint Iohn saith of one peece of this armour namely faith that it is the victory which ouercommeth the world What then may bee said of this whole armour of euery peece of it together Saint Paul goeth yet further and saith of himselfe and of other Christians like himselfe who haue put on this armour We are more then Conquerers The points which haue bin before deliuered that this is compleate armour the compleate and whole armour of God doe sufficiently confirme this point Vse A strong motiue this is to perswade vs to put on the whole armour of God This is the maine end which the Apostle aimeth at in laying downe this end to shew that as this is armour of proofe in it selfe so it will sufficiently defend vs and keepe vs harmelesse If at any time wee be foiled the fault is our owne wee can blame none but our selues because the Lord giueth such meanes whereby wee may be able to stand Is it a benefit to stand fast and safe Is it a matter to bee desired to bee kept free from spirituall wounds and hurts yea from eternall bondage and slauerie vnder sinne Satan and other mortall enemies of our soules and from euerlasting torment and torture that followeth thereupon how blinde are they which see it not how foolish are they which regard
windings full of much craft It is an infinite taske a matter of impossibility to discouer all his cunning straragems and subtill deuices He hath old trickes which long hee hath vsed because by long continued experience he hath found that silly men are soone deceiued with them and that the harme of some cannot warne others and yet doth he daily inuent new vpon new euer shifting from one to another if one will not serue he hath another presently in a readinesse For diuers persons diuers conditions and dispositions he hath diuers temptations Sometimes hee playeth the part of a roaring rauenous Lion somtimes of a craftie fawning Fox sometimes appearing in his owne shape sometimes changing himselfe into an Angell of light doing any thing for his aduantage Because the Apostle holdeth himself close to the metaphor taken from warre I will also follow it and vnder it discouer some few particular stratagems leauing it to the particular meditation of others to finde out other 1. He can well tell how to marshall and set his armie in array he well knoweth how to order his temptations For first he vseth to make the on-set with light skirmishes and to begin with small temptation and then by degrees to follow with greater and mightier forces Thus came he to Eue first onely he made a question whether God had forbidden them any of the trees and then by degrees he came directly to contradict the expresse word of God So when he tempted Christ he began with a doubt whether Christ were the Sonne of God or no and lastly tempted him to monstrous idolatry Thus he maketh men carelesse at the first and his temptation lightly to be regarded till he haue gotten some aduantage which when he hath gotten he will follow with all the might and maine that possibly he can 2 If thus he preuaile not but at first he be put backe he can change his ranckes and weapons he can alter his temptations and beginne with fierce and violent assaults Thus he set on Iob. If hee cannot seduce men by mouing them to make light account of sin he will perswade them that euery sinne is most hainous that their sins are vnpardonable If hee cannot make them superstitious he will striue to make them prophane and thus help one temptation with another 3. If he obserue the forces of the Lords Souldiers to be strong and well ordered and fortified then his endeauour will be pollitikely to allure some out of their rancks and so make a breach it seemeth that thus he preuailed much and got great aduantage in the Church of Corinth For thus hee bred Schismes and contentions among them Whereupon the Apostle exhorteth euery man to abide in the same vocation wherein he was called Thus in these our dayes hath hee caused must trouble in Gods Churches by the inordinate walking of many persons who leauing their owne places haue caused diuisions sects and separations from the Church 4. If hee obserue some prouident Captaine watchfull ouer the Lords armies and carefull to keepe his souldiers in good order animating and incouraging them then will the Diuell vse the King of Arams stratagem all his forces shall be bent against that Captaine Thus hee fiercely set vpon our chiefe Captaine in the wildernesse and throughout the whole course of his life but especially in the Garden and on the Crosse Thus did he desire to winow the Apostles Thus doth he sorely tempt Magistrates Ministers such as haue charge ouer others 5. If he preuaile not against them rather then faile he will set vpon the weakest Thus dealt he by the ministery of Heretikes who led captiue simple weomen And thus in our dayes dealeth he by the ministery of Papists Anabaptists Separatists and all other Sectaries 6. If by none of these meanes hee can accomplish his plots as hee desireth face to face or force against force then will he lay some secret ambushments or other to set on the Lords souldiers vnawares behinde their back like to that stratagem of Ioshuah and of the Israelites as when he suffers Christians to goe on in doing the worke of the Lord and performing such dueties as belong vnto them but will come behinde and cast into their hearts some conceits of merit and pride Thus he gaue Paul a backe-blow Thus he ouercommeth the Papists and many ignorant persons among vs. Sometimes also hee will cast lustfull and worldly thoughts and cares into them and so choake all 7. If the Lords souldiers be so circumspect as neither by force nor fraud hee can preuaile hee will not sticke to change his flag and seeme to fight vnder the Lords banner as Tobiah Sanballat and other deadly enemies of the Iewes endeauoured to doe In this respect the Apostle saith that 's Satan transformeth himselfe into an Angell of light and his Ministers into the Apostles of Christ. Thus oftentimes hee preuaileth with such as are of tender consciences to make many needlesse scruples by accounting such things to bee sinne which Gods word neuer made sinne and by thinking many things to be necessary dueties which belong not at all vnto them Thus haue we a taste of some of his wiles I will not further range foorth into this spacious field lest I bee too tedious Vse Hauing such an enemie as the Diuell is had wee not need to bee strong in the Lord and in the power of his might this enemy hauing so many wyles had wee not need be alwaies prepared with the whole arm or of God assuredly if we be not strong in the power of Gods might there is no standing against the Diuell If at any time we be without the whole armour of God doubtlesse we shal soone be ouertaken with some of his wiles Vse 2 How doth this which hath beene said of the Diuell and his wyles commend vnto vs the prouident care of God ouer vs who keepeth vs safe from such an enemy and from such wiles and how doth it set foorth the excellencie of the fore-named whole armour of God Very excellent must needs that armour be which is able to keepe vs safe from so potent and malicious an enemie who hath so many wiles to deceiue vs. This sheweth it to be very compleate and euery way sufficient for while we haue it on well fitted to vs all the craft of the Diuell cannot finde a naked place where to wound vs his strength is not able to pierce it no though his craft and strength be both whetted on with malice Is there not now great reason we should put it on and alwaies keepe it on that we neither wake nor sleepe be alone or in company without it Vse 3 Labour to haue our eyes enlightned that we may disctie those wiles of the Diuel and to be filled with spiritual prudence and wisdome that we escape these snares Let vs preserue in vs an holy iealousy ouer our selues suspition
of the Diuel and his wiles fearing left he should find vs somewhere vnarmed and sometime vnprepared for otherwise we are safe Gods word is able to afford vnto vs wisdome enough to auoid his wiles For Dauid thereby was made wiser then his enemies Let vs therein exercise our selues and withall pray with Dauid that God would turne the wiles and counsels of the Diuell into foolishnesse For God catcheth the wise in their owne craftinesse THE THIRD PART The reason why we must be well armed Ephes 6. 12. For wee wrestle not against flesh and blood but against Principalities against Powers against worldly Gouernours Princes of the darknesse of this world against spirituall wickednesse in heauenly things §. 1. The coherence IN this verse is laid downe the motiue which the Apostle vseth to vrge the fore-named direction It may haue a double reference First generall to the former exhortation Be strong c. yea and put on the whole armour c. because we haue such enemies as are heere described Secondly particular to the last clause of the former verse where he shewed that we were to stand against the Diuell so it serues as an amplification of them for if the question be asked what is the Diuell that we should be so prepared against him these words set him forth not flesh and blood but principalities c. The first particle for being a causall particle which intimateth a reason implieth the first reference the immediat connexion of this verse vpon the last clause of the former verse implieth the second Both may well stand together for both import one and the same thing namely that because wee haue so dreadfull and deadly enemies wee ought to bee well prepared against them §. 2. Danger maketh watchfull FRom the inference then of this verse and from the force of the Apostles argument I collect that The greater danger we are subiect vnto the more watchfull and carefull we must be for our safety When Christ obserued what a sore agony he was to enter into he did not only watch and pray himselfe but called vpon his Disciples to watch and pray and because they did not he rebuked them for their sluggishnesse Saint Peter vrgeth this dutie of watchfulnesse vpon a like reason namely because we haue so feareful an enemy Outward temporal dangers make naturall men watchfull and carefull for their temporal estates and liues as the histories of all times and ages shew Seeing then that spirituall dangers are much more fearfull ought we not to be much more carefull If we be we doe not only shew that we haue regard of our soules and seeke the good of them but also we shall procure much good vnto them and preuent and keepe away much mischiefe from them Vse What false consequences doe most make of that spirituall danger whereunto they vnderstand that they are subiect by reason of their spirituall enemies Euen cleane contrary to this inference of the Apostle and the wisdome thereby taught vs and that in two extreames one of presumption the other of despaire for some when they heare of such enemies as are heere described they doe too vainely carelesly and proudly contemne them like Gaal other too meanely basely and slauishly dread them like Ahaz §. 3. Against presumption THe former extreame which is presumption ariseth partly from too great a conceit of our selues and of our owne strength and partly from too light credence and beleefe of that which is recorded of the Diuell That selfe-conceit maketh vs fondly imagine that wee are well able to resist all temptations of the Diuell or any of his instruments whereupon many are ready to lay when they are exhorted to take heed of the Diuell and of his strong temptations I defie the Diuell and all his wicked crue he can doe no hurt to me I can I thanke God easily auoid his temptations the gates of hell cannot preuaile against mee and yet proud silly fooles they are ouertaken and ouercome with euery slight temptation Peter though otherwise a man of good gifts was somewhat too conceited of himselfe and too much inclined to this extreame and yet when he was to stand to it a silly wench daunted him Light credence maketh vs thinke the Diuell cannot be so terrible as he is set forth to be but that the things which are written and said of him and his wiles are but as scar-crowes and bugbeares to make men afraid like to olde tales of the walking of spirits of fairies hobgoblins c. This incredulitie much hindereth the power of such exhortations directions admonitions and rebukes which are giuen vs for our good Both Peter and the other Disciples were somewhat tainted here with for when Christ told them all that all of them should be offended by him and that Peter in particular should deny him none of them would beleeue it Peter saith Though all should yet he would neuer and againe though he should die yet would he not deny Christ and so said all the Disciples §. 4. Against Despaire THe latter extreame which is Despaire ariseth partly from too deepe an apprehension of the power of the Diuell as if his power were infinite and he were able to do whatsoeuer his malice led him vnto and so could doe what hee would or vnlimited God letting the raines loose vnto him and holding him in no further then he list himselfe and so he might doe what he could like an vntamed horse that is not curbed and bridled in and partly from too light an esteeme of that power which is to be had in God and of the great helpe and benefite which the whole armour of God affordeth as if God were not able to make vs strong enough nor that whole armour sufficient to make vs safe These two causes of despaire made the Israelites often times vtter most desperat speeches against God for when they heard that in Canaan the Land which was giuen them for inheritance the people were strong that there were men of great stature euen Grants therein that the Cities were walled and exceeding great they desperately expostulated with the Lord why he brought them into that Land to fall by the sword and in despaire of euer possessing Canaan whouâ—d nâ—eds returne againe into Egypt and another time they plainly made doubt of Gods power saying Can God prepare a table in the wildernesse Can he giue bread As these Israelites murmured against God and made question of his power and truth in performing his promises in regard of their temporall enemies whom they iudged to bee too strong for them so doe many in regard of their spirituall enemies Thus wee see how prone wee are to peruert those things to our destruction which the Lord hath set forth for our instruction Heere the Apostle layeth downe both the meanes for our defence and also the danger to which wee are subiect that we
should be the more carefull in arming our selues we either presumptuously defie our enemies and care not to vse any meanes of safegard or else are too timerously daunted with our enemies and thinke the Lords defence can doe vs no good Wherefore that in hearing the great danger wherein we are by reason of our enemies heere described we take not occasion thereby to fall into any of these extreames but rather the more carefully auoide them and keepe in the middle way which is so much the more earnestly to flye vnto the power of Gods might and so much the more carefully to keep fast on the whole armour of God I thought good before-hand to deliuer this instruction which naturally ariseth from the force of the Apostles reasons Now come wee more distinctly to handle the words themselues §. 5. Exposition of the words IN this verse is a Description of a Christian combate The parts are two In the first is noted the kinde of combate wrestle In the second are set forth the Combatants or the Persons which on either side maintaine the combate These are on the one side Defendants on the other side Assaulters which are largely described that both negatiuely not flesh and blood and affirmatiuely but principalities c. The first point in order to be handled is the kinde of combate implied vnder this word wrestle In the originall it is thus set downe word for word There is a wrestling Wee may not thinke that hereby is meant a matter of sport as our English word wrestling may seeme to imply for though the Greek word as well as the English be sometimes attributed to a strife of sport yet is it also vsed for a serious and fierce fight and combate The Greek word according to the proper notation of it signifieth such a strife as maketh the body of him that striueth to shake againe It implieth then that the combate heere spoken of is not a light skirmish with enemies aloofe off but a grapling with them hand to hand in that respect the more fierce and dangerous If they were far off from vs and aloofe should shoote or throw their weapons against vs we might thinke to espie their darts before they fall on vs or that they might misse of their ayme But the combate being as it were a grapling hand to hand all such hopes are taken away for they are neere vs to espie where to annoy vs and so may assault vs the more fiercely §. 6. The danger of a Christians combate OVr spirituall war is a sore fierce and dangerous war It is a kinde of combate which will trie our prowesse and courage wherby proofe will soone be made whether our armor be armor of proofe or not or whether we haue put on this whole armour The truth of this was manifested in Christ our head whom the diuel hurried from wildernes to pinacle from pinacle to mountain what the diuell did to Christ outwardly and visibly he vseth to doe to others inwardly and secretly The estate and condition of Christ while hee liued on earth is a liuely representation of the estate and condition of his Church in this world Peter felt such a wrestling so did Paul so doe all that slauishly yeeld not themselues to the power of the Diuel Thus God ordereth our estate 1. The more to manifest and magnifie the power of his might and the sufficiencie of his armour For the sorer the fight is and the more dangerous the greater doth that strength appeare to be and the more excellent the meanes whereby we are supported 2. To make vs with greater and stronger confidence to depend and relye vpon him as Dauid and Iehosaphat 3. To vse the meanes appointed more carefully as the Iewes who while they were working were prepared against their enemies Vse 1 This may serue as a meanes to make triall of our estate if all be quiet within vs that there bee no wrestling no fighting or if any now and then a light skirmish it is to be feared that our enemies haue gotten possession of vs and we slauishly haue yeelded to them and so made a couenant with them Fierce combates doe giue vs more assurance that the Lord is still our God and we his souldiers then light or no assaults for if the Diuell bee our Lord he can let vs be quiet but if our enemie assuredly we shall feele his hand Vse 2 This sheweth the reason why so many faint and are foiled for it were no great matter to endure light and easie combates but when wee come to bee shaken indeed then to stand fast is a token of extraordinary courage this was it which proued the patience and courage of Iob. Vse 3 Thinke not that we haue done enough when we haue passed ouer some light trials but prepare for greater we must come to a wrestling Marke what the Apostle saith of them which had endured a great fight Yee haue neede of patience and againe Ye haue not yet resisted vnto blood Vse 4 For our comfort note that though wrestling imply a sore combate yet it implieth not a conquest ouer vs of this there is no feare for Christ our head hath ouercome our enemie and destroyed him that had the power of death that he might deliuer all them which for feare of death were all their life time subiect to bondage hee hath led captiuitie captiue and deliuered vs from the power of darknesse that we might be free from being ouercome though not from wrestling §. 7. None exempted from fight THe Defendants who maintain this wrestling are comprised vnder this particle we which includes himselfe and all like to himselfe together with them to whom hee wrote and all like vnto them so that All of all sorts are to wrestle and fight this spirituall combate Neither Ministers nor people poore nor rich male nor female newly planted nor old grown none of whatsoeuer rancke condition estate age qualitie c. exempted Whosoeuer is of the seed of the woman must looke to haue his heele bruised There is enmitie betwixt the two seeds the Diuell spared not the woman which was the weaker vessell and hee feared not the head Christ himselfe who was the strongest of all Who may thinke to be spared who can imagine that Satan will feare to wrestle with him God will haue all of all sorts to be tried and the Diuell beareth a like hatred against all hee seeketh whom to deuoure so he may deuour them he careth not who they be as a Wolfe spareth none of the flocke ramme sheepe or lambe that he can come by Vse 1 Let all Ministers and people strong and weake all of al sorts apply all the exhortations directions here deliuered vnto themselues Let not the weaker sort put them off vpon conceit that fierce combats belong to strong
restraint namely that he should not come so high as the Saints head to crush it he should onely snarle at his heele and bite it that is he should not bee able vtterly to destroy their soules but onely annoy them with smaller temptations But more cleerely is this laid downe by many particular instances Satans power in the Sorcerers of Egypt was restrained the euill spirit could not enter into Saul till God permitted him for it is said God sent him The like is noted of the lying spirit that seduced Ahab Satan stood at Iehoshuahs right hand to resist him but the Lord reproued him He desired to wiâ—ow Peter and the other Apostles so as without leaue he could not doe it and yet he preuailed not as he desired Many other particular instances might be alledged but the most famous of all is that which is noted in the history of Iob where hee could doe nothing against Iob till hee had leaue and when he had leaue he could doe no more then was permitted Lastly as an argument from the lesse to the greater and so a more forceable argument note how hee could not enter into swine without permission much lesse can be doe any thing against man without leaue Are not men much better then swine Obiect But now Satan is loosed and hath libertie to doe what he can Answ That is spoken comparatiuely in regard of former restraint as when a dogge hath sometime beene tied very close and afterwards his chaine is let out further he may be said to be loosed The Lord thus limiteth his power both in regard of himselfe and also in regard of man who is made after Gods Image For himselfe 1. That hee might manifest a difference betwixt his owne power which is infinite without limits and bounds and the power of his enemies who oppose themselues against him Therefore is his power called a power of might as if no other power were mightie but his 2. That hee might shew himselfe to bee an absolute Lord and Commander ouer all creatures not only those who voluntarily subiect themselues to him but also those who obstinately oppose against him For man left the Diuell should soone deuour all mankinde for that hee seeketh If hee were not restrained no creature could resist him and stand before him As the Sea if it had not bounds would soone ouerwhelme the whole world so would the Diuell soone turne all topsie turuie quickely destroy all liuing creatures and bring all to the very depth of hell where himselfe is Therefore though the Lord for iust reasons hath giuen him a very great and mightie power yet in wisdome and goodnesse hath hee also restrained his power and set bounds vnto it Thus wee haue heard of the extent and of the restraint of the Diuels power both which are well to bee noted The one that we should not make too light account of him The other that wee should not dread him too much Is the Diuell a Prince of such power Bee neither arrogant nor secure but know that all the meanes which wee can vse are little enough to keepe vs safe from him Yea let vs seeke for greater power and strength then is in our selues remembring the exhortation in the tenth verse and the direction in the eluenth Yet because hee is neyther able to doe what hee will nor hath libertie alwayes to doe what hee is able but hath his power restained and limitted by God bee not faint-hearted nor despaire Though hee may sâ—rely assaile vs yet assuredly shall he neuer preuaile against vs remember Iobs conflict and the end thereof As we cast one eye on the extent of the Diuels power to keepe vs from securitie so cast another on the restraint thereof to keepe vs from despaire §. 23. Of the place where Satan ruleth THe next point sheweth yet a further restraint of the Diuells power For it declareth the parties ouer whom especially he exerciseth his power who are first implied vnder this compound word worldly gouernours and then more expressely handled in the next ensuing words From the generall I collect that The gouernment of Diuels is onely in this world and ouer the men thereof It can no further extend then to the compasse of this inferiour world vnder heauen neither can it longer last then the time of this world Thus the diuels dominion is restrained to the ayre and expresly is he termed the god of this world At the end of this world shall Christ put downe his authoritie and power It hath pleased the Lord to appoint this world and the continuance thereof the place and time of probation wherein he will make triall who are fit for his Kingdom who vnworthy of itâ— and for the more thorough triall of good and bad to giue Satan dominion and power in this world Vse This is a good ground of incouragement vnto vs to mooue vs patiently and constantly to endure all those brunts whereunto thorough the malice and power of the Diuell wee shall be brought in this world without the circuit of this world they cannot reach when wee passe from it then passe wee out of their iurisdiction to the place where with Christ our head wee shall triumph ouer these principallities For in Heauen where Christ in his bodie is contained where are the spirits of iust and perfect men and the glorious company of good Angels the diuels haue nothing to doe they are thence cast out As Christ who in this world was sorely assaulted by Satan when hee ascended vp on high led captiuitiecaptiue and triumphed ouer them so If we suffer we shall also reigne with him Death whereby a passage is made from this war-faring world to that world of triumph is the last enemie the pangs thereof the last assaults so as this being well thought of cannot but moue vs with patience to resist vnto blood and death §. 24. Of the parties ouer whom Satan ruleth YEt more distinctly are the parties ouer whom Satan ruleth expressed in these words Darkenesse of this world whereby are meant such ignorant and wicked men as haue no light of spirituall vnderstanding no life of grace in them and therefore deseruedly called darkenesse The Diâ—els rule and dominion is properly and principally ouer ignorant and euill men euen such as are described Chap. 4. vers 18. 19. and before that called children of disobedience or of vnbeleefe for the originall word will beare both For ignorant men the Diuell is said to be the god of them that are blinded For wicked they which commit sinne are said to be of the Diuell These resist him not but yeeld vnto him for ignorant persons know not his power malice subtiltie sedulitie mischieuous enterprises with the like no maruell therefore that they suffer themselues to be guided and gouerned by Satan
He depriued Iob of his temporall estate Answ It was an higher matter which Satan aimed at namely to bring him to denie God and blaspheme him to his face as may bee gathered by Satans answere to God He would make all like to himselfe Thorow his pride hee is fallen from Heauen and vtterly spoiled and depriued of all heauenly goodnesse and happinesse wherefore he seekes also to depriue man of the like Behold here the malice of the Diuell it is no good that hee seeketh for himselfe by this fierce and long conflict which he maintaineth but our woe and misery Hee seeketh whom to deuoure Malice first moued him to assault man and malice still whets him on to continue his fight against mankinde Durst he euer haue ventred on Christ Iesus the Sonne of God but that malice wholly possessed him Not vnfitly therefore are many titles giuen vnto him in Scripture to set forth his malice as Satan which signifieth an aduersary Diuell an accuser Tempter Euill one Enemie Murtherer and Father of lies If the reasons of all these names which are not hard to gather be duly weighed they will shew that hee is euen made of malice Among other motiues to stirre vs vp to arme our selues well and constantly to stand and fight against the Diuell this is none of the least It is no small matter that we fight for but a matter of the greatest weight and consequence that can be Satan could say Iob 2. 4. All that a man hath will he giue for his life yet is life but a temporall and earthly matter If all for his life what for his soule and the saluation thereof which is an heauenly matter so as there is no comparison betwixt them What then shall it profit a man though hee should win the whole World if he lose his owne soule or what shall a man giue for recompence of his soule When wise Captaines see that a sore and fierce battaile is to bee fought which with the very rumor thereof may dishearten their souldiers they vse to hearten and encourage them by bringing to their mind and setting before them the prize or cause of their fight some will say Loe ye fight for whole Townes and Cities and Kingdomes others Yee fight not to get that which is other mens but to keepe that which is your owne yee fight for your Countrey your lands and inheritances your wiues and children others It is not honour and conquest they are not goods and lands that ye fight for but liberty and life stand to it therefore if the day be lost ye are either dead men or slaues Note how the Philistims encouraged one another Be strong and play the men O Philistims that ye be not seruants to the Hebrews Now all these are but earthly matters but I may say to the Lords souldiers It is the Lord of Heauen whose battels ye fight his honour is ingaged therein it is your soules saluation and heauenly happinesse which is in hazard your enemies seeke to spoile you of the precious graces of Gods sanctifying Spirit and to depriue you of that rich glorious inheritance which Christ by no lesse price then his owne blood hath purchased for you if ye yeeld to your enemies all these yee lose and become vassals vnto your mortall and malicious enemie the Diuell ye are euen fire-brands of Hell Be strong therefore and of a valiant courage feare not but fight and stand it out to the vttermost so shall ye be more then conquerers The things which especially we ought to looke vnto to be watchfull ouer and to labour to keepe safe are the forenamed heauenly things and that not onely in regard of the excellency and worth of them but also in regard of Satans maine opposition against them What hee in malice doth most assault wee in wisdome must most defend and set foote to foote against him if an enemy bring all his forces against the chiefest Tower of a City wise Citizens will thither bring their best munition and strongest defence if thus wee deale with Satan wee shall oppose godly wisedome to his wicked subtilty and so keepe our selues safe from all his assaults This is the wisdome which the Apostle here teacheth vs by those seuerall peeces of Armour which follow to be handled for they are all concerning heauenly things and tend to the saluation of the soule THE FOVRTH PART A repetition of the meanes Ephes 6. 13. For this cause take vnto you the whole Armour of God that ye may be able to withstand in the euill day and hauing done all to stand §. 1. Of repeating one and the same thing HEre the Apostle returneth againe to the second part of his former direction and repeateth in effect the very same things which he deliuered in the 11. verse namely how we may keepe our selues safe against the forenamed enemies We may not thinke that this his repetition is vaine and idle for he was guided by Gods holy Spirit who doth nothing in vaine Note what Ioseph saith of the iteration of one and the same thing to Pharaoh in two dreames The dreame was doubled the second time because the thing is established by God and God hasteth to performe it Many good reasons may bee giuen why here the Apostle thus repeateth his direction as to shew 1 That what before he had deliuered was vpon very good aduice deliuered not rashly so as he doubted whether he might stand to it or no but so as he dares auouch it againe and againe as being an infallible truth which he also knew to be a truth Like to that thundering denunciation of a curse against all that should preach another Gospell which he laieth downe twice together 2 That it was a needefull behoouefull and profitable truth a most soueraigne and necessary meanes to keepe vs safe necessary for vs in regard of our owne inabilitie to stand fast without it soueraigne in regard of the sufficiency of the meanes which can and will being rightly vsed keepe vs safe Marke the reason why it was not greeuous to the Apostle to write the same things euen because to them to whom he wrote it was safe 3 That naturally wee are backward and sluggish in vsing this armour therefore hee thought it not enough once to vrge the point but againe presseth it Thus Salomon oft repeateth diuers exhortations So Captaines when they see their souldiers loath to arme when there is great need they should arme will call vpon them again and againe to arme Ministers may here learne as iust occasion is giuen to call their people to the remembrance of weighty points especially such as they obserue their people most backeward vnto It is not sufficient once to haue deliuered such a point but againe and if neede be againe it is to be vrged The Apostle hauing propounded Christ a patterne of patience to the Hebrewes because
he was a most worthy and perfect patterne he calleth them againe to consider him Thus shall Ministers shew that they make a difference betwixt points of lesse or greater need and that they haue respect to the good of their people Obiection Many will say that Ministers want matter and therefore repeate the same things Answer The very same may be obiected against the repetitions vsed by the Prophets by Christ himselfe by his Apostles and other faithfull and able Ministers But let Ministers see that they doe it not vpon idlenesse but iust cause and then need they not feare such cauils People must heere learne patience not to snuffe or be discontent if they heare the same thing againe which before they heard This impatiency argueth an itching eare which cannot endure a repetition of any thing and if sheweth that they haue more respect vnto the eare thē to the heart like the Israelites which had more respect to their outward taste then to their inward nourishment and thereupon loathed Manna because they had so often tasted of it This maketh people get them an heape of Teachers In particular concerning the present point in hand perswade we our selues that it is a point worthy to be attended vnto with all diligence and to be obserued with good conscience that so we may giue the more earnest heed thereunto and not let it slip Haue we also an holy iealousie and suspition ouer our selues fearing lest wee should bee too carelesse in vsing these meanes for our safety yea too incredulous in beleeuing the good vse and benefit of them Therefore rouze we vp our selues for where the Spirit is most earnest in vrging a point we must be most heedefull in marking it §. 2. Danger must make watchfull BEfore wee come to the particular branches of this verse note the inference of it vpon the former which is plainely implied in these words For this cause that is because yee haue such terrible enemies as haue beene described vnto you Take the whole Armour c. By this inference the Apostle giueth vs to vnderstand that The more dreadfull and dangerous our enemies be the more carefull ought we to be to stand vpon our guard and to looke to our defence This is in effect the same that was deliuered in the beginning of the 12. verse wee will therefore no longer insist vpon it §. 3. A resolution of the verse THis verse may be diuided and branched forth as the 11. verse was The Summe of it is a Direction to instruct vs how to defend and keepe our selues safe against the Diuell The parts are two The first sheweth what are the meanes of safety The second declareth the end why these meanes are to be vsed In the first he declareth 1. What the meanes be 2. How to be vsed The meanes are the very same which were deliuered in the 11. verse namely The whole Armour of God I shall neede to speake no more thereof For vsing the meanes the Apostle setteth downe an other word then before there he said Put on Here take vnto you Both words in generall imploy one and the same thing This latter word is a compound word and signifieth sometimes To take vp or to take vnto your selues Sometimes to take againe or recouer We are said to take vp vnto our selues such things as we haue not of our selues and to take againe or recouer that which wee haue lost or let goe Both significations may be here applied §. 4. Whence our defence commeth FRom the first I gather that The graces whereby we are armed are no vertues or qualities which arise from our selues for then it were improperly said Take vnto you These graces are some of those especiall gifts which come from aboue which we receiue By nature we are borne in our soules as naked and destitute of spirituall Armour as in our bodies of outward cloathing Reade Ezec. 16. 4. 5. c. Vse If we find our selues destitute of this Armour we must seeke it not in our selues but out of our selues euen where it is to be had and that is in the Lord for euery perfect gift commeth from the Father of lights He giueth it to such as seeke it by faithfull prayer in the meanes appointed by him which are his holy word and Sacraments When there is newes of the enemies comming to inuade our Land and thereupon Proclamations and Edicts sent forth to charge all to arme themselues then euery one that either regardeth his owne safety or his Soueraignes charge seeketh out armour and to the Armories doe they which haue none resort We haue the same motiues to stirre vs vp to seeke spirituall armour §. 5. Of the repaire of Grace FRom the second I gather that The graces which are decayed in vs or seeme to be lost may be resumed and recouered Thus much intimateth Christ vnto Peter saying When thou art conuerted c. This cannot be meant of his first conuersion which long before was wrought in him but of his recouery The Prophets oft call vpon Gods people who had made themselues naked and fallen off from their Lord and Captaine the Lord God to returne againe vnto him Very expresse and direct for this purpose is the charge of Christ to Ephesus Remember from whence thou art fallen and repent and doe the first workes Was it not the recouery of grace which Dauid so earnestly prayed for In faith he prayed and was heard Two strong props there be to strengthen our faith in the recouery of grace One without vs which is the Author of grace The other within vs which is the seed of grace 1. It is God who is the author of grace who as in his nature so likewise in his properties is vnchangeable so that the same cause which moued God for to bestow the graces of his Spirit on a man still remaineth in him to make him renew his Spirit and that is his mercy and goodnes which can no more be turned from his children then the Sunne be pulled out of Heauen A cloud may hinder the bright beames of the Sunne yet stil it shineth and will at length breake forth so the beames of Gods kindnesse by the cloudes of our infirmities may be kept from vs but still there remaineth mercy in GOD which will at length breake through those Cloudes For whom God once loueth hee loueth vnto the end and in this respect the graces of his holy Spirit are termed gifts without repentance 2 The seed of grace is not corruptible but incorruptible The Apostle calleth it the seed of God this seed is the holy sanctifying Spirit of God which Christ very fitly compareth to a springing well out of which flow riuers of water of life whereby supply repaire of grace if it faile may be made Now this seed remaining in them who are borne
that bought a treasure and another of a Merchant that bought a pearle Truth is a rich treasure and a precious pearle if the worth of it and the need which we haue of it were well knowne I doubt not but easily wee should bee perswaded to part with much for the getting of it So excellent it is that for it selfe it is to be loued §. 9. Motiues to buy Truth I Will therefore first lay downe some motiues to stirre vp in vs a desire of truth and then some directions to instruct vs how to get it For the first note the excellency 2. The necessity 3. The benefits of truth 1 Excellent must that needs be which maketh vs like to God but nothing can make vs more like to him then truth for he is the Lord God of truth his Sonne is truth his holy Spirit the Spirit of truth his word the word of truth his promises commandements iudgements waies workes all truth Herein doe the glorious Angels and Saints resemble God whom to imitate is an excellent thing most contrary is the Diuell and all that beare his image Besides Truth is a kind of perfection in all Christian graces yea the greatest perfection that we can attaine vnto in this life one and the same word in Hebrew signifieth both integrity or vprightnesse and perfection so as some translate it vpright some perfect In regard of this quality we may appeale to Gods iudgement but not in any other kind of perfection whether of degrees parts measure or the like so that in this respect it hath an excellency aboue all other graces 2 So needfull it is and necessary as without it no other grace can be of any vse Faith hope loue all other graces are as corrupt and putrified meate without it Therefore the Scripture commendeth faith vnfained loue without dissimulation wisedome without hypocrisie c. Yea also lippes vnfained innocent hands c. No knowledge no righteousnesse no good thing can stand an hypocrite in any steed What good got Saul Iudas Ananias and Saphira Simon Magus and such other hypocrites by all those seeming excellent gifts which they made shew of all they did was odious before God Therefore notwithstanding the Pharises prayed oft gaue much almes fasted oft duly payed their tithes with the like yet Christ denounceth many woes against them Mat. 23. Hypocrites receiue no reward of God the searcher of hearts but the punishment of deceit 3 Such is the benefit of truth that the least measure of grace seasoned with it is acceptable to God and in that respect very profitable to vs. It is noted of those which in Hezechias time came out of Ephraim and other tribes of Israel vnto Ierusalem to keep the Passeouer that they had not clenâ—ed themselues according to the Law whereby they prouoked the Lord to inflict some iudgement vpon them but Hezekiah putting the Lord in mind how they came with their whole heart to seeke the God of their Fathers the Lord healed them Well might Dauid pronounce the vpright blessed for as God loueth truth so the vpright are his delight and hee hath promised to withhold no good thing from them Thus we see what good reason we haue to buy truth Obserue now how it may be gotten § 10. Meanes to get truth FOr truth of iudgement wee must resort to the place where it may be had that is the true Church the pillas and ground of Truth In it is the fountaine of Truth the holy Scriptures in it flow forth the streames of Truth by the Ministery of the Word Be thou one of the members of the true Church so shalt thou haue a right thereunto Search the Scripture frequent the Ministery of the Word so shalt thou find Truth Rather then goe without it let goe honour wealth pleasures ease and all thy naturall and carnall lusts let goe all Baul had surely a good mind to buy the Truth for he counted all things losse for the excellent knowledge of Christ For truth in heart speech and carriage remember that thou standest alwayes in the presence of God and that thou hast to doe with him whether thou art alone or in company doing any duty that appertaineth to God or man and in respect hereof let thy care bee to approue thy selfe to God Thus shalt thou get Truth For marke the charge which God himselfe gaue to Abraham Walke before me and be vpright The former part of this charge is a cause of the latter the latter a fruit and euidence of the former Ioseph had well acquainted himselfe with Gods presence which made him so honest and vpright This is it which maketh men such dissemblers in their words and actions that either they know not Gods presence in euery place or beleeue it not or thinke not of it or regard it not Mans presence maketh many be faithfull iust honest c. Surely Gods presence must needs worke much more if it were duely weighed or else men haue Atheisticall hearts Let vs set God alwayes before vs and depart with any thing rather then offend him and thus shall we come to be vpright §. 11. Of keeping Truth AFter that Truth is gotten our next care must bee fast to hold it and thereby manifest that great account which we make of it Sell it not saith the Wise man by no meanes vpon any condition for any respect let it go for then it had bin better for vs neuer to haue had it All the good we reape by verity and integrity after it is lost is this that another day it will rise vp in iudgement and be an heauy witnesse against vs. Some men make such account of some Iewels they haue that no preferment no fauour no wealth no office nothing can purchase them and yet it may bee that their iewels are not worth the price which is offred for them Should not we much more esteeme of Truth for which no sufficient price can be giuen The holy Confessors and Martyrs in all ages haue well knowne the value of this iewell and in that respect preferred it before their liuings and liues they would not let go Truth of doctrine Ioseph would not let goe Truth of heart and action for loue nor feare §. 12. How truth of doctrine is assaulted THis latter point of fast-holding and safe keeping Truth is the rather to be regarded because the Diuell and his instruments not ignorant that if this Girdle be wanting all other peeces of Armour will stand vs in no stead haue beene in all former ages and still are busie to get it away froÌ„ vs sometimes by faire enticements allurements to draw vs from truth of doctrine on the one side are brought many plausible arguments agreeable to the naturall humour and reason of man such are most of theargumeÌ„ts which Papists vse on the
and he thankefull for it and so carry themselues towards God as a good patient towards his Physitian who hath prescribed bitter pils vnto him for the time he digests them willingly and after he hath felt a kindly worke of them he thanketh them §. 29. Of Gods assisting his children in affliction 3 FOr the third many faithfull promises hath God made to stand by his children to be with them and assist them in their seuerall afflictions and neuer to forsake them Hence is it that the Saints to the great admiration of others haue patiently endured such crosses as many haue thought they would haue beene vtterly pressed downe with the heauy burden of them euen as the Barbarians looked when Paul should haue fallen downe dead §. 30. Of Gods deliuering his Children out of all afflictions 4 For the last many faithfull promises hath God likewise made to deliuer his Children out of all their troubles Saint Iames setteth before vs the issue of Iobs triall as an euidence of this point saying Yee haue seene the end of the Lord and withall hee rendreth a good reason thereof The Lord is very pittifull and mercifull Iam. 5. 11. Obiect Some lie all their life time vnder the crosse Answ Yet at the end of life by death shall they be deliuered in which respect the diuine Oracle pronounceth them Blessed that die in the Lord for they rest from theâ— labours Obiect So are the wicked deliuered by death Answ Nothing so they fall from one misery to another from a lighter to a greater from an earthly to an hellish woe so that herein lieth a maine difference betwixâ— the death of the wicked and of the Saints Death thrusteth the wicked from temporall troubles into eternall toâ—ments but it deliuereth the Saints from all trouble and bringeth them to euerlasting glory their misery shall soone haue an end their felicity shall neuer haue end Thus then wee see patience grounded vpon the Gospell of peace to bee much profitable euery manner of way THE SIXTH PART The shield of Faith Ephes 6. 16. Aboue all taking the shield of Faith wherewith yee shall bee able to quench all the fiery darts of the wicked §. 1. Of the Apostles manner of pressing the point of Faith THe fourth peece of Spirituall Armour is more largely set forth and more forcibly vrged then any of the rest For the Apostle contenteth not himselfe with a bare exhortation to stir vs vp to vse it but with weighty reasons presseth his exhortation and that on both sides before and behind Before comparatiuely preferring it to all other graces aboue all Behind simply declaring the vertue and efficacy of it whereby yee shall bee able to quench c. By the first he maketh way to his exhortation by the last he knocketh it downe fast euen to the head as we speake §. 2. Of vrging matters of moment HEre by the way wee may learne a good instruction both for Ministers and people For Ministers that they obserue what points bee of greatest weight and by some speciall item and memento to raise vp their peoples attention thereunto yea and with some speciall euidence of reason and argument to inforce the same Thus because the obseruation of the fourth Commandement is an especiall meanes to bring men to keepe all the other Commandements the Lord prefixed a memento Remember the Sabbath day and withall vseth many strong reasons the more to stirre vs vp to keepe it Thus is an expectation wrought in the hearers of some point of moment which will be an especiall meanes to moue them the better to obserue it and to ponder it §. 3. Of giuing heed to weighty matters For people that when they obserue any one point aboue other to be vrged pressed they giue the more diligent heed thereto for if euery duty laide downe in Gods word be stedfast that is firme sure and inuiolable so as the transgressors thereof shall reape a iust recompence of reward how shal they escape who neglect those maine and principall duties which aboue others are most earnestly vrged Let that therefore which is most pressed by the Spirit and Ministers of God be best regarded by the people of God Obiect This especiall heed of one point will make men carelesse of other Answ Nothing lesse for the end thereof is not to make vs slothfull in any point but to quicken vs vp and make vs extraordinarily carefull in that which is so vrged Suppose a master send his seruant of a message and giue him many things in charge to do but giueth him an especiall item for one and vseth many reasons to make him carefull of it doth he giue his seruant any occasion to neglect the other or wil a good seruant take any occasion from thence to neglect them Such collections are made onely by mans sloathfull flesh they which gather them abuse the wisdom care of God to help our weaknes they who are guided by Gods Spirit will be otherwise minded knowing that an extraordinary vrging of one point is to make vs extraordinarily carefull of that but carelesse and negligent of none §. 4. The Resolution of the Text. TWo points are to be noted in this verse First the transition whereby the Apostle passeth from other points to this Secondly his exhortation vnto the grace heere mentioned In his exhortation note 1 The matter thereof 2 The motiue thereto That layeth downe a duty to be performed Take the shield of Faith This declareth the benefit of performing that duty in the last words that ye may be able to quench c. In the duty obserue the action required take and the obiect thereof which is both plainly expressed Faith and also illustrated by a metaphor shield The motiue declareth the power vertue and efficacy of Faith which is to quench all the fiery darts of the wicked Touching this grace thus set downe I will deliuer these points First in generall by way of preface and preparation I will first shew how excellent a grace it is and then more particularly and distinctly declare 2 What Faith is 3 How fitly it is resembled to a shield 4 How it is wrought 5 How it must be proued 6 How it may be preserued 7 How it is to be vsed 8 What it is the benefit and power of it 9 What are the wiles of the diuell to keepe vs from it and how they may be auoided §. 5. Of the preheminency of Faith aboue other graces I. THe excellency yea and necessity also of Faith is implyed in this translation aboue all The originall phrase is diuersly translated as thus in all as if he had saide in all things whatsoeuer yee doe vse the shield of Faith and thus to all as if he had said to all other graces adde this and thus moreouer or especially or as we translate it aboue all All these in effect imply one and
is impossible that God should lie wee might haue strong confidence Secondly they doe as it were visibly set before our eyes the sacrifice of Christ which is the ground-worke of our Faith so as in and by them Iesus Christ is euen crucified among vs. The Apostle noteth that Abram after he beleeued receiued the signe of circumcision withal rendreth the reason because it was a seale of the righteousnesse of the Faith which he had therefore it serued to the confirmation and preseruation of his Faith To this end Philip baptized the Eunuch after he beleeued Vse God in wisedome hauing ordained these meanes to cherish our Faith we ought to bee conscionable in a frequent vse of them otherwise shall we shew our selues rebellious against GOD and iniurious to our owne soules §. 67. Of prayer for increase of Faith 2 PRayer is that meanes which God hath appointed to obtaine all grace all strength of grace yea and a blessing vpon all his ordinances as I will after shew so that it must needs in that respect be a notable preseruatiue of Faith Besides by prayer wee make our selues after an holy manner familiar with God and so haue more and more euidence of Gods loue and fauour to vs whereby our Faith must needs be much strengthened When Satan desired to winnow the Apostles what meanes did Christ vse to preserue Peters Faith I haue prayed saith he to Peter for thee that thy Faith faile not Thereby Christ also teacheth vs what we must do to preserue our Faith After that once Faith is bred in vs in Faith we may pray that it faile not but we cannot so pray to get Faith A man that heareth the sweet promises of the Gospel and withall heareth that Faith is that meanes whereby the benefit of them is receiued may earnestly wish for Faith and desire God to giue it him but in Faith which yet he hath not he cannot pray for Faith as after he hath it he may for the preseruation of it therefore faithfull prayer is a proper meanes to cherish keepe strengthen and increase Faith §. 68. Of well vsing Faith THe last point obserued out of this exhortation is How Faith may be well vsed The Apostle doth not simply say Take Faith but addeth this resemblance shield saying Take the shield of faith teaching vs thereby that we must vse Faith as souldiers vse their shield I shewed before how souldiers vse to hold out their shields against all the assaults and weapons of their enemies to keepe themselues safe they vse to lie vnder their shields and so couer and defend their bodies thus must we shelter our soules by Faith holding it out against all spirituall assaults and as I may so speake lie euen vnder it This in general is done by resting on Gods promises which are the ground-worke and rocke of our Faith For by true Faith we doe not onely giue credence to the truth of Gods promises but also trust to them and build vpon them assuring our selues that they shall be effected to our good and so remaine secure whatsoeuer fall out This vse is to be made of Faith both in prosperity and in aduersitie §. 69. Of the vse of Faith in prosperity IN prosperity Faith hath a double vse 1 It maketh vs acknowledge that it is the Lord which hath so disposed our estate as Salomon did saying The Lord hath made good his word c. For Faith hauing an eye to the promises of God and exercising it selfe about them when any good thing falleth out it attributeth and applyeth it to such and such a promise and so acknowledgeth it to be brought to passe by the word and prouidence of God 2 Faith maketh vs rest vpon God for the time to come that all shall goe well with vs as Dauid did For it maketh a man thus to reason God hath made many faithfull promises neuer to faile or forsake them that trust in him He hath hitherto made good his word to me He still remaineth the same God true and faithfull I will therefore trouble my selfe with vndue feares I feare no euill but beleeue that it shall euer go well with me Hereupon also faithfull parents exhort their children to trust in God yea quietly they commend their owne soules into Gods hands and commend their children to Gods prouidence and that vpon this ground exhorting them also to depend on God as Dauid did 1 Chr 22. 11. and 28. 9. For faith hath eyes whereby it doth after a maner see that to be true which yet it seeth not §. 70. Of the vse of Faith in aduersity IN aduersity it hath also a double vse 1 It vpholdeth vs in the present distresse when else we know not what doe instance Dauid 1 Sam. 30. 6. and Iehosaphat 2 Chr. 20. 12. 2 It moueth vs patiently to waite for deliuerance for God hauing promised to giue a good issue Faith resteth vpon it euen as if it were now accomplished Thus in generall we see how Faith hath his vse alwaies in all estates §. 71. Of oft calling to minde Gods promises I Will furthermore particularly shew how we come to shelter our soules vnder Faith For this two especiall things are requisite 1 A faithfull remembrance of Gods promises 2 A wise and right application of them For the first Dauid h hid Gods promises in his heart thus it came to passe that those promises vpheld him in his trouble and he receiued admirable comfort by them Assuredly if the beleeuer doe call to mind Gods promise of succour and redresse in his distresse it will quiet him for the time and make him rest in hope till he enioy the accomplishment of that promise While a beleeuer well remembreth and duely considereth what great and excellent promises are made how mighty faithful and mercifull he is that made them hee thinketh that the world may be as soone ouerthrowne as his Faith But the letting of Gods promises slip out of his memory is that which maketh him faint The Apostle hauing secretly intimated vnto the Hebrewes their fainting declareth the cause thereof by telling them they forgat the consolation for that which is not remembred is as not knowne Now Gods promises being the ground and very life of Faith what vse of Faith can there be if Gods promises be vnknowne or which for the time is all one not remembred As a lamp wil soon be out if oyle be not continually supplyed so Faith if it be not nourished with continuall meditation of Gods promises will soone faile Vse By way of exhortation let vs be stirred vp to search Gods word where his promises are treasured vp and note what promises are there made for our comfort and encouragement yea let vs vse the helpe of others especially of those to whom God hath giuen the tongue of the learned yea among and aboue all others of them whom God hath
this copulatiue particle AND and the Sword that is take the Sword also as well as other peeces of Armour Whence obserue that It is not enough to keep off our enemies assaults from annoying vs but our care and endeauor must be to driue them away and destroy them Resist the Diuell saith the Apostle and he shall flie Resist is a word not onely of defence but also of offence This phrase he shall flie sheweth that our endeauour must be to driue him away and put him to flight It implyeth both a promise and a duty To this purpose tend those phrases in Scripture of killing our members on earth mortifying the deeds of the body crucifying the flesh and the world destroying the body of sinne beating downe the body and keeping it in subiection We haue a notable example hereof in our Head and Generall Christ who put the Diuell to flight likewise in one of his Captaines S. Paul who brought his body into subiection to who the world was crucified If we stand onely vpon defence we embolden hearten our enemies wh◠will neuer leaue assaulting vs till they haue preauiled against vs except they be destroyed as Saul neuer left persecuting Dauid till he himselfe was destroyed Vse 1 Heere is a good direction for Magistrates that haue a charge ouer people committed vnto them that they content not themselues with defending such as are vnder their gouernment from idolaters heretiques atheists worldlings and the like enemies but that they cut off and destroy those dangerous and mischieuous enemies For this purpose the sword of God is committed into their hands and They are the Ministers of God to take vengeance on such as doe euill Thus did that good King Iosiah and other good Kings Obiect This is done by the temporall sword but what is that to the Sword of the Spirit here meant Answ 1 It may fitly be applyed by way of allusion 2 It followeth by iust and necessary consequence for euery one must doe his best to profligate spirituall enemies and seeing God hath afforded to Magistrates not onely the spiritual Sword which is common to all Christians but also a temporall Sword which is proper to thē they must vse both 3 The vse of the temporall Sword is a great helpe to the spirituall and much good may be done thereby for howsoeuer Satan himselfe being a Spirit is no whit danted with the temporall Sword yet idolaters heretiques profane men and other like instruments of the diuell in and by whom the diuell much annoyeth the Church of God are danted and may be destroyed thereby and so Satan put to flight It is the ouerthrow ruine of many Churches that the ciuill Gouernours suffer the enemies therof to get head assault the church people of God Vse 2 Here is a direction also for Ministers They must not only teach the truth instruct in good maners encourage the vpright but also refute errors cut downe sin and endeauour to destroy whatsoeuer maketh against the glorious Gospel of Christ Note what the Apostle saith in this case The weapons of our warfare are mighty thorow God to cast down holds casting down the imaginations euery high thing that is exalted against the knowledge of God c. and hauing vengeance ready against all disobedience That we may not thinke that this was proper to his Apostolicall function he saith in generall of a Bishop that as he must be able to exhort with wholesome doctrine so to improue them that say against it There is a two edged Sword put into the mouths of ministers they must accordingly vse it to defend by teaching sound doctrine and instructing in good maners to offend by confuting errors reprouing sins Many errors in iudgement and much corruption in life creepeth into the Church for want hereof Vse 3 As for priuate persons euery one hath a charge ouer his own soule for their own soules safety they must resist Satan oppose against the world subdue their flesh strike fight it is a foolish pitty to spare the enemy destroy a mans selfe If Satan tempt with an holy indignation bid him auoid if the world allure defie it if the flesh lust sub due it Thus much for the connexion of this Weapon with the former peeces of Armor I will now distinctly handle it and shew 1 What this Weapon is 2 How fitly resembled to a Sword and why called the Sword of the Spirit 3 How it may be taken and vsed 4 What is the benefit of well vsing it 5 What are the sleights of Satan to depriue vs of it §. 2. Of the true Word of God THe Weapon here prescribed is expresly termed the Word of God which is that part of Gods will which in the holy Scripture he caused to be recorded It is called Word because by it Gods will is manifested and made knowen euen as a man maketh knowne his minde and will by his words It is also said to be the Word of God in regard 1 Of the Author which is God himselfe 2 Of the matter which is Gods will 3 Of the end which is Gods glory 4 Of the efficacy which is Gods power This word is properly and truely the right sence and meaning of the Scripture for except that bee found out in many words there may seeme to be matter of falshood as that the Sonne knoweth not the day of iudgement of heresie as that the Father is greater then the Son and contradiction as betwixt that which Christ said my Father is greater then I and that which the Apostle said that Christ Iesus thought it no robbery to be equall with God The letter of Scripture may be alledged and yet the word of God missed as by all her etiques And a man may swarue from the letter and yet alledge the true word of God as the Euangelists and Apostles did many times Compare Mic. 5. 2 Psal 40. 6. with Mat. 2. 6. Heb. 10. 5. So may diuerse translaters differ in some words and phrases and Preachers in alledging testimonies of the Scripture may misse of the iust letters and yet all retaine the true word of God which is the true sence rightly conceiued and rightly applyed This therefore is it which we must labour after and that with care and diligence as Christ implieth where he commandeth to search the Scriptures The word which he vseth is metaphorical taken from such as vse to search in Mines for siluer and gold they will dig deep they will breake the seuerall clots of earth all to peeces to find out the golden Oare Thus must we deale with the Scriptures as we are exhorted by Christ Ioh. 5. 39. and by Solomon Pro. 2. 4. and so much the rather because euery sentence syllable letter and tittle in holy Scripture is of moment Otherwise if we doe
it and more highly esteeme the Preachers of it because they know it to be the truth of God Thus the Thessalonians receiued the Word preached In much assurance because they receiued it Not as the word of men but of God There can be no greater enemie to preaching and Preachers then ignorance instance the rude villages of the Countrie §. 24. Of Ignorance how hainous a sinne it is The deuotion which is pretended to come from ignorance is meere superstition or which is worse Idolatry So much the Apostle affirmeth When ye knew not God ye did sernice to them which by nature are not Gods For ignorance of Gods word is the cause of all error as Christ implyeth saying You erre not knowing the Scriptures Matth. 21. 29. Yea the Scriptures being They which testifie of Christ Ioh. 5. 39. vpon ignorance of the Scriptures must needs follow ignorance of Christ Now ignorance being in it selfe a most odious vice against which Christ will come in flaming fire to render vengeance and a mother sinne which bringeth forth many other notorious sinnes how can any good thing come from it Certainly this cauill which is raised against knowledge for ignorance hath sprung either from Enuie whereby men grieue at the knowledge and good parts which are in others or from Ambition whereby they seeke to be eminent aboue all other or from Policie seeking thereby a couer for their owne ignorance Moses who desired that all the Lords people were Prophets and Paul who wished that al that heard him were altogether as he himselfe was were otherwise minded §. 25. Answere to Satans suggestion of the non-proficiencie of many hearers 5. Sug. MAny who reade and heare much are not any whit the more freed from assaults the flesh world and Diuell beare as great a sway in them as in any other Answ It is certaine that many are most wrongfully blamed A more in their eyes who loue the Word is made a beame a mole-hill a mountaine If indeed there be any such as there are too many the fault is not in the Word but in themselues Though the Sunne shine neuer so hot and oft on a stone it softneth it nothing at all If it shine on clav it hardneth it Stony hearts are no whit bettered muddie claiey polluted hearts are made worse THE THIRD TREATISE Of the meanes to vse spirituall Armour aright THE FIRST PART Of Prayer in generall Ephesians 6. 18. Praying alwayes with all prayer and supplication in the Spirit and watching thereunto with all perseuerance and supplication for all Saints 19. And for mee that vtterance may be giuen vnto mee c. §. 1. Of the ioyning of prayer with the whole Armour of God AFTER that the Apostle like a good Captaine had sufficiently furnished the Christian Souldier from toppe to toe with all needfull spirituall Armour both defensiue and offensiue hee proceedeth to instruct him how hee may get and well vse this Armour The best generall meanes that hee could prescribe is prayer for that Armour being spirituall and heauenly wee fleshly and earthly we are as vnfit to vse it as a Childe to vse a Gyants Armour In setting downe this heauenly exercise of prayer hee so setteth it downe in the last place after all as it hath a reference to all and such a reference as implieth a ioynt vse of it with all the rest for he vseth the participle praying as if he had said put on the whole armour of God praying take Girdle Brest-plate Shooes Shield Helmet and Sword praying Hence I obserue that To all other meanes which are vsed for defence or offence Prayer must be added It must I say be added neither they nor this omitted but both ioyned together Excellently was this of old set forth by the Israelites manner of going to battell As the people were to goe armed and to fight so the Priests were to goe with siluer Trumpets and to sound this sounding with siluer Trumpets implyed hearty and earnest prayer Note the benefit hereof 2. Chron. 13. 14 c. Thus while Ioshua and the people were fighting with the Amalakites Moses stood lifting vp his hand and Aaron and Hur staied his hand This was an outward figure of their inward powerfull prayer When Moses let fall his hand and hee left to pray Amalek preuailed So while Israel fought against the Philistims Samuel prayed and while Ioab fought against Aram Dauid prayed The like I might instance in Asa Iehosaphat Hezekiah and other Saints If in fighting against flesh and blood Saints were thus carefull in adding prayer to other meanes how much more ought wee so to doe in our spirituall combates against spirits Christ in his agony prayed and Paul when he was buffetted of the messenger of Satan praied God who hath appointed meanes of safetie will not crosse his owne ordinance without the vse of them hee will not protect any But of himselfe no man is able to vse the Armour aright it is God which enableth him Wherefore because God will do nothing without vs we must arme our selues and fight and because wee can doe nothing without God we must pray §. 2. Of the meane betwixt presuming and tempting God Vse BE carefull in keeping the golden meane betwixt two enormous extreames one of tempting God in neglect of the meanes which he hath appointed for our safetie the other of presuming against God in trusting so much to the meanes as we seeke not to him for helpe and succour Into both these extreames fell the Israelites one while they would not venture to fight and so tempted the Lord another while they would needs fight of their owne head without seeking helpe of the Lord and so presumed obstinately Rebellious are they who reiect the meanes they cleane cast themselues out of the protection of God Presumptuous are they who trust to the meanes and call not vpon God they prouoke God either to strip them of such things as they glory in or else to turne them to their owne destruction as hee did the strength of Goliah and wisedome of Achitophel The middle way betwixt the rocke of rebellon and gulâ—e of presumption is so to shew our obedience in vsing all the meanes which the Lord prescribeth as wee manifest our confidence in him by seeking strength of him Those things which God hath ioyned together let no man put asunder To all the forenamed graces adde prayer pray for Armour pray for strength wisdome and abilitie well to vse Armour pray for a blessing on the well vsing it bee vpright and pray righteous and pray patient faithfull sted fast in hope expert in Gods word and pray pray before the fight fight and pray without prayer no good successe can be expected through prayer we may be assured to be assisted §. 3. Of diuiding the Word aright IN laying downe this doctrine of Prayer
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
this duty The first is that we lift vp our eyes vnto the Author o◠all blessings and be perswaded that they come from God◠and are brought vnto vs by Gods good guiding prouidence and not as the vulgar and ignorant sort of people thinke and speake by chance lucke fortune and the like It was Israels fault that shee did not know that God gaue her corne and wine c which made her so vngratefull and rebellious against God The like reason is giuen of Iudahs ingratitude in which respect shee is made worse then the most brutish beasts that be namely the Oxe the Asse for the Oxe knoweth his Owner and the Asse his Masters crib but my people saith God hath not vnderstood what vnderstood they not namely who bestowed on them the good things which they enioyed The truth is that most men are like swine which eate the fruite that falleth from the tree but looke not vp to the tree from whence it falleth Many who daily taste of the sweetnes of Gods blessings neuer lift vp their hearts to the Author of them They thinke it is a good fortune a good hap or chance that they haue what they haue This is an heathenish conceit very vnbeseeming Christians yea an impious and sacrilegious conceit derogatory to the honour of God What a shame is it then for Christians to nourish it in their harts and professe it with their mouthes For our parts let vs duely consider that all good things are by Gods prouidence bestowed on vs that so our hearts may be raised vp to him and we moued to be the more thankfull The second is that wee take distinct notice of Gods blessings and in particular acknowledge them and accordingly giue thankes for them vnto the Lord. Reade for this purpose Psal 103 105 106. Particular notice of distinct blessings maketh vs the better prize them and so inlargeth our hearts the more to praise God for them A generall Thankesgiuing is for the most part a colde thankesgiuing What life is there in this forme God bee thanked for all when nothing at all is acknowledged yet is this generall forme of Thanksgiuing all the thanksgiuing which many yeeld vnto the Lord. The third is that we accept Gods blessings as tokens of his loue and fauour and accordingly reioice in them Dauid obserued the kindnesse of the Lord in the blessings which God bestowed on him and thereupon saith vnto God I will praise thy name because of thy kindnesse Where no sweetnesse of Gods blessings is tasted there can no sound thankes be rendred Now vnlesse we be perswaded that God in Loue bestoweth his blessings on vs what sweet rellish can they giue vnto vs If we feared that Gods blessings were like hot coales heaped on our heads giuen in wrath as a King was giuen to Israell little deuotion could we haue to thanke God for them nothing more stirreth vp gratefulnesse then a perswasion of kindnesse The fourth is that we obserue what God hath bestowed on vs aboue others and what others want that we haue Thus did Dauid amplifie Gods mercies shewed to Israel saying He hath not dealt so with euery nation neither haue they knowledge of his iudgements Thus doe Gods children in their formes of thanksgiuing vse also to amplifie Gods blessings saying vnto him Such and such fauours hast thou bestowed on vs which many more worthy thē we haue wanted Wherefore let vs not so much consider what others haue more then we for that will but make vs murmur and repine against God and enuy our brethren as what wee haue more then other this will make vs truly thankefull The fift is that we duly weigh how vnworthy we are of the very least of Gods fauours euen of the least crum of bread which wee eate and of the least drop of drinke which we take Thus did Iacob saying to God I am no◠worthy of the least of thy mercies c. Who will giue thanks for that which he thinketh of due belongeth vnto §. 74. Of mentall Praier HItherto haue we heard of the distinct kinds of prayer in respect of the matter There are other distinctions in regard of the manner as 1 Mentall Vocall 2 Sudden composed 3 Conceiued prescribed 4 Publique Priuate 5 Ordinary extraordinary 1 Mentall praier is an inward opening of the desire of a mans heart to God without any outward manifestation of the same by word Such a prayer was that which Nehemiah made to the God of heauen euen when he was talking with the King and Moses when he was incouraging the people and Annah who is said to speake in her heart This may bee as feruent as if it were vttered For in regard of the ardency of Moses mentall praier God saith Why criest thou vnto me And Annah saith She powred out her soule before the Lord. This oftentimes causeth the eies and hands to be lift vp or cast downe and forceth such outward signes This is vsed because God is a searcher of the hearts and knoweth the secrets thereof and needeth not words to haue a mans thoughts made knowne to him as wee shewed before By this wee see that nothing can hinder prayer but that in company in the midst of businesses when wee are ouerwhelmed with temptations we may pray vnto God here learne to doe it §. 75. Of vocall prayer 2 VOcall prayer is that which is vttered with words as that prayer which Salomon made at the dedication of the Temple Quest Seeing God knoweth the secrets of the heart what need words to expresse the meaning thereof Answ First because of Gods ordinance as was shewed before Secondly that men might know the desires of one anothers heart and so pertake of the mutuall prayers one of another as in publique assemblies in priuate families and when friends meet together for that end For words doe most liuely and plainely set forth the desire of a mans heart and men can best and most distinctly vnderstand them 3 Because words doe not onely declare but also stir vp and increase the affection of the heart For as fire heateth a chimney and the reflexion of heat which commeth from the chimney maketh the fire hotter so the ardency of the heart prouoketh words and words make the heart more ardent and earnest 4 Words are an especiall meanes to keepe the minde in praier from wandering and to hold it close to the matter A man that prayeth alone and that onely in his inward meditation will oft haue his meditations interrupted with other thoughts and so his prayer stand at a stay till after some time his former meditations come to his minde againe Now the vttering of words will be a good meanes to preuent that interruption 5 The tongue wherewith words are vttered is of all other parts of a mans body the most proper and excellent instrument of Gods
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
conned by heart or read out of a booke or paper by him that vttereth it and that whether he be alone or in company Quest Is a set and prescribed forme of praier lawfull Answ Yea verily and that for these reasons 1 God prescribed a set forme of blessing for the Priests constantly to vse The 92. Psalme which is a Psalme of praise was prescribed a song for the Sabbath day and 102. Psalme prescribeth a prayer for the afflicted when he is ouerwhelmed and powreth out his complaint before the Lord. The 136. Psalme was sung after Dauids time Hezekiah the King and the Princes commanded the Leuites to praise the Lord with the words of Dauid and of Asaph the Seer If a prescribed forme of praise may be vsed then also of prayer for there is the same reason of both Besides Christ himselfe prescribed an excellent forme of prayer which hath been vsed in all ages of the Church since this time and is by an excellency called the Lords Prayer Saint Paul obserues a set forme of blessing in the beginning and end of his Epistles Thus we see prescribed prayer warranted by Gods word 2 Many weake ones who haue good affections but want inuention vtterance and such like parts are much helped by prescribed formes for when they reade or heare words fitting their wants and occasions their hearts can well goe with their words yet can they not inuent fit words 3 Prescribed formes of prayer in the publike worshippe is a good meanes to maintaine vniformity in seuerall Churches Obiect The spirit is stinted hereby neither can a man vtter that which the spirit moueth him vnto when hee hath a set forme prescribed Answ The spirit in him which prayeth by a set forme is no more stinted then the spirit is stinted in those which heare another pray for to them which heare others words are prescribed To the hearers it is all one whether hee that prayeth vseth a prescribed forme or conceiue and inuent his prayer for they goe along in their hearts with his words They who simply and altogether condemne prescribed prayer doe thinke too childishly of God and deale too iniuriously with Gods little ones They conceit God to be affected with variety and make the power of praier to consist in copie of words and nouelty of matter which is many times an hinderance to true deuotion for while the minde is too much occupied in inuention the heart cannot be so free to deuotion as otherwise it might bee Prayer is not like a nose-gay which is no longer sweete then the flowers are new and fresh For the sweete sauour of prayer consisteth in the sincerity of heart and ardency of affection whereby also the power of the spirit is manifested 2 The iniury which is done to Gods little ones is this that they seek to depriue them of an especial help whereby their weakenesse might be supported yea to hinder them of the benifit of prayer For many are not able to conceiue a prayer of themselues yet if they finde a forme answerable to their occasions they can pray heartily and earnestly Thus wee see that prescribed prayer is not onely lawfull but also needful So far forth as we finde it an helpe to deuotion we may vse it but yet wee may not alwaies tie our selues vnto it to say the least they are very weake Christians that cannot pray without a prescribed forme Now it is a shame for any Christian to be a weake one all the dayes of his life it is required at our hands to grow in knowledge iudgement discretion faith and other like graces §. 81. Direction to conceiue a Prayer IF the weakest Christians doe but carefully obserue the order that others vse and withall take notice of their owne sinnes in particular of their particular wants and of the particular blessings which God bestoweth on them they may with vse and practise come to conceiue a good Prayer And when once in any competent measure they can pray for themselues by degrees they come to pray for others also But many are too idle and sluggish in making triall they will not offer to make experience of the gift of Gods Spirit but rather vtterly quench it as a man may doe and too many so doe by tying themselues too much to set formes Though publike leiturgies for vniformity sake are to be constantly vsed in set formes prouided that there be seuerall prayers fit for diuers yea for all publike occasions so neere as may be yet it is not so meete for particular persons alwayes to tie themselues to one set forme For what can that argue but that they little obserue Gods different manner of dealing with them at seuerall times §. 82. Of publike Prayer and of the Ministers function therein PVblike Prayer is when an assembly of Saints publikely with one ioint consent call vpon God In publike prayer three things are requisite 1 Meete persons 2 A fit place 3 A right manner 1 The Persons must bee a publike Minister of the Word and People I shewed before that Prayer was a principall part of Gods publike worship Now in all publike worship there is required a Minister for one party and People for the other A Minister hath a double function one to stand in Gods roome and in Gods name to declare Gods minde and will vnto his people Another to stand in the Peoples roome and in their name to declare their minde and desire to God The former hee doth in preaching the Word and administring the Sacraments For God saith the Apostle Hath committed to vs the word of reconciliation now then are we Embassadors for Christ c. Expresly it is said that Ministers are Christs Embassadors which is in regard of the Word that also they are such in regard of the Sacraments is implied in that commission giuen to the Apostles Goe teach all Nations and baptize them in the name of the Father c. The latter hee doth in making Petitions and giuing thankes to God When the Prophet had exhorted the people to assemble together publikely to pray he saith Let the Priests the Ministers of the Lord say spare thy people O Lord and giue not thine heritage into reproach c. Ministers therefore in publike Assemblies are to vtter the petitions of people so it is noted that when the people were assembled to giue thankes to God Ezra the Priest praised the Lord. The incense which vnder the Law was offered by the Priest to God did prefigure thus much Thus as in preaching a Minister is Gods mouth to the people so in praying the peoples mouth to God Wherefore also there must be people to ioine with him for if a Minister be alone his Prayer is but a priuate Prayer §. 83. Of the Peoples consent in publike Prayer THat which is required of people in publike Prayer is to testifie their consent to that which the Minister vttereth for the prayer of the
vpon an extraordinary occasion he prescribed a forme of prayer for them to vse In like manner saith Ezra I proclaimed a Fast that we might seeke of God a right way c. And accordingly they obserued his direction and ioined fasting and prayer together for saith he We fasted and be sought our God c. So saith Nehemiah of himselfe I fasted and prayed And of the Church in the new Testament it is said when they sent forth Paul and Barnabas they fasted and prayed and when they ordained Elders they Prayed and fasted Great reason there is to adde Fasting to extraordinary Prayer for when there is an extraordinary occasion of Prayer extraordinary ardency and continuance in prayer must be vsed as was before shewed Now fasting doth quicken our spirits and rowse vp our dull hearts and so both sharpen our prayers adding life and efficacy vnto them and also make vs able to hold out and continue the longer in Prayer For as fulnesse maketh a man drowsie in body and heauy in spirit so as he can neither pray ardently nor continue long in prayer so fasting maketh him fresh and cheerefull both in body and spirit Note the most ardent long continued supplications in Scripture and you shall find them supported by fasting Besides as fasting is an helpe to prayer so it is a testification of our vehement earnest desire of obtaining that which we pray for for by our voluntary abstaining from ordinary foode and other delights of our body we shew that we preferre the thing which we pray for before them The other duties which were reckoned vp among the ends of a Religious Fast as Examination humiliation and mortification as was before noted subordinate vnto Prayer and helpefull thereunto In that fasting therefore is vsed for the better performance of them in the vse of them it proueth to be a further helpe for prayer which will the better appeare if distinctly we consider how fasting maketh vs more fit to performe these duties §. 108. Of Examination another end of Fasting COncerning Examination of our selues we cannot be ignorant but that when any needfull extraordinary blessing is to be obtained or any iudgement to be preuented or remoued it is very requisite to search whether there be not any sinne in vs which may make our prayers to be reiected and not regarded That which the Lord said of the Army of Israel in Iosuahs time may be applied to particular persons namely that if they did not search and find out and take away the execrable and excommunicate among them the Lord would not be with them any more wherefore the Prophet exhorteth first to search and trie our wayes and turne to the Lord and then to lift vp our hearts with our hands vnto God in the Heauens Now by fasting we both gaine more time for examination euen that time which otherwise would be spent in sleeping eating drinking and other like things which in the day of a Fast are forborne and also make ourselues more fit thereto in that our spirits are cheered and our hearts rowsed vp thereby as was noted before This the Saints well knew and therefore were wont in the dayes of their Fast to enter into a serious and solemne examination of their owne and of others sinnes Reade the Prayer that Ezra made in the day of his Fast and in it you may obserue how he searcheth out the sinnes of the Iewes in his time which had prouoked the wrath of God and setteth them in order before God So did the Leuites in that Fast which was kept in Nehemiahs time §. 109. Of Humiliation a third end of Fasting COncerning Humiliation it is well knowne that they which looke to preuaile by Prayer with God must come before him with an humbled heart To him saith the Lord will I looke that is poore and of a contrite spirit Now by fasting wee manifest our vnworthinesse of the least of Gods blessings and so testifie great humiliation yea the very rites of a Fast are a means to humble the soule somewhat the more By laying aside our best apparell by our voluntary abstinence from Gods Creatures by forbearing some of our ordinary sleepe and by refusing in other respects to refresh our bodies we shew that we thinke our selues vnworthy of any outward delights yea of the least crumme of bread and drop of water In old time they were wont to weare sack-cloth in the time of a Fast to shew that the worst cloathing was good enough and to lay dust vpon their heads to shew that they thought themselues more worthy to be vnder the ground then to tread vpon it Againe when we fast because God is displeased for our sinne and as a token of his displeasure inflicteth some iudgement vpon vs we doe not only manifest our great griefe for displeasing God but also after an holy manner take vengeance of our selues which is an especiall point of humiliation commended in the Corinthians §. 110. Of Mortification a fourth end of fasting COncerning Mortification It hath been before shewed that the lusts of the flesh and the wanton affections therof are a great hindrance to feruent prayer being as birdlime to the fethers of a fowle which keepe it from mounting high Yea it is more cleare then needs be proued that they continually fight against the spirit and are a meanes to quench it so as the spirit is kept from making requests for vs so long as lust boyleth and domineereth in vs. Necessarie it is therefore that in this respect the body be beaten downe and brought into subiection But fasting is an especiall meanes to subdue our wanton flesh and corrupt lusts for as pampering our bodies addeth strength to the olde man so fasting mortifieth it and keepeth it downe The Apostle where he implieth that while man and wife giue themselues to fasting and prayer may the better abstaine intimateth that by fasting and prayer lust is subdued §. 111. Of fasting now vnder the New Testament BY that which hath hitherto beene deliuered in explication of a religious Fast we may well conclude that it is a warrantable commendable and needfull exercise Warrantable because commended Commendable because the practise thereof is commended Needfull because of the ends before Propounded It is therefore an exercise carefully and conscionably to be obserued of vs. Obiect It is no where commanded in the new Testament Answ 1. The Apostles and Churches practise thereof in the time of the Gospell sheweth that the Commandements of the old Testament concerning fasting were not as other ceremoniall ordinances of force only for the time of the law but of perpetuall vse so long as a Church should remaine on earth 2 The answere which Christ gaue to the Pharisies in defence of his Disciples not fasting in these words The daies will come when the Bridegrome shall bee
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
Mediator but onely wee vse them as companions and fellow-members in this office §. 147. Of those who vse or refuse to aske the helpe of others prayers Vse 1 THis iustifieth the commendable and vsuall practise of the Saints at this day who when they depart one from another or write one to another or being in any distresse are visited one of another desire the prayers one of another The thing is good and warrantable yee that haue vsed it be not ashamed of it neither cease to vse it still onely as the thing is in it selfe good so vse it well not complementally for custome sake but from the heart and that in regard of the forenamed reasons Vse 2 As for those who are ashamed to desire the prayers of others vnworthy they are to pertake of the benefit of others prayers And for those who mocke and scoffe at it in others what doe they but strike the Prophets and Apostles thorow their â—oines whom they scoffe at The time may come when they would be glad of their prayers whom in their prosperitie they mocked euen as Pharaoh was glad of the prayers of Moses and Aaron Saul of the prayers of Samuel and Simon Magus of Simon Peters §. 148. That none too good to seeke the helpe of anothers prayer BVt for the better clearing of this point I will more distinctly declare the persons both who are to desire this duetie and also of whom it is to be desired For the first All of all sorts none excepted must desire the prayers of others not onely the yonger meaner inferiour sort as children schollers auditors and the like but euen the best and greatest and that of such as are much inferiour vnto them Note the forenamed examples which shew that Kings Queenes Prophets Apostles desired this kindenesse what persons more eminent for place or more excellent for grace if it beseemed them whom may it not beseeme On the one side the greatest and best while heere they liue are subiect to many infirmities many temptations and though they may haue some excellent gifts aboue others yet they want many other which meaner then they haue besides they are proane to decay in the graces which they haue On the otherside the prayers of the least and meanest Saint are of force with God God is no accepter of persons it is the heart the honesty sincerity and ardencie of it which he most respecteth and not the greatnesse and dignity of the person who prayeth In this regard therefore as the foote may be helpful to the head and as a little mouse may bee helpefull to a Lion caught and entangled with cords by gnawing a cord asunder so may the least Christian bee helpefull to the greatest by praying for them Vse Let none therefore thinke themselues so compleate and well furnished as they need not the helpe of others prayers or so great that it should not beseeme them to seeke this helpe God in wisdome hath so ordered the body of Christ that the members thereof should neede one anothers prayers and that both to maintaine mutuall loue among them for mutuall prayers doe euen knit the soules of the Saints together and also to suppresse arrogancie that one should not scorne and disdaine another If any bee otherwise minded it is to be feared that ambition hath blinded their mindes If the greater are to desire the prayers of the meaner much more the meaner of greater as children of parents people of the Ministers c. §. 149. Of praying to the liuing onely FOr the second the benefit and kindnesse of prayer is to be desired of such as wee know may know our desire These are onely the liuing who conuerse among vs vpon the face of the earth to these whether present or absent we may make knowne our desire if present by words or outward signes if absent by letter or message To desire the prayers of such as are departed out of this world is both in vaine and also without warrant 1 In vaine because we can neither make signe speake write nor send to them nor can they without some such meanes know the desire of our heart it is Gods propertie to search the heart 2 Without warrant because the whole Scripture affordeth neither precept promise nor good example tending to that purpose had it beene needefull questionlesse Christ would haue comprised it in his perfect forme of prayer §. 150. Of the Papists arguments for praying to the dead OVr aduersaries make shew of sundry places but such as make nothing to the purpose but are wrested cleane contrary to the scope of the Holy Ghost Their great champion who vseth go gather together what hath beene or may be alleadged for defence of their superstition idolatry and heresie quoteth onely these distinct places out of the old Testament The first is where Iacob saith to Ioseph The Angel which deliuered me from all euill blesse the children c. Answ The Angell there meant is the same with whom Iacob wrestled which was Christ Iesus The Angell of the Couenant The second is that speech of Eliphaz to which of the Saints wilt thou turne Answ 1 Question may be made whether euery speech of Eliphaz recorded in that Booke be of sufficient authority to iustifie a point in controuersie The Author who alleadgeth this argument denieth not but doubt may be made hereof 2 The place is meant of Saints liuing on earth neither doth it imply any prayer to them but speaketh of a due consideration of â—heir estate whether any were like to Iob. 3 The third is the prayer of Moses Remember Abraham Isaac and Iacob Answ Moses meaneth not any intercession which Abraham Isaac and Iacob made vnto God for their posterity but the couenant which God made with them in the behalfe of their posterity Further hee heapeth vp sundry places both out of the olde and out of the new Testament wherein prayers of the Saints liuing are desired and inferreth that if it be meete and lawfull to call vpon the Saints while they are vpon earth it must needes be lawfull to call vpon the same Saints when they raigne with Christ Answ 1. There is difference betwixt desiring Saints to pray for vs which this Text and other like places warrant and calling vpon Saints which no place of Scripture doth warrant whether they be dead or liuing 2 The argument from the liuing to the dead followeth not because we haue warrant for the one not for the other and because we can make knowne our desires to them not to these Let vs goe along with God and vse such meanes of obtaining the blessings he hath appointed and then in faith may we depend vpon him and expect his blessing Thus much for this generall point of requesting the prayers of others §. 151. Of praying for Ministers OF the persons in generall for whom prayer is to be made we haue
thinke any thing as of our selues Our sufficiency is of God who hath made vs able Ministers Note what Christ saith to his Apostles Without me ye can doe nothing Great were the paines which Saint Paul tooke in the execution of his Ministery Hee laboured more abundantly then all the rest whereby is manifested that hee had a great ability thereunto yet he saith It is not I but the grace of God which is with me In this respect he saith more indefinitely of all Ministers That neither he which planteth is any thing nor he which watereth I shewed before that the worke of the Ministery is a diuine worke and that Ministers are but men Now what is man to that which is diuine Is not this a strong motiue to incite all to pray for their Ministers Without Gods assistance and blessing they are nothing Yet through God they are mighty Vse 2 Let not such as haue some ability hereunto be insolent therein no though they haue gifts eminent aboue others For who maketh thee to differ from another and what hast thou that thou didst not receiue Now if thou didst receiue it why dost thou glory as if thou hadst not receiued it Let such as are insolent take heed that God take not away their ability from them God hath so dealt with many §. 155. Of praying for ability in Ministers ALL the particulars here set downe for which the Apostle would haue the Ephesians pray in his behalfe may be drawne to these two heads Ability and liberty to exercise his ministery Hence ariseth a double instruction one for Ministers the other for People That which Ministers ought most of all to seeke for is that they may well performe the worke of their Ministery 2 This also is it which people ought to beg of God for their Ministers Obserue the seuerall places wherein the Apostles desire people to pray for them and ye shall find this to be the matter of their requests When the Apostles were assembled to pray together thus they prayed O Lord grant vnto thy seruants that with all boldnesse they may speake thy Word For Ministers their Ministeriall function is that particular worke which God hath appointed to them their proper Talent whereof they are to giue a particular account vnto the great shepheard of the sheepe and the meanes whereby they may best manifest their loue to Christ For People the Office of Ministers was appointed to gather them together till they all meete in the vnity of faith and knowledge of the Sonne of God vnto a perfect man In a word Ministers by well performing their ministerial function doe most good both to themselues and their people Marke what Saint Paul saith to Timothy In doing this thou shalt both saue thy selfe and them that heare thee How contrary are the desires of many Ministers to Pauls Vse 1 If God should appeare to them as he did to Salomon and say Aske what I shall giue thee I am afraid that too few would desire ability to doe their worke but rather some great liuings others places of dignity others applause and praise of people with the like For these are the things which men hunt after But are people otherwise minded doe they desire that their Ministers should be able faithfull and painefull Surely very few in comparison of the multitude who rather desire such as are quiet men content with any thing friendly and familiar with them not inquisitiue into them nor examining what knowledge faith repentance and such like graces they haue not busie in prying into their faults but rather winking at them suffering euery one to follow their owne delights with the like which are profitable neither to people nor Minister For by such remisnesse and negligence People die in their iniquity and their blood shall be required at the Ministers hand Vse 2 Let such as respect Gods glory the edification of his Church or saluation of their owne soules here learne what to pray for in their Ministers behalfe and if they haue Ministers endowed with such gifts blesse God for them For what we are to pray for we must also be thankfull for when it is bestowed as the Apostle implieth saying Labour by prayer for vs that for the gift bestowed vpon vs for many thankes may be giuen by may persons for vs. Yea let them most esteeme and account of such Ministers Hauing them in singular loue for their works sake Not like the common sort who best esteeme good fellowes and boone companions as they speake such were those Israelites of whom the Prophet thus speaketh If a man prophesie of wine and strong drinke hee shall euen be the Prophet of this people §. 156. Of Vtterance what is here meant thereby NOw come we more distinctly to handle the particular points here laid downe The first is vtterance The word translated vtterance vsually signifieth speech It is taken either passiuely for that which is spoken and vttered or actiuely for the very vttering of that which is couceiued In the former respect speech and vtterance is giuen when God ministreth vnto his seruants matter to speake according to that which Christ saith to his Disciples It shall be giuen you what you shall speake In the latter respect it hath reference both to the speakers inability and so implieth an ability and faculty well to vtter that which he is to speake and also to the opposition which by others is made against him and so it signifieth leaue and liberty to speake I take the middlemost o◠these significations to bee especially meant which i◠an ability and faculty to vtter that which is to be spoken yet so as the other two may not simply be excluded for fit matter to be vttered and a good faculty to vtter it may not be seuered abundance of good matter without ability to vtter it is without profit it cannot edifie another Ability to speake well without good and sound matter is meere vanity it can but tickle the eare Againe if a Minister haue both these and want liberty his knowledge and gift of vtterance are but as candles put vnder bushels §. 157. Of a Ministers ability to vtter what hee conceiueth HEre then I collect that It is needfull for a Minister as to haue matter worthy to be vttered so also a faculty well to vtter it He must be apt to teach It should seeme that Moses felt the want of this when he said I am not eloquent but slow of speech and of a slow tongue And Ieremiah when he said I cannot speake Therefore the Lord gaue them vtterance The matter which a Minister conceiueth is onely profitable to himselfe the vtterance of it is that which profiteth others for faith commeth by hearing Little regard haue they to the good of Gods Church who spend all their dayes in the Vniuersity or in some
such like place of learning to gather more more knowledge and vnderstanding of diuinity but neuer exercise themselues in vtterance neuer pray nor vse any meane to attaine thereto no though they be admitted Ministers inducted into liuings and haue taken vpon them the cure of soules Though they may know much yet their people are not edified thereby But what may we say of such as want both knowledge and speech such as the Prophet complaineth of saying Their watchmen are blind they are dumbe dogs they cannot barke they lie and sleepe c. These are the very bane of our Church and the dishonour thereof they take vp the places of better then themselues they take the fleece of the flocke but feede it not they driue away many from our Churches and offend more that tarry in it good they doe to none but much hurt and heavy is that account which another day they are to make vnto the Lord of the Haruest it had beene better both for the Church and also for themselues that they had been made carters then Ministers of the Word §. 158. Of Pauls gift of vtterance TO returne to our Apostle had not he the gift of vtterance if he had why both he make this request Doe men pray for that they haue Answ No doubt but he had an excellent and admirable vtterance for when they preached at Lystrâ— the Gentiles called him Mercurius whom they accounted the God of eloquence The many Sermons of his and Orations and apologies which are recorded in the Acts are euident demonstrations of his elegant and powerfull vtterance as also of his boldnesse and freedome of speech Obiect Hee himselfe confesseth that hee was rude in speech Answ That was said not simply but partly by way of supposition as if he had said many may and doe take me to be rude in speech well grant it to be so yet none can imagine that I am so in knowledge and partly by way of comparison in regard of the foolish vaine thetoricall flourish and shew of eloquence which other â—alse Teachers and many heathen Orators made as if he had said In regard of that curious verball eloquence which many vse I denie not but I am rude in speech In this respect he plainely saith That he came not with excellency of speech and that his preaching was not with intioing words But for good and true vtterance none went beyond him Wanted he vtterance when hee made Felix and Drusilla tremble as hee reasoned of righteousnesse and temperance and of the iudgement to come Or when he caused King Agrippa to breake out in the midst of his speech and say Almost thou perswadest me to become a Christian §. 159. Of praying for gifts bestowed YEt hee desired that vtterance should be prayed for in his behalfe not without good reason for well hee knew that 1 That which he had was not so perfect but it might be bettered 2 God could take it away whensoeuer it pleased him 3 Hee could no longer vse it then God continued to enable him 4 No blessing could bee expected by it vnlesse God made it powerfull From the practise of the Apostle from these weighty reasons thereof I gather Such gifts as God hath once bestowed are still to be prayed for Compare the eighth and seauenteenth verses of the first Chapter of this Epistle together and you shall finde how the Apostle saith that God hath beene abundant toward them in all wisdome and yet prayeth God to giue them the Spirit of wisdome Compare the 3. and 9. verses of Colos 1. and ye may gather as much Vse 1 Haue not those that are best furnished neede to pray themselues and haue the helpe of others prayers Suppose they should be destitute of no needfull gift yet we see prayer is needfull for the gifts we haue Vse 2 They are too insolent who hauing receiued some gifts trust to themselues and look not to God who gaue them Thus many ventring to swim alone are drowned Many that haue good gifts perish themselues and are a cause that others perish with them For sonne fall into grosse heresies some into a vaine kind of affectation some forget that which once they had some grow very sots and dolts By these and many other wayes doth God iustly punish the pride of Ministers §. 160. Of opening the mouth THe next point concerneth the manner of vtterance the first branch whereof is opening the mouth the second boldnesse which according to the originall may thus be set downe Pray for me that vtterance may be giuen me in opening my mouth boldly to publish c. Or thus With opening my mouth in boldnesse This opening of the mouth is not to be taken as a meere pleonasme or redundancy of speech as when we say I saw with mine eyes opened or hâ—ard with miâ—e eares 〈◊〉 but as a speciall emphasis implying a plaine distinct audible deliuery and that according to the literall meaning of the phrase This phrase is sometimes taken figuratiuely for a free and bold deliuery of a mans mind 〈…〉 is more plainely expressed in the next 〈…〉 againe for freedome and liberty to speake but that is set downe in the next verse Wherefore I take it in the literall sence opposed to an euill vnbeseeming shamefastnesse which maketh men speake whisperingly betwixt the teeth and lips as if they were loath to be heard §. 161. Of deliuering the Word distinctly and audibly FRom the meaning of this phrase I gather that Ministers ought to vtter the Word distinctly and audibly so as it may be heard and vnderstood the Prophets were commanded to cry yea to cry aloud and lift vp their voice to cry in the eares of the people Thus did Wisdome Shee cried without and vttered her voice in the streets This manifesteth an holy zeale in Ministers and sheweth that they are not ashamed of their function but desirous of the good of the people In this respect doth the Apostle vse this phrase where he saith O Corinthians our mouth is open vnto you Besides by this manner of deliuering the Word is the eare more pierced and the heart more affected Vse Heere then may such parents iustly be censured as hauing children whose speech is so weake as well it cannot be heard of many or so stuttering as well it cannot be vnderstood doe yet traine them vp to be Preachers Vnder which censure come they also who hauing such speech doe notwithstanding thrust themselues into the Ministry and not so onely but also affect and seeke to preach in spacious and populous places it cannot be but that many which come to heare must needs be depriued of the benefit of their preaching The voice is an especiall thing to be respected in such as are set apart vnto the Ministry If one that cannot bee heard or vnderstood should come vpon a stage he would be hissed oft againe why
forcible reason to vrge them to pray for those gifts in his behalfe 1. To make knowne so as they shall thereby attaine to knowledge 2 The mysterie a thing that is not easily knowne 3 Of the Gospell the best thing that can be learned In generall we may note that the end which the Apostle aymed at in desiring vtterance was for the edification of others for to make a thing knowne is to instruct and edifie others Heere obserue That which Ministers ayme at infitting themselues to the Ministery must be the edification of the Church they may and must desire and seeke the best gifts yea they may seeke to excell but to the edifying of the Church expresly the Apostle chargeth that all things be done to edifying For this end Christ ordained Ministers euen for the edifying of the body of Christ Vse Let them consider this whose end is onely their maintenance who studie hard and reade much and preach often and all for their owne profit and preferment as is euident by their manner of preaching which is as plausible as they can frame it to the liking of those whom they seeke to please and by whom they hope to attaine vnto their ends whereunto when they haue once attained they can bid adue to all paines and say it belongeth to them which follow them to take the pains which they haue done But let those who seeke to approue themselues to the highest Master follow this Apostle Who sought not his owne profit but the profit of many that they might hee saued Herein he followed Christ who pleased not himselfe §. 166. Of making knowne what we know MOre particularly in this end we may note 1 The action to make knowne 2 The obiect the Gospell 3 A qualitie thereof the mystery The first sheweth that It is the duty of a Minister to make knowne what he himselfe knoweth In the fourth verse of the third Chapter of this Epistâ—e the Apostle implieth that he had great vnderstanding in the mysterie of Christ which is the mysterie of the Gospell heere spoken of Heere wee see that his desire is to make it knowne Thus much he affirmeth of himselfe saying When it pleased God to reueale his Sonne in me immediatly I went to Arabia namely to preach Christ And Christ of himselfe saying All things that I haue heard of my Father haue I made knowne to you As Christ put this in practise himself so also he commanded it to his Disciples saying What I tell you in darknesse that speake ye in the light and what yee heare in the eare that preach yee vpon the house â—ops And Saint Paul to Timothie saying What things thou hast heard of me the same deliuer to faithfull men which shall be able to teach other also All the vnderstanding of the Gospell which God giueth to his Ministers is a talent giuen them to occupy and imploy by making knowne what they know they improue their talent they approue themselues to their Master they profit their brethren Vse Take heed O Ministers that yee be not like couetous worldlings who are euer gathering but neuer spend though ye haue neuer so much learning if ye make it not knowne it is but as the talent hidden in the ground now remember the censure that was giuen of him who hid his talent he was counted an vnprofitable seruant and the sentence which passed against him which was this Cast him into vtter darknesse c. Let not vs through negligence conceale our knowledge like that seruant nor through enuie thinke much others should pertake thereof like Iosâ—ah but rather bee of Moses and Pauls minde who were willing all should know as much as themselues §. 167. Of preaching the Gospell THe second point sheweth that The Gospell is the proper obiect of preaching What the Gospell is I shewed before for further proofe of the Doctrine note the coÌ„mission which Christ gaue to his Apostles when hee sent them out to preach Goe and preach the Gospell in this respect are the feete of Preachers said to be beautiful because they preach the Gospel The end of preaching is the saluation of mens soules for it pleased God by preaching to saue those that beleeue But the Gospell is the power of God vnto saluation if the Gospel then bee not the obiect of preaching preaching must needs faile of the maine and principall end Obiect The Law also is to be preached Answ It is so but as a preparatiue vnto the Gospell in which respect very fitly saith the Apostle of the Law that it was our Schoole-master to bring vs vnto Christ thus is the Law preached for the Gospels sake so as it remaineth firme that the Gospell is the proper and principall obiect of preaching Vse Let our studies and meditations bee exercised in it so as our selues may first learne it know it beleeue it obey it thus shall we better instruct others therein and make it knowne vnto them That which was before deliuered of the excellencie and benefite of the Gospell maketh much to the vrging and pressing of this point §. 168. Of the Mysterie of the Gospell THe third point euidently declareth that The Gospell is a mysterie very oft is this title and attribute vsed in other places it is called The mysterie of God the mysterie of Christ the mysterie of the will of God the mysterie of the Kingdome of God the mysterie of faith the mysterie of godlinesse For God is the Author Christ the matter of it it declareth the will of God and directeth man vnto the kingdome of God Faith beleeueth it and godlinesse issueth from it so as all these mysteries are but one and the same euen the Gospell heere spoken which is fitly called a mysterie for a mysterie is a diuine secret Now the Gospell is a secret for none of the Princes of this world knew it it containeth the things which eye hath not seene nor eare heard neither came into mans heart It is also a Diuine secret for first it could not be knowne but by diuine reuelation the Apostle expresly saith that God by reuelation shewed this mysterie vnto him and that it was opened vnto the sonnes of men by the Spirit and thus came it to be made knowne by the Church vnto principalities and powers in heauenly places so as it was aboue the conceit not of men onely but also of Angels 2 Being opened it seemed incredible vnto all whose hearts the Spirit of reuelation did not perswade of the truth thereof therefore the Apostle prayeth for the Ephesians that God would giue them the Spirit of reuelation in the knowledge of Christ that the eyes of their vnderstanding might belightned c. In a word of all other things it is the most abstruse no humane inuention like it none of the Liberall Artes and
Sciences comparable to it in profunditie The Law is not such a mysterie as the Gospell for the Law was ingraued in mans heart and man doth still by nature retaine some glympse and sparkles thereof for the Apostle saith that the Gentiles doe by nature the things contained in the Law and shew the worke of the Law written in their hearts But the Gospell was neuer written in mans nature it was extraordinarily reuealed and is aboue nature wherefore the Apostle contenteth not himselfe to call it a mysterie but also termeth it a great mysterie intimating thereby that it is a mystery both of great weight and moment the knowledge of nothing else can be more excellent necessarie and profitable and also of other things most obstruse admirable and incredible so as it is without controuersie a great mysterie a most certaine sure vnfallible vndeniable truth §. 169. Of searching into the depth of the Gospell THe Gospel being a mysterie such a mysterie as we haue heard it is not lightly and sleightly to be passed ouer it requireth our best study and meditation and it is worth the best paines that we can take men naturally are desirous to haue knowledge of deepe and profound matters this maketh some schollers to spend much time and take great paines in reading the Schoole-men because they account them profound Authors in regard of the many deepe questions which they discusse others in studying Astrologie Astronomie Geometrie and other parts of Mathematiques because they are accounted deepe Sciences aboue the common conceit and capacity of ordinary men there is no mystery in any Science which men heare of but they are very inquisitiue into it and desirous to know it Loe heere is a mysterie of mysteries wherein out happinesse consisteth so as the knowledge therof cannot but be most needfull and behoouefull Vse we therefore all the meanes that possibly we can to vnderstand it and to all other meanes adde faithfull and earnest prayer to God to giue vs the spirit of illumination that so we may the better conceiue it In studying it let vs not measure i◠by the laste of our own capacity for it is a mystery abou◠our capacitie they which know it best know it but in part when it is opened as clearely as can be by mans tongue it still remaineth to be a mysterie Faith therefore in this respect must be placed aboue our reason and wee must beleeue more then wee can conceiue herein hath faith a preheminency aboue reason that it is of an infinite capacitie for whatsoeuer God reuealeth faith beleeueth though reason cannot fatham the depth of it If in the mysterie of the Gospell we should beleeue no more then by our reason wee can discerne the reason of we should beleeue little or nothing Let vs therefore haue recourse to Gods word where this mysterie is reuealed and pray to God by his Spirit to reueale it vnto vs. §. 170. Of the meanes of vnderstanding the mysterie of the Gospell THey who haue attained to the greatest vnderstanding of this mystery that can be ought not to be arrogant boast thereof as if they were of a greater capacity deeper vnderstanding sharper wit then others For nothing in man is auaileable to find out this mystery They ought rather to be thankfull vnto God who hath vouchsafed such knowledge vnto them and euery one say as Christ did vnto God I giue thee thankes O Father Lord of heauen and earth because thou hast opened these things vnto babes For that which Christ said to Peter may bee applied to all that haue any sound knowledge of the mysterie of the Gospell Flesh and blood hath not reuealed it but our Father which is in heauen §. 171. Of the cause of errors about the Gospell LEt not any be offended that so many in all ages haue grossely erred and broached diuers heresies about the Gospell as Arrians Aetians Ennomians Eutichians Mercionites Manichees Nestorians Papists Anabaptists Familists and many others For the Gospell being a mystery it is no maruell that many who haue searched into it by their owne wit haue erred therein Their errors haue not risen from any vncertaintie and variablenesse in the Gospell but from the shallownesse of their owne conceit God in iust iudgement hath not vouchsafed to open the eies of their vnderstanding but rather as Christ said Hath hid these things from the wise and men of vnderstanding and also suffered the God of this world to blinde their eyes that the light of the glorious Gospell of Christ should not shine vnto them §. 172. Of mans preferring other mysteries before the Gospell VEry preposterous is the conceit which many haue of Gods word wherein this mystery is reuealed They account it a plaine easie booke wherein no great depth of learning is contained And thereupon prefer other books as more profound to it The Iewes had their Talmuds and Cabal◠in which they thought much more deepe matter was contained then in the holy Scripture The Turkes haue their Alcharon in comparison whereof they lightly and basely esteeme the Scriptures In like account doe Papists hold many of their vnwritten traditions Decrees of Councels Edicts of Popes all which they equall if not preferre vnto the Scriptures Anabaptists also Familists and such like Enthuliasts say that the Scripture is but as milke for yong nouices but the reuelations which they receiue as they pretend from God are strong meate I would this meane and base esteeme of holy Scripture remained onely among such Infidels and Heretiques as are Iewes Turkes Papists Familists c. But too true it is that it hath too great place in the opinions of many both scholers others Some who prefer the study and learning of Postillers and quaint writers before the wisdome of God contained in his written word Thus great mysteries are of many accounted sleight matters and meere toies are accounted mysteries The things of the spirit of God are foolshnesse to man Let vs take notice of this egregious point of folly For the wisedome of this world is foolishnesse with God and know that no learning can bee like the learning contained in the holy Scripture which declareth the wisedome of God in a mystery euen the hidden wisedome which God ordained before the world vnto our glory Eph. 6. 20. For which I am an Ambassador in bonds that therein I may speake boldly as I ought to speake §. 173. Of well discharging a mans office THe reasons which the Apostle vseth to inforce his request now follow The first is taken from his office he was an Ambassador of the Gospell or for the Gospell namely to declare and make knowne the Gospell This his office sheweth that hee was after an especiall manner deputed and appointed by God to preach the Gospell This charge being laid vpon him very needfull it was that he should haue vtterance with open mouth boldly to make knowne
the mystery of the Gospell and because it was so needfull hee craueth the helpe of their prayers to obtaine as much From the force of this first reason I collect That charge which God is pleased to commit to any ones charge ought to make him carefull in seeking and vsing all good meanes whereby he may be enabled well to discharge it Thus God hauing made Salomon a King he was moued therby aboue all other things to desire an vnderstanding heart to iudge Gods people To which purpose tendeth that prayer of Dauid Giue thy iudgements to the King O God and thy righteousnesse to the Kings sonne But more particularly to this purpose tendeth that practise of the Church in fasting praying and laying hands on Paul and Barnabas when God had commanded that they should be separate for the worke whereunto he had called them For why did they then fast and pray but that those Apostles might be enabled to doe that worke whereunto God had set them apart To this end the Apostle exhorteth the Elders at Ephesus to take heed of all the flocke Why because the Holy Ghost had made them ouerseâ—rs thereof and Archippus to take heed to the Ministery which he had receiued in the Lord and Timothy to keepe that which was committed to him God will require a particular account of that particular function which he appointeth to any man of a King he will require an account of his kingly office of a Prophet the discharge of a Prophets office and so of the rest witnesse that particular reckoning which was made with them that receiued seuerall talents Wherefore let vs euery one haue an eye to that office and function whereunto wee are deputed and withall obserue what is most appertaining thereto what whereby we may bee best fitted thereunto and best enabled to performe it acceptably to God and profitably to others those things let vs labour after and pray for and in those things let vs exercise our selues In particular for Ministers let our calling be alwaies in our minds remembring that we are Gods Stewards Dispensers of the mysteries of God Ministers of Christ Gods labourers Planters Waterers Builders Bishops Pastors Watchmen c. That the consideration hereof may make vs well note what belongeth to the discharge of those functions what knowledge what paines what study what vtterance what boldnesse and the like gifts are needfull thereunto that accordingly wee may seeke by our owne and others prayers and by all other good meanes how to be enabled well to performe our functions Which that we may the better doe let vs distinctly consider the nature of a Ministers function set forth vnder the title of an Ambassador §. 174. Of Ambassadours of the Word AN Ambassadour is an especiall messenger sent after an honorable manner from some great personage for meane men vse not to send Ambassadours If it bee demanded who hee was that sent S. Paul on his Ambassage himself maketh answere in another place saying We are Ambassadors for Christ Christ the great Lord king of heauen earth was his Master sent him in which respect he oft stileth himselfe the Apostle of Iesus Christ Quest Was S. Paul the onely Ambassador of Christ Answ No verily for expresly he saith in the plurall number we are Ambassadours which phrase he vseth not as earthly Kings or other in great place doe for dignity sake saying wee Leo or we Gregory command this or that for when he speaketh of himselfe alone and expresseth his owne proper name hee vseth the singular number as I Paul say I Paul the prisoner I Paul haue written c. But when he vseth the plurall number he speaketh of others also whom he ranketh in one and the same order with himselfe and maketh equall to himselfe Quest Who were those other any besides the Apostles Answ The Apostles were especially after a peculiar manner the Ambassadours of Christ for they had their commission immediately from Christ by Christs owne voice and word were they sent forth and in this respect the title of Apostle which in effect signifieth the same thing that Ambassadour doth namely Sent was appropriated to them yet may we not thinke that they were the onely Ambassadours of Christ for then after their departure Christ should haue had no Ambassadours on earth none who in his name and steede should offer reconciliation vnto the world and preach the glad tidings of saluation certainly Christ still continued to loue his Church as well as euer he did and is still as carefull to prouide all things needefull for it as euer he was he cannot cast off the care of it What therefore hee did immediately after his ascention by Apostles doubtlesse hee continued to doe by other Ministers for when hee ascended vp on high he gaue not onely Apostles Prophets and Euangelists who were extraordinary Ministers to continue but a while til his Gospel were spread al abroad among the Gentiles but also Pastors and Teachers who were by succession one after an other to continue till his glorious comming vnto iudgement and these also are his Ambassadours so as this title appertaineth to all Ministers of the Word and all are comprised vnder that speech of the Apostle wee are Ambassadours for Christ which is further euident by this title Angell which signifieth a messenger giuen to ordinary Ministers §. 175. Of the dignity of the Ministry THis metaphor and title Ambassadour being applied to the Ministeriall function setteth forth these three things 1 The dignity of the Ministery 2 The duties of Ministers 3 The mercy of God in ordaining them to their function The dignity of Ministers function is in a spirituall respect so great as no calling in the world can bee comparable vnto it The dignity of an Ambassadours place is greater or lesse according to the excellency of his Master that sendeth him An Emperours Ambassadour is preferred before a Kings a Kings before a Dukes and so in others Now Ministers being appointed of Christ sent by him declaring his will in his name and his steede they which know the excellency of Christ may well know what is the excellency of a Ministers calling Many other titles in Scripture are attributed to Ministers to set forth the dignity of their function as Elders Rulers Ouerseers Fathers Planters Builders Angels Lights c. Many excellent things are spoaken of you O Ministers of the Lord §. 176. Of the respect due to Ministers LEt people hereby learne how to respect Ministers we see how Ambassadours of earthly Kings are esteemed and entertained namely with all the respect and kindnes that may bee euen as their Master should bee Thus should Christs Ministers bee accounted of I would not bee vnderstood so much to speake of outward respect for our master is heauenly our calling spirituall our
preferring it before their owne ease so great shall that reward be which their Master will giue them §. 196. Of Ministers forbearing to preach being inhibited Quest VVHat if Ministers bee inhibited by Magistrates to preach may they notwithstanding that inhibition preach Ans Difference must be made betwixt times of persecution when infidell or idolatrous or any such Magistrates as are open enemies to Christ beare rule who seeke vtterly to suppresse the truth of the Gospel and roote out the professors thereof and times of peace when Christian Magistrates who defend the Gospel seek the progresse thereof gouerne the Church The inhibition of infidels and idolaters made simply against preaching of the Gospell because they would haue it vtterly suppressed is in this case no sufficient inhibition to bind the conscience it is directly and apparantly contrary to Gods word But when Christian Magistrates inhibit Ministers to preach it is because they thinke them vnfit and vnmeete either for some notorious crimes or for some erronious opinions to exercise their ministeriall functions In these cases such as are so inhibited so far forth as they are inhibited ought not to preach Neither are particular and priuate men to iudge of the cause of the inhibition whether it bee iust or vniust but as they who are appointed by the present gouernment to ordaine Ministers are to iudge of their fitnesse thereunto so likewise of their vnfitnesse Againe difference must be made betwixt the kindes of Ministers which are inhibited to preach Some were ordained immediatly by Christ Iesus particularly commanded by him to preach all the world could not silence such though they were inhibited yet ought they not to be silēt if at least they were not forcibly restrained Wherfore we reade that the Apostles notwithstanding they were commanded by the Priests and Rulers of the Iewes to preach no more yet cōtinued to preach the like may be said of the Prophets who were extraordinarily appointed by God Other are ordained by the hands of men euen of the Gouernors of the Church Now as they haue power to ordaine Ministers when they iudge them fit for that place so they haue power to depriue Ministers when they iudge them vnfit for that place and therfore obedience must be yeelded to their inhibition §. 197. Of Ministers needlesse forbearing to preach BVt to returne to the point Persecution is no sufficient cause to make a Minister cease preaching rather then not preach he ought as Paul did preach in a chaine if he may haue such libertie as Paul had How will they answere it vnto their Master who vpon meere surmises and needlesse feares abstaine from preaching not much vnlike to a sloathfull man that being to goe about his businesse saith A Lion is without I shall be slaine in the streete such ought to be a Ministers forwardnesse in performing his ambassage that he doe his vttermost endeauor till he be directly and necessarily hindred Vse 2 Heauie is that reckoning which they must make who haue all the libertie fauour and encouragement that they can desire and yet preach not §. 198. Of praying for Ministers restrained 5 FOr the last point the reason why the Apostle heere mentioneth his chaine is the rather to stirre them vp to helpe him with their prayers that he might both be assisted by God in doing what he did and also if it pleased the Lord haue greater libertie to doe more good The word in the former verse and in this verse also translated bould speaking signifieth also liberty to speake From the force of this reason I obserue The more Ministers are restrained the rather ought prayer to be made for them It should seeme that the Apostle when he wrote to the Hebrewes was some way or other hindred so as he could not then come to them whereupon hauing desired them to pray for him againe hee desireth them somewhat the more earnestly to doe so that he might be restored to them more quickly but most cleare is this by the practise of the Church when Saint Peter was clapt vp close into prison earnest prayer was made of the Church vnto God for him Prayer is the best meanes that can be vsed in this case the most powerfull with God the least offensiue to men Note the issue of the Churches prayer for Peter There is also greatest need of the best meanes in this case and that in regard of the losse which the Church sustaineth by the restraint of faithfull Ministers Vse The vse which we are to make of this point is that we put it in daily practise §. 199. Of the need of boldnesse THe Apostle hauing vsed those two forcible reasons to mooue them to pray for him returneth againe to the matter and repeateth the thing which he would haue them pray for in his behalfe namely that hee may speake boldly which he amplifieth by the manner as hee ought to speake The word which the Apostle vseth in this latter place somewhat differeth from the former that is a Nowne this a Verbe yet in effect they imply one and the same thing This repetition of this point sheweth that Boldnesse and freedome of speech is very needfull for a Minster The Holy Ghost repeateth not things in vaine wherefore that which hath beene deliuered concerning this point is the rather to be regarded That which the Scripture againe and againe vrgeth we must not lightly passe ouer but giue the more diligent heede thereunto §. 200. Of Pauls iealousie ouer himselfe IN that vpon the mention of his chaine Saint Paul reneweth his desire of this point namely that hee may speake boldly as if he had thus said Because I am chained I doe the rather desire boldnesse of speech I note foure commendable vertues in him 1 An holy iealousie which he had of his owne weakenesse 2 An earnest desire of well performing his function 3 An inuincible resolution to hold out to the end 4 A strong affiance in the power of God 1 For the first he was not ignorant that an iron chaine a keeper continually by one restraint of liberty and feare of greater danger were greeuous to the flesh For no chastening for the present seemeth to be ioyous but grieuous that they might be meanes to dant the freest spirit and to make the most couragious fearefull that hee himselfe was flesh blood that there needed more then flesh euen Gods Spirit to vphold a man to make him bold to performe his duty in a chaine wherefore though yet he were not danted yet he desireth Gods helpe in regard of his present affliction to support his spirit and keepe him from fainting §. 201. Of Pauls desire well to performe his function 2 For the second such was his desire of courage and boldnesse to performe his function as he ought that being in a chaine he desireth rather still in his chaine so to doe then to be
and vehement asseueration Hereby then we are giuen to vnderstand that the truth heere deliuered is a weightie truth not lightly to be regarded and sleightly passed ouer For hee which gaue this commandement Let your communication be yea yea nay nay would neuer haue added this vehement asseueration if there had not been need thereof The reason why Christ first vsed this Preface was to moue them who heard it to giue the greater credence and the more diligent heed to that which hee deliuered lest at any time they should let it slip And it is thus recorded by the Euangelists that wee which reade it or heare should know that the points heere deliuered are worthy our due and serious meditation points needfull to be taught and learned §. 5. Of Gods mercy in forgiuing sinne CHrist hauing raised vp the attention of his hearers by the forenamed Preface in the next place he mollifieth the seuerity of Gods iustice against the blasphemy of the Holy Ghost by declaring the riches of his mercy in respect of all other sinnes in these words All sinnes shall be forgiuen vnto the sonnes of men and blasphemies wherewith soeuer they blaspheme And whosoeuer speaketh against the Sonne of Man it shall be forgiuen him The mercie of God heere propounded consisteth in the forgiuenesse of sinne the greatest euidence of mercy that could be giuen It is further amplified 1 By the kinds of sinne set downe both generally all sinnes all manner of sinne and particularly Blasphemie 2 By the persons that commit sinne sonnes of men and among them whosoeuer 3 By the person against whom the sinne is committed the Sonne of Man The first and generall point here to bee noted is that Sinne may bee forgiuen A point well knowne to all that know the end of Christs comming which was to saue sinners and the true scope and intent of the Gospell which was to mitigate the rigor of the Law that saith Cursed is euery one that continueth not in all things which are written in the booke of the Law to doe them All the Sacrifices vnder the Law prefigured the truth of this Doctrine and the many promises of the Word both in the old and new Testament together with the manifold performances thereof to poore sinners doe abundantly confirme the same The true proper reasons hereof are the mercy of God who desireth not the death of sinners and the Sacrifice of Christ whereby the Iustice of God is satisfied in which respect Christ is said to put away sinne by the sacrifice of himselfe So as there is nothing in the sinner to moue God to passe by his sinnes but onely the sweete concurrence of mercy and iustice in God Admirable is the comfort which hence ariseth to poore sinners Sinne makes the creature to be most wretched and cursed By reason thereof hee is odious in the pure eyes of God yea he is lyable to the infinit wrath of God and to all the fearefull fruits thereof which are all the iudgements and plagues which can be inflicted on bodie or soule in this world and a cursed death at the departure out of this world and eternall torment and torture in the world to come Now then what comfort can be ministred to such a creature so long as he lieth vnder sinne The very thought of the nature and issue of sinne is like that hand writing which appeared to Belshazzer and changed his countenace and troubled him so as the ioynts of his loynes were loosed and his knees smote one against another But what comfort and ioy will it bring to the conscience of such a sinner to heare the voice of Christ say vnto him as to the poore palsie man which was brought before him Son be of good comfort thy sinnes are forgiue thee Loe Christ hath here indefinitly without respect vnto any particular person said that Sinne shall be forgiuen Let our care therefore be to seeke for pardon and not despaire and sinke downe vnder the burden of sinne The pardon is purchased and granted let not vs reiect it or neglect it If we acknowledge our sinnes he is faithfull and iust to forgiue vs our sinnes and to clense vs from all vnrighteousnesse Behold heere a sure ground of repentance and a strong motiue to stirre vs vp to forsake our sinnes If there were no hope of pardon what incouragement could the sinner haue to turne from his sinnes for his heart would thus reason Indeed I am a weefull wretch through sinne but what will it now boote me to leaue my sinne my iudgement is past there is no recalling of it there remaines no pardon But assurance of pardon makes him to alter the case and thus to reason Though I haue heretofore beene so wretched as by sinne to implunge my selfe into endlesse miserie yet I heare that there is pardon for sinners surely I will no more continue in this wofull estate I will seeke pardon for sin past and be watchfull against sinne for the time to come Were there no hope of pardon of sinne man would no more care to turne from sinne then the Diuell doth This point therefore of the remission of sinne must be vrged as a meanes and motiue to draw men from their sinnes and to worke in them true and sound repentance That repentance which ariseth from faith in the pardon of sin and is performed in way of gratefulnesse vnto God for his great mercie in pardoning our sinnes is the most kindly wrought and will proue the truest and best repentance §. 6. Of the extent of Gods mercy in pardoning all sins SO farre reacheth the goodnesse of God in forgiuing sinne as there is no sinne except that onely which is heere excepted The sinne against the Holy Ghost but commeth within the Compasse thereof All sinnes as Saint Marke hath recorded Christs speech All manner of sinne as S. Matthew hath recorded it shall be forgiuen not as if in the issue and euent euery sin should indeed be pardoned for then few men should be condemned which is contrary to the curret of the Scripture that saith Few shall be saued but because euery sinne is pardonable The point then heere to be noted is that except before excepted No sinne in the nature thereof is irremissible originall corruption and actuall transgressions whether few or many light or hainous new bred or old and inueterate only once or oft committed on ignorance or against knowledge voluntarily or by force of infirmitie or presumption against God or man without a mans bodie or against his owne body in secret or openly by omitting or sleightly performing that which is good all may be pardoned For a particular proofe hereof take the example of Manasseh who I thinke went the furthest in sinne that euer any did since Adams time and receiued pardon Of his originall corruption no question can be made that his actuall transgressions were many those most hainous bloody crying sinnes
be vttered against the Sonne of Man is to iustifie Gods seueritie against the sinne and blasphemie of the Holy Ghost For which purpose without question Christ hath heere so magnified the Mercy of God as the like place is not to bee found throughout the whole Scripture Wherefore hauing spoken of Gods mercy in pardoning euery sinne but one let vs consider his Iustice in affording to pardon to that one sin which is the sinne against the Holy Ghost §. 14. Of abusing Gods mercy IN that Christ inferreth the seueritie of Gods Iustice vpon the riches of his mercy and after he had deliuered what he could of the Mercy of God addeth a BVT Euery sin shall be forgiuen BVT the sin against the holy Ghost shall neuer be forgiuen He giueth vs to vndestand that Gods mercy and long-suffering may be so farre abused as nothing but extremitie of iustice can be looked for Thus much implieth the Apostle where he saith It is impossible that such and such should be renewed And againe There remaineth no more sacrifice for sinne but a fearefull looking for of iudgement The phrases of Gods walking stubbornely against them that walke stubbornely against him and shewing himselfe froward with the froward and swearing that the iniquitie of men shall not bee purged with sacrifice nor offering for euer with the like doe also proue as much Gods mercy would be notoriously abused if at some times and in some cases the very extremitie of iustice should not be executed It standeth much with the honor of God to shew himselfe sometimes a God of vengeance and a consuming fire Vse Take wee heed therefore how we goe too farre in abusing Gods lenity and patience lest we depriue our selues of all the fruit and benefit thereof and insteede of being the principall obiect of Gods mercy we make our selues the principall obiect of his mercy A man may so farre proceede in sinning against the Sonne of Man as by degrees fall into the sinne against the Holy Ghost The fearefulnesse of which estate followeth now to bee declared §. 15. Of the obiect of the vnpardonable sinne The Holy Ghost IN handling the sinne against the Holy Ghost wee are to consider 1 The Nature 2 The Issue thereof The Nature of the finne is set foorth vnder the names giuen to it It is by Saint Matthew termed the blasphemy of the Holy Ghost and a speaking against the Holy Ghost By Saint Marke a blaspheming against the Holy Ghost In all which phrases are noted forth both the Obiect and the Qualitie of that sinne The Obiect against which in speciall this sinne is directed and committed is the Holy Ghost And in this respect Saint Matthew calleth it the blasphemie of the Holy Ghost not as if it were in the Holy Ghost which is blasphemie to thinke but because as the other phrases doe expresly declare it is against the Holy Ghost In this sence this kinde of phrase is oft vsed for where it said that Christ gaue his Disciples power against vncleane spirits as it is well translated according to the meaning of the phrase word for word it is in the originall Power of vncleane spirits This I haue the rather noted to mollifie the phrase of some who speaking preaching and writing of this sinne stile it The sinne of the Holy Ghost which speech being well taken the Holy Ghost being conceiued to bee not the subiect but the Obiect thereof it may safely bee vsed Now the Holy Ghost is made the Obiect of this sinne not in regard of his Essence or Person but in regard of his Office and Operation The Holy Ghost in regard of his Essence is all one with the Father and the Sonne all the three Persons are one in nature and essence all one God in which respect a sinne committed against any one is committed against euery one of the three Persons The Holy Ghost also in regard of his Person is the Spirit of the Father and of the Son proceedigg from them both and no way greater then the Father or the Sonne they are all in dignitie coequall so as in this respect a sin against the Holy Ghost cannot be greater then against the Father and the Sonne But there is an office and operation peculiarly in Scripture attributed to each Person The peculiar office and operation attributed to the Spirit is 1 To inlighten mens mindes with the knowledge of the Gospell and to reueale vnto them the good will of God and way to happinesse in which respect he is called The Spirit of reuelation 2 To perswade their harts of the truth of those things which he hath reuealed to their vnderstanding by vertue whereof men are said to taste of the good Word of God after that they are made partakers of the Holy Ghost 3 To mooue them to acknowledge and professe the Gospell to bee the Word of God which is implied by the Apostle vnder this phrase of receiuing the knowledge of the truth There are also many other workes of the Spirit but these are the most pertinent vnto our purpose and will giue light vnto all the rest The sinne heere noted to be committed against the Holy Ghost is committed against him in regard of the forenamed operations of the Spirit so as it is against that truth of God which the Spirit hath reuealed to a man and euicted and perswaded his heart of the certaintie thereof so as in his heart he cannot but acknowledge that it is an euident and vndeniable truth and is oft moued with his mouth to professe as much §. 16. Of the qualitie of the sinne against the Holy Ghost THe Quality or effect of this sinne for the sin it selfe is seated principally in the heart is speaking against and blasphemie This latter word expoundeth the former For it is not euery kind of speaking against but an ignominious approbrious dispitefull speaking against which is blasphemie For blasphemie is heere taken in the vttermost extent thereof and that both in regard of the matter which is to deny the euidence of the Spirit and also in regard of the manner which is to doe it with disgracefull and despitefull speeches to the open dishonour of God and of his Gospell and of the Spirit which hath giuen vndoubted euidence of the power of God as the Scribes and Pharisies who did not only deny that Christ cast out diuels by the finger and power of God but also most reproachfully and slanderously said This fellow doth not cast out diuels but by Beel-zebub the Prince of diuels And againe He hath an vncleane spirit §. 17. Of the definition of the sinne against the Holy Ghost THe words and phrases whereby Christ setteth foorth the nature of this sin being expounded wee may out of them gather this definition The sinne against the Holy Ghost is a despitefull reiecting of the Gospell after that the Spirit hath supernaturally perswaded a mans heart of the
v. 19. h Exod. 14. 13. It is no presumption to be confident in Gods mightie power i 1 Sam. 17. 28. 33. k 1 Sam. 17. 37. The benefit of trusting to Gods power a Neh. 6. 11. b Prou. 22. 13. c Prou. 28. 1. d Psal 3. 6. e Prou. 28. 1. f Ios â— 3. c. Judg 20. 30. Doct. 1. Our life a warfare a 2 Tim. 2. 3. b 1 Tim. 1. 18. c Luke 1. 71. d 1 Pet. 2. 11. Reasons e Exod. 14. 17. 18. a Iob 1. 12. b Mat. 17. 4. c Luke 12. 19. Be like souldiers d 2 Tim. 2. 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Indure hardnesse e 2 Tim. 2. 4. a Iudges 18. 10. 27. b Verse 14 15 16 17. Doct. 2. Spiritual graces for defence Who want them seeke them a Acts 13. 46. Who haue them vse them for defence Why armour of God b Jam. 8. 17. c Psal 119. 98. d 1 Cor. 1 4. e Heb. 13. 21. Doct. 3. The Christians armour is spirituall f 2. Cor. 10. 4. Reason Mans folly in fencing himselfe Bellar. de cult Sanct. li. 3. cap. 7. vtimur aqua olqo c. ad fugandos daemones a 1 Sam. 16. 16 Learne to discerne right armour a James 1. 17. b Verse 5. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d See Doct. 6. Doct. 4. The armour of God is compleate f Vers 16. g 2 Tim. 3. 17. Reason Obiect 1. a Gen. 9. 21. b 19. 33. c 16 4. d 2 Sam. 11. 4. e Mat. 26. 70. Get this compleat armour a 1 Sam. 17. 38. Be confident in it b 1 Sam. 17. 45 Doct. 5. The graces of God to be imployed c Rom. 13. 12. d Col. 3. 12. 1 Thes 5. 8. e Rom. 13. 14. a 2 Tim. 1. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b Mat. 12. 35. Reason c Psal 40. 10. A deceit to thinke a man may haue armour and yet none seene vpon him a Iam. 2. 16. Make proofe of what thou hast b Heb. 11. c Job 29. 14. d Neh. 5. 19. e Isa 38. 3. Doct. 6. Euery grace to be manifested a Ephes 4. 15. expounded b Dan. 2. 32. c. Question Answere a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iohn 3. 3. b 1. 13. c 1. Cor. 1. 5 7. Reasons God maketh nothing in vaine Euery grace needfull Who haue not euery grace haue neuer a grace a 2 Pet. 1. 5 6 c. Adde grace to grace Gods assistance and mans endeauour are ioyned together a Cant. 1. 3. b Psal 119. 31. c Ioh. 6. 44 45. Reasons d Ephes 2. 5. e 1. Cor. 15. 10. * Non sicut in lapidibus inseâ—satis c. Deus salutem nostram operatur Aug. cont Pel de pec rem lib. 2. cap. 5. Papists attribute too much to mans will a Bell de grat l. 5. c. 29. potest homo absolute per liberum arbitrium benefacere sivelit b Iohn 15. 5. Libertines too carelesse in doing what they ought a Deut. 29. 29. b Jude vers 4. c Mat. 23. 37. Totum ex Deo non tamen quasi dormientes non quasi vt non conemur c. sine voluntate tua non erit in te iustitia Dei c. qui fecit te fine te non te iustificat sine te c. Aug. de verb. Apo. serm 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Verse 13. Doct. 8. No safetie without armour a Isa 7. 9. Reason 1. Reason 2. a 1 King 22. 20 21 c. Many ouer-bold Obiect Answer Obiect 2. Answere Simil. Doct. 9. They are safe who well vse the armour of God a 2 Pet. 1. 10. b 1 Iohn 5. 4. c Rom. 8. 37. Reasons Be perswaded to vse this armour Numb 23. 10. a Gen. 3. 4. b Gen. 2. 17. * To stand c 1 pt 5. 8. Doct. 10. The Diuell ouâ— enemie c 1 Pet. 5. 8. d Mat. 13. 39. e Matth. 4. 3. f Iohn 8. 44. What Diuels were by creation What they lost by their fall What makes them terrible a 1 Sam. 17. 11. b 1 Sam. 22. 22 c 2 Sam. 15. 31 d Isa 5. 26. a 1 Pet. 5. 8. Expounded * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Satans subtiltie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Chrysost a Gen. 3. 1. Mat. 10. 16. b Reu. 12. 3 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 guarus peritus Plat. in Crat. Satans shifts a Gen 3. 1. b Gen. 3. 4. c Mat. 4. 3. 9. d Job 1. 13. c. 2. 7. a 1 Cor. 1 11. b Ibid. 7. 20. c 1 King 22. 31 d Matth. â— e Mat. 26. 37. f 27. 46. g Luke 22. 31. h 2 Tim. 3. 6. a Jos 8. 4. b Iudg. 20. 29. e 2 Cor. 12. 7. d Mat. 13. 22. e Ez 4. 4. Neh. 6. 2. f 2 Cor. 11. 13 14 15. See Doct. 3. of vers 10. a Psal 119. 98 a 2 Sam. 15. 31 b 1 Cor. 3. 19. a â—n Doct. 1. The more danger we are in the more watchfull we must be a Mat. 26. 38 40 41. b 1 Pet. 5. 8. c Ios 9. 12 c. 10. 1 2 c. Reason a Iudges 9. 28. b Isa 7. 2. Presumption ariseth from 1. Selfe conceit c Luke 22. 33. 56. 57. 2. Incredulity d Mat. 26. 31. c. Ioh. 13. 36 c. Whence ariseâ—h despaire a Num. 13. 29. 33 34. 14. 3 4. c Psal 78. 19 20. Verse 12. Summe a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur quia corpus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i quatitur Doct. 2. The Christians werre a fierce warre d Mat. 4. 4. c. a Luke 22. 31. b 2 Cor. 12. 7. Reasons c 2 Cor. 12. 9. d 1 Sam. 30. 6. e 2 Chr. 20. 12. f Neh. 4. 16. 17 Triall g Isa 28. 15. The cause of fainting * Iob 2. 3. Prepare for great conflicts a Heb. 10. 32 36. b 12. 4. c Heb. 2. 14. 15 d Ephes 4. 8. c Col. 1. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doct. 3. All must fight g Gen. 3. 15. h Gen. 3. 1. i Matth. 4. 3. Reasons a 1 Pet. 5. 8. All must apply the directions of the word Ministers preach to themselues b Acts 14. 15. Who are flesh and blood a Gen. 6. 3. b Iohn 1. 14. c Luke 24. 39. Quest 1. d Rom. 7. 23 24. Answere 1 Cor. 16. 9. 15. 32. Quest 2. Answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f Vers 7. * Luke 14. 12. b Isai 31. 3. Doct. 4. Our enemies more then flesh and blood c Dan. 7. 3. c. d 2 Sam. 16. 23 e 17. 14. a 1 Sam. 25. 33 b 24. 17. c 1 Sam. 21. 10 d 1 Kings 19. 3 e Matth. 2. 14. f Exod. 14. 28. c. g Mat. 2. 20. h Acts 12. 23. i Prou. 19. 12. Spirituall enemies are terrible k 1 Sam. 17. 11. l 2 Sam. 15 31. m 1 Sam.
22. 9. n 2 Kings 6. 15 No outward prowesse can daunt them a 2 Cor. 10. 4. Doct. 5. Satan the principall in all conflicts b Gen. 3. 1. c John 8. 44. d Job 1. 12. e Luke 22. 31. f Mat. 16. 23. g 1. Thes 2. 18. h Reu. 2. 10. i 2 Cor. 4. 4. k Iohn 8. 44. l Ephes 2. 2. m 2. Cor. 11. 15 a Ephes 4. 27. b Acts 5. 3. c 1 Chr. 21. 1. Fight principally against the Diuell 1 Kings 22. 31. a Rom. 6. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b Doct 4. Doct. 6. Who are qualed by flesh and blood cannot stand against principallities d Psal 118. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b Vers 11. c Mat. 9. 34. d Mat. 25. 41. a In abstracto b In concreto c John 17. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d Iohn 3. 16. Obiect Answer c Ioh. 17. 6 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f In abstracto g In concreto a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 6. 26. Gen. 22. 17. Matth. 6. 9. 2. Cor. 12. 2. c Reu. 12. 8 9 10 21. 27. Doct. 7. The Diuels haue a dominion a Titus 3. 1. b Chap 2. v. 2. c 2. Coâ— 4. 4. d John 19. 11. Reason 1. Gods permission c 2 Thes 2. 11. f Deut. 28 48. Judges 3. 8. g Esay 10. 5. a Iudges 3. 9. Reason 2. Satans vsurpation b 2 Thes 2. 4. c Reu. 18. 7. d Luke 4. 6. Reason 2. Mans subiection c Iudges 9. 6. f 2 Sam. 15. 13 g 1 King 12. 20. h Hos 8. 4. i Reu. 13. 4. k Ephes 4. 27. Giue no place to the Diuell a Ier. 43. 10. His seruice is to rule b Dominus Papa servus seruorum Subiect thy selfe to Christ c Luke 19. 14. a Psal 2. 3. b Reuel 13. 8. c Deut. 28. 47. 48 c. Doct. 8. Diuels able to exercile their dominoÌ„ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Chap 2 v. 2. d Luk. 11. 21. e 1 Pet. 5. 8. f Reu. 12. 3. g 2 Cor. 4. 4. Reasons The Diuell cannot doe what he will Nor doe any thing against nature Nor worke miracles a Exod. 8. 19. The workes done by the Sorcerers in Egypt were counterfeit a Exod. 7. 12. b Exod. 7. 20. 24. 25. c Exod. 8. 14. d 2 Thes 2. 9. Nor force mans will Diabolus ad malum cogere non potest Crys in Mat 4. hoÌ„ 5 c Phil. 2. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nor search mans heart a Ier. 17. 9. b Ier. 17. 10. Acts 1. 24. d John 1 47 48 49. Diabolus non rimatur cordis occulta sed ex corporis habitu gestibus aestimat quid versemus intrinsecus Hieron in Mat. 15. Nor foretell things to come e Isai â—1 23. 48. 5. f Ier. 28. 9. a 1 Sam. 28. 19 b Acts 16. 16. c Deut. 13. 1 2 Simil. Wherein Satans extraordinary power consisteth d Iob 1. 16. 19. e Ibid. a Mat 4. 5. 8. b Mat. 8. 32. c Mat. 17. 15. d Mat. 15. 22 e Iob 2. 7. f Marke 9. 17 c. g Ephes 4. 27. h 2. Cor. 4. 4. i Mat. 27. 3 c. Whether Satans poweâ— be diminished by his fall k Reu. â—2 7. Satan cannot as he lift doe what he is able a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b Job 38. 10 11. c 2. Pet. 2. 4. d Iude vers 6. Simil. f Exod. 8. 18. a 1. Sam. 16. 14 b 1 Kings 22. 22. c Zach. 3. 1 2. d Luke 22. 31 32. e Job 1. 11 12 2. 5 6. f Mat. 8. 31. g Mat. 6. 26. h Reu. 20. 7. Simil. Reasons Why God restraineth Satans power i Verse 10. a Marke 1. 27 b 1. Pet. 5. 8. Simil. Vses Make not a tush at Satan c â— Chi. 20. 12. Postquam dixit fortem postea estendit ligatâ—â— vt si te audita fortitudo terruerit ligariâ— eius nunciata consortet Chrys in Mat. 12. Hom. 29. a Iam. 5. 11. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doct. 9. Satans rule onely in this world c Chap. 2. v. 2. d 2. Cor. 4. 4. e 1. Cor. 15. 24. Reason a Reu 12. 8. c. b Ephes 4. 8. c 2 Tom. 2. 11. d Heb. 12. 4. Doct. 10. Ignorant and euill men Satans vassals e Chap. 2. v. 2. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g 2 Cor. 4. 4. h 1. Ioh 3. 8. Reason 1. These resist not i 2. Kings 6. 19. c. Simil. a Iohn 8. 44. Virtus Diaboli est quod homnes mali sunt Chrys in Mat. 22. hom 42. Reason 2. They are not subiect to Christ Vse 1. Trial if vnder Satans power or no. b John 3. 19. c Chap. 5 v. 11. a Prou 1. 22. b Acts 26. 18. How a man may come out of Satans power c Col. 1. 13. d Luke 10. 18. How Papists may be abandoned a Chap. 1. v. 17. b Chap. 5. v. 8. Vse 3. Comfort to such as are light c 2. Cor. 6. 14. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doct. 11. Our enemies are spirits Diuels are not qualities a Eccles 12. 7. b Heb. 5. 14. c Iohn 4. 14. Vse 2. Spirits very terrible Spirits very terrible a Gen. 19. 9. 11 b 2 Kin. 6. 19. c 2 Kin. 6. 11. a Deut. 28. 49 Diabolus quaÌ„tum ad s nuquam cessaret tentans nec 〈◊〉 habet alium actuÌ„ non manducat no bibit no dormit c. propterea infatigabilis eâ—t in malo Chrys in Mat. 4. hom 5. b 2 Sam. 2. 14. c. c Gen. 3. 15. Obiect a Luk. 11. 22. b Psal 91. 11. c Verse 11. Doct. 12. Diuels extreamely euil a Mat. 13. 19. b Mar. 1. 23. c Luk. 8. 2. Reasons d Ioh. 8. 44. e Gen. 6. 5. f Psal 52. 3. How to know when the Diuell hath to doe with vs. a Ioh. 8. 44. b 1 Ioh. 3. 8. c Chap. 2. v. 2. Vse 2. Wickednesse a diabolicall quality d Leu. 19. 2. e Cha. 4 v. 24. f 1 Pet. 1. 14. Doct. 13. Many Diuels a Reu. 12 7. b Luk. 8. 2. 30. c Hesychiâ—s a Heb. 12. 22. b Vers 11. 1 Pet 5. 8. Iam. 4. 7. Omnes damones de Satanae veneno malitiae virtutem accipiunt sunt vnum in eo Chrys in Mat. 12. hom 29. The number of Diuels maketh them the more terrible a 2 Kin. 6. 15. a Comfort against the multitude of Diuels b Ibid. v. 16. c 1. Sam. 14. 6. 2. Chro. 14. 11. 1. More good Angels then euill d Reu. 72. 7. c Mat. 26. 53. f Dan. 7. 10. g Heb. 12. 22. h Heb. 1. 14. 2. God able to saue against many The aduantage of diâ—els in regard of their place 1. They are aboue vs. 2. They ouerlooke vs. 3. They fight in their owne Kingdome a Chap. 2. v. 2. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost Muscul Perkins on Gal. 2. 11. b Illud in coelestib est pro eo
quod est pro coelestib Crys c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doct. 14. Diuels fight to strip vs of heauenlie matters Non vt ipsi victoriam adepti aliquod consequantur sed vt nos priuent Chrysost a Gen. 3. 1 c. a Mat. 4. 3. 9. b Luk. 22. 31. 32. c 2 Cor. 4. 4. d Mat. 4. 8 9. c Iob 1. f Iob 1. 11. Vse The Diuels malice g 1 Pet. 5. 8. i Zac. 3. 1. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reu. 12. 9. 10. l Mat. 4. 3. m 13. 19. n 25. o Ioh. 8. 44. Vse 2. Wee fight for no small matter Vide quomodo vires inimici nos excitant eo quod scimus de rebus magnis esse periculum Chrysost p Mat. 16. 26. Simil. * 1 Sam. 4. 9. Vse 3. Looke especially to thâ—se things which Satan most seeketh to spoile thee of Why wee are againe and againe called vpon to put on armour a Gen. 41. 32. b Gal. 1. 8. 9. c Phil. 3. 1. d Pro. 2. 1 c. 3. 1 c. Vse 1. Weighty points oft to be vrged c Heb. 12. 3. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vse 2. Patiently heare the same things oft a 2. Tim. 4. 3. b Num. 11. 6. 2. Tim. 4. 3. Vse 3. This point of the Armour of God a weighty point c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doct. The more dreadfull our enemies the more watchfull we a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doct. 1. Our defeece is not from our selues a Iam. 1. 17. b 1. Cor. 4. 7. Reason c Iob. 1. 21. d Iam. 1.5 Doct. 2. Grace decay ed may be repaired c Luke 22. 31. f Reu. 2 5. Psal 51. 10. 12. Reasons 1. God is the Author of Grace Iam. 1. 17. Simil. a 1 Ioh. 13. 1. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c 1 Pet. 1. 23. 2. The seed of grace is incorruptible d 1 Ioh. 3 9. e Ioh. 7. 38 39 4. 14. f 1 Ioh. 3. 9. Vse 1. The riches of Gods mercy A difference betwixt the Law and the Gospell a Mat. 3. 2. 4. 17. b Ioh. 5. 14. 8. 11. c Ezec. 33. 11. d 1 Sam. 26. 8. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doct. 3. Stand stoutly Doct. 4. Giue no place to the enemy c Chap. 4. v 27 d Iam. 4. 7. e Mat. 4 3. c. 1 Pet. 5. 9. Reason Vse Great folly to yeeld a little a Heb. 3. 13. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doct. 5. There are times where in the Diueâ—l shall bee let loose a 2 Tim. 3. 1. b Reu. 6. 10. 11. c Acts 14. 22. Reasons Vse Be not secure a Psal 10. 6. b Psal 30 6. Doct. 6. Preparation to be made against time of triall c Iob 1. 5. d Iob 3. 25. e Iam. 5. 11. Reason a Iudg. 18. Vse Bee not carelesse Vse 2. In time of peace meditate of the euill day Doct. 7. Many trials to bee passed thorow a Acts 14 22. b Psal 34. 19. Reasons See the reasoÌ„ of Doct. 1. on verse 11. Vse 1. A few skirmishes finish not the Christians combat a Mat. 26. 69. c. b Dan. 5. 1. 30. Many are oft assaulted who are not forsaken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doct. 8. All assaults must be held out a Heb. 10 32 33 c. b Heb. 12. 4. c Iam 1. 4. d Joh 4. 34. e 17. 4. f 19. 30. g 1. Cor. 11. 1. h 2. Tim. 4. 7. Reasons i Mat. 10. 22. k Reu. 2. 10. l Reu. 2. 7. 11. 17 26 3. 5 1â— 21. m Gal. 3. 4. n Heb. 10. 38. Vse Constancy a Phil. 3. 13. Doct. 9. Constancy getteth conquest * In the reasons of Doct. b Iam. 4. 7. c Iam. 5. 11. d v 12. Reasons e 1 Cor. 15. 19. b Heb. 13 5. c 1 Cor. 10 13 d Psal 125 3. Vse Looke to the issue e Isa 28. 16. * Vicisse est aduersariâ—s non cessisse Hier. in Eph. 3. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That was of the infiniâ—â—ue mood implyed an honour and dignity Duty 1. Stand stoutly a 1 Sam. 17. 45 b Ios 1. 6. 7. 9. Reasons Grounds of encouragement c Ios 1. 5 d 1 Sam. 17. 45 e Iudg. 11. 27. 29. f Col. 2. 15. Heb. 2. 14. g 1 Cor. 10. 13 Duty 2. Abide in thy place h 1 Cor. 7. 20. Ephe. 4. 1. i 2 Tim. 4. 10. k 16. a 1 Cor. 7. 17 Reasons b Heb. 3. 2. c Cha. 4. v. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d Psal 91. 11. e Num. 16. 12 c. f 2 Sam. 15. 2 c. g 2 Chr 26. 16 a Prou. 14. 8. b 1 Pet. 5. 8 c Mat 24. 43. Dutyâ— Stand on thy guard d Luk. 21. 3â— e 1 Pet. 5. 8. Perseuere Duty 4. e Mat. 11. 30. Obs 1. The most part of a Christians Armour is defensiue f Mat. 4. 1. c. Reason Our quarrell is iust 2 Obs Repell the enemy 3 Obs No safety in flying g Neh. 6. 11. h 1 Cor. 10. 14. i 2 Tim. 2. 22. Diabolus non opus aliquod aliud operatur nisivt subuertat hic est cibus illius hiâ— honor hoc gaudium Chrysost in Mat. 4. hom 5. k 1. Pet. 5 8. Obs 4. Euery part fenced Foure kinds of truth Truth of iudgement a 2. Pet. 1. 12. b chap. 4. v. 15 2. Truth of heart c Psal 51. 6. d Isai 38. 3. 3 Truth of speech e Rom. 9. 1. 1 Tam. 2. 7. 4 Truth of action f Ioh. 1. 47. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Truth as salt Truth in iudgement the foundation to the rest a Act. 22. 3. b Phil. 3. 6. c Act. 26. 9. d Phil. 3. 8. To truth of iudgement adde truth of heart e Psal 12. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where truth of heart is there is truth of speech and action how fitly Truth is compared to a Girdle e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 1 King 18. 46 2 King 4 29. g Exod. 12. 11. Luke 12. 35. h Iob. 38 3. 40. 2. h Iob 38. 3. 40. 2. Quid speciosius ips averitate ad quam omnis spectator peruenire se cupere confitetur c. Aug. de ver Rel. cap. â—9 Truth the best grace to religion Simil. And the greatest strength Simil. Veritas vinci non potest multitudine hostiuÌ„ non terretur Hicron Truth is a come lines in euery thing a 1 Kin 15. 3. 4. 5. b Acts 13. 22. c Gen. 6. 8 9. d Cha. 4. v. 29. e Pro. 6. 17. f 12. 22. g 1 Ioh. 1. 47. Truth doth much strengthen men h Gen 3. 8. i Iob 27 5 6 31. 5. k Isa 38. 3. l Psal 26. 1. m 1 Cor. 4. 4. n Pro. 22 23. expounded what account is to bee made of truth o 2 Cor. 13. 5. 1.
5. 4. d 1 Pet. 2. 6 * Psal 125. 1. e Ier. 31. 3. f Isa 54. 8. g 2 Sam. 7. 15 h Psal 132. 11 i Ier. 32. 40. k Rom 11. 29. l Luke 22. 32. m Iohn 14. 16. n Phil. 1. 6. VI. Point How Faith may be preserued and increased 1. By the word â— 1 Pet. 2. 2 b 1. 23. * §. 24. 2 By the Sacraments c Rom. 4. 11. d Gal. 3 1. e Rom. 4. 11. f Acts 8. 37. 3 By prayer * Treat 3. part 1. §. 20. g Luk. â—2 32. VII Point How faith may bee well vsed Faith is vsed as a shield by resting on gods promises a 2 Chro. 20. 20 Two vses of faith in prosperity b 1 King 8. 20. 24. c Psal 16. 5. c. * Habet fides o culo suos quibus quodammodo videt verum esse quod nondum videt Aug. epist 85. g Ose 6. 1 2. Two helpes of Faith i Remembrance of pâ—omises q Psal 119. 11. â—â—50 It is dangerous to forget Gods promises k Heb. 12. 3 5. Sicut lucerna nisi ei subministraueris oleum extinguetur sic fides nisi assiduis nutriatur meditationibus scripturarum Chrys in Mat. 25. l Isa 50. 4. m 2 Cor. 5. 19 20. n Mat. 13. 52. o Num. 15. 38. Deut. 6 7. c. 2 Right application Generall promises p Gen. 3. 15. q Gen. 22. 18. a Rom. 8. 28. b 1 Cor. 3. 22. Why general promises are to be obserued Gen. 3. 15. Gen. 22. 18. Rom. 8. 28. Why particular promises â—â—â—dfull c Psal 34. 9. d Mat. 6. 33. e Phil. 4. 19. f Mat. 6. 25. 32 h Psal 50. 15. i 91. 10 11 12 k Isa 28. 16. l Exod. 14. 13. m Ier. 31. 33. c. n Luke 11. 13 a 2 Tim. 1. 11 b Luke 23. 43 c 1 Cor. 15. 22 d Phil. 3. 21. e Mat. 25. 34. The kinds of Gods promises 1. Absolute promises f Isa 7 14. h 2. 1 i Rom. 11 26 k Mat. 24. 30 l 1 Cor. 1. 5. m 8. n Iohn 10. 28. 2 Conditionall promises o Luk. 16. 20. p 1 Cor. 12. 8 c. The vse of Faith in conditionall promises q Mar. 1. 40. h Dan. 3. 17 18 s Phil. 4. 1â— t Ioh. 42. 10. u 1 Cor. 10. â—3 * Heb. 12. 1â— x 1 Cor. 10. 1â— y 2 Cor. 12. 9. The diuers maÌ„ner of setting downe Gods promises a Heb. 13. 5. b Ios 1. 9. c Iam. 5. 11. The persons to whoÌ„ Gods promises belong e 2 Cor. 1. 20. f Gen. 3. 15. g 22. 18. h Gal. 3. 16. i 1 Cor. 12. 12 k 1 Tim. 4. 8. 8. Point The benefit and power of Faith a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A double benefit of Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Reu. 12. 15. Obser Satan can euery way annoy vs. What are Satans darts Diabolus in varias desper ationis cogitationes nos immittit quo excludat in Deum expectationem Chrys paren ad Theod. d Mat 4. 3. e 26. 37 c f 27. 46. Faith onely keepeth off the darts of Satan g Iob 13. 15. a 1 Pâ—t 5. 9. What are Satans fiery darts b Psal 6. 1 3 6 c 31. 9 10. 32. 3 4. d Iob 3. 3. c. 6. 2 c. f Mat. 27. 5. By Faith onely the fiery darts of Satan are quenched g Psal 42. 5. h 11. i 43. 5. k Iob 13. 15. Vse 1. Yeeld not to despaire Qui diffidit summi bâ—ni bonitatem maiorem sua nequitia non sentit Aug. de ver poen cap. 5. Vse 2. Wretched are they who want Faith Vse 3. The vertue of Faith Vse 4. Spirituall wounds may be cured a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Luk. 22. 61. IX Point Satans wyles against Faith Satan most of all assaulteth our faith d Gen. 3. 1. e Mat. 4 3. f Psal 78. 22. 31. g Num. 20. 12 h Luk. 22. 32. i Thess 3. 5. Reason k 1 Pet. 5. 9. l 1 Ioh. 5. 4. Differences betwixt faith and presumption * §. 20 21 22 23 24 §. 41 42 43 44 44. a 2 Cor. 4. 7 b Pro. 22. 13 26. 13. Faith not hard to the willing d Iam. 4. 3 e 2 Cor. 4. 4. Great neede of Faith f Mar. 9. 24. g Luke 17. 5. Great is the worth of Faith h Mat. 13. 44. Mans vnworthinesse no hinderance of Faith * §. 28. 29. Imperfect Faith may be true sound a Heb. 13. 18. b 2 Châ— 16 12 Subordinate meanes take not away the vse of Faith Faith falleth not cleane away Luke 22. 32. Virtus fidei inperâ—cutis secura est Chrys in Mat. 20. hom 37. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obseru from the inference No easie matter to bee a Christian Souldier Some referre these two metaphors Helmet Sword vnto the Word of God and say that two vses of the word are set downe vnder two metaphors one to be defensiue as an Helmet the other to be offensiue as a sword Hope the fifth peâ—ce of armour a 1 Thes 5. 3. Answer The sword alone of it selfe implieth both these vses for it is an especiall meanes of defence as well as of offence these two metaphors being as distinctly set downe as any of the former there is no reason why they should be referred to one and the same thing Other say that Christ himselfe is here meant by this metaphor Helmet because he is Saluation and because the very word here vsed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in other places attributed to Christ as Luke 2. 30. 3. 6. Why it is called the hope of saluation Answer It is not properly attributed to Christ but tropically because he is the Author and finisher of our saluation It is more proper to take it for the thing it selfe which Christ hath purchased eternall life 2 Thogh Christ be here meant by this word Saluation yet cannot Christ with any fit congruity be comprised vnder this metaphor Helmet for if we reade the words plainely Take the Helmet of Christ what else can be meant but the helmet which Christ vsed or which he giueth or prescribeth to vs as the Armour of God Thus it will be the same thing which we meane namely Hope for as Christ is the author and finisher of our Faith so also of our Hope e Rom. 8. 24. d Pro. 11. 7. e 1 Pet. 1. 3 4. f Pro. 14. 32. g 1 Cor. 15. 19 1. Point What hope is g Rom. 8. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h Psal 37. 7. h Psal 37. 7. Spes non nisi bonarum rerum est nec nisi faturarum Aug. Enchir. cap. 8. l Rom. 8. 24. m Col. 1. 23. n Luke 3. 26. o 1 Thes 5. 8. p Tit. 3. 7. q Rom. 5. 2. r Heb. 11. 1. Å¿ Gal. 5. 5. Two properties of Hope 1 Assurance t Heb. 6. 11. u Rom. 5. 5. * Heb. 6. 19. Vncertainty no property of Hope b 1 Thes 1. 3. â—
2. 14. 15. r 1. Tim. 3. 16. f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vse 1. It requireth study and prayer Vse 2. The knowledge of it affordeth no matter of boasting but of thanksgiuing a Mat. 11. 25. b 16. 17. Vse 3. No maruell so many erred in it c Mat. 11. 25. d 2. Cor. 4. 4. Vse 4. A preposterous conceit to think other books coÌ„tain more profouÌ„d matter then the Gospell which is a mystery d Vid. Bez annot maiores in Mat. 15. v. 2. 3. e 35. Trid. Synod omnes lib. tam vet quan noui Test nec non traditiones ipsas paripietatis affectu suscipit Ses 4. dec â— Caluin Instit lib. 1. cap. 9. f 1. Cor. 2. 14. g and 3. 19. h and 2. 7. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obser 14. Euery one sâ—ekâ— to discharge his charge a 1 Kin. 3. 7. 9 b Psal 72. 1 c Acts. 13. 2 3 d Acts 20. 28 c Col. 4. 17 f 1 Tim. 6. 20 Reason g Mat. 25. 19. Vse Euery one haue an eye to his particular office h Tit. 1. 7 i 1 Cor. 4. 1 k 3. 8 9 10 l 1 Tim. 3. 1 m Ier. 23. 2 n Ezec. 3. 17 Obser 15. A Ministers function is the office of an Ambassadour o 2 Cor. 5. 20 p 1 Cor. 1. 1 Other Ambassadors besides Paul a Gal. 5. 2 b Eph. 3 1 c Phil. ver 19. The Apostles were speciall ambassadours Other Ministers ambassadours also d Ephe. 4. 11. e Reu. 1. 20. Obser 16. The dignity of the Ministry f 1 Pet. 5. 1. g Heb. 13. 17. h Act. 20. 28. i 2 King 13. 14 k 1 Cor. 3 8 10 l Reu. 1. 20. m Mat. 5. 14. Instruction for people how to esteeme their Ministers n Gal. 4. 14 Mat. 10. 40 o Iohn 13. 20 Vse 2. Reproofe of such as disgrace Ministers p Luke 10. 16 q 1 Sam. 8. 7 r Mal. 3. 8 f Mat. 10. 15 a Psa 105. 15 b Mat. 23. 37 c 1. Cor. 4. 13 Vse 3. Comfort and encouragement to Gods Ambassadors Duties of Ministers Obser 17. 1 Worthy walking d Col. 1. 10 e Phil. 1. 27 f Ephe. 4. 1. g 1 Tim. 4 12 h 1 Sam. 2. 30. Obser 18. 2 Faithfulnes k Pro. 13. 17. l Heb. 3. 1 2. m Num. 12. 7. n 1 Cor. 4. 2. Wherein a Ministers faithfulnesse consisteth 1 Nothing to be deliuered but what is receiued o Ioh. 7. 16 17. q 1 Cor. 11. 13. r Ier. 14. 1 Å¿ Mal. 1. 1 t Isa 50. 1. u Ezek. 3. 17 * Mat. 28. 20 x Ier. 23. 16 21 2 Gods whole message to be deliuered See §. 163. y Ier. 1. 17 * Mat. 28. 20 z 1 Kin. 22. 14 * Ier. 42. 4 Gods Word to be deliuered as Gods Word a 1 Pet. 4. 11 1 With grauitie See §. 163. 2 With authority a Tit. 2. 15 b Mar. 1. 22 c 1 Thes 2. 13 3 With sincerity d 2 Cor 2. 17 Expounded * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pseudopostolos tangit humanum sensum diuinae praedicationi miscentes vnde Esayas ait Caupones tui miscent vino aquam Hieron c 1 Pet. 2. 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 1 Tim. 3. 1 g 2 Tim. 2. 15. h 1 Cor. 3. 9. i Ezec. 3. 17. k Ier. 23. 4 l Cor. 4. 5. m 1 Cor. 3. 5 n Tit. 1. 7 Obseru 19. 3 Gods mercy in appointing Ambassadors 1 Mans weakenesse succoured o Isa 6. 2 p Exod. 20. 18 q Deut. 5. 25 r Verse 27. Å¿ Acts 14. 15 2 â—ans faith supported t 2. Cor. 5. 20. Vse Reiect not the Gospell because it is preached by man u Gal. 4. 14. * 1 Thes 2. 13 x 2 Chr. 20 20 y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Act. 28. 16 31. How Paul was chained Lipsius in lib. Taciti 3. c Acts 28. 16. Obseru 20. Christs Ministers vsed as malefactors d 2 Tim. 2. 9 e Acts 12. 4. 6. f Mat. 26. 47. 55. Reason g 1 Pet. 2. 22. h Rom. 1. 14. i Iam. 3. 17. Obser 21. Persecution no matter of shame k 2 Tim. 1. 8. 12. 1 Pet. 4. 16. Reason l Mat. 5. 12. m Phil. 1. 29. Ibi erat Christus â—vbi latrones Similis paena sed dissimilis causa Aug. ser 50. de sanc * Luk. 23. 14 Obseru 22. The cause of persecution is that which honoureth it Causa non paena facit martyrem Aug. epist 61. Reason What is it that causeth comfort in persecution a Mat. 5. 10 b Gen. 39. 12 c Heb. 11. 25 d Dan. 6. 10 e Mar. 3. 6 Iohn 5. 16 f Acts 4. 2 3 g Acts 9. 2 h Mat 5. 11 i 1 Pet. 4. 14 k Mat. 10. 33 Try the cause in all persecution l 1 Pet. 4. 15 m 2 Tim. 2. 12 a ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obser 23. Christs Ambassadours worse dealt withall then others Ambassadours o Mat. 23. 37 p Acts 7. 52. Reason 1. Their message irksome q Ephe. 5. 8 r Mat. 5. 14 f Mat. 10. 35. Reason 2. Their Master of another world a Iohn 18. 36. b Acts 20. 24. c Ion. 1. 2 3. Obser 24. Ministers must vse what libertie they can d Acts 16. 32. e 1. Cor. 9. 16. Reason Whether Ministers inhibited may preach f Act. 5. 40 42. g Amos 7. 12. c. Vse 1 h Prou. 22. 13. Obser 25. Ministers restrained to be prayed for i Heb. 13. 19. k Act. 12. 5. Reason 1. g Acts 12. 7. c. Reason 2. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obser 26. Boldnesse needfull Obseru 27. Foure commendable vertues in the Apostle 1 His iealousie of his own weakenesse c Heb. 12. 11 2 His earnest desire of well performing his function d Acts 20. 24. 3 His inuincible resolution e Heb. 12. 4. 4 His strong affiance f Ephe. 4. 8. g 2 Tim. 2. 9. Vse a Mat. 13. 21. b 2 Tim. 4. 16. Obseru 28. To preach the Gospell boldly a necessary thing c 1 Cor 9. 16. Obseru 29. The Word to be preached after a right manner e 1 Pet. 4. 11. Reason Obser 29. Ministers must carry themselues according to their present condition d Mat. 10. 16. e Acts 15. 29. f Act. 19. 9 10. g vers 26. h vers 8. i vers 24 25 c. Vse Pray for the spirit of wisdome k Ephe. 1. 17. l Phil. 1. 10. m Mat. 10. 19 20. n Luk. 11. 13. o Rom. 12. 3. p Act. 4. 29. Matth. 12. 22. Vers 24. Vers 26. Vers 25. Vers 27 Vers 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doct. 1. The sinnes of impudent sinners are to be plainly discouered a Isa 58. 1. b Titus 1. 13. Reasons 1 This may be a meanes to reclaime them c Act. 2. 37. Tit. 1. 13. 2 Others may bee warned thereby to take heed of the like sins Ier. 44. 16. Ezec. 3. 7. Malac. 3. 16. 3 They are made more inexcusable and God more iustified Dan. 9. 5. Vers 6. Vers