vpon an extraordinary occasion he prescribed a forme of prayer for them to vse In like manner saith Ezra I proclaimed a Fast that we might seeke of God a right way c. And accordingly they obserued his direction and ioined fasting and prayer together for saith he We fasted and be sought our God c. So saith Nehemiah of himselfe I fasted and prayed And of the Church in the new Testament it is said when they sent forth Paul and Barnabas they fasted and prayed and when they ordained Elders they Prayed and fasted Great reason there is to adde Fasting to extraordinary Prayer for when there is an extraordinary occasion of Prayer extraordinary ardency and continuance in prayer must be vsed as was before shewed Now fasting doth quicken our spirits and rowse vp our dull hearts and so both sharpen our prayers adding life and efficacy vnto them and also make vs able to hold out and continue the longer in Prayer For as fulnesse maketh a man drowsie in body and heauy in spirit so as he can neither pray ardently nor continue long in prayer so fasting maketh him fresh and cheerefull both in body and spirit Note the most ardent long continued supplications in Scripture and you shall find them supported by fasting Besides as fasting is an helpe to prayer so it is a testification of our vehement earnest desire of obtaining that which we pray for for by our voluntary abstaining from ordinary foode and other delights of our body we shew that we preferre the thing which we pray for before them The other duties which were reckoned vp among the ends of a Religious Fast as Examination humiliation and mortification as was before noted subordinate vnto Prayer and helpefull thereunto In that fasting therefore is vsed for the better performance of them in the vse of them it proueth to be a further helpe for prayer which will the better appeare if distinctly we consider how fasting maketh vs more fit to performe these duties §. 108. Of Examination another end of Fasting COncerning Examination of our selues we cannot be ignorant but that when any needfull extraordinary blessing is to be obtained or any iudgement to be preuented or remoued it is very requisite to search whether there be not any sinne in vs which may make our prayers to be reiected and not regarded That which the Lord said of the Army of Israel in Iosuahs time may be applied to particular persons namely that if they did not search and find out and take away the execrable and excommunicate among them the Lord would not be with them any more wherefore the Prophet exhorteth first to search and trie our wayes and turne to the Lord and then to lift vp our hearts with our hands vnto God in the Heauens Now by fasting we both gaine more time for examination euen that time which otherwise would be spent in sleeping eating drinking and other like things which in the day of a Fast are forborne and also make ourselues more fit thereto in that our spirits are cheered and our hearts rowsed vp thereby as was noted before This the Saints well knew and therefore were wont in the dayes of their Fast to enter into a serious and solemne examination of their owne and of others sinnes Reade the Prayer that Ezra made in the day of his Fast and in it you may obserue how he searcheth out the sinnes of the Iewes in his time which had prouoked the wrath of God and setteth them in order before God So did the Leuites in that Fast which was kept in Nehemiahs time §. 109. Of Humiliation a third end of Fasting COncerning Humiliation it is well knowne that they which looke to preuaile by Prayer with God must come before him with an humbled heart To him saith the Lord will I looke that is poore and of a contrite spirit Now by fasting wee manifest our vnworthinesse of the least of Gods blessings and so testifie great humiliation yea the very rites of a Fast are a means to humble the soule somewhat the more By laying aside our best apparell by our voluntary abstinence from Gods Creatures by forbearing some of our ordinary sleepe and by refusing in other respects to refresh our bodies we shew that we thinke our selues vnworthy of any outward delights yea of the least crumme of bread and drop of water In old time they were wont to weare sack-cloth in the time of a Fast to shew that the worst cloathing was good enough and to lay dust vpon their heads to shew that they thought themselues more worthy to be vnder the ground then to tread vpon it Againe when we fast because God is displeased for our sinne and as a token of his displeasure inflicteth some iudgement vpon vs we doe not only manifest our great griefe for displeasing God but also after an holy manner take vengeance of our selues which is an especiall point of humiliation commended in the Corinthians §. 110. Of Mortification a fourth end of fasting COncerning Mortification It hath been before shewed that the lusts of the flesh and the wanton affections therof are a great hindrance to feruent prayer being as birdlime to the fethers of a fowle which keepe it from mounting high Yea it is more cleare then needs be proued that they continually fight against the spirit and are a meanes to quench it so as the spirit is kept from making requests for vs so long as lust boyleth and domineereth in vs. Necessarie it is therefore that in this respect the body be beaten downe and brought into subiection But fasting is an especiall meanes to subdue our wanton flesh and corrupt lusts for as pampering our bodies addeth strength to the olde man so fasting mortifieth it and keepeth it downe The Apostle where he implieth that while man and wife giue themselues to fasting and prayer may the better abstaine intimateth that by fasting and prayer lust is subdued §. 111. Of fasting now vnder the New Testament BY that which hath hitherto beene deliuered in explication of a religious Fast we may well conclude that it is a warrantable commendable and needfull exercise Warrantable because commended Commendable because the practise thereof is commended Needfull because of the ends before Propounded It is therefore an exercise carefully and conscionably to be obserued of vs. Obiect It is no where commanded in the new Testament Answ 1. The Apostles and Churches practise thereof in the time of the Gospell sheweth that the Commandements of the old Testament concerning fasting were not as other ceremoniall ordinances of force only for the time of the law but of perpetuall vse so long as a Church should remaine on earth 2 The answere which Christ gaue to the Pharisies in defence of his Disciples not fasting in these words The daies will come when the Bridegrome shall bee
were as good be without treasure as haue abundance for he wanteth in his greatest abundance because hee vseth not that he hath but bringeth forth and imployeth it for his own and others good so doth a good man with the treasure of grace which God hath bestowed on him Excellent Metaphors to illustrate and vrge this point All the benefit and good of a thing commeth from the vse of it as armour rusting by the walls side as fire smothered with ashes as money cankering in chests so are the graces of Gods Spirit if they be not imployed though in themselues they be neuer so excellent yet to vs and others they are fruitlesse and vnprofitable without a right vse of them This Dauid no doubt well knew and therefore hid not Gods righteousnesse in his heart Vse 1 Farre short come they of this Apostolicall direction who vpon conceit that they haue as good armour as the best please themselues therein and yet shew forth no practise thereof knowledge they haue and well are they able to discourse of the kindes of graces and of the differences betwixt current and counterfeit grace as also of the many wiles of Satan and of the meanes to auoid them and yet no proofe doe they giue of the soundnesse of any grace in themselues For example many imagine that they haue very good and sound faith and yet liue altogether by sence for while all things goe well according to their desire they can beleeue and depend vpon God but when any crosse falleth vpon them then their shield of faith is to seeke euery dart pierceth them to the very heart Other conceit they haue a good brest-plate of righteousnes and yet no practise of pietie none of charitie to be obserued in them They are like those of whom Saint Iames speaketh that can say to such as are naked and destitute of daily food bee you warmed and filled notwithstanding they giue them not those things which are needfull for the body Vse 2 Let vs for our parts make proofe of the graces wee haue what armour wee seeme to haue let it bee seene on our backes Thinke we that we haue the shield of faith Let vs liue by our faith as the Patriarches did or the brest-plate of righteousnesse Let it couer vs as a robe let vs be so conscionable in practising the seuerall duties thereof that with the testimony of a good conscience we may say to God as Nehemiah did Remember me O my God in goodnesse for all that I haue done for thy people Or the girdle of verity let vs so vprightly and sincerely behaue our selues as we may with comfort say with honest Hezechiah Lord remember how I haue walked before thee in truth Thus may the generall doctrine be applied in all the particular branches of this Christian armour which that we may the rather doe note what is further required that the whole armour be put on §. 7. Euery grace to be vsed AS this particle whole is annexed to armour to commend vnto vs the sufficiencie of the armour of God whereof we haue heard before so this compound word whole armour is inferred vpon that action of putting on to teach vs that it is not sufficient to put on some parts and peeces thereof but euery part and peece the whole armour must be put on From the true scope of the Apostles meaning I gather that The power of euery sanctifying grace must be manifest in the life of a Christian This was it whereunto he exhorted before saying Let vs in all things grow vp c. There he vseth a Metaphor taken from the members of a naturall body implying that spirituall graces are to the spirit as fleshly members to a body now if the body grow in some parts only and not in euery part proportionably as if it should grow all in the head and not answerably in the legs or all in the shoulders and not at all in the thighes it would bee but a monstrous body or if it abound with noisome humors which make it swel in some parts those humors wil be so far from preseruing the body that they will rather impaire the health and shorten the life of it So if a Christian shall be hot in faith and cold in loue or haue great knowledge and shew little obedience or bee full of deuotion and empty of discretion surely hee is a monstrous Christian the want of some graces make the other to bee of no vse Such professors are a shame and dishonor to others they are full of noysome and distempered humors which will destroy that shew of spirituall life which they seeme to haue Fitly may they be compared to Nebuchadnezzars Image whose head was of gold but his feet of yron and clay what was the end of that Image the feet therof were smitten and so all broken together Such is like to be the end of al monstrous Christians But is it possible that any one Christian should haue all sanctifying graces Yea verily it is not onely possible but also necessarie that not onely any one but euery one be endued with euery kinde of sanctifying grace which appertaineth to the essentiall being of a Christian For regeneration is as perfect in the kinde thereof as our naturall birth Men ordinarily are borne with all the parts and members of a man if not they are eyther monsters or at least imperfect but in the spirituall birth which is from aboue euen of God there is no imperfection of parts there are no monsters all that are borne of the Spirit haue all the essential parts of the Spirit thus are al alike though not in measure yet in number of graces For as the flesh hath corrupted euery power of the soule part of the body so doth the Spirit renew euery power and part of both The Apostle testifieth of the Corinthians that in all things they were made rich and not destitute of any gift Forceable and weightie motiues there are to vrge this point as 1. God maketh nothing in vaine Now then God hauing made this whole armor whole armour must be put on If a carefull and wise Captaine should prouide sufficient armour for all his souldiers and some of them bee carelesse in putting on euery peece thereof might hee not bee offended with them and that iustly Much more should we prouoke God by neglecting any thing which he in his good prouidence hath prouided for vs. 2. Wee stand in great need of euery peece of this armour for vnlesse we put on euery peece we lye open to our enemies euen as if we had put on neuer a peece for they are very subtil they narrowly view vs on euery side and soone can espie if any part be naked What if a souldier haue an helmet and want a brest-plate if a dart light vpon his brest and pierce to his heart what good getteth he by
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
Christians Satan hauing greatest hope to preuaile against the weakest will not faile to set on them nor yet let the stronger put them off vpon conceit that the diuell dareth not meddle with them for though there may be some difference betwixt them and the weaker Christians yet the strength of the strongest is nothing in comparison of the diuels might if they come in confidence of it and not of the Lords strength Besides Satan knowing that their fall will proue a discouragement to others will make the greatest assaults against them Vse 2 Let Ministers know that the precepts they giue others belong to themselues which the Apostle heere implieth for though his direction were in the second person be yee strong put yee on yet hee layeth downe the motiue in the first person we to shew that he was in as great danger as they that he stood in as great need of helpe as they and that therefore the forenamed directions belonged to him as well as to them Ministers are men as well as others subiect to like passions as others If they preach not to themselues what means of edification of direction and incouragemēt belongeth vnto them Wherfore as people may not imagine that these matters of spiritual warfare belong only to Ministers as if they onely were the Lords souldiers so neither may Ministers put them off from themselues to the people as if they were only to look on the people to fight but euery one apply them to themselues §. 8. Exposition of words VVE haue heard of the Defendants Who are the challengers and assaulters they are set downe negatiuely not flesh and blood For this particle not hath reference to this latter clause as if there were a comma betwixt wrestle and not thus we wrestle not with flesh c. By flesh and blood are here meant such creatures as haue a bodily substance which consisteth of flesh and blood in which respect man is termed flesh and Christ is said to be made flesh because he had a corporall substance herein a difference is made betwixt a Spirit and a bodie Haue we not then any enemies that haue bodily substances in this spirituall combate are spirits onely our enemies Our owne flesh is an enemie vnto vs. Other men also are enemies there are many aduersaries as infidels idolaters heretiques worldlings all sorts of persecutors yea and false brethren Why then is flesh and blood heere excluded They are not excluded for this negatiue clause is not to be taken simply but 1 Comparatiuely not so much with flesh and blood as with principalities With these especially wee wrestle Thus the Apostle forbiddeth seruants to serue men Or not onely with flesh and blood but also with spirits so saith Christ call not thy friends to dinner that is not them alone but the poore also Or not with flesh and blood alone as it is in it selfe weake and fraile but set on worke assisted and guided by spirits As if some English souldiers were in pay vnder the Turke or Spaniard against whom wee maintaine warre though they be in battaile against vs yet it might be said we fight not with English men 2. By way of exposition not with such as are weake fraile foolish visible and mortal as flesh and blood Thus the horses of the Egyptians are called flesh that is weak opposed to Spirit so as this phrase not flesh and bloud implieth more or other then flesh and blood §. 9. How our spirituall enemies exceed flesh and bloud OVr most mortall enemies are more then flesh and blood more in number greater in power craftier in their wiles of longer continuance more enuious malicious furious cruell not so open and visible but inuisible close and secret and in many other respects more fearefull and dangerous 1. Among flesh and bloud none so mightie but may be confronted as Daniels visions of the beasts sheweth The great Monarchs of the world haue bin destroyed one of another but no flesh blood can confront the Diuell 2. Among flesh and blood none so politike but they meete with some that at length match yea and out-reach them Achitophel whose counsell was counted as an oracle was ouer-matched by Hushai But all the wit of all the world cannot match the subtiltie of the Diuell 3. Suppose that among flesh and blood some bee so mightie as none mightier then they so subtill as none can goe beyond them yet are they flexible and may by faire means be perswaded and intreated to allay their furie as Dauid by wise Abigail yea wicked Saul by Dauids humbling of himselfe pleading his innocency but there is no such flexibility in the Diuel his malice wil not suffer him to be moued vnlesse for greater aduantage 4. Grant that some among men were implacable yet their fury might bee auoided by flying from them as Dauid auoided Sauls furie Eliah Iezabels Ioseph and Mary Herods From the Diuels we cannot flye they are euery where they can soone ouertake vs. 5. But what if no meanes of escape could bee gotten but that needs we must be subiect to the rage of flesh and blood yet in their greatest pride power and rage they may be cleane taken away by death as Pharaoh and his host were drowned Herod the great died and the other Herod who persecuted the Apostles but our spirituall enemies are not subiect to death I might in many other respects make comparison betwixt flesh and blood on the one side and Spirits on the other and shew how there is no comparison betwixt them that these are not flesh and blood but much more fearefull Vse 1 This doth much aggrauate the terror of our spirituall enemies for if the wrath of a King a King that is but flesh and blood be like the roaring of a Lion if a man mightie in his owne strength as Goltah be fearefull if a subtill man as Achitophel cause doubt and dread if a malicious man as Doeg bee mischieuous if an host of flesh and blood bee terrible how much more these enemies which are not flesh and blood Vse 2 It is no easie matter to preuaile against them or to auoid their assaults it is not outward prowesse and courage not strength of body dint of sword troopes of armed men it is not state-policie or war-like subtiltie that can annoy them or keepe vs safe from them To oppose wit or power of flesh and blood against such as are not flesh and blood is to set drye straw against flaming fire The weapons of our warfare must not be carnall but spirituall and so mightie towards God to keepe vs safe from these enemies For seeing our enemies are not flesh and blood in vaine is such armour as can protect vs onely from flesh and blood §. 10. The Diuell hath his hand in euery
one and the other The third is worldly Gouernors This I take to be added as an exposition of the first or rather as a limitation thereof shewing ouer whom the Diuels are gouernours not ouer the chosen and called of God but ouer the world For Christ maketh a direct opposition betwixt these therefore the Apostle vseth a compound word which expresseth not onely their gouernement but also their subiects But the elect also are counted to be of the world while heere they liue because in the world they were bred brought forth brought vp and ended their dayes They are in the world but not of the world after that they are effectually called therefore for more perspiâ—uitie sake the Apostle addeth this clause of the darkenesse of this world whereby particularly he sheweth whom the Diuels gouerne in this world namely such as are darknesse here againe for emphasis sake he rather vseth this word darknesse then darke and hee vnderstandeth the darknesse of ignorance and wickednesse so that in plaine termes they are the ignorant and wicked men of the world ouer whom the Diuels reigne The fourth is spirituall wickednesse This declareth their nature that they are spirits and their condition that they are euill and malicious The phrase which the Apostle vseth is somewhat strange word for word it is this Spirituals of wickednesse or spirits of wickednesse that is most monstrous wicked spirits Lastly is added a phrase somewhat ambiguous because that whereunto it hath reference is not expressed it is this word for word in heauenlies Heere some to make vp the sence adde places whereby is implied that these euill spirits are ouer vs in the ayre for there are three places in Scripture termed Heauen First the ayre where fowles are Secondly the firmament where the â—tarres are Thirdly that place of glory which is called Gods Throne where Christ in his body and the soules of the iust and perfect men departed are This is called the third Heauen the highest Heauen Now if the place of spirits be heere meant by heauenly places must needs be meant the ayre which is the lowest heauen for out of the highest heauen they are excluded Other adde things whereby is implied the cause of this combate which is not any light fading earthly trash but heauenly and spirituall treasure Of the difference of these expositions I shall speake more fully when I come more distinctly to handle this clause Of these foure fore-named branches two namely the first and the third doe in the generall scope set foorth one and the same point namely the dominion of the Diuels the fourth containeth three distinct points First the nature of Diuels Secondly their qualitie Thirdly the place or cause of the combate Our enemies then are in this affirmatiue part described by fiue arguments 1. Their gouernment 2 Their power 3. Their nature 4. Their qualitie 5. Their place of abode or cause of fight §. 13. Of Satans dominion FOr the first this word principallitâ—es being meant of Diuels sheweth that Our spirituall enemies haue a dominion a rule a gouernment For this title principallities is giuen to men that are in authoritie and in this very respect because they haue rule and gouernment As for the Diuels they are expresly called gouernours in this verse and in other places the Diuell is called a prince a god Quest. How came the Diuels to haue a regiment is their gouernment from God ordained of him Answ I may to this question in some sort apply the answere which Christ gaue to Pilat they could haue no power at all except it were giuen them from aboue So that their dominion is by Gods permission who in iust iudgement for punishment of the wicked hath giuen libertie to the Diuel to exercise iurisdiction ouer them For as God gaue the rebellious Israelites into the power of cruell tyrants and vsurpers so hee giueth the world into the power of the Diuell Yet haue they no true right and title to their gouernment as if it were properly deputed vnto them of God as the gouernment of lawfull Kings and Magistrates on earth is For as the Kings of forraine Nations which inuaded Israel and for a while ruled ouer them were but oppressors and vsurpers though God in iustice made them a rod to punish the people and therefore when Israel repented the Lord deliuered them and cast the rodde into the fire so the Diuels Other reasons therefore there bee of the Diuels dominion and that partly in regard of themselues and partly in regard of their vassals For themselues they haue vsurped dominion they haue by tyrannie taken principallitie vnto themselues euen as one of their chiefest instruments on earth haue done I meane that man of sinne Who exalteth himselfe aboue all that is called god or worshipped shewing himselfe that he is God euen that Whore of Babylon who glorified her selfe Thus haue these Principallities heere spoken of exalted and glorified themselues In regard of this ambitious tyrannicall vsurpation the Diuell hauing shewed Christ all the Kingdomes of the world and the glory of them said This is deliuered to me and to whomsoeuer I will I giue it For the Diuels vassals which are all the wicked of the world they slauishly and willingly yeeld themselues to his gouernment and tyrannie making themselues subiect to these principallities whereby the rather these Diuels haue taken dominion ouer them as the men of Shechem subiecting themselues to Abimelech hee became their King as the hearts of Israel turned after Absolom and he became their King and after that to Ieroboam and hee became their King and to many others who became their Kings in which respect God said They haue set vp a King but not by me they haue made Princes and I knew it not That the wicked doe willingly and slauishly subiect themselues to the Diuell is without question for it is written The whole world worshipped the Dragon which is the Diuell Vse 1 Take heede how we giue any place to the Diuell or yeeld vnto him any whit at all Where hee getteth any entrance there will he set his throne as Nebuchadnezzar did he is exceeding ambitious and tyrannicall hee will be a King or no body if he get an inch hee will take an ell if any make themselues in any thing subiect vnto him he will soone take a principallitie ouer them Now coÌ„sider in how woful an estate they liue who haue earthly I yrants to rule ouer them withall consider how far the Diuell exceedeth all the Tyrants of this world in malice and mischiefe and from thence gather in what misery they lie who are vnder the principallity of Satan Vse 2 How besotted are they who thinke that the Diuell is their seruant at their command which is the conceit of
them lying wonders §. 17. Of Satans power ouer Mans will 2. COncerning Mans will the Diuell cannot simply and directly force it to yeeld to any thing for this is against that nature which God hath giuen to the will Take away freedome from the will and ye cleane destroy the will it selfe Therefore God in conuerting a sinner forceth not his will but worketh in him to will Obiect Satan bringeth the will of naturall Men to his bent Answ This he doth partly by faire allurements and partly by fearefull terrors by some externall meanes or other hee moueth the will to yeeld vnto him All at all times yeeld not vnto him If hee could force the will hee would draw all to his bent §. 18. Of Satans power ouer Mans heart 3. COncerning Mans heart it is as a bottomelesse pit of an vnsearchable depth deceitfull aboue all things to search it and simply to know the secret is aboue the reach of nature it is one of Gods incommunicable properties to bee a searcher of the heart Hereby Nâ—thanael gathered that Christ was the Sonne of God Obiect Most of the Diuels temptations be framed according to the inward disposition and secret intents of mens hearts Answ Though certainly he know them not yet very shrewdly can be gesse at them and that not only by their outward speech behauiour and carriage which he espieth more narrowly then all the men in the world can but also by the inward humors temperature and disposition of the body which being a spirit he discemeth as easily as the outward behauiour §. 19. Of Satans power in foretelling things to come 4. COncerning things to come a simple foretelling of them without any helpe at all from naturall causes signes effects and the like is also aboue nature God prooueth himselfe to bee the true Iehouah hereby Hereby he gaue testimony to his Prophets to be sent of him and guided by his Spirit Satan cannot do this Obiect Satan and his instruments haue foretold many things to come as when hee appeared to Saul and the diuining Mayde yea God implieth that they may Answ Such things they may foretell as by naturall causes or signes may bee collected or coniectured or which by God haue any way beene reuealed The Diuell is admirably and extraordinarily skilfull and experienced in all the causes of nature and can draw one consequence vpon another As if one linck of a long chaine being in a deepe well appeare but a little aboue water by it he can draw vp linck after linck and so at length the bucket it selfe out of the water which otherwise could not haue bin seene Also he diligently marketh all the secrets which God reuealeth euen so soone as they are reuealed and so may seeme to foretell of himselfe inch things as God foretold There was very great probabilitie of that which the Diuell told to Saul the things which the diuining Maide such other foretold might be such as were gathered by some vnknowne natural causes That which God implieth of false Prophets may be meant of meere coniectures or of some such instances as are heere named §. 20. Of the extent of Satans power 3 FOr the third the extraordinary power of the Diuel consisteth in this that he can do any thing whatsoeuer is in the compasse of nature and may be effected by naturall meanes For example he can violently moue the ayre and cause tempests and stormes he can inflame the ayre and cause thunder and lightning yea and extraordinary fire to fall downe he can exceedingly trouble the Seas and cause such waues and billowes to arise as shall swallow vp ships and men he can cause waters to swell ouer the bancks and so make great breaches On earth he can cause earth-quakes he can throw downe the strongest buildings and roote vp the best setled trees and mooue all things hee can carry and hurry vp and downe euen in the ayre the bodies of men and beastes yea hee can enter into them and make them with violence rush and runne headlong hither and thither hee can cast them into the fire and water grieuously vexe and torment them and inflict sore diseases vpon them he can possesse them make them lunatick dumb deafe blinde make them foame and roare out and all to rent them he can stirre vp wrath pride couetousnesse lust and the like passions in men he can know the disposition of men and accordingly lay baites for them or bring them vnto baits hee can darken mens vnderstanding and cause much trouble and anguish in their soule and conscience yea so much as they cannot endure it but are brought to make away themselues hee can incense man against man Kingdome against Kingdome Subiects against Princes Princes against subiects and so cause quarrels warres treasons rebellions oppressions murthers c. Many more strange mischiefes can he worke which for kinde are extraordinarily wonderfull and for number innumerable §. 21. Of the power of euill Angels compared to good 4 FOr the fourth if comparison be made betwixt the Diuels and the good Angels to whom at their first creation they were equal in power it is euident that their power is somewhat lessened by their fall For whensoeuer there was any opposition betwixt good and euill Angels the euill were alwayes foiled they could not stand against the good But in comparison to other creatures they still retaine so much power ouer them as their power cannot appeare to bee any whit diminished by their fall but that still they remaine to be as powerfull to doe mischiefe as they were before to doe good for all other creatures except the good Angels are not able to withstand their might and fury §. 22. Of the restraint of Satans power 5. FOr the fift though the word heere attributed to the Diuels doe properly signifie a libertie to doe as one list yet it may not nor cannot be denied that that power which is giuen them is so limited and restrained by an higher and superiour power euen the power of God that they cannot as they list themselues exercise the vttermost of their power and doe what they are able to doe if they were not held in Fitly may I apply that to the Diuell which is said of the Sea that God hath set barres and doores before him and said Hither to shall hee come and no further In this respect they are said to bee deliuered into chains and reserued in euerlasting chaines By which phrases is implied that the Lord dealeth with Diuels as men vse to doe with curst madde ban-dogges which will flye at the throate of euery one with whom they meete they tye and chaine them vp for feare of doing hurt For proofe hereof note what God said to the Diuell vnder the Serpent e Thou shalt bruise his heele by which phrase is implied a
restraint namely that he should not come so high as the Saints head to crush it he should onely snarle at his heele and bite it that is he should not bee able vtterly to destroy their soules but onely annoy them with smaller temptations But more cleerely is this laid downe by many particular instances Satans power in the Sorcerers of Egypt was restrained the euill spirit could not enter into Saul till God permitted him for it is said God sent him The like is noted of the lying spirit that seduced Ahab Satan stood at Iehoshuahs right hand to resist him but the Lord reproued him He desired to wiâ—ow Peter and the other Apostles so as without leaue he could not doe it and yet he preuailed not as he desired Many other particular instances might be alledged but the most famous of all is that which is noted in the history of Iob where hee could doe nothing against Iob till hee had leaue and when he had leaue he could doe no more then was permitted Lastly as an argument from the lesse to the greater and so a more forceable argument note how hee could not enter into swine without permission much lesse can be doe any thing against man without leaue Are not men much better then swine Obiect But now Satan is loosed and hath libertie to doe what he can Answ That is spoken comparatiuely in regard of former restraint as when a dogge hath sometime beene tied very close and afterwards his chaine is let out further he may be said to be loosed The Lord thus limiteth his power both in regard of himselfe and also in regard of man who is made after Gods Image For himselfe 1. That hee might manifest a difference betwixt his owne power which is infinite without limits and bounds and the power of his enemies who oppose themselues against him Therefore is his power called a power of might as if no other power were mightie but his 2. That hee might shew himselfe to bee an absolute Lord and Commander ouer all creatures not only those who voluntarily subiect themselues to him but also those who obstinately oppose against him For man left the Diuell should soone deuour all mankinde for that hee seeketh If hee were not restrained no creature could resist him and stand before him As the Sea if it had not bounds would soone ouerwhelme the whole world so would the Diuell soone turne all topsie turuie quickely destroy all liuing creatures and bring all to the very depth of hell where himselfe is Therefore though the Lord for iust reasons hath giuen him a very great and mightie power yet in wisdome and goodnesse hath hee also restrained his power and set bounds vnto it Thus wee haue heard of the extent and of the restraint of the Diuels power both which are well to bee noted The one that we should not make too light account of him The other that wee should not dread him too much Is the Diuell a Prince of such power Bee neither arrogant nor secure but know that all the meanes which wee can vse are little enough to keepe vs safe from him Yea let vs seeke for greater power and strength then is in our selues remembring the exhortation in the tenth verse and the direction in the eluenth Yet because hee is neyther able to doe what hee will nor hath libertie alwayes to doe what hee is able but hath his power restained and limitted by God bee not faint-hearted nor despaire Though hee may sâ—rely assaile vs yet assuredly shall he neuer preuaile against vs remember Iobs conflict and the end thereof As we cast one eye on the extent of the Diuels power to keepe vs from securitie so cast another on the restraint thereof to keepe vs from despaire §. 23. Of the place where Satan ruleth THe next point sheweth yet a further restraint of the Diuells power For it declareth the parties ouer whom especially he exerciseth his power who are first implied vnder this compound word worldly gouernours and then more expressely handled in the next ensuing words From the generall I collect that The gouernment of Diuels is onely in this world and ouer the men thereof It can no further extend then to the compasse of this inferiour world vnder heauen neither can it longer last then the time of this world Thus the diuels dominion is restrained to the ayre and expresly is he termed the god of this world At the end of this world shall Christ put downe his authoritie and power It hath pleased the Lord to appoint this world and the continuance thereof the place and time of probation wherein he will make triall who are fit for his Kingdom who vnworthy of itâ— and for the more thorough triall of good and bad to giue Satan dominion and power in this world Vse This is a good ground of incouragement vnto vs to mooue vs patiently and constantly to endure all those brunts whereunto thorough the malice and power of the Diuell wee shall be brought in this world without the circuit of this world they cannot reach when wee passe from it then passe wee out of their iurisdiction to the place where with Christ our head wee shall triumph ouer these principallities For in Heauen where Christ in his bodie is contained where are the spirits of iust and perfect men and the glorious company of good Angels the diuels haue nothing to doe they are thence cast out As Christ who in this world was sorely assaulted by Satan when hee ascended vp on high led captiuitiecaptiue and triumphed ouer them so If we suffer we shall also reigne with him Death whereby a passage is made from this war-faring world to that world of triumph is the last enemie the pangs thereof the last assaults so as this being well thought of cannot but moue vs with patience to resist vnto blood and death §. 24. Of the parties ouer whom Satan ruleth YEt more distinctly are the parties ouer whom Satan ruleth expressed in these words Darkenesse of this world whereby are meant such ignorant and wicked men as haue no light of spirituall vnderstanding no life of grace in them and therefore deseruedly called darkenesse The Diâ—els rule and dominion is properly and principally ouer ignorant and euill men euen such as are described Chap. 4. vers 18. 19. and before that called children of disobedience or of vnbeleefe for the originall word will beare both For ignorant men the Diuell is said to be the god of them that are blinded For wicked they which commit sinne are said to be of the Diuell These resist him not but yeeld vnto him for ignorant persons know not his power malice subtiltie sedulitie mischieuous enterprises with the like no maruell therefore that they suffer themselues to be guided and gouerned by Satan
still with their armour looking for a fresh assault and for more conflicts §. 3. Of Christian valour 1 VVE must be of a valorous couragious mind against all our enemies standing stoutly against them and bidding defiance to them all euen as Dauid stood against Goliah How needfull this is in war against flesh and blood appeareth by Gods earnest vrging of it to Ioshuah But much more needfull it is in war against Spirits For they though bold enough yet are daunted with the stout standing of Christs souldiers but heartned with timorousnesse Besides the courage of some valourous souldiers addeth spirits to all their fellowes That we may with courage stand against our enemies obserue these and such like grounds of encouragement 1 That the Lord is with vs and will not faile vs. 2 That we fight in his name and power but our enemies in their owne 3 That out battell is most iust and we fight in a iust cause 4 That wee fight with enemies spoiled whose weapons are blunted whose power is limited 5 That we haue promise of victory and so are sure not to be ouercome §. 4. Of keeping our ranke 2. VVE must be careful to abide in the place where our Lord hath set vs. For this know that we haue a doubling calling one generall as we are Christians The other particular as we are distinguished in Church Common-wealth or Family Accordingly these two points are to be obserued 1 That we remaine stedfast in the true Church where the Lords banner is displaied that we retaine our profession and start not from it for gaine as Demas or persecution as they which forsooke Paul Stragling souldiers lose the succour of their Captaine and helpe of their fellow souldiers Such straglers from Christs armies are separatists heretikes time-seruers and all reuolters 2 That wee be conscionable and diligent in the seuerall functions of our particular callings as in the Common-wealth Kings Iudges Iustices all Magistrates all Subiects also all of any Office Trade c. In the Church Ministers other Church Officers and people In the Family Masters and Seruants Husbands and Wiues Parents and Children For this ende are particular duties prescribed to particular functions in Gods word Many weighty reasons there be to vrge this 1 God hath appointed to euery one his distinct place Now it was the commendation of Christ and of Moses that they were faithfull to him that appointed them 2 Euery one shall bee called to account for those duties which belong to his particular calling according to that which was said to the Steward Giue an account of thy stewardship Luke 16. 2. 3 The order wherein euery one is set is the very beautie of the Church and of the body of Christ as the seuerall places of seuerall members are the grace of a naturall body Yea this order is the strength of the Church as in an army in this respect the Apostle saith that the body of Christ is fitly ioined together and firmly compacted 4 The graces which God bestoweth on vs as faith loue obedience patience wisdome c are best exercised and manifested in our particular callings 5 In our proper distinct places wee haue the Lords promise of protection but not out of them Many iudgements hath God executed on busi bodies that entred vppon others places instance Corah and his conspiracy Absolom Vzziah c. Wherefore wee are to take good notice of our particular places and of the particular duties belonging vnto them and both pray and labour for skill and ability to performe them It is the wisdome of the prudent to vnderstand his way §. 5. Of watchfulnesse 3. VVEe must be warchfull and stand vpon our defence against our enemy hee as a thiefe will suddenly set vpon vs comming when we are not aware of him For the better performance of this duty we must take heed of such things as may breed in vs a spirituall slumbering and drowsinesse as are earthly delights and pleasures worldly cares c. They which will watch must be sober §. 6. Of perseuerance 4. VVE must perseuere and continue in well imploying the graces of Gods Spirit to our defence thus may we better stand in the spirituall combate then in our outward bodily fight for our bodies haue need to haue the armour put off for their ease and refreshing but our soules haue no such need The armour of God is not burdensome to the spirit Of this duty I spake more fully in the 12. § of the fourth part Thus much for the duties which this first word stand implieth THE SECOND PART The kinds of the peeces of Armour prescribed §. 1. Of the seuerall peeces of the Armour of God in generall THe next point is concerning the meanes or manner of standing in the words following hauing your loynes girt c. In the 14. 15. 16. and 17. verses there are sixe seuerall graces of the Spirit compared to sixe seuerall peeces of Armour which are especiall meanes to make vs stand fast They are these 1 Verity Compared to 1 a Girdle 2 Righteousnes 2 a Brestplate 3 Patience 3 Shooes 4 Faith 4 a Shield 5 Hope 5 an Helmet 6 Word of God 6 a Sword Out of this particular enumeration of these seuerall graces and peeces of Armour I will deliuer three or foure generall obseruations and then distinctly handle them one by one as they lye in order §. 2. Of defending our selues MOst of these seuerall peeces euen all of them but one are defensiue that one which is offensiue namely the word of God compared to a sword is also defensiue as well as the rest whereby it is intimated that Vse Wee that are Christians must rather seeke to defend our selues then annoy others This was represented in that combate which our Lord fought with the diuell For Christ was led aside of the Spirit into the wildernesse and being there the tempter came first vnto him and first set vpon him here we see that there was a necessity to moue Christ to fight and that in a double respect First in that he was brought into the lists Secōdly that being there he was assaulted In this fight Christ especially aimed to defend himselfe and to repel his aduersaries weapons Therfore all his answers are framed directly according to Satans obiections The like we may obserue in his conflicts with the instruments of Satan the Scribes Pharises Herodians c. as also in those conflicts which his Prophets Apostles and other Saints haue had with Satan and his instruments Hereby we see that we fight in a iust quarrell for what iuster cause can there be then for a man to defend himselfe and his owne right Obiect But defendants are oft in the greatest blame Answ True when they keepe men from their owne right and make them recouer it by force
to God and man so that a conformity thereunto is righteousnesse §. 2. Of the kinds of Righteousnesse Obiect THis is such a peece of armour as none in this life can attaine vnto but Christ Iesus the true naturall Sonne of God who by an excellency and propriety is called That iust one Of him it is properly said That hee put on righteousnesse as a brest plate Indeed at first God made man righteous and in Heauen the Saints shall bee all iust and perfect but on earth there is none righteous no not one Answer There is a double righteousnesse mentioned in the Scripture one legall framed according to the exact rule and strict rigour of the Law The other Eâ—angelicall accepted according to the gracious fauour and limitation of the Gospell The Law requireth two things First an absolute perfection in euery part point and degree thereof Secondly this perfection in that very party who is iustified thereby For Moses thus describeth the righteousnesse which is of the Law that the man euen the man himselfe in and by himselfe which doth those things euen all those things which are written in the Law according to the vttermost extent of them shall liue thereby but cursed is euery man that continueth not in all things c. By the Gospell both those are limited and the rigour of them mitigated For there are two parts of Euangelicall righteousnesse one of Faith the other of a good conscience The righteousnesse of faith is Christ himselfe with his righteousnes imputed to vs and by faith receiued of vs in which respect Christ is said to be the end of the Law for righteousnesse to euery one that beleeueth The end of the Law is to iustifie and saue those which fulfill it Now we by reason of the flesh dwelling in vs cannot fulfill it Christ therefore subiected himselfe thereto he perfectly fulfilled it To them which beleeue his perfect righteousnesse is imputed so as they are iustified and saued thereby Thus is Christ the end of the Law and that which by the Law was exacted of our owne persons by the Gospell is accepted for vs in Christ who performed it This Righteousnesse of Faith is comprised vnder the fourth peece of Spirituall Armour verse 16. Here therefore is especially ment the righteousnes of a good conscience §. 3. Of that Righteousnesse which is here meant THis Righteousnesse is a powerfull worke of Gods Spirit in the regenerate whereby they endeauour to approue themselues vnto God and man by performing what Gods Law requireth to be performed vnto both I terme it First A worke of Gods Spirit because it is the Spirit which quickeneth and enableth vs to doe what we doe 2 Powerfull because we are by nature Dead in sins and not able of our selues so much as to think a good thoght 3 In the regenerate for that onely which is borne of the Spirit is spirit 4 Indeauour for this being true and earnest with the very vttermost of our power is the greatest perfection which in this World we can attaine vnto 5 To approue to God and man because duties are required towards both 6 What Gods Law requireth because that sheweth what God doth approue and what man should approue This was that righteousnesse for which Zacâ—ary and Elizabeth were commended This consisteth of two branches First to abstaine from euill Secondly to doe good Dauid describing a righteous man saith Surely he doth none iniquity but walketh in the way of God Oft doth the Scripture ioine those two together as two essentiall parts of righteousnesse except these two doe concurre the brest-plate is not sound §. 4. Of resembling Righteousnesse to a brest-plate Point 2 THe second point is concerning the fit resemblance of Righteousnesse to a brest-plate The originall word translated brest-plate properly signifieth that part of the body wherein the vitall parts as the heart lungs liuer and the like doe lie the whole vpper part of a mans body before euen from the necke to the thighes is comprised vnder this title Hence is it that that peece of armour which couereth this part of the body hath the same name The vse of this peece is to keepe safe the vitall parts and preserue a man from being mortally wounded or killed downe-right Thus doth righteousnesse keepe the Christian souldier safe and sure that the Diuell with all his assaults cannot pierce his soule and so vtterly destroy him A Lyon which is strong among beasts Prou. 30. 30. may be taken and destroied 1 Sam. 17. 3. 6. but so cannot the righteous This vse of righteousnesse will yet more euidently appeare if wee consider what it is that doth indeed mortally wound the soule and drawâ—forth the vitall blood and very life of it It is sin and nothing but sin that can destroy the soule By it did Satan first wound and kil our first Parents By it hath he from time to time preuailed in the World For sinne first prouoked Gods wrath procured the curse of the Law brought death and all the concomitances thereof The very sting of death is sinne Sinne first kindled hell fire and still continueth to blow vp and inflame the same Where the brest-plate of righteousnesse is well put on there sinne hath no power Righteousnesse is as contrary to sinne as water to fire and it will soone quench the heate of sinne §. 5. Of putting on the brest-plate of Righteousnesse Point 3 THis brest-plate of Righteousnesse is put on by the right practice of true repentance which according to the proper notation and true meaning of the word is a change of the minde namely such a change as bringeth forth a reformed life This true alteration of the minde and heart first causeth a thorow detestation of our former wicked course together with an vtter abiuration and renouncing of the same and then an holy resolute purpose to leade another kind of life and insteed of former sinnes to practise contrary duties as if a man in former times haue beene profane to bee so much the more religious for the time to come if a blasphemer before more carefull to honour the Name of God if riotous so much the more sober c. These are fruits worthy of repentance So long as these two fruits of repentance First an vtter detestation of all former wickednesse Secondly a constant resolution and faithfull endeauour to performe new obedience remaine in our hearts the Diuell cannot easily if at all preuaile against vs. But if the minde bee not altered and a thorow change wrought therein though there should bee some meanes to restraine vs from sinne and prouoke vs to doe many good things yet would the Diuell soone get aduantage against vs. Sinne is deceitfull Satan is subtill and busie if therefore wee bee not altered in our hearts the meanes of restraint being
present opportunity as if it were sufficient only in somethings to be righteous because God is merciful to forgiue vs all our defaults or vpon our death-beds to turne from our vnrighteousnesse because When the wicked turneth away from his wickednesse hee shall saue his soule aliue Herewith in all ages he hath beguiled many thousands Against the first part of this suggestion we are to know that the seuerall parts and branches of Righteousnesse are so firmly and inseparably knit together that the parts cannot be seuered without the destruction of the whole For Righteousnesse is as a chaine of many links the seueral links of this chaine are those seuerall duties which the law requireth to be performed to God mā let any one of the links be takē away the chain is broke if the chain be brokē that which did hāg by it must needs fal down To this purpose saith the Apostle Whosoeuer shall keep the whole Law and yet faileth in one point is guilty of all Righteousnesse is compared to a garment as well as to a Brest-plate A garment must couer vs all ouer yea our Righteousnesse must be like Christs coate that may not be diuided If it be cut in the middle it cannot but make vs ashamed as Dauids seruants were when their coats were cut Obiect If this were so who should be saued for in many things we sinne all Answ Indeed all sinne in many things but all sin not after the same manner The righteous when they sinne are drawne into sinne either through their owne weakenesse or thorow the violence of some temptation they take not liberty wittingly and willingly to nourish any sinne or omit any duty in which respect they are said not to commit sinne and it is noted as a property of the righteous to walke in all the Commandements of God When a righteous man is thus carefull and watchfull in auoiding sinne and doing his duty then will the Lord be mercifull to pardon him his infirmities but if any wilfully continue in any sinne what remaineth but a fearefull looking for of iudgement §. 12. Of the danger of deferring repentance AGainst the second part of the suggestion wee are to know that although whensoeuer an vnrighteous man truly repenteth he shall be pardoned yet he cannot truly repent whensoeuer hee will Hee that refuseth to turne when God calleth him prouoketh God to giue him ouer to the hardnesse of his heart As for such as thinke to repent at their death how know they what warning they shall haue of their death May they not suddenly bee taken away as Belshazzar and the rich foole But what if some sicknesse come before as Deaths haruinger Surely there is little hope that such as before haue not should then turne vnto God For then commonly is the body weake the spirits faint the heart dull the mind troubled and the Diuell most busie about vs and God hath giuen no promise to the vnrighteous to succour him at that time but rather the contrary Obiection Christ was mercifull to a theefe at the time of his death Answer 1. That one example of that kind is recorded that none should vtterly despaire 2. Onely that one that none should presume 3. It cannot be proued that purposely he put off his repentance to that day 4. It is not safe to make an extraordinary action as this was a patterne for Christ did then miraculously worke on that theefe to giue in that moment of his humiliation an euidence of his diuine power §. 13. Of being ouer-iust LAstly hee beguileth many by suggesting that they may be ouer-iust and so maketh them the lesse carefull in putting on the brest-plate of righteousnesse Answer For auoiding this know for an vndoubted truth that in true righteousnesse a man cannot be ouer-iust that is too strict in auoiding any sinne or too conscionable in performing any bounden duty For why Euery sinne is mortall And of euery duty an account is to be giuen for they are the Talents which God hath committed to our charge But for a man to make a righteousnesse vnto himselfe which is not grounded on Gods word and therein to be strict is to be ouer-iust To count such things to be sinne which by Gods Law are not made sinne is to bee ouer-iust to be a busie-body is to be ouer-iust to bee censorious without iust ground is to be ouer-iust c. But goe along by Gods word which is the rule of righteousnesse hold close to it and thou canst not be ouer-iust Thus wee see how Gods word is able to make vs wise against all the wiles of the Diuell Let our care be to make good vse of that wisdome §. 14. A direction for the vse of Righteousnesse 1. LEarne we what is true Righteousnesse that we trust not to a counterfeit brest-plate and bee pierced thorow while we thinke our selues safe 2 Acquaint wee our selues with the vse end beauty benefit and necessity of Righteousnesse that we may be the more desirous to get it if we haue it not or if we haue it the more carefull in keeping it fast on and close to vs. 3 Let a daily examination bee made of our life past that of all our former vnrighteousnesse wee may truly and soundly repent and with the true euidences of our former righteousnesse our consciences may be comforted in the day of triall The Apostle comforted himselfe in the middest of his troubles with the testimony of his good conscience 4 Let there be an holy resolution for the time to come to walke on in the way of righteousnesse without turning to the right hand or to the left Behold Dauids resolution and Pauls practise For the better performance of this most holy resolution 1 Put on Righteousnesse with all the parts thereof 2 Remoue all impediments at the first and giue no place to the Diuell 3 Waxe not weary but bee constant THE FIFTH PART Shooes of the preparation of the Gospell of Peace Ephes 6. 15. And your feete shod with the preparation of the Gospell of peace §. 1. Of the Grace here meant THe third peece of Spirituall Armour is not so plainely and distinctly laid downe as the former It will be needfull 1. To search out what is that particular grace which is her◠meant 2. How fitly it is compared to that part of harnesse which is here implied 3. How the grace here meant is gotten 4. How needfull and profitable it is 5. How it hath her perfect worke 6. What are the extreames contrary to it 7. What wiles the Diuell vseth to depriue vs of it 1. Because the phrase which the Apostle vseth is somewhat doubtfull and ambiguous there are many discrepant opinions about that which is meant thereby Among those many there are two which come neerest to the point and are implied vnder the description of this grace though neither
and he thankefull for it and so carry themselues towards God as a good patient towards his Physitian who hath prescribed bitter pils vnto him for the time he digests them willingly and after he hath felt a kindly worke of them he thanketh them §. 29. Of Gods assisting his children in affliction 3 FOr the third many faithfull promises hath God made to stand by his children to be with them and assist them in their seuerall afflictions and neuer to forsake them Hence is it that the Saints to the great admiration of others haue patiently endured such crosses as many haue thought they would haue beene vtterly pressed downe with the heauy burden of them euen as the Barbarians looked when Paul should haue fallen downe dead §. 30. Of Gods deliuering his Children out of all afflictions 4 For the last many faithfull promises hath God likewise made to deliuer his Children out of all their troubles Saint Iames setteth before vs the issue of Iobs triall as an euidence of this point saying Yee haue seene the end of the Lord and withall hee rendreth a good reason thereof The Lord is very pittifull and mercifull Iam. 5. 11. Obiect Some lie all their life time vnder the crosse Answ Yet at the end of life by death shall they be deliuered in which respect the diuine Oracle pronounceth them Blessed that die in the Lord for they rest from theâ— labours Obiect So are the wicked deliuered by death Answ Nothing so they fall from one misery to another from a lighter to a greater from an earthly to an hellish woe so that herein lieth a maine difference betwixâ— the death of the wicked and of the Saints Death thrusteth the wicked from temporall troubles into eternall toâ—ments but it deliuereth the Saints from all trouble and bringeth them to euerlasting glory their misery shall soone haue an end their felicity shall neuer haue end Thus then wee see patience grounded vpon the Gospell of peace to bee much profitable euery manner of way THE SIXTH PART The shield of Faith Ephes 6. 16. Aboue all taking the shield of Faith wherewith yee shall bee able to quench all the fiery darts of the wicked §. 1. Of the Apostles manner of pressing the point of Faith THe fourth peece of Spirituall Armour is more largely set forth and more forcibly vrged then any of the rest For the Apostle contenteth not himselfe with a bare exhortation to stir vs vp to vse it but with weighty reasons presseth his exhortation and that on both sides before and behind Before comparatiuely preferring it to all other graces aboue all Behind simply declaring the vertue and efficacy of it whereby yee shall bee able to quench c. By the first he maketh way to his exhortation by the last he knocketh it downe fast euen to the head as we speake §. 2. Of vrging matters of moment HEre by the way wee may learne a good instruction both for Ministers and people For Ministers that they obserue what points bee of greatest weight and by some speciall item and memento to raise vp their peoples attention thereunto yea and with some speciall euidence of reason and argument to inforce the same Thus because the obseruation of the fourth Commandement is an especiall meanes to bring men to keepe all the other Commandements the Lord prefixed a memento Remember the Sabbath day and withall vseth many strong reasons the more to stirre vs vp to keepe it Thus is an expectation wrought in the hearers of some point of moment which will be an especiall meanes to moue them the better to obserue it and to ponder it §. 3. Of giuing heed to weighty matters For people that when they obserue any one point aboue other to be vrged pressed they giue the more diligent heed thereto for if euery duty laide downe in Gods word be stedfast that is firme sure and inuiolable so as the transgressors thereof shall reape a iust recompence of reward how shal they escape who neglect those maine and principall duties which aboue others are most earnestly vrged Let that therefore which is most pressed by the Spirit and Ministers of God be best regarded by the people of God Obiect This especiall heed of one point will make men carelesse of other Answ Nothing lesse for the end thereof is not to make vs slothfull in any point but to quicken vs vp and make vs extraordinarily carefull in that which is so vrged Suppose a master send his seruant of a message and giue him many things in charge to do but giueth him an especiall item for one and vseth many reasons to make him carefull of it doth he giue his seruant any occasion to neglect the other or wil a good seruant take any occasion from thence to neglect them Such collections are made onely by mans sloathfull flesh they which gather them abuse the wisdom care of God to help our weaknes they who are guided by Gods Spirit will be otherwise minded knowing that an extraordinary vrging of one point is to make vs extraordinarily carefull of that but carelesse and negligent of none §. 4. The Resolution of the Text. TWo points are to be noted in this verse First the transition whereby the Apostle passeth from other points to this Secondly his exhortation vnto the grace heere mentioned In his exhortation note 1 The matter thereof 2 The motiue thereto That layeth downe a duty to be performed Take the shield of Faith This declareth the benefit of performing that duty in the last words that ye may be able to quench c. In the duty obserue the action required take and the obiect thereof which is both plainly expressed Faith and also illustrated by a metaphor shield The motiue declareth the power vertue and efficacy of Faith which is to quench all the fiery darts of the wicked Touching this grace thus set downe I will deliuer these points First in generall by way of preface and preparation I will first shew how excellent a grace it is and then more particularly and distinctly declare 2 What Faith is 3 How fitly it is resembled to a shield 4 How it is wrought 5 How it must be proued 6 How it may be preserued 7 How it is to be vsed 8 What it is the benefit and power of it 9 What are the wiles of the diuell to keepe vs from it and how they may be auoided §. 5. Of the preheminency of Faith aboue other graces I. THe excellency yea and necessity also of Faith is implyed in this translation aboue all The originall phrase is diuersly translated as thus in all as if he had saide in all things whatsoeuer yee doe vse the shield of Faith and thus to all as if he had said to all other graces adde this and thus moreouer or especially or as we translate it aboue all All these in effect imply one and
innumerable number and infinite weight of our sinnes from prosperity aduersity or the like if at least it be well vsed Of the well vsing of it we shall afterwards heare §. 16. Of the meaning of the word Take THe next point to be handled is the Action whereunto we are exhorted in this word Take which is the very same that he vsed before verse 13. it is heere vsed in as large a sence both to take vp or to take vnto one and also to take againe and recouer a thing Souldiers let not their Shield lie on the ground but take it vp in their hands hold it our against their enemies mouing it vp and downe euery way where the enemy strikes at them if the enemy continue to fight or renew the fight they still hold it out againe and againe yea if by their owne weakenesse or thorow the violence of any blow they let it fall or slip they presently seeke to recouer it and take it vp againe Thus must we take vp and hold forth this spirituall Shield of Faith against all the temptations of Satan and if thorow our owne infirmity or our enemies fiercenesse we suffer it to faile and fall away then recouer it againe and continue to defend our selues with it so long as wee shall haue enemies to assault vs. This point of taking the Shield of Faith respecteth diuerse sorts of people 1 Them who haue it not they must labour to get it 2 Them who doubt whether they haue it or no they must proue it 3 Them who feare they may lose it they must seeke to preserue it 4 Them who are established therein they must well vse it I wil therefore in order shew how faith may bee 1 Gotten 2 Proued 3 Preserued 4 Well vsed §. 17. Of the Author of Faith FOr the first note first the Author of Faith Secondly the meanes whereby it is wrought 1 The Author of Faith is euen he from whom euery good giuing and euery perfect gift commeth Faith is the gift of God This is the worke of God that yee beleeue c. Now because this is one of those workes of God which are said to be without towards the creature it is in Scripture attributed to all the three persons and to euery of them To the first where Christ saith No man conâ—â—me vnto me i beleeue except the Father draw him To the second where the Apostle calleth Iesus the Author and finisher of our Faith To the third where the Apostle reckoneth Faith among the fruits of the Spirit §. 18. Of the motiue and end why God worketh Faith IN declaring why God worketh Faith obserue 1 What moueth him thereto 2 What hee aimeth at therein Nothing out of God can moue God to worke this precious gift in man It is his meere good will that moueth him as Christ expresly declareth in his thanksgiuing to God saying It is so O Father because thy good pleasure is such The end which God aimeth at in working this grace is principally in respect of himselfe the setting forth of his owne glory as we shewed before but secondarily the saluation of mankind Therefore Saint Peter termeth saluation the end of our Faith Vse These points I thought good thus briefly to note 1 To commend vnto you this precious gift of Faith For how much the more excellent the Author of any thing is and the end which he aimeth at therein so much more excellent is the thing it selfe 2 To take away all matter of boasting from them who haue this gift though it be a most precious grace yet it affordeth no matter of glorying to vs in our selues because we haue it not of our selues 3 To stirre vs vp to giue all the praise and glory thereof to God vpon this very ground doth the Apostle giue glory to God because of him and through him and for him are all things 4 To shew that it is not in mans power to haue it when he will that so ye may be the more carefull in vsing the meanes which God affoordeth and appointeth for the attaining thereto Is it not a point of egregious folly to be carelesse in vsing or negligently to put off those meanes of obtaining any excellent thing which he who onely can worke and bestow that thing hath appointed for the obtaining thereof §. 19. Of the meanes of working Faith IN laying downe the meanes which our wise God hath appointed to worke Faith I will shew 1 What God himselfe doth 2 What he requireth man to doe In considering what meanes God vseth let vs all note what order he obserueth in making the means effectuall The meanes are Outward Inward The outward meanes are either such as both worke and strengthen Faith as the word of God or onely strengthen it as the Sacraments Hereof I shall speake heereafter Concerning the Word the Apostle saith r How shall they beleeue in him of whom they haue not heard and therevpon thus concludeth Faith commeth by hearing and hearing by the word of God Rom. 10. 14 17. Of Gods word there be two parts the Law and the Gospel Both these haue an especiall worke for the working of Faith The law to prepare a mans heart for Faith in which respect it is called our schoole-master to bring vs to Christ that wee may be iustified by Faith The Gospell to worke further vpon the heart so prepared and to accomplish this worke of Faith whereupon he termeth the Gospel by a propriety The Gospel of Faith and saith of the Ephesians that they beleeued after that they heard the Gospel Quest Whether is the Word preached onely or the Word read also a meanes of working Faith Answ It may not be denyed but that the holy Scriptures themselues and good Commentaries on them and printed Sermons or other bookes laying forth the true doctrine of the Scripture being read and vnderstood may be the blessing of God worke Faith but the especiall ordinary meanes and most powerfull vsual meanes is the word preached this is it which the Scripture layeth downe How shall they beleâ—ue in him of whom they haue not heard how shall they heare without a Preacher It pleased God by preaching to saue c. Yee receiued the Spirit by the hearing of Faith Thus we see that preaching is Gods ordinance wherevnto especially without question he wil giue his blessing Besides it is an especiall meanes to make people to embrace the promises of the Gospel when Gods Ministers to whom is committed the word of reconciliation and who stand in Christs steed as though God did beseech vs shall pray vs to be reconciled to God and make offer and tender vnto vs of all the promises of God The inward meanes or rather cause is the sanctifying Spirit of God who softneth quickneth openeth our hearts and maketh them as good ground so as the
not thus search the Scriptures insteed of Gods word wee may alleadge our owne conceits §. 3. Of the meanes to finde out the true sence of the Scripture FOr our helpe in finding out the true sence of Scripture there are diuers profitable meanes as 1 Vnderstanding of the originall tongues diuerse errors heresies haue been drawn from translations It is likely that the first thing that moued Papists to make mariage a Sacrament was the word Sacramentum which the vulgar translation vseth Ephes 5. 32. and which the Rhâ—mist translate a Sacrament But the originall signifieth a mystery or secret Besides euery language hath proper kinds of speeches which being translated word for word in other languages would seeme obsurd so that for the true vnderstanding of the propriety of many Scripture phrases knowledge of the originall tongues is needfull 2 Skill in the Arts whereby proper and figuratiue phrases may be discerned and distinguished and whereby the true construction of words and iust consequence of arguments may be obserued These especially are for the learned wherein the valearned must seeke the helpe of the learned 3 Knowledge of the Analogie of Faith that is of the fundamentall points of our Christian religion that no sence be made contrary to any of them The literall acceptation of these words This is my body and the heresie of Transubstantiation grounded thereon is contrary to the sixt article of our Creed He ascended into heauen and fitteth at the right hand of God c. 4 Obseruation of the scope of that place which is interpreted and of the circumstances going before and following after Thus may the true meaning of that parable touching the Samaritan which shewed mercy to the man wounded and halfe dead be easily found out 5 Comparing one place with another Thus the meaning of many types and prophesies in the old Testament may be vnderstood by the application of them in the New By comparing obscure places with perspicuous places the obscure will be made perspicuous 6 Prayer For thereby the Spirit of reuelation wherof the Apostle speaketh Ephes 1. 17. is obtained therefore Dauid prayeth vnto God to open his eyes that he may see the wonders of Gods Law Psal 119. 18. 7 Faith and obedience to Gods word so farre as it is made knowne God giueth ouer such to beleeue lies who receiue not or loue not the truth §. 4. Of the resemblance betwixt the word of God and a Sword A Sword whereunto the word is compared hath a double vse one to defend a man from the assaults of his enemies they who can well vse a sword find a great vse hereof euen in this respect The other is to annoy driue backe and destroy a mans enemy This double vse did Eleazar one of Dauids Worthies make of his sword which he vsed so long that it claue to his hand againe he defended himselfe and the Israelites and destroyed the Philistims therewith Thus the word of God is of great vse both to defend â—s from all the assaults of our spirituall enemies and also â—o driue away confound and destroy them It is profitaâ—le for doctrine and reproofe for instruction and correction 2. Tim. 3. 16. This is euident by Christs manner of vsing the Word â—n his conflict with Satan by it he did defend himselfe against the first and second assault and by it in the â—hird he draue the diuell away Thus he vsed it afterwards in his conflicts with Scribes Pharisees Sadducees â—nd others When any thing was obiected against Christ â—sually he defended himselfe with the Scriptures and with the Scriptures he confounded them so did Steâ—hen Apollos and all the Apostles By the Word also may all carnall and fleshly lusts be cut downe and subdued as flesh may be cut in peeces by a sword Wherefore as Gentlemen souldiers and trauellers alwayes haue their swords by their sides or in their hands ready to defend themselues and to spoile their enemies so ought we alwayes to haue this sword in readinesse Let vs shew our selues as wise and carefull for the safety of our soules as naturall men for their bodies §. 5. Why the Word is called a Sword of the Spirit Vse THis word of God is called the Sword of the Spirit as in regard of the Author of it which is the holy Spirit so also of the nature and kinde of it for it is Spirituall and so opposed to a materiall sword made of mettall which may be called the sword of flesh To this purpose the Apostle saith The weapons of our warfare are not carnall not carnall is in effect as much as Spirituall Hence is it that it is so liuely and powerfull sharper then any two edged sword piercing euen to the diuiding asunder of souâ— and spirit and of the ioynts and marrow and is a discerner of the thoughts and intents of the heart Were it not spirituall it could not possibly pierce so deepe it could not discerne the thoughts of the heart neither could it any way annoy the Diuell who is not flesh and blood as we haue heard but a spirit Behold Gods goodnesse and wisedome in furnishing vs with such a weapon as our greatest enemies euen they who are not flesh and blood do dread and that not without cause because it is of power to confound them So as if we be wise skillful and carefull in vsing iâ— we need not feare their feare nor be troubled but wee shall rather strike dread and terror into them §. 6. Of the meanes of well vsing the Word FOr the well vsing of this Spirituall Sword foure especiall graces are needfull First Knowledge Secondly Wisdome Thirdly Faith Fourthly Obedience 1 For Knowledge In all things that we doe we must by the Word vnderstand and know what God saith what is his good will pleasing and acceptable to him for which wee haue both the practice of the Psalmist Psal 85. 8 and the precept of the Apostle Rom 12. 2. Eph. 5. 17. For by the holy Scriptures onely and alone we may attaine to the knowledge of the whole will of God Without knowledge of Gods truth we shall be alwaies wauening and neuer established in any truth whether it concerne iudgement or practise nor yet with courage resist any contrary corruption §. 7. Of the meanes to attaine Knowledge by the Word FOr this obserue these directions Vse 1 Reade the Word diligently and frequently Giue attendance thereunto and that not onely with others but also alone with thy selfe that thou maist better obserue it Haue set times for this end and be constant in obseruing them if by any vrgent occasions thy taske be omitted at one time double it another time 2 Meditate of that which thou hast read Meditatiâ—n is an especial meanes to helpe both vnderstanding and memory A thing at first reading is not so well conceiued 〈◊〉 when it is seriously
loue Now the proper obiect of true loue is God who by a propriety and excellency is called Loue the liker any are to God and the neerer they come to him the more dearely ought they to be loued and in loue to be preferred before others accordingly in our prayers ought they to be preferred as §. 47. Of praying for Saints 1 SAints who are here in this Text by name expressed to shew that they must most of all be remembred Thus did Christ pray especially for them which were giuen him out of the World And the Apostles remember the Saints by name in their benedictions Reason 1. Of all men these are neerest and dearest vnto God they doe most resemble him in diuine qualities and are best beloued of him 2 God is especially good vnto such for he is a Sauiour of all men especially of such as beleeue 3 They are knit vnto vs by the nearest and firmest bond that can be which is the Spirit of Christ For by one spirit are we all baptized into one body In this respect we are said to haue all one Father to be one Body one Spirit yea to be Christ 4 The promises which are the ground of our prayers doe especially belong vnto them so as with strongest confidence we may pray for them Vse Here see the priuiledge of Saints they especially and aboue all haue the benefit of the prayers of all their fellow Saints For this being commanded to all all the Saints will haue care to performe it yea the Saintâ— alone partake of the benefit of others prayers foâ— though many wicked ones bee prayed for yet thâ— benefit returnes into their bosome who make the prayer as Christ said to his Disciples Mat. 10. 13. If ye salute an house and if it be not worthy let your peace returne to you §. 48. Of praying for Magistrates 2 PVblike persons as Ministers of the Word of whom we shall more particularly speake on the 19. verse and Magistrates as Kings with all that are in authority whom by name the Apostle mentioneth where hee exhorteth to pray for others and Dauid by name prayeth for them saying Giue thy iudgements to the King O God and thy righteousnesse to the Kings Sonne Vnder these may bee comprised all that haue any publike charge ouer others 1 By reason of their office they stand in Gods roome and beare Gods image and in that respect are called Gods Sonnes yea Gods 2 They are of greatest vse and in place to doe most good and in that respect are as Dauids seruants said of him worth ten thousand others This reason alleageth Saint Paul to vrge this duty that wee may leade a quiet and peaceable life in all godlinesse and honesty whereby he implieth that vnder God they may be an especiall meanes for vs to leade such a life §. 49. Of praying for Friends 3 SVch as God hath linked vnto vs by any outward naturall ciuill bonds as Kindred Alliance Neighbourhood Friendship Office or the like Now the nearer â—hese bonds be the more especially must we pray one for â—other The nearest outward bond is Matrimony therefore husbands and wiues must most especially pray one for another as Isack for Rebecca then parents and children as Abram for Ismael next brothers and sisters as Ioseph for Beniamin masters seruants as Abrams seruant prayed for his Master The blessing which God bestowed on Potiphar for Iosephs sake sheweth that Ioseph prayed for his Master likewise such kindred as are out of the family one for another and neighbour for neighbour friend for friend countryman for countryman c. God hath knit persons together by those outward bonds for the mutuall good one of another that they might be more helpfull one to another In which respect the Apostle calleth these bonds ioynts of furniture or bonds of ministration that is bonds whereby the seuerall parties that are knit together furnish one another by receiuing helpe one from another and conueighing helpe one to another Now prayer is the best meanes wherein and whereby we may be helpfull one to another §. 50. Of praying for strangers 4 STrangers euen those with whom wee haue no acquaintaÌ„ce to whoÌ„ we are bouÌ„d by no other bonâ— then that common bond which passeth betwixt man anâ— man whereby all Adams sonnes are knit together Thesâ— are comprised vnder that general particle all men Indâ—uers Psalmes are Prayers for the Gentiles Abram prayed for the Sodomites Loue extendeth it selfe so far For the Law expresâ— commandeth to loue the stranger to be helpful vnto 〈◊〉 And Christ excellently setteth it forth in the exampleâ— the Samaritan that succoured the wounded man whoâ— he found in the way §. 51. Of praying for enemies 5 ENemies euen those who hate curse hurt and persecute vs. This Christ expresly commanded himselfe also practised for when his enemies had spit out the venome of their malice against him and done what hurt they could vnto him he prayed for them and said Father forgiue them So did his Apostle both command it and practise it For to others he said Blesse them that persecute you Of himselfe he said We are euill spoken of and we pray While the enemies of Stephen were throwing stones at him as thicke as haile stones Hee kneeled downe and cryed with a loude voice Lord lay not this sinne to their charge Thus indeed shall wee manifest true Christian loue to be in our hearts for christianity teacheth vs to ouercome euill with goodnesse The Scribes and Pharises which followed the principles of nature taught to hate enemies So did the heathen in their best moral Philosophy Christians onely those true and sound Christians can attaine to his extent of loue it is impossible for a natural man to loue his enemie truly and intirely none euer did or can doe it but those who haue the spirit of Christ in them §. 52. Of mens failing in praying for others Vse IF in these points of praying for others we obserue how farre most goe we shall find how exceedingly most faile therein and come short of their dutie 1 Not onely Atheists but euen few of those that beare the title of calling vpon God come to this extent of loue to pray for their enemies Many can pray for their friends but who for their enemies I doubt not but many finding this point so clearely and euidently laid downe in the Scriptures are perswaded that it is a duty and thereupon sometimes when their blood is colde and the wrongs of their enemies somewhat out of their minds can say God forgiue them or for forme and custome sake when they heare the Minister vtter this clause of the Letany That it may please thee to forgiue our enemies persecuters and slanderers and to
vs stil to coÌ„tinue it we are also to take this as a token of loue and to be thankfull The reason is euident For God being very wise knowing what is best for vs euen much better then we our selues withall being a louing tender father exceeding carefull of our good he doth so dispose our estate as may most make to our good When he seeth it to be needefull he laieth affliction vpon vs when it hath lien long enough vpon vs then he rem oueth it In this kinde he dealeth with his children as skilfull and tender Physitians or Chirurgians doe with their patients whose cure they seeke Now therefore vpon this ground we are to thinke euery estate whereunto the Lord bringeth vs to be the best for vs health to be the best when wee are in health and sicknesse to be best when we are sicke aboundance to be best while we haue it and want to bee best when we are in want and so of other estates Therefore when the Lord doth lay vpon vs any outward afflictions wee must put them on the score of Gods fauours especially the good fruites of afflictions as true humiliation sound repentance christian watchfulnesse righteousnesse c. Now then to conclude this point afflictions being tokens of Gods loue tending to the good of the Saints they are comprised vnder this general clause ALL THINGS and are matter of thanksgiuing §. 68. Of the proofes of Scripture applyed to particular occasions of thanksgiuing I Shall not neede to enter into any further enumeration of other particulars I will therefore aleadge some proofes of these out of Gods word 1 For all manner of spirituall blessings note that generall forme of thanksgiuing vsed by the Apostle Ephe. 1. 3. Blessed be God which hath blessed vs with all spirituall blessings reade the verses following and ye shall see how he reckoneth vp many of those spirituall blessings in particular as Election Redemption Adoption Vocation c. 2 For temporall blessings we haue sundry approued patternes of thanksgiuing in diuerse kindes Christ gaue thanks for foode Annah for a childe Iacob for riches Abrahams seruant for prospering his iourney 3 For blessings on others note the example of Queene of Sheba who blessed God for his blessings on Israel and of the Christian Iewes who glorfied God for the Gospell reuealed to the Gentiles 4 For publike blessings concerning the Church the Apostle giueth thankes that the Gospell came into all the world And the Christians praise God for the increase and peace of the Church and for the liberty of the Apostles 5 For the common-wealth the Iewes reioyce which was a publike testimony of their thanksgiuing to God for setling the state and establishing the crowne on Salomon So againe for continuing the peace and prosperity of the Land 6 For generall blessings on mankind Dauid praised God 7 For Gods blessings on his family Iacob is thankfull and in testimony thereof buildeth an alter to God 8 For priuat blessings Leah praised God that had giuen her a Son and Hezekiah for recouery of his health 9 For euils remoued Moses the Israelites blessed God who ouerthrew their enemies and Dauid praised God for preseruing his people from their enemies and the Christians glorifie God for the Conuersion of Saul a mortall enemie of the Church 10 For publike spirituall euils remoued praise is sung vnto the Lord in Hezekiahâ— time when the Land was purged from Idolatrie 11 For priuate spirituall euils preuented Dauid blessed God who kept him from auenging himselfe and shedding innocent bloud 12 For aduersitie Iob blessed God and the Apostles reioyce for suffering persecution 13 Finalâ—y for good things promised and not inioyed it is noted that the Patriarches receiued not the promises but saw them a farre off and beleeued them and receiued them thankfully §. 69. Of the abundant matter of thanksgiuing HEre we see what abundant matter of thanksgiuing is offered vnto vs. If we should spend our whole time as the triumphant Church in heauen doth in lauding praising God wee could not want matter considering that ALL THINGS are matter of thanksgiuing If I should say we haue more matter of thanksgiuing then of petition I should not speake amisse for the blessings which any of Gods children any of those who truly beleeue in Christ haue receiued already are much more and farre greater then the things which they want God hath long since elected and chosen them to bee vessels of mercy glory when he created man as he made man most happy according to the image of God so before he made man he created all things needefull for him that so he might be destitute of no good thing for he made heauen and the whole hoast thereof earth and all the fruites of it yea the aire and water and all creatures in them in a word God made all things that were made for the good of man The price of mans redemption is already paid All true beleeuers are reconciled to God adopted to bee his children made actuall members of Christs body effectually called and taken into the kingdome of grace being perfectly iustified euen in Gods sight by the righteousnesse of Christ Iesus What are the spirituall blessings which wee want that may bee comparable to these which we haue receiued Obiect 1. We haue not receiued freedome from and full victory ouer all sinne Answ Sinne hath receiued a deadly wound though it assaile vs yet shall it not get conquest ouer vs. Besides the guilt punishment of those very sins which yet we are subiect vnto shall not be laid vpon vs they are cleane remitted and in that respect we fully acquitted Obiect 2. Wee want many good and comfortable graces and faile in the measure of those we haue our sanctification is not perfect Answ All the faithfull haue al such graces as are absolutely necessary vnto saluation actually wrought in them As a childe borne of a woman hath all the parts of soule and body so he that is borne againe of God hath al the parts of a new man No Saint wanteth any grace that may hinder his saluation though he should instantly die As for that measure which some want it is not so great as can iustly impeach the truth of grace that grace which they haue is true though it may bee weake and their sanctification is sound though imperfect The perfecting of sanctification is not so great and powerfull a worke as the first beginning of it The most effectuall powerfull worke of Gods spirit in the faithfull is their very new birth the first act of their conuersion For when a sinner is first conuerted he is a new created of nothing I speake in regard of of our spirituall being he is made something of a man dead in sin he is quickned hath spiritual life put into him Now
the growth in sanctification is but a proceeding from one degree to another in the same kinde yea the very perfection of sanctification is but an attaining to the highest step degree of that which was begun before It is therfore a more powerfull worke to beget a sinner to God and to worke his first conuersion then after he is regenerate and conuerted to perfect that good worke which is begunne Whence it followeth that faithfull Saints haue more matter of reioycing for the grace they haue receiued then of mourning for the grace they want Obiect Wee want the possession of our heauenly inheritance Answ 1. The purchase of it is made for Christ by his bloud hath purchased it 2 Wee haue receiued the first fruites of it as peace of conscience ioy in the holy Ghost free entrance vnto the throne of grace and glory with confidence in Christ and the like 3 We are actually entred into the kingdom of grace which is a part of the kingdom of glory the first step thereinto and the portall as I may so say thereof no entring into the kingdom of glory but thorow the kingdom of grace 4 Wee haue the earnest of the spirit as a pledge and pawne till wee come to the full possession of the purchased inheritance 5 Christ our head hath full and actuall possession thereof whereupon wee being members of his body are in him exalted and set in heauenly places In these fine forenamed respects we may truely say that the faithfull in Christ haue more cause to glorifie God for that assurance they haue of inioying their heauenly inheritance then to murmure or mourne that for a time â—hey want the full possession of it Thus we see that in reâ—ard of spiritual blessings we haue more matter of praise â—or that wee haue then of petition for that wee want I might here further ranke among these spirituall blessings the liberty of the Lords Sabbaths of the Ministry of his word and administration of his Sacraments of the publike assemblies of Saints to worship God with the like which we among others plentifully inioy I migh also further declare how God hath already caused his whole wil to be reuealed and recorded in his word so far forth as is needful for our saluation expedient for vs to know all which do much amplifie the forenamed point But I hasten to set foorth a view also of some of those temporall blessings whereof we haue been and are made pertakers They are exceeding many as our Being Life Nourishment Education Health Strength Food Apparrell Goods Friends c. Gods blessing on all these and on the Church and state wherein we liue Whether-soeuer we turn our selues or cast our eies either vpwards to the heauens and the whole hoast of them or downeward on the earth and all the fruits thereof or vp and downe on all the creatures in the aire on the earth and in the waters on the right hand or on the left before or behinde euery where the blessings of God doe present themselues to our view and consideration By this which hath thus generally been spoken I doubt not but any of meane capacitie may obserue that none of the Saints doe want so many good things as they haue receiued Obiect Many of the Saints doe want euen necessaries to preserue this temporall life as Lazarus Answ 1. God seeth it to bee good for them to want such necessaries 2 Insteed of these outward necessaries they haue inward graces which are much more valuable profitable as insteed of of outward refreshing of the body they haue inward comfort of the soule insteed of outward ornaments of the body inward graces of the spirit wanting outward ease they haue sweet peace of conscience wanting plenty they haue contentment In a word God depriueth his children of no outward thing but he supplieth the want of it with some spirituall recompence their want therefore causeth matter of thanksgiuing As all the Saints haue receiued more good things then they want so also vndoubtedly are they freed from more euils then iustly they can feare to fall vpon them For beleeuing in Christ they are freed from the feare of hell from the curse of the Law from the wrath of God from the sting of death from the victory of the graue from the power of him that hath the power of death the diuel from the guilt and punishment of sinne from the rule and dominion of sinne and from infinitely more both spirituall and bodily euils Obiect Many Saints are subiect both to many spirituall euils as trouble of minde doubt of Gods fauour snares of the Diuell fallings into sinne with the like and also to many temporall distresses as paine sicknesse captiuity imprisonment ignominy penury c. Answ Those spirituall euils are as desperate physicke for the cure of some spirituall desperate disease as spirituall security pride presumption c. Now who will denie but that it is good in a desperate case to vse a desperate remedy If the remedy cause recouery he that vseth it shall be commended and rewarded But whensoeuer God suffereth any of his children to fall into any of the forenamed or other like spirituall euils hee worketh thereby a recouery from some more dangerous and desperate euill therefore the issue and effect euen of those euils affordeth matter of thanksgiuing As for temporall distresses I haue shewed before how they may be put on the score of Gods blessings To that which was before deliuered let me ad this that God doth alwaies so dispose of the estat of the Saints that he maketh the decaying of the outward man to be a renewing of the inner man In these respects it is a vertue propper to Christians to giue thankes to God for such things as seeme euill Besides God hath faithfully promised to supply in due time whatsoeuer his Saints want and to perfect euery thing that faileth in perfection withall to deliuer them from all euill Now then adde these promises which are also matter of thanksgiuing to the abundance of good things which already we haue receiued and to the manifold deliuerances which wee haue had from euils and it wil appeare as cleare as the light that of all duties belonging to faithfull Christians this of praise and thanksgiuing is most beseeming them and least of all to bee neglected It is the least that God deserueth the most that he requireth and the best that we can giue vnto him the best sacrifice in the kinde thereof which wee can offer vnto God and that which God doth best accept for note what God saith hereof He that offereth praise glorifieth me I might much further amplifie and inlarge these points But as Painters when they haue many millions and armies of men to set down in a small mappe vse onely to draw out some number of heads of men and set them together leauing the whole number of heads and all
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
soule Sleepe of the body is such a binding of outward sences as they can not exercise their seuerall functions as the eye cannot see the eare cannot heare and so in the rest Watchfulnesse is contrary hereunto a keeping of the sences free and loose so as readily they are able to performe their functions Thus by way of resemblance when the soule is so possessed and ouercome with security and spirituall sencelesnesse as it cannot performe the duties of holinesse and righteousnesse it is said to be asleepe when it rowseth vp it selfe and casteth away security it is said to watch in this sence saith the Apostle Let vs not sleepe as doe other but watch Most restraine this watching vnto prayer to the inward spirituall watchfulnesse of the soule which I will not denie to be here especially meant But yet I cannot thinke that the watchfulnesse of the body is excluded for if the body be drowsie the mind cannot be watchfull The Apostle by this clause would rowse vp both body soule vnto prayer The watchfulnesse of the body alone is nothing It is the spirit the vprightnesse ardency and cheerefulnesse of it which maketh prayer to be acceptable to God as we heard before §. 131. Of Popish Night vigils RIght watching vnto Prayer is to be noted against the Night-vigils of Papists who place an extraordinary great point of Religion and deuotion in the obseruing of them Vsually they make three vigils one at the closing vp of the day and beginning of the night Another at mid-night The third at the closing vp of the night and beginning of the day In some places they haue more vigils as some are more superstitious then others These vigils they ground on this and other like places where we are commanded to watch vnto Prayer as if they who waked to mumble ouer and ouer a few set prayers whilst others slept obserued this precept For in the outward babbling of a few prayers standeth the greatest part of their Religion I wot well those night prayers are oft performed so drowsily and sleepily that it were better they were fast asleepe in their beds then betwixt sleeping and waking so to mocke God Obiect Dauid saith that at mid-night he would rise to giue thankes vnto God Answ He did not make it a law euery mid-night to rise but occasion being offered hee would euen then rise And so ought euery Christian to doe for this is comprised vnder that particle Alwayes or in euery season Thus Paul and Silas being in prison Prayed at midnight and Paul afterward preached vntill mid-night Yet did they not ordinarily vse this nor appoint it a Law vnto themselues or others Extraordinary actions are not to be enioyned as ordinary things then should wee spend euery day in fasting I might further shew many differences betwixt Dauid paul Silas their praying at midnight papists praiers but of this I spake before in the point of Canonicall houres §. 132. Of superstitious watching for Christs comming 2 RIght watching vnto prayer is to be noted against a superstitious practise of many whom I haue knowne to vse to sit vp all night at certaine times of the yeere keeping themselues awake with talking one with another playing on instruments singing and the like vpon a conceit that Christ will come in iudgement on some of those nights of the yeere and they would not then be found asleepe but awake because Christ said Wake for you know not what houre your Master will come These erre many waies 1 In that they prescribe certaine set times for Christs comming Whereas no man knoweth it 2 In that they conceit hee shall come in the night which is vncertaine for he may come as well in the day time for ough any man knoweth Indeed Christ speaking of his comming to iudgement saith in that night but this word Night is taken senecdochically for day or night a part for the whole a little before he calleth it the day when the sonne of man shall be reuealed and implyeth that when he commeth men shall be eating drinking buying selling planting building which are works of the day time Yet I will not deny but that he may come in the night time 3 In that they imagine that they which are asleepe when Christ commeth cannot be well prepared to meet him Whereas in truth a man that hath repented him of his sinnes and with faithful prayer commendeth himselfe to God and so goeth to sleep is as fit in his sleepe to be awaked and taken vp to iudgement as if he were in the act of prayer 4 In that they interpret that precept of Christ wake of bodily waking and watching here in this text of bodily watching But waking and watching in these and such like places imply not onely a keeping of the eyes but of the heart also awake attentiue vpon that which is done §. 133 Of watching both in body and in Spirit TO let all these other like erronious conceits passe to returne to our matter As outward watchfulnesse of the body is nothing acceptable to God vnlesse the soule also be watchfull so the soule cannot possibly bee watchfull vnlesse it haue the helpe of the bodies watchfulnesse for the parts of the body are those instruments whereby the powers of the soule are exercised Wherefore both must bee ioyned together as easily may bee gathered out of Christs charge to his Disciples Watch and pray That hee speaketh of bodily watchfulnesse is cleare for he found them asleepe and therefore said Watch. As cleare also it is that he speaketh of spirituall watchfulnesse because he inferreth this clause that yee enter not into temptation it is not bodily watchfnlnesse alone that can keepe vs from temptation Yet further this metaphor of watching hath a large extent for it is a military word and the Apostle still holdeth on like a wise Captaine to instruct Christian souldiers what to doe In time of warre there are certaine appointed continually to watch in some sconce watch-towre or other like eminent place where they must rowse vp themselues throughly that they sleepe not and not onely remaine awake but prie and view vp and downe euery where and discry what may be hurtfull or helpfull to the army So as watching vnto prayer implyeth a diligent obseruing of all such things as may help vs or hinder vs therein In this sence the Apostle saith of Ministers that they watch for the soules of their people that is carefully obserue what may make to the good or what tend to the hurt of their soules I might out of the full meaning of this metaphor collect many particular duties and distinctly handle them all but for breuity sake I will drawe all to one doctrine which is this For the better performance of prayer both body and spirit of him who prayeth is to be rowsed vp and kept from inward and outward drousinesse and due
obseruance is to bee made of all things helpfull or hurtfull thereunto To this purpose tend those many exhortations which by Christ his Diciples are made to watch When Christ warned his Diciples of his last comming and when he was in his agony he bid them watch So Paul so Peter To this purpose also tendeth that patheticall speech of Dauid Awake my glory awake Viol and Harpe I will awake early §. 134 Of the causes of drowsinesse BOth body spirit are carefully to be rowsed vp because of our naturall pronenes to drowsines and heauinesse in body spirit two causes there be which cause bodily slumbering First debility and weaknesse of senses whence it is that young children and old folkes are more proane to slumbering then lusty strong persons Secondly abundance of vapours which stupifie the senses for fulnesse of meat and drinke whence those vapors arise make men sluggish and sleepy Answerable there be two causes which procure spirituall sleepinesse and slumbring 1 Weakenesse of the flesh as Christ implieth when he checketh his Disciples for their sluggishnesse saying The flesh is weake whereby it commeth to passe that by nature we are exceeding drowsie dull as to all good and godly exercises so especially to Prayer which is the best of all I neede not further proue this then by appealing to the conscience of euery one that vse this holy exercise Many are loath to goe about it many when they are at it fall fast asleepe as Eutichus I haue heard this direction prescribed when one cannot sleepe Say thy prayers and thou shalt sleepe it is commonly the direction of prophane persons spoken of sluggish prayers for if a man pray in the spirit with that earnestnesse which hee ought it will rather keepe him the longer from sleepe but yet it sheweth that men are commonly dull and drowsie in Prayer Our spirituall sluggishnesse maketh our hearts heauy and our eyes sleepy Againe our bodily sluggishnesse maketh our spirits more dull 2 Abundance of bye wandring vaine earthly wicked thoughts cares lusts and such other things which like vapours arise in our soules and which the Diuell also is very busie to cast into our hearts in time of prayer These adde much vnto our naturall dulnesse and drowsinesse so as in these two respects there is great neede of watchfulnesse §. 135. Of going drowsily to Prayer LIttle doe they consider the neede thereof who going to prayer are so farre from rowsing vp their spirits and bodies that they doe as it may seeme purposely set themselues to sleepe some compose themselues to such gestures as make them sleepe they hang downe their heads and leane them vpon their armes or hands they sit vpon seates or vpon the ground they close their eyes c Some neuer pray till they goe to bed and so sleepe preuenteth them some againe come immediatly from their pots and platters or from their worldly affaires and businesses and presently goe to prayers without any premeditation or cogitation of what businesse they haue in hand With what deuotion can such prayers be performed Is this to watch vnto prayer The truth is that such doe but mocke God §. 136. Directions for Watchfulnesse Vse 2 FOr auoiding of this and such like aberrations and for a better performance of this duty of watchfulnesse obserue these few directions following In regard of the body first choose such times as are freest from drowsinesse these are mornings for our bodies hauing rested all the night and by rest being refreshed are the more free ready and cheerefull to prayer Schollers find it the fittest times for their studies and so may Christians if they obserue a difference of times find it fittest for their prayer If for prayer sake we rise the sooner we watch vnto Prayer 2 Considering that it is so needefull that we pray at euening which is a drowsie time rowse vp thy selfe before prayer goe not to it halfe sleeping halfe waking Learne of the watchfull Bird the Cocke who when he is about to crow especially in the night time flappeth hiâ— wings and so beateth hiâ— body and rowseth vp himselfâ— to crow Doe thou something to driue away drowsinesse stirre thy body walke meditate sing a Psalme beforâ— prayer at euening Vse such gestâ—res as wiâ—l keepe thee from drowsinesse kneele vpright or to helpe thy weakenesse stand Hasten to prayer goe not to it too late Who doe these things for prayers sake Watch vnto Prayer 3 Moderate thine appetite and vse a temperate diet if after meate thou art to pray sobriety is often ioined to watchfulnesse as an especiall helpe thereof Christ hauing giuen a warning to take heede of surfetting drunkennesse and cares of this World inferreth this exhortation Watch and pray otherwise we cannot well watch pray Wherefore saith Saint Paul Let vs watch and be sober And Saint Peter Be sober and watching in prayer Who eate for prayer sake somewhat the more sparingly doe watch vnto prayer In regard of the soule 1 Take heed it be not too much distracted with worldly thoughts Cares of this World choake the Word much more will they choake the spirit of Prayer Hee that remembring the time of prayer disburdeneth his soule hereof Watcheth vnto prayer 2 Most especially be watchfull against sinne which as hath beene shewed before like birdlime wil so cling the feathers of the soule that it cannot flie vp to Heauen Nothing more dulleth the heart of man then sinne He that yeeldeth thereto can hardly recouer himselfe and reuiue his spirit againe in a long time It was three quarters of a yeere before Dauid was throughly recouered after his great fall for his child was borne before and an extraordinary meanes was vsed to recouer him the Prophet Nathan was sent vnto him It was an admirable and extraordinary thing that Peter was so soone recouered Sinnes doe grieue the spirit and quench his good gift in vs the Spirit being grieued and prouoked to withdraw his presence will not returne againe with a wet finger Especially be watchfull against such sinnes as by nature thou art most proane vnto for in them especially will Satan most attempt thee when thou art going to prayer If thou beest giuen to lust make a couenant with thine eye not to cast it vpon a strange woman auoide wanton company garish attire fulnesse of bread and whatsoeuer may prouoke lust so in anger voluptuousnesse couetousnesse c. This is an excellent point of wisdome and argueth great watchfulnesse vnto prayer if for prayer sake it be done 3 Take notice of Gods mercies and iudgements of his blessings bestowed on thee and of thy wants of the estate of others and of other points concerning the matter of prayer Reade also some part of Gods Word before Prayer Thus shalt thou come furnished to Prayer This is also to watch vnto Prayer Many complaine
§. 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