not praying for those who are apparantly reiected 382 44 Of iudging the sinne against the Holy Ghost 382 45 Of the persons who are to be prayed for 383 46 Of the order of praying for others 385 47 Of praying for Saints 386 48 Of praying for Magistrates 387 49 Of praying for friends 387 50 Of praying for strangers 388 51 Of praying for enemies 389 52 Of mens failing in prayer for others 389 53 Of the things which we are to pray for in the behalfe of others 392 54 That Gods will not knowne is no sufficient cause to hinder prayer for others 393 55 Of imprecations against ones selfe 394 56 Of the persons against whom imprecations may be made 396 57 Of the vnlawfulnesse of vsuall imprecations 397 58 Of the Popes manner of cursing 398 59 Of Thanksgiuing 399 60 Of the person to whom all thankes is due 400 61 Of the difference of thankes giuen to God and men 400 62 Of the Mediator in whose name thankes is to be giuen 401 63 Of the matter of Thankesgiuing 402 64 Of the spirituall blessings for which thankes is to be giuen 403 65 Of the temporall blessings for which thankes is to be giuen 404 66 Of giuing thankes for remouing euils 405 67 Of giuing thankes for crosses 406 68 Of the proofes of Scripture applied to particular occasions of thanksgiuing 407 69 Of the abundant matter of thankesgiuing 409 70 Of their blindnesse who can see no matter of thankesgiuing 415 71 Of mens failing in the extent of thankesgiuing 416 72 Of the time of giuing thankes 418 73 Directions for thankesgiuing 418 74 Of mentall prayer 421 75 Of vocall prayer 422 76 Of sudden prayer 423 77 Of composed prayer 424 78 Of preparation before prayer 424 79 Of conceiued prayer 426 80 Of prescribed prayer 427 81 Direction to conceiue a prayer 429 82 Of publike prayer and of the Ministers function therein 429 83 Of the peoples consent in publike prayer 431 84 Of the place of publike prayer 431 85 Of vnanimitie in publike prayer 433 86 Of vttering publike prayer with an audible voice 433 87 Of praying in a knowne tongue 434 88 Of the aberrations contrary to praying with vnderstanding 434 90 Of vniformitie in publike prayer 435 91 Of motiues to publike prayer 436 92 Of priuate prayer 437 93 Of prayer in a family 437 94 Of secret prayer 438 95 Of extraordinary prayer 440 96 Of the signes of extraordinary ardencie 441 97 Of teares in prayer 442 98 Of extraordinary continuance in praier 443 99 Of the occasions of extraordinarie prayer 445 100 Of the sundry kinds of Fasts 446 101 Of the difference betwixt a religious Fast and other Fasts 448 102 Of forbearing to eate and drinke in the time of a Fast 449 103 Of forbearing other things beside food in a Fast 451 104 Of the occasions of a Fast 454 105 Of set times of Past 455 106 Of the continuance of a Fast 456 107 Of Supplication the most principall end of a religious Fast 459 108 Of examination another end of Fasting 460 109 Of Humiliation a third end of Fasting 461 110 Of Mortification a fourth end of Fasting 462 111 Of Fasting now vnder the New Testament 463 112 Of Vowes 464 113 Of the things which concurre to the making of a lawfull Vow 466 114 Of publike and priuate Fastes and Vowes 467 115 Of motiues to extraordinary prayer 469 116 Of the neglect of extraordinary prayer 470 THE THIRD PART The time of Prayer § 117 OF praying alwayes pag. 471 118 Of praying euery day 473 119 Of the fittest times for daily prayer 474 120 Of constant keeping our set times of prayer 475 121 Of Canonicall houres 476 122 Of neglecting times of Prayer 477 123 Of praying in all affaires 478 124 Of continuall Eiaculations 479 125 Of giuing thankes alwayes 480 THE FOVRTH PART The ground of Prayer § 126 OF the meaning of this phrase in the Spirit pag. 481 127 Of the work of the Spirit in prayer 482 128 Of the meanes to pray aright in the Spirit 485 129 Of prayer comming from the spirit of a man 486 130 Of discerning whē we pray in the spirit 486 THE FIFT PART The helpe of prayer § 131 OF watching vnto prayer pag. 488 131 Of Popish Night-vigils 489 132 Of superstitious watching for Christs comming 490 133 Of watching both in body and in spirit 491 134 Of the causes of drowsinesse 492 135 Of going drowsily to prayer 493 136 Directions for watchfulnesse 494 THE SIXTH PART The meanes of preuailing by prayer § 1 37 OF perseuerance pag. 496 138 Of the things which we are to aske with all perseuerance 497 139 Of the difference betwixt praying alwaies and with all perseuerance 498 140 Of the difference betwixt perseuering and much babbling in prayer 499 141 Of holding out in prayer 500 142 Of the reasons of perseuerance 501 143 Of the damage of not perseuering and aduantage of perseuering 502 THE SEVENTH PART The persons for whom prayer is to be made § 144 OF desiring the help of others prayers pag. 503 145 Of motiues to desire others prayers 504 146 Of the difference betwixt desiring other mens prayers making them Mediators 505 147 Of those who vse or refuse to aske the help of others prayers 505 148 That none is too good to seeke the helpe of anothers prayer 506 149 Of praying to the liuing onely 507 150 Of the Papists arguments for praying to the dead 508 151 Of praying for Ministers 509 152 Of motiues to pray for Ministers 510 153 Of the things which are to be prayed for in the behalfe of Ministers 513 154 Of Ministers inability in themselues 513 155 Of praying for ability in Ministers 514 156 Of vtterāce what is here meant therby 516 157 Of a Ministers ability to vtter what he conceiueth 517 158 Of Pauls gift of vtterance 518 159 Of praying for gifts bestowed 519 160 Of opening the mouth 520 161 Of deliuering the Word distinctly and audibly 521 162 Of a Ministers boldnesse in preaching 522 163 Of the things wherein boldnesse is to bee shewed 524 164 Of ioying courage wisdom together 529 165 Of Ministers seeking to edify the Church 525 166 Of making knowne what we know 526 167 Of preaching the Gospell 528 168 Of the mystery of the Gospell 528 169 Of searching into the depth of the Gospell 530 170 Of the meanes of vnderstanding the mystery of the Gospell 531 171 Of the cause of errors about the Gospel 531 172 Of mans preferring other mysteries before the Gospell 532 173 Of well discharging a mans office 533 174 Of Ambassadors of the Word 535 175 Of the dignitie of the Ministery 537 176 Of the respect of due to Ministers 537 177 Of despising Ministers 538 178 Of the incouragement of Ministers against their despisers 539 179 Of Ministers walking worthy their place 539 180 Of Ministers faith fulnesse 540 181 Of holding close to Gods message 540 182 Of declaring Gods whole will
thanksgiuing many Psalmes he beginneth and endeth with praise yea euery verse of some Psalmes beginneth with an exhortation hereunto and euery verse of other Psalmes end with a thankfull acknowledgement of Gods mercie Diuers verses in many Psalmes both beginne and end with praising God There is nothing which that booke of Psalmes more tumbleth vp and downe repeating it very often againe and againe then this clause Praise yee the Lord yea his Psalmes of humiliation which hee beginneth with sobs and teares hee endeth with praise A worthy patterne to follow the more frequent we are in thanksgiuing the more doe we resemble the triumphant Church in heauen which cease not day nor night saying Holy Holy Holy Lord God Almightie In the booke of Reuelation it is oft noted that the heauenly Spirits so soone as any occasion was offered presently fell on their faces and gaue glory to God They doe after an holy manner rebound vp and downe this word Hallelu-Iah one from another Thus doe they alwayes giue thankes It well beseemeth them how can it then but well beseeme vs wee must endeauor to be like them onely heere lieth a difference betwixt them and vs that all teares are wiped away from their eyes so as they haue not such matter of supplication as we haue we must mixe petition and thanksgiuing together so giue thankes alwayes as wee make supplication alwayes for to both these parts of prayer is this extent to be applied one must not exclude another neither must either of them exclude any other duetie THE FOVRTH PART The Ground of Prayer §. 126. Of the meaning of this phrase in the Spirit THe third general branch concerning praier is the ground from whence it ariseth and that is the Spirit Pray in the Spirit saith the Apostle Some heere vnderstand the spirit of man which is the soule and heart of a man and so is this phrase vsed where the Apostle saith I will pray with the Spirit or in the Spirit Others vnderstand the Spirit of God which is the holy Ghost and so is this phrase vsed f where the Apostle Iude saith Pray in the holy Ghost and where Saint Paul saith The Spirit maketh request for vs. I take it that they which exclude either of these come short of the Apostles meaning for I doubt not but he heere intendeth both the Spirit of God and also the spirit of man sure I am that both may stand together yea that both do alwaies concurre together and cannot be seuered for without the holy Spirit of God man cannot pray in his spirit and heart and whensoeuer the Spirit of God helpeth vs to pray hee stirreth vp our spirits and hearts to pray The spirit of man is that especiall place where the Spirit of God hath his residencie This clause then affordeth vnto vs these two instructions 1 True prayer is a worke of the holy Spirit of God and commeth from his motion 2 Prayer framed by the Spirit of God floweth out of the very spirit and heart of a man §. 127. Of the worke of the Spirit in prayer FOr the first note what the Prophet saith in Gods name to Ierusalem I will powre vpon them the spirit of supplications He calleth the gifts of prayer the spirit of supplications because it is Gods Spirit which worketh in vs this gift and inableth vs to call vpon God in a like respect Saint Paul vseth this phrase The Spirit of faith More plainely is this point proued by that phrase which Saint Iude vseth Praying in the holy Ghost but most euidently by Saint Paul who layeth it downe first affirmatiuely saying The Spirit helpeth our infirmities and maketh intercession for vs then negatiuely saying Wee know not what to pray c. What may the Apostle meane by this phrase The Spirit it selfe maketh intercession Doth the holy Ghost truely and properly pray for vs as Christ our High Priest and Mediator or as one of vs for another Noe verily for then should the holy Ghost bee our Mediator which was one of Arrius his heresies an office which is neuer attributed to him but appropriated to Christ For there is one God and one Mediator betwixt God and man the man Christ Iesus Besides then also should God make request to God for the holy Ghost is God but not man also as Christ was The meaning then of the Apostle must needs bee this that the Spirit of God stirreth vs vp to pray quickning and putting life into our dead and dull spirits yea inwardly as it were suggesteth vnto vs and infuseth into vs such desires such sighes grones yea and such words as are acceptable to God which for the truth and sincerâ—â—â—e of them for the vehemencie and ardencie of them for the power and efficacie of them are vnutterable they pierce thorow the very heauens and enter vnto the glorious Throne of Gods grace and there make a loud crie in the eares of the Almightie Therefore in the next verse the Apostle addeth he that searcheth the hearts that is God the searcher of all hearts knoweth what is the minde of the Spirit that is what desires what sighes and groanes what prayers proceed from the work of his Spirit being stirred vp thereby in our spirits for Gods Spirit informeth and instructeth our spirits to make prayers to God according to the will of God which otherwise were most impossible for vs to doe we neither could tell what to aske nor how to aske Thus plainely and clearely we see that true prayer commeth from the motion and worke of Gods Spirit which may yet further be confirmed by comparing Gal. 4. 6. with Rom. 8. 15. in that it is said the Spirit in our hearts crieth Abba Father in this by the Spirit we crie Abba Father The reasons why thus the Spirit prayeth yea why it is needfull that the Spirit should pray and so we pray in the Spirit are these 1 In regard of our naturall estate we haue no abilitie at all to pray a dead man can as wel craue help of another man as a naturall man in faith craue succour of God Wee are not sufficient of our selues to thinke any thing as of our selues Can we then be sufficient of our selues to pray aright 2 In our regenerate estate wee are no longer able to doe any good thing then the Spirit helpeth and assisteth vs. Though once we be inabled by the Spirit to pray aright vet if the Spirit leaue vs and continue not in vs his powerfull worke all our abilitie is gone as a wheele which is turned about with an hand if the hand be taken away the wheele will soone stand still it is needfull that vnto the first grace following grace be added for man after he is regenerate still needeth the present effectuall continual worke of Gods holy Spirit It is therefore said He that hath begunne a good worke in you will
he may fall into so great a gulfe of sin and be so neere the pit of eternall damnation as hee will haue cause againe and againe to repent his folly as wee haue * before shewed Let vs therefore worke out our saluation with feare and trembling Vnto which saluation that we may be kept blamelesse The Grace of the Lord Iesus Christ and the loue of God and the Communion of the Holy Ghost be with vs all Amen FINIS AN Alphabeticall Index of the particular points contained in this Treatise A ADuersity a matter of thanksgiuing 406 The vse of faith in Aduersitie 268 AEdification to bee aymed at by Ministers 526 Affiance in God 558 All sorts of people must fight 51 All assaults must be held out 109 Christ offered to All. 228. 587 Ambassadors of God are Ministers 535 Apostles especiall Ambassadors 536 The dignity of Ambassadors 537 The duties of Ambassadors 539 Gods mercie in sending Ambassadors 544 Christs Ambassadors worst of all handled 547 Amen the vse of it 431 Amen to be vttered aloud 434 Apostasie 604 Apostates 605 Ardencie in prayer 353 Signes of extraordinary Ardencie 441 Armour of God why so called 19 Armour of God compleate 22 Be bould in the Armour of God 23 No safety without the Armor of God 33 They safe who well vse the Armour of God 35 Most part of it defensiue 118 Assurance of faith 261 Assurance a propertie of hope 297 B BAbling in prayer 499 Beleefe see Faith None sinne in Beleeuing 232 It is a sinne not to Beleeue 233 Blasphemie 576 What it is 577 How hainous a sinne it is 579 Blasphemies of Papists 580 Blasphemie to bee punished by Magistrates 581 Occasion of Blasphemie not to bee giuen 582 Blasphemie may bee pardoned by God 583 Blasphemie accompanieth the sinne against the Holy Ghost 598 Blessings of God reckoned vp as temporall c. 403 Why many Saints want outward Blessings 412 Boldnes needful for Ministers 523. 557 Wherein Ministers must shew boldnes 524 Ouer-secure Boldnesse 258 Brother a title of humility and gentlenesse 4. c. All Christians as Brethren 4 C CAllings which are peculiar to be most respected 114. 534 Canonicall houres 476 Charge euery mans Charge to be discharged 114. 534 Chiliasts arguments for redemption out of hell answered 618 Christs comming to iudgement whether in the day or night-time vncertaine 490 A superstitious waking for Christs comming ibid. Compunction see Griefe Confidence in Gods mighty power 15 Confidence in ones selfe vaine 11 Confidence in creatures vaine 11 Conscience what is the righteousnesse thereof 145 A cleare Conscience what it is 252 How it commeth from faith 253 The ground of it loue ibid. It is accōpanied with a pure hart 255 It extendeth it selfe to all duties 256 It endureth to the end 257 A quiet Conscience what it is 247 No wicked mans Cōscience is quiet 248 Constancie 110 Corrections of God in wisdome and loue 187 189 They are not simply tokens of wrath 139 Some despise them some faint vnder them 183. c. How kept frō those extreams 184. 185 Courage spirituall needfull 6. 114 Cursing Saints an horrible thing 392 D DAmnation eternall 618 They certainely Damned whose sinnes are not pardoned 621 Danger must make watchfull 45 Darknesse spirituall 76 Dead not to be prayed for 377 Dead not to be prayed vnto 507 Defence not in ones selfe 99 Most part of Christians armour Defensiue 118 Desire of Christ 223. 243 Notes of true Desire 244 Desire of performing ones functiō 558 Deprecation against euill 370 Despaire whence it ariseth 47 Temptations to Despaire are fiery darts 282 Yeeld not to Despaire 234. 284 DIVELL The Diuell our enemie 37 What Diuels were by creation and what they lost by their fall 37. 38 What maketh Diuels terrible 38. 81. 87. 89 The Diuels subtiltie wyles and shifts 39. c. The Diuell principall in all temptations 56 The Diuels haue a dominion 61 Diuels power 64. 65 They cannot doe what they wil. 66. 72 Nor doe any thing against nature 66 Nor worke miracles 66 Nor force mans will 68 Nor search mans heart 68. 69 Nor foretell things to come 69 Diuels extraordinary power wherein it consisteth 70 How far it is diminisht by their fall 71 Diuels rule onely in this world 75 Their vassals are ignorant and euill men 76 How men may come out of Diuels power 78 Diuels are spirits 79 Diuels are not qualities 80 Diuels extreamely euill 83. 84 Diuels many in number 86 Diuels haue an head 87 Their number makes them terrible 87 Comfort against the power and number of Diuels 87. 88 Diuels aduantage in place 89 Diuels fight to spoile men of heauenly things 92 Diuels malice 93 Diuels darts and fiery darts 281. c. Times wherin Diuels shal be loose 105 Diuels haue an hand in afflicting Saints 177 Diuels can euery way annoy vs. 280 Giue not place to the Diuell 63. 103 Resist and driue the Diuell away 313 Drousie praying 493 E EIaculations of heart 479 Elect cannot sinne against the Holy Ghost Endeauour of man must goe with Gods assistance 29 Euils what to be prayed against 370 Kindes of Euill 371. c. Euils from which Saints are freed are more then iustly they can feare 413 How Euils may prooue matter of thanksgiuing ibid. Examination to be vsed at a Fast 460 Experience vpholdeth hope 306 F FAinting in affliction 182 Saints subiect to Fainting 184 How kept from Fainting 185 Family-prayer 437 FAITH What Faith is 257 Diuers kinds of Faith 208 True iustifying Faith 210 Faith especially to be taught and learned 199 The excellency and necessity of Faith 198 Faith cōmendeth Gods properties 200 How Faith resteth on Gods iustice 202 Great is the need of Faith 284 And great is the worth of it 279. 285 Faith maketh the Word profitable 323 Faith and righteousnesse haue distinct vses 152 How Faith hope differ agree 298 How Faith and presumption differ 287 Faith fitly compared to a shield 214 Faith fitly compared to Balsom 283 How Faith is gotten The Author of it 216 The meanes of getting Faith 218 The order of working Faith 220 Faith presupposeth knowledge ibid. Faith ariseth from sence of misery and desire of remedy ibid. What man must do to haue Faith 223 Motiues to Faith 224 Faith not hard to the willing 289 Mans vnworthinesse no hinderance to Faith 227. 292 Triall of Faith It may be knowne 235 Imperfect Faith may be sound 292 True Faith may stand with doubting 238 Faith operatiue as fire 245 Faith the first grace A mother grace 202. c. Faith workes loue other graces 203 Faith causeth a quiet conscience 247 And a cleare conscience 252 Faith causeth a pure heart 255 Faith may be as a tree in winter 252 How farre Faith may be lost 259 Faith falleth not cleane away 293 How Faith may bee preserued and encreased 263 How Faith is well vsed 266 Two vses of Faith in prosperitie and two in aduersitie 267 Helpes of
enemies be if notwithstanding al this we be minded to fight vnder Christs banner then be we strong and couragious bold as Lions so are the righteous §. 5. All strength from God BVt alasse what are we weake flesh and bloud What strength can there bee in vs to fight against such enemies as will set on vs For remouing this scruple the Apostle addeth this clause in the Lord c. whereby he sheweth how we come to be strong not by any strength in our selues but by seeking strength in the Lord casting our selues wholly and onely on him and on his power The strength and valour whereby wee are enabled to fight the Lords battaile is hid in the Lord and to be had from him For all our sufficiencie is of God without Christ we can doe nothing Hence is it that Dauid saith vnto God I loue thee dearely O Lord my strength The Lord is my rock and fortresse c. It is more euident then needs be proued that this our Apostle was a strong and valiant champion of the Lord but whence had he this strength I am able saith he to doe all things through the helpe of Christ which strengtheneth mee That which in particular he saith of himselfe he also affirmeth of other Saints who were strengthned with all might through Gods glorious power The Lord hath thus reserued all strength in himselfe and would haue vs strong in him partly for his owne glorie and partly for our comfort For his glory that in time of need we might flye vnto him and in all streights cast our selues on him and being preserued and deliuered acknowledge him our Sauiour and accordingly giue him the whole praise For our comfort that in all distresses wee might bee the more confident Much more bold may wee bee in the Lord then in our selues Gods power being infinite it is impossible that it should bee mated by any aduerse power which at the greatest is finite were our strength in our selues though for a time it might seeme somewhat sufficient yet would there be feare of decay but being in God we rest vpon an omnipotencie and so haue a farre surer proppe vnto our faith as we shall heare in the next Doctrine Vse 1 Learne wee to renounce all confidence in our selues and to acknowledge our owne inabilitie and weaknesse Thus shall wee bee brought to seeke for helpe out of our selues They who ouer weene themselues and conceit that they are sufficiently able to helpe themselues will bee so farre from seeking strength that they will foully scorne it when it is offered vnto them Marke what is said of the wicked man who is proud in his owne conceit He contemneth the Lord as he that is full despiseth an hony combe so he that is confident in his owne strength despiseth help from any other Vse 2 Hauing seene our owne weaknesse and thereupon renounced all confidence in our selues our care must be to flye to a sure ground and rest thereon so shall we be safe and sure yea so may wee bee quiet and secure This sure ground and safe rocke is onely the Lord strong he is in himselfe and can both strengthen vs and weaken our enemies In this confidence did Dauid come against Goliah and preuailed Thus may wee be sure of victorie Through God we are more then conquerours Vse 3 But vaine is the confidence of such as trusting to themselues and their owne strength defie all their enemies Proud crakers they are whose pride at length shall haue a fall Such in regard of outward power were Goliah and Senacheâ—ib Intollerable is this presumption euen in outward strength note their end 1. Sam. 17. 50. Isa 37. 36 37 38. But more then most intollerable in spirituall strength whereof we haue not one dramme in our selues but in that respect are as water spilt vpon the ground Peter was too confident therein had hee not seene his presumption after he began to be puffed vp and speedily humbled himselfe fearefull had beene the issue thereof for nothing more prouoketh God then spirituall pride because nothing is more derogatory to his glory Vaine also is their confidence who goe from weake to weake from themselues to other creatures like the Israelites who went to the Egyptians for helpe Fitly doth the Prophet compare them to a reede whereupon if one leane it breaketh and renteth his arme Such are the siâ—ly Papists among whom some thinke to bee strong in Pope Gregorie Pope Boniface Pope Alexander and such others whom without breach of charitie wee may thinke to bee very feenes in hell other in Saint George Saint Christopher and such other who neuer were the Histories of them are meere fictions other who thinke they haue a far surer ground of confidence in Saint Peter and Saint Paul and such like holy and worthy Saints but the best Saints that euer were had no strength to helpe others they only had a sufficiencie for themselues Thus it commeth to passe that in their greatest need when they seeke and looke for best help they are all like those who came to the wels and found no water they returned with their vessels emptie they were ashamed and confounded and couered their heads §. 6. Gods power most mightie THat wee may bee the rather mooued to renounce all vaine confidence in our selues or other creatures and be bold valiant and strong in the Lord casting our whole confidence in him alone the Apostle addeth these next words in the power of his might which are a very forceable amplificatioÌ„ of this former point Some distinguish these two words power and might as the cause and effect attributing might to God and power to the Saints so make Gods might the cause of their power as if hee had said bee strong in that power which yee receiue from the might of God But I take this distinction heere to bee First too curious and without good ground Secondly impertinent because that which the Apostle aimeth at is to raise vp our faith to God and to settle it firme in him and therefore he setteth foorth the power of God as it is in God himselfe Thirdly not agreeable to the phrase which is the same in this clause as in the former in the Lord in the power c. which implieth that the power heere spoken of is a power in the Lord and that as the Lord himselfe is without vs and aboue vs so is this power The phrase therfore which the Apostle heere vseth I take to be an Hebraisme which some for perspicuitie sake translate thus in his mightie power and not vnfitly This very phrase is vsed before and by most translated his mightie power this Hebraisme power of might addeth great emphasis and implieth that might by an excellencie and propriety belongeth to Gods power onely and that all other power in
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
remoued soone shall wee be brought to returne vnto our old wicked course like the dogge to his vomit and the sow to the mire for though the sow be outwardly washed neuer so cleane yet because her swinish nature is not altered so soone as shee commeth at mud shee besmeeres her selfe againe by wallowing in the mire §. 6. Of the benefits of Righteousnesse Point 4 THe benefits of putting and keeping on this holy and spirituall brest-plate are many and great 1 It keepeth vs from being mortally wounded as we heard before for so long as we retaine a true purpose and faithfull endeauour answearable thereto wee shall neuer giue our selues ouer to commit sinne Obiect They who haue had the most holy resolution haue beene wounded and that very deepely witnesse many of the best Saints as Neah Lot Dauid Peter others Answer 1. At such times as they fell so fouly they forgot their resolution their brest-plate was laid aside 2. Though the sinnes of such seemed grosse and mortall in the kind or outward act yet were they not so in their manner of performing them they did them not with a full swinge sway of will their soule was not to speake properly mortally wounded for all their wounds though they seemed very sore and deepe were cured yea many times their slips and fals were like vnto the breaking of a mans arme or leg which being well set againe is the stronger 2 It bringeth great assurance of our effectual calling and spirituall vnion with Christ yea euen of our eternall election and saluation For God hauing chosen vs that we should be holy they that indeede are holy may bee sure they are chosen of God and borne of God To this purpose saith Saint Iohn If ye know that he is Righteous ye know that euery one which doth Righteousnesse is borne of him Being sure of these how can wee bee mortally wounded 3 It procureth a good name in Gods Church while we liue and a blessed memory after we are dead if any speake euill of vs they shall be ashamed Thus this Brest-plate keepeth them from many skars and scratches 4 It confirmeth the truth of Religion and so it may be a meanes to win such as are without to strengthen those that stand and to stirre vp all to an holy emulation 5 It doth highly honour our Lord and captaine whose souldiers we are This motiue doth Christ vse to stirre vs vp to put on the Brest-plate of Righteousnesse §. 7. Whether mans Righteousnesse be meritorious MAny and sundry are the wyles which the diuel hath against this Brest-plate and those either to make it of no vse or to make vs either not regard it or to waxe weary of it He draweth on some to cracke and breake this Brest-plate of Righteousnesse by beating it out further then the mettall thereof will beare it that is to speake plainely by making Righteousnesse to be meritorious Heerewith he beguiled the Scribes and Pharisees and such as imbraced their doctrine and egregiously hath he besotted the Papists herewith For auoiding this decent we are duly to consider what things are required to cause merit and how farre short our righteousnesse commeth thereof Merit respecteth both the parties that giue and receiue the reward and also the worke for which the reward is giuen He that vpon merit rewardeth must receiue somthing for that he giueth and in that respect is bound in Iustice to giue the recompence which he giueth He that meriteth must 1 Be free and not bound by duty to doe that which he doth 2 Be able of himselfe and by himselfe euen by his owne power to doe it 3 Doe nothing afterwards whereby he forfeiteth that which once he hath merited The worke must both be perfect euery way so as no iust fault can be found with it and also worth the reward that is giuen for it Our righteousnesse can attaine to the height and pitch of none of these For 1 It is God who giueth the reward But is it any thing to the Almighty that thou art righteous or is it profitable to him that thou makest thy wayes vpright if thou bee righteous what giuest thou to him or what receiueth he at thine hands If God receiueâ— nothing by our righteousnesse what is the bond whereby he is indebted and obliged to vs Marke the answer of the Lord himselfe Is it not lawfull for me to doe what I will with mine owne Whatsoeuer the Lord giueth vpon meere mercy and fauor he giueth and in rewarding our righteousnesse he rewardeth his owne worke 2 It is man who worketh righteousnesse but man is a seruant vnto God many wayes bound to performe all the seruice that hee can yet is hee not sufficient of himselfe to thinke any thing as of himselfe but his sufficiency is of God It is God who worketh in him both to will and to doe Besides if it were granted that a man had at any time of himselfe through his owne power done any thing whereunto he were not bound yet in other things hath he sinned for all haue sinned and thereby made forfeiture of his former merit 3 All our righteousnesse being as filthy clouts what shew of perfection can there be if otherwise it were perfect yet this conceit of merit would make it vnperfect for this is not the end why it was commanded If Adam in his innocency had had any conceit of merit hee had thereby stained his obedience this conceit doth so de face the best worke that it maketh it most odious for it is directly contrary to the free grace and All sufficient merit of Christ Iesus But if notwithstanding all this it were perfect yet such is the glory which God gâ—ueth that our righteousnesse can no way be worthy of it It is a farre most excellent and an eternall weight of glory If these points be seriously weighed and if withall wee daily take a view of our righteousnesse and compare it with the rule of Gods Law and bee truely humbled for the defects and imperfections thereof this erronious and arrogant conceit of merit will not easily â—eaze vpon vs. §. 8. Of the vse of Righteousnesse IF Satan preuaile not that way hee will labour to perswade men that this Brest-plate of Righteousnesse is needlesse because Christ hath wrought a full and perfect redemption and left nothing for them to doe by his Righteousnesse they shall be iustified and saued so as they which haue the shield of Faith need not this Brest-plate By this wyle did Satan beguile many Christians in the Apostles time taking aduantage by Saint Pauls sound and orthodoxall doctrine of iustification by faith without workes for the redresse whereof Saint I ames and Saint Iude were moued to write their Epistles Here by also hath he beguiled many in these our daies who haue beene deliuered from the darkenesse of Popery
from all troubles and crosses that in his owne experience he knoweth noâ— what they meane If any should so say I might morâ— truly say to his face that either hee is of a most stupid blockish and sencelesse disposition or else that plainely hee lieth But suppose for the time that it were possible for a man to be freed from all outward troubles hath he none within Is all quiet in his soule and conscience Had he neuer any griefe of mind anguish of spirit vexation of heart trouble of conscience then neuer had he any sinne or at least neuer any sence and feeling of sinne §. 13. Of the Authours of our troubles THis is thus brought to passe partly by the good guiding prouidence of God and partly by the malice of the Diuell God both aiming at and also bringing forth good thereby the Diuell aiming at euill but crossed in his purpose That troubles and crosses fall not on vs without God is euident by many expresse testimonies of Scripture as Isa 45. 7. Amo. 3. 6. Iob 1. 21. 2 Sam. 16. 11. Eze. 20. 3â— Heb. 12. 6 7. The good which God aimeth at and effecteth by those troubles he inflicteth on his children is manifold as 1 The preuenting of some great mischiefe and euill 2 The purging out of some festering poysonsome sinne 3 The vpholding and keeping vs safe and stedfast in the right way 4 The proofe and triall of such gifts and graces as he hath bestowed on his children That the Diuell also hath his hand in afflicting Gods children is cleare by these among many other Scriptures Iob 1. 9. 10. 2. 5. 1 Chro 21. 1. Zac. 3. 1. Luk. 22. 31. 2 Cor. 12. 7. Reâ—el 2. 10. That which the Diuell aimeth at herein is to discourage vs and to turne vs out of the right way to hinder the progresse of the Gospell and in a word to deuoure vs. The Diuell well knoweth how weake and feeble our nature is how soone our flesh is quailed how irkesome troubles are to vs by nature this way therefore hee laboureth by all the meanes he can secretly and openly by himselfe and instruments to annoy vs. §. 14. Of the necessity of Patience THe point then being so cleare that of necessity many troubles must be passed thorow before wee come to our heauenly rest it necessarily followeth that of necessity we must be shod and fenced with patience The want of this grace hath beene the cause that many who for a while haue made an hot onset in the Christian battell at length when they felt the hard and rough way wherein they marched and when they found themselues galled and pricked with the troubles which they haue met withall haue fallen away and refused to goe on any further in their Christian course as they which forsooke Saint Paul §. 15. Of the benefit of Patience AS this grace is necessary so also is the benefit thereof exceeding great for if we be well shod therewith no trouble will dismay vs or hinder vs in our Christian course it maketh such burdens as seeme very heauy to flesh and blood to be but light and easie to be borne and such things tollerable which naturall men thinke intollerable and vnsupportable yea it keepeth vs from being foiled and ouercome This made Iob passe ouer such grieuous assaults as neuer any that we reade of euer endured the like When the holy Ghost speaketh of the victory which the Sainis haue gotten he saith Here is the patience of the Saints implying that thorow their patience they ouercame all their troubles §. 16 Of the perfect worke of Patience Point 5 V THe counsell therefore of Saint Iames Chap. 1. verse 5. is worthy to be noted it is this Let patience haue her perfect worke The worke of patience is said to be perfect in respect First of the condition Secondly of the extent Thirdly of the continuance 1 For the condition it must be true hearty and sound not fained and counterfeit As integrity and vprightnesse is a kinde of perfection in all Christian graces so also in patience 2 For the extent it must reach to all manner of crosses heauy and light inward and outward home and abroad whether they come from the Diuell or any of his wicked instruments or from God himselfe and his owne hand of what kinde quality quantity soeuer they be in this respect said the Apostle We approue our selues in much patience 3 For the continuance it must endure vnto the end so much doth the notation of the word which the Apostle vseth imply To the end I say not onely of that present affliction which lieth vpon vs but also to the end of our life so as wee must both patiently beare the present and also prepare our selues for future crosses In this respect Christ â—aith Hee that hath patience to the end shall be saued Among other Saints Iobs patience had her perfect woâ—ke in all these respects Had it not beene vpright and sound he could not haue so stood against his friends who suspecting his vprightnesse thorowly sifted him The many trials whereunto he was brought and his patient enduring all for hee was ouercome by none manifesteth the extent of his patience neuer any Christ excepted endured more neuer any the same excepted more patiently endured all The History it selfe his owne testimony and Gods also and the witnesse of his Apostle doe all verifie the continuance of his patience to the end §. 17. Of the kinds of crosses THat wee may the better apply this Apostolicall direction as before in generall wee shewed the necessity of patience so here in particular we will shew how necessary it is that patience haue this perfect worke This will appeare by the kinds of crosses whereunto we are subiect 1 They are not scar-crowes troubles in shew and appearance onely but such as pierce both body and soule and make the stourest to stoupe and shrinke Therefore counterfeite patience will stand vs in no steed 2 The number of trials whereunto wee shall bee brought is vncertaine one calamity vpon another as waues may fall vpon vs that which is written of Iob how one messenger followed another all bringing dolefull newes sheweth what may befall any of vs. Now suppose wee should as patiently beare some as Iob but yet taint vnder the burden of others where is the benefit of that former patience Some that haue endured imprisonment banishment and such like trials yea who haue beene ready to endure sword and fire in time of persecution haue beene discouraged and turned out of their good course by reproch and disgrace in time of peace other that can patiently passe ouer publicke troubles are so disquieted with priuate losses and crosses at home in their families that they are made vnfit to performe any Christian duty to God or man Other that can well endure paine
destitute of worldly things and in many troubles and tribulations §. 75. Of applying absolute promises 2 FOr the kinds of Gods promises some are absolute which God hath simply and absolutely determined to accomplish euen as they are propounded as before Christ was manifested in the flesh the promise of the Messiah and of calling the Gentiles since that time the promise of calling the Iewes and of Christs second comming in glory All sauing sanctifying graces being absolutely necessary to saluation are thus promised to all Gods children and the continuance and perseuerance of them vnto the end and also the end and issue of all eternall life The vse of Faith in these is to vphold vs against all feare and doubt euen when we haue not a sensible feeling of them for God who is able to performe whatsoeuer he hath promised and true and faithfull in all his promises hauing absolutely promised such such things though all things in Heauen and Earth should seeme to make against them yet would Faith beleeue them §. 76. Of applying conditionall promises OTher promises are conditionall which are no further promised then God in wisdome seeth to be most meete for his owne glory and his childrens good Thus are promised 1 All temporall blessings which Lazarus an holy Saint wanted 2 Freedome from all crosses and troubles What Saint hath not had his part in some of them who hath been freed from all 3 Freedome from all temptations As our head was tempted so haue his members from time to time 4 Lesse principall graces which are called restraining graces being giuen rather for the good of others then of them who haue them These the Spirit distributeth seuerally not all to euery one but some to one some to another 5 The measure of sanctifying graces for though euery Saint hath euery sauing grace in him yet hath he not a like measure some haue a greater and some a lesse Admirable is the vse of Faith in these conditionall promises for it maketh vs so to trust to Gods power as we subiect our selues vnto his will as the Leaper who said If thou wilt thou canst make me cleane and those three constant seruants of God who said Our God is able to deliuer vs from the hot fiery Furnace and hee will deliuer vs out of thine hand O King But if not be it knowne to thee O King that wee will not serue thy gods c. For Faith perswadeth vs that God is wiser then our selues and that he better knoweth what is good for vs then we our selues doe and so moueth vs to resigne vp our selues wholly to Gods good pleasure This is the generall vse of Faith in respect of these conditionall promises it hath also other particular vses as 1 For temporall things so to rest on Gods promise as we beleeue God will either supply our wants or inable vs to beare them as God had taught Paul how to want 2 For crosses so to beare them as being assured that God will either free vs from them as he deliuered Iob or assist vs and inable vs to beare them and turne them to our good 3 For temptations that God will stand by vs and giue a good issue 4 For restraining and common graces so to content our selues as we doubt not but also to haue such sanctifying as shall be needfull to our saluation which also is to be applied to the measure of sanctifying graces according to that answere of God to Saint Paul My grace is sufficient for thee §. 77. Of applying implicit promises FOr the manner of propounding Gods promises they are either expresly declared or else by consequence implied Expresse promises are either generally propounded to all of these we haue heard before or else particularly applied to some particular persons Some of these are such as are not proper to him alone to whom in particular they are directed but for the good of others also If we find such needfull for vs it is the vse of Faith to apply them to our selues with as strong confidence as if they had beene directed to vs. This the Apostle teacheth vs to doe for where God made a promise to Ioshuah I will not faile thee c. the Apostle applieth it to all Christians The ground of this application is taken from Gods vnchangeable and impartiall manner of dealing the same God that he is to one faithfull man the same he is to all If therefore he would not faile Iâ—shuah neither will he faile any By consequence promises are implied either in the examples or prayers of faithfull Saints In their examples by those blessings which they haue enioyed For that which God bestoweth on one he is ready to bestow on euery one to whom it is needfull Gods giuing it to one is a promising of it to all So as we may with as strong confidence depend vpon God for such needfull things as if God had expresly promised them Thus doth Saint Iames vrge that end which God gaue to Iobs troubles as a ground of our Faith to make vs waite for a like deliuerance in our troubles In their prayers by those things which they haue praied for in Faith and obtained Their faithfull calling vpon God and Gods gracious hearing of them are as much as a promise that God in such and such things will heare vs calling vpon him thus did Dauid make this a ground of his faith Psal 22. 5. The vse of Faith in these implicit promises is to perswade our hearts that God will deale with vs as hee hath in former times dealt with his faithfull children §. 78. Of the true Heires of Gods promises THe last point to be noted for the right application of Gods promises is the persons to whom they belong Here note two points 1 Who are the righteous heires and children of Gods promises 2 How these heires are qualified 1 For the first Christ Iesus the true naturall Sonne of God as hee was Emanuel God with vs our Head and our Redeemer is properly the heire of all Gods promises In him they are yea and Amen That is to say In him they are propounded ratified and accomplished This is euident by those generall promises which are the foundation of all the rest He that is Christ shall breake thine head In thy seede that is Christ shall all the Nations of the Earth â—e blessed Now how is Christ the heire of Gods promises as a priuate person onely in himselfe No verily but as a publike person as the head of a body for Iesus together with all the Saints which were giuen him of his Father make but one mysticall body which is Christ so as all the faithfull together with Christ are heires of the promises they and they alone haue a right vnto them so as what the Apostle saith of godlinesse I may fitly apply to Faith
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
performe it vntill the day of Iesus Christ 3 Though we knew how to pray yet would not our prayer be acceptable to God except it came from his Spirit it is attributed as a proper worke to the Spirit that he maketh intercession according to the will of God that is so as is pleasing and acceptable to God for as God knoweth the meaning of the Spirit so the Spirit knoweth the will of God 1 Heere note how the whole Trinitie hath a worke in this holy exercise of prayer The holy Ghost frameth our requests The Son offereth them vp vnto his Father The Father accepteth them thus framed and offered vp 2 Note the reason why the prayers of the Saints are so acceptable and auaileable why they pierce thorow the clouds and haue accesse to Gods throne they are the groanes of Gods Spirit not that the Spirit groaneth but that our spirits are made to groane by Gods Spirit 3 Note what an admirable gift the gift of prayer is a singular gift peculiar and proper to the Saints who haue the Spirit of God if no man can say that Iesus is the Lord but by the holy Ghost surely no man can call vpon God as his Father but by the Spirit of God We haue therefore receiued the Spirit of adoption whereby we crie Abba Father 4 Note how we may know whether Gods Spirit bee in vs and whether we be Gods sonnes or no euen by the Spirit of prayer I meane not an outward formall vttering of words but true prayer comming from the heart §. 128. Of the meanes to pray aright in the Spirit THey who desire to pray aright so as their prayer should be acceptable to God must 1 Labour for Gods sanctifying spirit which is gotten by the ministery of the word as was set foorth by those extraordinary gifts which God bestowed on Christians while they were hearing the word preached as Saint Paul with great emphasis affirmeth saying receiued ye the the spirit by the workes of the law or by hearing of faith that is assuredly by hearing the Gospell which is the word of faith preached ye receiued the spirit in which respect the preaching of the Gospell is called the ministration of the spirit 2 Hauing the spirit we must goe along with him and follow his good motions powring forth those desires which he suggesteth vnto vs the fire which God would continually to burne vpon his Altar came out from the Lord. If sacrifices were offered vp with any other fire that fire was counted strange and the sacrifices no whit acceptable but abominable to the Lord the heauenly fire whereby our spirituall sacrifices of praier must be offered vp is that holy spirit which commeth out from God he carrieth the very image of God we must therefore giue vnto God that which is Gods 3 We must take heede we grieue not the holy spirit of God which is done by quenching the goog motions thereof thorow our carelesnesse or by resisting the spirit thorow our rebellion hence is it that many of the Saints are so dull and vntoward to this exercise by their security and carnality they haue grieued Gods spirit and he hath withdrawne his helpe and assistance Many hearing that the spirit maketh request for vs wil be ready wholly to giue ouer this duty vnto the worke of the spirit and so neuer rowse vp themselues but say when the spirit please it will make request for me These grieue the spirit because they stirre not vp the gift thereof §. 129. Of prayer comming from the spirit of a Man 2 FOr the second doctrine that Prayer framed by the Spirit of God floweth out of the very spirit and heart of a man it is also cleare by the forenamed place The spirit maketh intercession with groanes c. Now groanes proceede from the heart and spirit not from the tongue and lips but more expresly the Apostle saith that the spirit which crieth Abba Father is sent into our hearts Hence it is that they which pray in the spirit are said to powre out their soule and their heart to God The Virgin Mary who without all question praised God in the spirit saith My soule magnifieth the Lord my spirit reioyceth in God 1 The heart of man is as it were Gods chaire of state whereunto no creature can come it is proper to God alone it is his Pallace wherein he most delighteth wherefore Gods Spirit maketh his aboade there and stirreth that vp to pray 2 The heart is a fountaine whence commeth euery thing good or euill wherefore the Spirit doth especially purifie and sanctifie it Yea the heart is as a Queene shee hath a command of all the powers of the soule and parts of the body and therefore the Spirit giueth this gift of prayer to her §. 130. Of discerning when we pray in the Spirit Vse 1 HEreby may we iudge whether the Spirit of God be in vs and moue vs to pray or no. If our prayer come but from the teeth though it be neuer so well framed in regard of the forme of words and though our gesture be neuer so seemely sauouring of much reuerence and humility yet all is nothing the Spirit of God hath no part in this worke if thy spirit pray not Herein lieth a maine difference betwixt the manner of perswading God and man Man may be moued with faire speeches inticing words eloquent phrases as the people of Tyrus and Sidon with Herods eloquent Oration but all the eloquence in the World is no more to God then the lowing of an Oxe or the howling of a dogge if it come not from the spirit Hearty and vpright prayer is the best rhetoricke to moue God withall Vse 2 What matter of humiliation is ministred vnto most euen of them that are accounted the best how often doe such as heare others pray fall downe on their knees and so seeme to pray and yet know not what hath beene prayed Their thoughts haue beene vpon other matters Some manifest as much in that when the prayer is ended they testifie no assent thereunto by saying Amen Yea how often doe they who vtter the prayer Ministers in the Church other persons in other places tumble ouer words with their mouthes when their hearts are wandring so as little assent of spirit if any at all hath been giuen to their owne words Can such sacrifices be acceptable to God let vs be humbled for that which is past and be more watchfull ouer our hearts for the time to come THE FIFTH PART The helpe of Prayer §. 131. Of watching vnto Prayer THE fourth generall branch is concerning the helpe of Prayer Which is watchfulnesse noted in this clause Watch thereunto The originall word according to the proper notation of it signifieth to awake and abstaine from sleepe it is properly attributed to the body metaphorically and by way of resemblance vnto the
§. 192. Of the things for which Men may suffer with comfort Quest VVHat may bee the cause of that persecution which causeth blessednesse Answ In generall Righteousnesse and that either in abstaining from euill or in performing of our bounden duty Ioseph suffered imprisonment for refusing to commit folly with his Mistresse Moses chose rather to suffer affliction with the people of God then to enioy the pleasures of sinnes On the other side Daniel was cast into the Lyons den for praying vnto God And Christ was persecuted for doing workes of mercy More particularly the Gospell which is here set downe The Apostles were persecuted for preaching the Gospell Others for beleeuing the Gospell Now because the Gospell is the Doctrine of Christ they which suffer for preaching or professing it are said to suffer for Christs sake and for the name of Christ they which renounce it are said to denie Christ Iesus Vse 1 They which looke to haue true comfort in their suffering must especially looke vnto the cause and thorowly examine it whether it be indeede of that kinde that by Gods Word we may warrantably yea and ought necessarily to suffer for Saint Peter implieth that there be many causes for which many doe suffer wherein hee would not haue Christians to suffer Let none of you saith he suffer as a murtherer or as a thiefe or as a busie body in other mens matters Note how he maketh not onely open notorious sinnes but also medling with other bodies matters to be an vnwarrantable and vniust ground of suffering This therefore is to be obserued not onely against traytors murtherers theeues adulterers idolators and such like but also against Separatists Schismatikes and all such contentious spirits as by raising troubles in the Church bring trouble vpon their owne pates Vse 2 If the cause be iust and good with courage stand vnto it let not reuiling and disgraceful speeches let not losse of goods losse of friends imprisonment banishment racke strapadoe sword halter fire or any thing else make thee start from thy Sauiour to denie him But for thy comfort and encouragement looke to the end If we suffer we shall also raigne with Christ §. 193. Of the Worlds vile handling of Christs Ambassadours THe fourth point noted is the connexion of the Apostles function and condition together though hee were an Ambassadour yet was he chained and though he were chained yet performed he his function for he saith I doe my Ambassage in a chaine Hence arise two points to be noted The first that The Ambassadors of the King of Heauen are more hardly dealt withall then the Ambassadors of mortall Kings We see by experience that all sorts of Ambassadours are kindly vsed The most sauge and barbarous people that be will not wrong an Ambassador It is against the law of Nations to imprison an Ambassador Though Ambassadors be free in deliuering their message and though their message be distastfull yet at least they are let goe free if not rewarded But Christs Ambassadors haue in all ages beene very hardly dealt withall This was it whereof Christ complained against Ierusalem saying O Ierusalem Ierusalem which killest the Prophets and stonest them which are sent vnto thee And whereof Saint Stephen also complained saying Which of the Prophets haue not your Fathers persecuted c. Obiect They are not in all places and at all times so dealt withall Answ When and where it pleaseth God to raise vp Christian Magistrates who loue the Gospell and defend the Gospell then and there the Ambassadors thereof are kept from publike persecution but yet the greater sort of people will priuately scorne them and wrong them And though there be alwayes some who knowing and beleeling the excellency necessity and benefit of their function highly account of them euen as of the Angels of God yet those some are but few in comparison of the many which oppose against them All that are of the world will doe what they can against them And that in regard of their message and of their Master §. 194. Of the causes why Christs Ambassadors are hardly vsed 1 THeir message is as contrary to the disposition of the world as can be This is darkenesse That is light Darkenesse cannot endure light nothing can be so much against the haire as we speake against the heart of a carnall man as the Gospell it pierceth to the quicke and so maketh him to fret fume rage and raue against it and the messenger thereof For the world hath a peace of it owne wherein it is fast lulled asleepe when it is rowsed vp by any messengers of the Gospell like a Beare or a Lyon it bestirreth it selfe against him that disturbeth it and forgetteth all modesty and humanity If it were a Father that brought this light of the Gospell to a carnall son the sonne would hate and persecute the father for it so the father the sonne and one friend another hence it is that Christ Iesus the Author of this Gospell is said to set a man at variance against his father and the daughter against her mother c. which is not said to note out the proper end of Christs comming but to shew what followeth vpon the sending of the light of the Gospell to carnall men by reason of their wicked and obdurate hearts 2 Their Master is indeed a great King but his kingdome is not of this world if it were his seruants would surely fight Now because he causeth none to rise vp in armes to execute speedy reuenge but suffereth the wicked till the great day of reckoning the world feareth him not nor careth to abuse his Ambassadors Vse 1 How great is the blindnesse wilfulnesse wretchednesse malitiousnesse vngratefulnesse of the world Vse 2 How are Ministers to prepare themselues against al the hard dealing that may be let them not looke for such respect at the worlds hands as earthly Ambassadors find if they find such they haue cause to suspect themselues It is to be feared that they seek too much to please the world If they haue not the resolution which this Apostle had they may be as loath to deliuer their ambassage as Ionah was §. 195. Of Ministers vsing their libertie THe other point is that Ministers must take and vse what libertie they can haue Saint Paul went as farre as his chaine would let him In his chaine hee preached So likewise in prison hee preached Thus did Christ and his Apostles though they were persecuted continue to preach when they could not in one place they went to another There is a necessitie laid vpon the Ambassadors of God and woe to them if they preach not the Gospell when they may But if notwithstanding some restraint they doe what lawfully they may and possibly they can as they manifest thereby a great zeale of Gods glory in
freed from his chain For one would haue thought that being afflicted he should most of all haue desired the remouall of the affliction but hee preferred that before this as is more cleare euident by that which he said to the Elders of Ephesus when hee tooke his farewell of them I count not my life deare vnto my selfe so that I may finish my course with ioy and the ministry which I haue receiued of the Lord Iesus to testifie the Gospell of the grace of God §. 202. Of Pauls constant resolution 3 For the third though hee had suffered much yet as yet he had not resisted vnto blood though his liberty were restrained yet his blood and life were preserued therefore hee still continueth to fight the Lords battaile and to maintaine his quarrell In a chaine hee preached and still desireth boldly to preach yea though it were in a chaine Doth hee not herein manifest a braue spirit an vndanted mind an inuincible courage §. 203. Of Pauls stedfast Faith 4 FOr the fourth assuredly hee beleeued that God was able to giue him courage and boldnesse notwithstanding his chaine and mauger the fury and rage of all his enemies or else would he not haue desired boldnesse now that he was in the power of his aduersaries but well hee knew that they which chained him were chained by his Master Christ Iesus who led captiuity captiue so as they could no further restraine him then his Master permitted them and he was not ignorant for himselfe said it that though he himselfe suffered vnto bonds yet the Word of God was not bound they chained his body but they could not chaine Gods Word §. 204. Of the excellency of the foure forenamed Vertues BEhold here a rare example rare for the excellency and rare for the scarcity of it Admirable vertues were these worthy our imitation 1 They who maintaine in them such an holy iealousie fearing lest through the weakenesse of the flesh they may be danted with affliction will be the more watchfull ouer themselues more earnest with the Lord in prayer to assist and vphold them and more desirous of the helpe of others prayers as Saint Paul here was such haue beene found to stand out to the last cast stedfastly when proud crackers haue beene quailed 2 To desire while a man is vnder the crosse rather to preach boldly then to haue the crosse remoued argueth a great zeale of Gods glory and a true desire of the progresse of the Gospell and edification of the Church for thus he preferreth these before his owne ease liberty yea and life too 3 Constancy is that which setteth the crowne vpon a mans head They who after they haue endured some trials shrinke in their heads and giue ouer the fight before their life be ended loose the glory of their former valour 4 But to be perswaded that God is able to enable his seruants in all distresses and difficulties to doe that worke whereunto he sendeth them notwithstanding their owne weakenesse and their aduersaries power will make men not feare what can be done against them but still hold on vnto the end §. 205. How most mens disposition is contrary to Pauls THus we see what rare and excellent vertues these be But alasse they are too rare and scarce among men as appeareth by their contrary disposition For 1 Many after they haue endured some small trials grow so insolent thereupon that they thinke they can neuer be moued and so forget God and care not to seeke helpe and assurance from him 2 If they call vpon him it is rather for deliuerance from that present crosse in regard of their owne ease then for any ability to honour God or doe good vnto his Church when men are any way afflicted they account deliuerance from it a great happinesse and therefore aboue all desire it Oh that I were at liberty saith the prisoner Oh that I were in my Country saith the captiue Oh that I had health saith the sicke man and I wealth saith the poore man 3 So farre they are from resisting vnto blood and induring till death that so soone as persecution ariseth for the Gospel they are presently so offended and affrighted that they forsake their profession 4 They so dread their aduersaries power and so doubâ— of Gods almighty power and good prouidence that they thinke it in vaine to call vpon God The want of the forenamed graces in most men maâ—keth them to be the more admirable in them who hauâ— them and it ought to moue vs to seeke the more carefull after them §. 206. Of the necessity of preaching boldly THe last clause is this as I ought to speake which some take to be set downe by the Apostle as a further motiue to stirre them vp to pray for vtterance and boldnes of speech in this behalfe because it was his bounden duty necessity was laid vpon him hee ought so to speake whence may bee obserued that It is not a matter arbitrary for a Minister to preach the Gospell and that boldly but a necessary thing Necessity is laid vpon mee saith the Apostle and woe vnto me if I preach not the Gospell As much may bee said of all Ministers Their offices require as much the charge is committed vnto them They who doe it not omit their bounden duty wherefore euery sleight occasion should not be an hinderance to them §. 207. Of preaching after a right manner BVt I take this clause rather to declare the manner of preaching then a motiue to preach and to haue reference both to his function and also to his condition that he may so speake as becommeth an Ambassador and so also as becommeth one which was in bonds Hence first note that It is not sufficient for a Minister to preach vnlesse it bee done after a right manner What is required vnto the manner of preaching I shewed before the point in generall is againe vrged by this Apostle Col. 4. 4. And by Saint Peter saying If any speake let him speak as the oracles of God Thus in other functions doth the Apostle require aright manner of performing them Rom. 12. 8. The same Lord who requireth the duty it selfe hath prescribed the right manner of performing it so as our obedience and faithfulnesse is declared by the one as wel as by the other In the duties which wee performe let vs carefully obserue how they ought to bee performed if at least in the performance of them wee desire to be accepted Little is this in regard by many for to insist in the point in hand how loosely how coldly how trudely doe many preach the Word as if it were inough onely to preach Againe others fal into an other extreame they preach the Word too curiously too conceitedly too vainely with too great affectation and ostentation Little doth God regard such paines little comfort can Ministers reape thereby §. 208. Of a Ministers carrying of
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
heauens keepe constantly that fixed order and course which at first their Maker appointed them yea the Moone in her changes and the very wandring Starres in their wandring obserue the decree of the Creator and start not from that order which he hath set vnto them and yet the sonnes of men daily transgresse the Ordinances which the Lord their God hath giuen them The very earth which was cursed for mans sake with little tillage bringeth forth all manner of needfull and pleasant fruits for man yet all the spirituall culture which God vseth on the sonnes of men cannot make many of them bring forth good fruit Reade Gods complaint to this purpose in the long which was made to the Vineyard of the Lord. The Prophet Isayah noteth that the Oxe and the Asse two of the most brutish creatures that be take better notice of the kindnesse of their Masters then the Sonnes of Men doe of the mercies of the Lord to them Oh beloued let this peruersenesse of our nature humble vs and let vs endeauour to answere with gratefulnesse Gods goodnesse to vs. As he in mercy hath abounded towards vs aboue all other creatures so let vs striue to excell all in honouring him Though notwithstanding our vttermost endeauour we come much short yet let our true desire mount aloft and let vs still endeauour to goe as farre as possibly we can and euen moane againe because we cannot attaine to the perfection of the most perfect This is that which is intended in the third petition of the Lords prayer Thy will be done in earth as it is in Heauen §. 10. Of Gods impartiality in offering mercy without respect of persons GOds mercy to Man is further amplified by the generality of the Obiect which is first intimated by these indefinite words Men and Sonnes of Men and then more expresly noted by Saint Matthew vnder this generall particle Whosoeuer whereby we are taught that God excludeth none from the participation of his mercy 1 This doctrine is to be vnderstood of Gods outward dispensation and manifestation of his mercy by the ministry of the Word wherein no difference is made betwixt persons nor exemption of any so as it calleth not into question the secret counsell and eternall decree of God 2 It is to be referred to the seuerall degrees sorts and conditions of men betwixt which God maketh no difference as honourable meane rich poore learned vnlearned olde yong free bond male female Magistrate subiect with the like 3 It is to be applied to the all-sufficiency of Christs sacrifice which is auailable to take away the sinnes of the most notorious sinners that can be as we heard before as well as of any other sinners Thus this doctrine rightly taken is abundantly confirmed throughout the whole Scripture Salomon brings in Wisdome in the open streetes proclaiming mercy to all and Christ commandeth his Apostles to Preach the Gospell to euery creature meaning euery reasonable creature capable thereof But more particularly and expresly saith the Apostle He that is Lord ouer all is rich vnto all that call vpon him And againe God will that all men shall be saued and Christ gaue himselfe a ransome for all men For with God there is no respect of persons hee hath not carnall eyes nor seeth as man seeth the soules of the meanest are as deare and precious to him as the soules of the greatest All soules are mine saith the Lord. Vse 1 This further confirmeth that which was noted before that mans destruction is of himselfe No man can iustly blame God who offereth mercy and pardon to euery one Let euery one of what ranke or condition soeuer he be be encouraged to apply to himselfe this glad tidings of pardon and seeing God excludeth none let not any of vs exclude our selues §. 11. Of the title SON OF MAN giuen to Christ THe last branch whereby Gods mercy in forgiuing sin is amplified respecteth the person against whom the sinne is committed in this phrase Sonne of Man This title in Scripture is vsed sometimes indefinitly and sometimes determinatly Indefinitly in a double respect 1 To set forth all mankind in generall and so it compriseth vnder it euery son of Adam euery mothers childe as we speak In which sence Bildad vseth it where comparing mankind with the celestiall bodies he saith How much lesse MAN a worme euen the SONNE OF MAN a worme 2 To designe corrupt and wicked men in which sence it is opposed to sons of God as where Moses saith that the sonnes of God saw the DAVGHTERS OF MEN and Dauid his complaint I lye among them that are set on fire euen the SONNES OF MEN. Determinately and particularly it is attributed to the Prophets of God and to Christ the Sonne of God In the old Testament it is most vsually attributed to the Prophets especially when it is expressed in the singular number Among other Prophets Ezechiel is most frequently stiled with this title SONNE OF MAN he is in his Prophesie so called almost an hundred times The reason wherof I take to be this He had visions both more in number and more rare in kinde reuealed vnto him then any other Prophet had now lest he should be exalted out of measure through the abundance of reuelations the Lord often putteth him in minde of his estate by nature that he was but a sonne of man a mortall man euen a worme In the new Testament it is most vsually attributed vnto Christ and that most frequently in the historie of the Euangelists and when Christ speaketh of himselfe Once Saint Stephen termeth Christ the Sonne of Man This title hath relation especially to the humane nature of Christ in regard whereof hee was borne of a woman and so a true Son of Man yet is it not to be restrained only to his Manhood for it compriseth vnder it the person of Christ God and Man else how could Christ while his humane nature was on earth say The Sonne of Man is in heauen The reason why this title is giuen to Christ is not as some too nicely inferre from the singular number because Christ was borne of a Virgin and had but one Parent and so was a sonne of MAN not of MEN that is onely of a mother and not of father and mother both as others are For by the same reason it might be inferred that Ezechiel had but one parent because hee is called A sonne of MAN besides by this reason Christ should bee called A sonne of woman not a sonne of man But other better reasons may be giuen of this title as to shew 1 That Christ was true man 2 That he came of the stock of man and brought not his humane nature from heauen 3 That he descended very low for our sakes being the Sonne of God to become a Sonne of Man If any shall reply
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
truth and benefit thereof The generall matter of this definition is a reiecting of the Gospell The particular forme whereby this sinne is distinguished from other sinnes is in the other words For the matter The Gospell is it against which this sinne in particular is directed and not euery part of Gods word By the Gospell I meane that part of Gods word which God hath reuealed for mans saluation euen after his fall and in that respect commonly called the glad tidings of saluation So as the very obiect matter whereabout this sinne is occupied doth in part discouer the hainousnesse thereof and declare a reason why it is not pardoned To oppose against any part of Gods truth is a monstrous and hainous sinne for an especiall part of Gods honor consisteth in his truth which is as deare and precious to him as any thing can be to gain-say it is to deny him to be God for he is stiled The Lord God of truth But to gain-say the Gospell that part of Gods truth wherein Iesus who was sent to saue his people from their sins wherein the riches of Gods mercy wherein the peculiar loue of God to man is reuealed and that for mans good euen for his eternall saluation is more then monstrous For this is not onely a denying of Gods truth but of his mercy also yea if we well consider the extent of the Gospell of the wisdome power iustice and all other properties of God It addeth vnto other sins to make vp the heape of them ingratitude It taketh away the meanes of pardon and life for in the Gospell onely in the Gospell is pardon offered and life to bee found without it is nothing but death and damnation When the Gospell is not receiued what hope can there be of pardon This is it that bringeth God who by a solemne oath hath protested that he desireth not the death of the wicked but that the wicked should turne from his way and liue to complaine and say What could I haue done any more that I haue not done If not to receiue the Gospell be a deadly and damnable sinne what is to reiect it To reiect a thing is more then not to receiue it it is to put it away as the Iewes who in that respect are said to iudge themselues vnworthy of euerlasting life It is as if traytors and rebels being risen vp against their Soueraigne and hee offering pardon vnto them if they would lay downe their weapons and turne to bee loyall subiects they should reiect his gratious offer and say they wil none of his fauour they care not for pardon they had rather be hanged drawne and quartered then be beholding to him for fauour and pardon Doth not this reiecting of fauour much aggrauate the crime Yea is not this a more hainous crime then the treason and rebellion it selfe Hereinto all that commit the sinne against the Holy Ghost do fall but yet all that fall thereinto do not commit that sinne For as none that perish in their sin receiue the Gospell so all incredulous persons which liue vnder the Gospel and ministry thereof whereby pardon is proclaimed and offered vnto them do refuse and reiect it so as this part of the generall matter of this sinne is common to all that at least liuing vnder the ministry of the Gospel beleeue not In the definition of this sinne wee further added this word Despitefull which also appertaineth to the generall matter thereof To reiect the Gospel despitefully doth make the matter much more desperate for it implieth an inbred hatred against the Gospell it selfe the Word of saluation whence proceed open blasphemies against God and his Word and fierce and cruell persecuting of the Preachers and professors of the Gospell This despitefulnesse added to reiecting of the Gospell brings a man into a most fearefull and desperate estate yet all that ascend to this high pitch of impiety doe not simply therein sinne against the holy Ghost for all this may be done on ignorance Instance Pauls example he was so zealous of the traditions which the Iewes receiued from their Elders as he hated the Gospell which he deemed to be contrary thereunto in which respect Hee thought that he ought to doe many things contrary to the name of Iesus and so he did for out of his inward hatred Hee breathed out threatnings and slaughter against the Disciples of the Lord he did much euill to the Saints hee destroyed them that called on the name of Iesus hee compelled many to blaspheme and waxed mad against the Saints yea he himselfe was a blasphemer But all these he did ignorantly for a man may hate and blaspheme that which hee knoweth not Great was that despite which many of the Iewes shewed against Christ and against Stephen They were cut to the heart and gnashed at Stephen with their teeth yet both Christ and Stephen prayed for them which they would not haue done if they had sinned the sinne vnto death because it is forbidden so to doe Thus much of the generall matter of the sinne against the Holy Ghost wherein other sins may agree with it The particular forme whereby it is distinguished from all other sinnes is in these words After that the Spirit hath supernaturally perswaded a mans heart of the truth and benefit thereof Out of which I gather these conclusions concerning the persons that commit this sinne 1 They must haue knowledge of the Gospell their iudgement must be euicted of that truth which they oppose whereby they come to sinne against their owne knowledge and iudgement 2 This knowledge must not onely swimme in the braine but also worke vpon their will and diue into their heart so as their will giue consent and their heart assent to what their iudgement coneiueth to bee true There must be a perswasion as well as knowledge whereby they come to sinne against conscience that iudge which God hath placed in mens soules to accuse or excuse them 3 This knowledge and perswasion must be wrought not onely by euidence of vndeniable arguments for so an Heathen man may be euicted and perswaded but also by a supernaturall and inward worke of Gods Spirit whereby they are in their very soules perswaded that they gain-say the vndoubted word of God and so sin against the worke of the Spirit in them 4 This inward supernaturall perswasion must bee of the benefit of the Word as well as of the truth thereof that the Word which they despitefully gain-say is the Word of saluation which whosoeuer beleeueth shall not perish but haue life euerlasting and the only meanes of saluation whosoeuer reiecteth it shall be damned Thus in sinning against the forenamed worke of the Spirit they sinne against their owne soules and bring swift damnation vpon themselues Briefly to summe vp all that hath been deliuered of the sinne against the Holy Ghost It consisteth of these degrees 1
A reiecting of the Gospell which the Apostle in his description of this sinne euidently noteth for first hee maketh an opposition betwixt despisers of the Law and despisers of that against which they sin that fall into this vnpardonable sin now what can that which is opposed to the Law be but the Gospell Againe his description of that which is despised can agree to nothing so wel as to the Gospell 2 A despitefull reiecting thereof which the same Apostle noteth vnder these phrases a treading vnder foote counting an vnholy thing despiting Vnder this clause are comprised malice hatred of hart blasphemie of the tongue and persecution in all which the Scribes and Pharisies manifested great despight against Christ so haue all others that euer committed this sinne In this respect the Apostle calleth them aduersaries 3 A despitefull reiecting of the Gospell against knowledge which the Apostle expressely noteth in this phrase after we haue receiued the knowledge of the truth 4 A despitefull reiecting of the Gospell against conscience which the Apostle implieth vnder this word Wilfully 5 A wilfull gainsaying and opposing against the inward operation and supernatural reuelation of the Holy Ghost which is noted by the Apostle vnder this phrase Hath done despite vnto the Spirit of grace 6 A despiting of the Spirit in such things as he reuealeth to them for their owne good euen the saluation of their soules this is comprised vnder those phrases of tasting the heauenly gift the good word of God and powers of the world to come which they doe as it were spit out againe §. 18. Of the difference betwixt the sinne against the Holy Ghost and other sinnes BY the forenamed definition may the sinne against the Holy Ghost be distinguished from many other sinnes which come neere vnto it as 1 From many sinnes against knowledge yea and against conscience also for they may be without malice of heart which this cannot be The elect may fall into them but not into this Dauid and Peter sinned both against knowledge and also against conscience 2 From many sins committed on malice against Christ and his Gospell which may be done on ignorance 3 From blasphemie and persecution which may be done also on ignorance or in passion 4 From deniall of Christ which may be done on feare instance Peters example or other like temptations It is an ancient heresie of the Nouatians to deny repentance and pardon to such as haue once denied Christ 5 From Apostasie from the faith and profession of religion which also may bee done not on malice but through the violence of some temptation It is noted of Salomon that he continued not to follow the Lord but turned after other gods through the perswasion of his wiues When a Kingdome changeth Religion as England in Queene Maries dayes many prooue Apostates and fall away from the profession of the Gospell and professe idolatrie for feare of persecution or for too much loue of this world to hold their places and offices their honors and dignities their houses and lands or else on an infirme and weake perswasion that they can keepe their hearts pure and their faith sound though with their bodies they outwardly subiect themselues to idolatry The Leuites which in the captiuite fell away though they were barred from medling with the holy things yet they were admitted to doe other seruices in the Temple whereby it is manifest that they fell not into this vnpardonable sinne 6 From Presumption and sinning with an high hand as Manasseh did 7 From Hardnesse of heart from impudencie and committing sin with greedinesse For so did the Gentiles which had not the Gospell supernaturally reuealed vnto them 8 From Infidelitie and impenitencie yea from finall infidelitie and impenitencie whereinto all the reprobate fall If finall impenitencie should be the sin against the Holy Ghost as some do take it then should euery one that is damned sinne against the Holy Ghost yea then could not this sinne be committed till death and then in vaine should the caueat of Saint Iohn be concerning not praying for them §. 19. Of the persons that may fall into the sinne against the Holy Ghost HAuing seene what the sinne against the Holy Ghost is for application of the point to the parties with whom Christ had to do we will in the next place discusse whether the Scribes and Pharisies that slandered Christ committed this sinne or noe Many say they did not commit this sin and to prooue their assertion they vse these two arguments 1 They neuer professed Christ 2 Christ prayed for them To the first I answere that two sorts of people may fall into this sinne namely they who professe Christ and his Gospell and they who neuer professed it Professors that sin against the Holy Ghost are called Apostates that is departers away namely from the faith or from the profession of the Gospell for the Greeke word which according to the notation of it signifieth Apostasie is translated a departing and a falling away not that all who depart away and in that generall sence are called Apostates doe commit this sin as was noted before but because they that fall into this sin are most notorious Apostates denying the truth not in tongue only but in heart also not through feare but in malice vtterly renouncing and bidding defiance to the faith not contenting themselues to deny it but shewing themselues deadly enemies against it and persecuting all that are friends vnto it hauing in that respect a very diabolicall propertie not enduring that any should reap benefit by that which they haue reiected such an Apostate was Alexander the Copper-smith and Iulian. They who neuer professed the truth of the Gospell may also sinne against the Holy Ghost as they doe to whom the Spirit hath so clearely and supernaturally reuealed the truth of the Gospell as their heart and conscience doth inwardly tell them that they ought to make profession thereof yet their malice against it not onely keepeth them from professing it but also maketh them to reuile it and to persecute the professors of it The Apostle saith of such an one that he is condemned of himselfe Such were the Scribes and Pharisies which blasphemed Christ and such are many of the learneder Papists The difference betwixt these two sorts is that the former hath gone a step further in shew of goodnesse but thereby haue made their fall the more offensiue and their sinne the greater in that to the sinne against the Holy Ghost they haue added Apostasie as some adde oppression murther and the like To the second argument to proue that the forenamed Scribes and Pharisies sinned not against the holy Ghost taken from Christs prayer I answere that Christ prayed not in particular for these but for such as were indeed in the outward act associates but not of so euill
a disposition as they As among Papists blinde zeale moueth many to doe that which deadly malice moueth others to doe I doubt not but we may according to the truth of the matter conclude that the forenamed Scribes and Pharisies sinned against the Holy Ghost for 1 The Gospell was preached to them by Iohn the Baptist Christ and his Disciples yet they receiued it not but refused and reiected it 2 They did it despitefully as their carriage sheweth 3 They blasphemed Christ as we haue heard before and they persecuted him and his Disciples 4 They did all this against knowledge and against conscience as the instance which Christ giueth of their iustifying that in their children which they condemned in Christ yea they could say of Christ This is the heire 5 They did all also after the Spirit had supernaturally reuealed Christ vnto them for it is noted that Iesus knew their thoughts and thereupon hee accused them of blaspheming the Holy Ghost he knew their thoughts that is he knew how far the Spirit had wrought in them and how they striued against and resisted the Spirit and in that respect accuseth them of this blasphemie Lastly to put the matter out of all doubt after that Christ had set out this sin Saint Marke addeth this clause Because they said he had an vncleane spirit Implying by that inference that that blasphemie was in them an euidence of the sinne against the Holy Ghost §. 20. Of the meaning of these words SHALL NOT and SHALL NEVER be forgiuen THe second generall point noted by Christ about the sinne against the Holy Ghost is the Issue thereof which is set downe Negatiuely Affirmatiuely Negatiuely both by Saint Marke in these words hath neuer forgiuenesse and also by S. Matthew in these words shall not be forgiuen vnto men which is further amplified by a distinction of times in these words neither in this world nor in the world to come Affirmatiuely onely by Saint Marke in these words is in danger of eternall damnation The sentence and doome which Christ in all these words and phrases hath giuen of this sinne is very perspicuous and cleare but that Papists haue brought a cloud of obscuritie vpon them by the vapours of their false glosses and heresies which we will first remoue and then declare the fearefull issue of this sinne First the Papists cleane ouerthrow the maine point heere intended by interpreting the indefinite negatiue particle not and the generall negatiue neuer to as if a difficultie onely and not an impossibility were intended as if Christ had said the sinne against the holy Ghost shall not easily but very hardly be forgiuen or ordinarily and for the most part it shall not be forgiuen But the words are more cleare then so to be obscured For Not Neuer Nor in this world nor in the world to come are much more then not ordinarily not easily hardly and for the most part Besides if there were not an impossibilitie of the pardon of it prayer might be made for the partie that committeth it which may not be done But as this text is cleare enough to such as haue not contentious and captious spirits so there are other texts which put the point more out of all doubt and question as where the Apostle saith It is impossible to renew them againe And againe There remaineth no more sacrifice for sinnes but a fearefull looking for of iudgement and fiery indignation §. 21. Of the errors which Papists gather from this phrase nor in the World to come AGaine Papists roue farre beyond the scope of Christ in this place by inferring from this clause nor in the World to come that some sinnes which are not forgiuen in this World may be forgiuen in the World to come whence they further inferre that there is a Purgatory after this life and render these reasons of this latter inference First that into Heauen can enter no vncleane thing Secondly that out of hel there can be no redemption therefore say they there must needs be a Purgatory by which they which die in their sinnes must be purged and out of which they whose sinnes are forgiuen after this life must be deliuered Answ The two positions which are laide downe for reasons are sound and true for neither can any vncleane thing enter into Heauen nor can any that are once cast into hell be euer deliuered out of it for the Scripture termeth their paine euerlasting and yet the Papists are not constant in those assertions but deliuer many points contrary to them both as that many who for treasons rebellions and such like damnable sinnes are executed and die without repentance for them die Martyrs and are immediatly carried to glory is not this to thrust vncleane birds into Heauen And againe that many who died in mortall sinnes and so by their owne positions went to hell were deliuered from thence Some of the instances which their owne writers haue giuen hereof are these The soule of Falconilla a Pagan was freed from hell by the prayers of Saint Thecla and the soule of Traiane a Pagan Emperour by the prayers of Pope Gregorie and a certaine lewde man carried by the Diuels into hell was deliuered by Saint Sereus But to passe by these lying fables the consequences which from the forenamed sound positions they gather are most vnsound and absurd namely that there is a purgatory of which fiction I haue spoken before and that sinnes may be forgiuen after this life a point which as was said before they gather from this phrase nor in the World to come The falshood whereof is easily discouered by a due consideration of the true meaning of the words §. 22. Of the true meaning of this phrase nor in this world nor in the world to come THe Greeke word and the Latin also which we translate World signifieth rather time then place By this World is meant the time of a mans life here vpon earth by the World to come all the time from his death proceeding on without end to eternity Two Worlds are in Scripture giuen to euery man to be in one from the time of his conception or birth to his death the other from thence for euer for after death there is no alteration of a mans estate But because the manifestation of that perpetuall and eternall estate is at the great day of iudgement when all shall stand before their Iudge and receiue their doome the beginning of that age or world to come is commonly reckoned from the day of iudgement in which respect Christ ioyneth that world and the resurrection from the dead together Which being so it is as euident as may be that no sinne can be forgiuen in the World to come §. 23. Of the many answers which may be giuen against the Papists collection concerning forgiuenesse of sinnes in the World to come BVtfully to discouer the erroneous
the difference which Christ here maketh betwixt this sinne and all other sinnes In regard of the issue many other sinnes are no more pardoned then this for if in the euent all other sinnes but this should be pardoned many millions which are now in hell should be saued But the difference is that other sinnes are of that kind and condition as through the meanes which God hath afforded to man they may be forgiuen but this cannot by any meanes §. 27. Of the reasons why the sinne against the Holie Ghost is vnpardonable THe reason why the sinne against the Holy Ghost neither shall nor can be forgiuen is not simply in regard of the greatnesse and hainousnesse of it as iâ— it were greater then the mercy of God and sacrifice of Christ so as if that sinne were put into one ballance and Gods mercy with Christs sacrifice into another that would weigh downe this but rather in regard of that order which God hath set downe and that fixed decree and doome more immutable then the decrees and statutes which the things of the Medes and Persians confirmed which hee hath both established and reuealed I say reuealed because his secret decree is established against euery impenitent sinner but the order is published and the decree reuealed onely against such as sinne against the Holy Ghost If further we would know reasons of this reuealed decree I answere that God is not bound to render man a reason of his orders and decrees But yet it hath pleased him to make knowne some reasons thereof in his word for the better satisfaction of mens minds and iustification of his owne proceedings as 1 Because it is impossible that they who sinne against the Holie Ghost should be renewed againe vnto repentance As no sinne whereof the man that commits it repenteth not is in the issue and euent pardoned so this sinne because the coÌ„mitter thereof cannot repent cannot be pardoned 2 Because they vtterly renounce and cleane reiect the onely meanes of pardon which is Christ Iesus offered in the Gospell so as if they be pardoned either Christ must be offered vp againe and crucified anew or else there must be some other sacrifice for remission of sinnes But both those are impossible impossible it is therefore that the sinne against the Holy Ghost should be pardoned It falleth out with those that commit this sinne as with a man that is desperately and mortally sicke of a disease which cannot possibly be cured but by one meanes and the patient vtterly refuseth that meanes and wil not haue it vsed would we not say on that ground that he is irrecouerably sicke that it is impossible he should be cured 3 Because they haue wittingly so wholy cast themselues into Satans power and vtterly renounced to haue to doe with God as it cannot stand with equity and with the honour of God to receiue them againe to mercy they are in a manner in such a case and estate as the damned in hell concerning whom it is said that betwixt them and the Saints in Heauen there is a great gulfe fixed so as there can be no passage from one to another Besides it is probable that as they who truly beleeue and are in grafted into Christ haue an inward testimony that they are Gods and that they shall foreuer abide in Christ and â—e saued so they who sinne against the Holy Ghost hauing as it were subscribed to be Satans and euer to be with him and on his side haue an inward certificate in their hearts that they are vtterly forsaken of God and shall be damned and thereupon as the damned in hell they blaspheme God whom they haue renounced yea with all the spight they can they oppugne the Gospel through an inward hatred of God the Author of Christ the matter of the Holy Ghost the Reuealer thereof whom because they cannot reach and come at they persecute the professors of the Gospell like the old red Dragon who because hee could not touch the woman that was cloathed with the Sunne the Moone being vnder her feete he went to make warre with the remnant of her seede which keepe the Commandements of God and haue the testimony of Iesus Christ §. 28. Of the certainty of his damnation who sinneth against the Holie Ghost HItherto of the fearefull issue of such as sinne against the Holie Ghost set downe negatiuely in that this sinne shall neuer be forgiuen To aggrauate the terror hereof Christ further setteth forth the issue of the same affirmatiuely as Saint Marke hath recorded his words thus Is in danger of eternall damnation The word translated in danger or as others culpable doth not so much imply a likelihood that hee may be damned as a certainty that he shall be damned for it properly signifieth to be held fast as a bird when shee is taken in a snare or a Malefactor when he is arrested by a Sergeant or a condemned man when hee is manicled and fetteted against the day of execution It implyeth that there is no meanes no hope of escaping damnation so as the maine point here intended is this He that sinneth against the Holy Ghost shall most certainly be damned This the Apostle also implyeth where he saith that to such an one there remaineth no more sacrifice for sinnes but a certaine fearefull looking for of iudgement and fierie indignation The reasons before alâ—eadged to proue that this sinne shall not be forgiuen doe also proue the certainty of his damnation who committeth it §. 29. Of the eternity of Damnation YEt further to aggrauate the fearefull estate of him that sinneth against the Holy Ghost it is added that his damnation is ETERNALL This euerlasting continuance is common to all that are cast into hell in which respect their torments is set forth by such like phrases as these The worme that dieth not Fire that shall neuer be quenched Euerlasting chaines Eternall fire Euerlasting perdition But the certainty of this euerlasting damnation is that which is proper to them that sinne against the Holy Ghost The doome is irreuocably passed against them while here they liue they know they shall be cast into endlesse easelesse mercilesse and remedilesse torment This aggrauation of damnation by the euerlasting continuance of it doth euidently refute the hereticall position of Chiliasts or Millinaries or to vse our English word Thousandaries who held that the Diuels and all the damned in hell should after a thousand yeeres be deliuered Eternall and euerlasting continuance properly taken as it is in the forenamed places admitteth no date or end of time which the forenamed heretikes obseruing grant that indeed the fire of hell burneth eternally but they further say that it burneth after the damned are deliuered out of it but this euasion will not helpe them It is certain that God maketh nothing in vaine If there be fire burning eternally it is for some end and
Of the grounds of Scripture against secure boldnesse 260 62 Of the assurance of faith 261 63 Of the grouÌ„ds of Script for perseueraÌ„ce 262 64 Of preseruing and encreasing faith 263 65 Of vsing the Word for encrease of faith 264 66 Of vsing the Sâ—cr for encrease of faith 265 67 Of prayer for encrease of faith 266 68 Of well vsing faith 266 69 Of the vse of faith in prosperitie 267 70 Of the vse of faith in aduersitie 268 71 Of oft calling to minde Gods promises 268 72 Of well applying Gods promises 270 73 Of applying generall promises 270 74 Of applying particular promises 271 75 Of applying absolute promises 273 76 Of applying conditionall promises 274 77 Of applying implicit promises 276 78 Of the true heires of Gods promises 277 79 Of applying Gods promises to the right persons 278 80 Of the meaning of the metaphor 279 81 Of Satans darts heere meant 280 82 Of the vertue of faith against Satans darts 281 83 Of Satans fiery darts 282 84 Of the vertue of faith against Satans fiery darts 283 85 Of striuing against despaire 284 85 Of the need and benefit of faith 284 86 Of spirituall recouery 285 87 Of Satans assaulting our faith 286 88 Answere to Satans suggestion that it is presumption to beleeue 287 89 Answere to Satans suggestion of the difficultie of getting faith 289 90 Answere to Satans suggestion of the small need and vse of faith 290 90 Answere to Satans suggestion of the damage arising from faith 291 91 Answere to Satans suggestion of mans vnworthinesse 291 92 Answere to Satans suggestion of mans imperfection 292 93 Answere to Satans suggestion of trusting to meanes 292 94 Answer to Satans suggestion of apostacy 293 95 Direction against Satans stormes 293 THE SEVENTH PART The Helmet of Hope § 1. OF the difficulty of a Christian souldiers estate Page 294 2 Of the spirituall grace here meant 295 3 Of the definition of Hope 296 4 Of assurance and patience of Hope 297 5 Of the agreement betwixt faith hope 298 6 Of the difference betwixt Faith Hope 299 7 Of the resemblance betwixt Hope and an Helmet 300 8 Of the vse of Hope 301 9 Of the need of Hope in regard of the vncertaine and long date of Gods promises 301 10 Of the need of hope in regard of troubles 303 11 Of the neede of Hope in regard of the scoffes of the wicked 304 12 Of the neede of Hope in regard of our owne weakenesse 304 13 Of getting and preseruing of Hope 305 14 Of experience nourishing Hope 306 15 Of meditating on the end of Hope 307 16 Of the resemblance betwixt Hope and an Anchor 308 17 Answer to Satans suggestion against a sure ground of a Hope 309 17 Answer to Satans suggestion of false grounds of Hope 310 18 Answer to Satans suggestion of licentious trusting on mercy 311 19 Of Satans seeking to depriue vs of the vse of Hope 312 THE EIGHT PART The Sword of the Spirit § 1. OF adding a sword to other peeces of Armour Page 313 2 Of the true Word of God 316 3 Of the meanes to find out the true sence of the Scripture 317 4 Of the resemblance betwixt the Word of God and a Sword 319 5 Why the Word is called a Sword of the Spirit 320 6 Of the meanes of well vsing the Word â—21 7 Of the meanes to attaine knowledge by the Word 321 8 Of wisdome in applying the Word 322 9 Of Faith in Gods Word 323 10 Of yeelding obedience to the Word 323 11 Of the manifold vse of Gods Word 324 12 Of the wrong which Papists doe in detaining the Word 326 13 Of neglecting Gods Word 326 14 Answer to Satans suggestion that the Scripture is not Gods Word 318 15 Answer to Satans suggestion of the imperfection of Gods Word 330 16 Of heretikes falsifying the Word 331 17 Of the sharpenesse of Gods Word 332 18 Answer to Satans suggestion of the difficulty of Gods Word 333 19 Of the respects wherein the Scripture is difficult 333 20 Of the reasons why the Scripture is in some respects difficult 335 21 Of the perspicuâ—ty of the Scripture 336 22 Answer to Satans suggestion of the danger of suffering all sorts to reade the Scriptures 336 23 Answer to Satans suggestion of the hurt of much knowledge 337 24 Of ignorance how hainous a sinne it is 338 25 Answer to Satans suggestion of the non-proficiency of many bearers 339 THE THIRD TREATISE Of the meanes to vse spirituall Armour aright THE FIRST PART Of Prayer in generall § 1. OF the ioyning of Prayer with the whole Armour of God Page 340 2 Of the meane betwixt presuming and tempting God 342 3 Of diuiding the Word aright 343 4 Of the points to be handled in Prayer 344 4 Of the definition of Prayer 345 5 Of the obiect of Prayer God onely 346 6 Of the reasons why our desire is to be made knowne to God 347 7 Of the things which are requisite to the right manner of Prayer 348 8 Of praying in the mediation of Christ 349 9 Of inward reuerence in prayer 350 10 Of words befitting prayer 350 11 Of gesture in prayer 350 12 Of faith in prayer 351 12 Of lowlines of mind in him that prayeth 351 13 Of holinesse in him that prayeth 352 13 Of praying with vnderstanding 352 14 Of our desire in prayer 353 15 Of the first motiue to prayer Gods command 353 16 Of the second motiue Gods worship 354 17 Of the third motiue God honour 354 18 Of the fourth motiue the necessity of prayer 355 19 Of the things which men receiue without calling vpon God 356 20 Of the fifth motiue the profit of prayer 356 21 Of the respects wherein ones prayer is not heard 359 22 Of the sixt motiue the efficacy of prayer 360 23 In what respects men are said to preuaile with God by prayer 362 24 Of extraordinary effects of prayer 362 25 Of the vse which we may make of the efficacy of extraordinary prayers 363 26 Of the seauenth motiue the honour of praying 364 27 A collection of the motiues to prayer 365 THE SECOND PART The kinds of Prayer § 28. OF the generall heads whereunto the particular kinds of Prayer are referred Page 365 29 Of the things to be asked in prayer 367 30 Of the summe of the Lords Prayer 368 31 Of the diuers manner of asking things absolutely and conditionally promised 369 32 Of the euils to be prayed against 370 33 Of praying against sinne 371 34 Of the manner of praying against the guilt and power of sin and temptations therto 372 35 Of praying against punishments of sinne 373 36 Of praying for others 374 37 Of those that pray not for others 375 38 Of the persons for whom we must pray 376 39 Of praying for the dead 377 40 Of Purgatory 378 41 Of vaine wishes for the dead 380 42 Of not praying for such as sinne against the Holy Ghost 381 43 Of