committed not on ignorance only but against knowledge voluntarily presumptuously against God and man the history recorded of him apparantly sheweth and yet were they all pardoned The reason hereof may not be sought in the party that sinneth or in the nature of sinne for euery sin is mortall and deserueth eternall condemnation In either of those no reason at all can be found out But onely in the extent of Gods mercy and in the all-sufficiencie of Christs sacrifice For the mercy of God is greater not onely then any one but then all sinnes whatsoeuer and the sacrifice of Christ is a sufficient price of redemption for all His blood clenseth from all sinne As Gods mercy and Christs sacrifice are the cause of pardoning any one sinne so the riches of Gods mercy and the infinite value of Christs Sacrifice are the cause of pardoning all sinnes Obiect Why then is not the sinne against the Holy Ghost pardonable Answ Not because it is greater then Gods mercy or aboue the price of Christs oblation but because of Gods reuealed determination against it as we shall hereafter more distinctly heare Vse 1 From this extent of Gods mercie we may well inferre that mans destruction is of himselfe either because he malitiously despiteth the Spirit of Grace or wilfully reiecteth the offer of pardon In the order of redemption God hath made mans sinne pardonable but man by his impenitencie makes it not to be pardoned Vse 2 From the forenamed Doctrine we may take courage to flye to the Throne of grace for pardon how many soeuer or how great soeuer our sinnes haue beene Note the gracious inuitation of the Lord by his Prophet saying Come now and let vs reason together though your sinnes be as scarlet they shall be as white as snow though they be red like crimson they shall be as wooll Whensoeuer the Diuell seeketh to bring vs to despaire either by the multitude or by the hainousnesse of our sinnes let vs in faith plead this before God All sinnes shall be forgiuen and thereupon apply to our soules the blood of Christ which clenseth from all sinne and be moued thereby to turne from all §. 7. Of Blasphemie how hainous a sinne it is THe particular sinne whereby the forenamed mercie of God in forgiuing sinne is exemplied is Blasphemy For in Saint Matthew Blasphemy is expresly added to all manner of sinne that shall be forgiuen and in Saint Marke it is said that All blasphemies wherewith soeuer men shal blaspheme shall be forgiuen Whence are offered two Doctrines to our consideration 1 Blasphemie is a most hainous sinne 2 Blasphemie may be forgiuen The former Doctrine is implied by the particular mention of it in this place For in that Christ giueth this as an instance and euidence of Gods rich mercy in forgiuing al manner of sinne because he forgiueth Blasphemie hee giueth vs thereby to vnderstand that Blasphemie is one of the most notorious sinnes a sinne which is most hardly forgiuen which yet notwithstanding being forgiuen wee may well hope that other sinnes may be forgiuen The truth of this Doctrine will yet more clearely appeare if we consider the nature of Blasphemie Blasphemie according to the notation of the Greeke word fignifieth to hurt ones fame or credit yea in Hebrew also a blasphemer of God is said to strike thorow the name of Iehouah In former ancient times this world Blasphemie hath bin vsed to set forth the dishonor and disgrace that is done to mans name and credit in which sence it is also sometimes vsed in the new Testament as where Saint Paul saith of himselfe and other Ministers of the Gospell Being defamed or word for word to translate it being blasphemed we pray and where Saint Iude saith of the wicked in his time They speake euill of or they blaspheme dignities Yet now long vse in Gods Church hath appropriated the word Blasphemie to an high dishonour done to the great name of God and that both in regard of the Matter and also of the Manner whereby Gods name is dishonoured In regard of the matter of Blasphemie God is blasphemed two wayes either Priuatiuely by taking away from God that which is due vnto him and wherein his honor consisteth or Positiuely by attributing that vnto him which is vnbeseeming his Maiestie and dishonorable to his great name The honor due to God is taken from him two wayes 1 Simply when that which properly belongeth vnto him is denied him Thus because the King of Ashur denied that God was able to saue Ierusalem and to deliuer it out of his hands hee is said to blaspheme the Lord God of Israel 2 By consequence when that which is proper to the Creator is attributed to the creature thus the Scribes and Pharisies imagining Christ to bee a meere creature and not thinking that he was God because he tooke vpon him to forgiue sinnes which is a power proper onely vnto God accused him of Blasphemie and againe the Iewes went about to stone him for Blasphemie because as they alledge he being a man made himselfe God Though their censure of Christ were most false and slanderous yet thereby they plainly shew what was accounted blasphemie But to make this point more cleare the Holy Ghost expresly saith of the Israelites in the wildernesse that they committed great blasphemies because they said of the molten Calfe which they set vp This is thy God which brought thee vp out of the Land of Aegypt whereby they attribute to the Calfe a creature of their owne making that which God the Creator of all things did The other kind of blasphemie in attributing such things to God which are vnbeseeming his Excellencie is noted in those Israelites that caused their sonnes to passe thorow the fire making God thereby like vnto the Diuell to delight in mans blood a thing most dishonorable to the Diuine Maiestie The Lord hauing relation to that Heathenish and barbarous fact of the Israelites saith to their children In this haue your Fathers blasphemed me Thus it is noted of those on whom the Viall of Gods wrath was powred out that they blasphemed the God of heauen for their paines their blaspemie without question was that they impeached God of iniustice vnmercifulnes cruelty and such like things much vnbeseeming his glorious name In regard of the manner of blasphemie when any thing is spoken of God or to God ignominiously reproachfully disgracefully contemptuously or the like Gods name is blasphemed thereby as when Pharaoh said Who is the Lord that I should heare his voice c. And when Iehoram King of Israel said Behold this euil is of the Lord what should I waite for the Lord any longer And when Nebuchadnezzar said Who is that God that shall deliuer you out of my hands And when the wicked in Iobs time said What is the Almightie that we should serue him and what
But we keepe nothing from Satan which is his due he seeketh to get those from Christ whom Christ hath dearely bought euen with the price of his owne blood It is therefore a Diabolical property to raise vniust quarrels and by force to seeke to wring from any that which he hath no rightâ— vnto If we be thus set vpon lawfully we may defendâ— our selues and with confidence call for Gods aide yea also in faith depend vpon him §. 3. Of resisting ONe offensiue weapon the word of God which is a Sword is put into our hands so that iust occasion being offered we may and ought to do our best to repell and driue away the diuell and his instruments Hereof I shall speake more largely on the beginning of the 17. ver §. 4. Of standing at defiance EVery part and peece of this Armour is for the forepart of a man neuer a peece for his backe or hind-parts What doth this imply but that we should alwayes stand against our enemies face to face and neuer shew them our backs neuer flie from them but haue Nâ—hemias holy resolution and say should such as we flie Oft we are stirred vp to fight wrestle stand resist c. neuer perswaded in the whole book of God to flie that is to yeeld the victory vnto Satan We may wisely auoid his temptations and not yeeld to them when by them he seekes to draw vs from the seruice of our Lord to his slauery and thus we are commanded to to flie from idolatrie to flie from the lusts of youth c. But timorously to ceasse from resisting temptations and withstanding the Diuell is dangerous to our selues and dishonourable to God it maketh Satan euen insult ouer God himselfe whose souldiers we are and get great aduantage against vs for flying from God whom haue we to flie vnto being out of Gods protection the Diuell will soone make a prey of vs. Let vs not thinke that if we yeeld the field the Diuell will be contented It is not the glory of conquest that hee seeketh so much as our destruction He seeketh whom to deuouâ—e §. 5. Of the sufficiency of our Armour IN this particular enumeration of these seuerall peeces I find a Christian souldier armed from top to toe for here is an Helmet for his head and face a Brestplate together with the tassets and cushes from necke to middle and from thence to the knees a Girdle to knit them together greaues from knees to the soles of the feet a Sword for the right hand and a Shield for the left Well therefore might the Apostle terme it whole Armour Vse 1 So whole and compleate is this Armour as we need seek for no other to adde to it or to couer it ouer As it is madnesse to reiect this and trust to the clout and paper armour of Papists and wordlings so it is childishnesse and meere folly to couer this whole Armour ouer with any other and so needlesly clog the soule yea it is derogatory to Gods honour and wisedome and a degree of presumption Such are they as acknowledge and beleeue that the word of God is perfect and yet thinke it no harme to haue humane traditions added thereto or that Christ onely is able to saue and yet the helpe of Saints to doe no harme or that faith onely is sufficient for iustification and yet no hurt to ioyne workes also with faith in the office of iustifying a sinner c. Vse 2 Let our care be to be armed with this whole Armour and euery peece of it and so we may well content our selues therewith boldly may we defie our enemies hauing it on and not feare what they can do vnto vs. These vses haue bene largely handled so as I need not now further insist vpon them THE THIRD PART Girdle of Truth Ephes 6. 14. Hauing your loynes girt about with Truth §. 1. Of the diuers kinds of Truth THe first peece of spirituall Armour heere in order set downe by the Apostle is Truth In handling whereof I will shew first what Truth is heere meant Secondly how fitly it is compared to a Girdle Thirdly what account is to be made thereof Fourthly what wyles the diuell hath to wrest it from vs For the first There is in man a foure-fold truth 1. Of iudgment 2. Of heart 3. Of speech 4. Of action Truth of iudgement is when a mans iudgement agreeeth with Gods word which is the touch-stone of Truth so as the principles of that Religion which he professeth and his opinion concerning the same are grounded theron and may be warranted thereby When the vnderstanding of man being enlightned by Gods Spirit and informed by his word remaineth setled and established in that doctrine which the word of God teacheth then is there Truth in his iudgement this Truth was it for which Saint Peter commended the distressed Iewes to whom he wrote and which Saint Paul exhorteth the Ephesians to follow This is opposed to errour Truth of heart is the singlenesse and sincerity thereof whereby a man seeketh to approue himselfe vnto God the searcher of all hearts and to be accepted of him this is that truth in the inward affection which God loueth and wherewith Hezekiah comforted himselfe yea which he pleaded before the Lord when he had receiued a sentence of death This is opposed to hypocrisie Truth of speech is an agreement of the word of a mans mouth both with his mind and also with the matter which he vttereth This is it whereunto we are exhorted Ephes 4. vers 25. speake the truth And which the Apostle oft affirmeth of himselfe This is opposed to lying when a man speaketh against his mind and conscience and to falshood when a man speaketh contrary to the thing it selfe Truth of action is a plaine faithfull and honest dealing in all things whether wee haue to doe with God or man when men neither make shew of doing that which indeed they doe not or of doing it otherwise then they doe this truth was in Nathaniel in which respect Christ called him an Israelites in truth This is opposed to dissimulation and deceit §. 5. What kind of Truth is here meant SOme apply the Truth here mentioned to doctrine and religion as if only the soundnes of it were meant others restraine it to the vprightnesse and sincerity of our hearts and affections others vnderstand it of the truth of our words and speeches and others expound it of the purity and innocency of our practise and carriage But whosoeuer exclude any of these forenamed branches of truth come as I take it short of the Apostles meaning all of them must concurre to make vp the strength and beauty of this Girdle For truth is a generall propertie which as salt seasoneth euery thing and maketh it sauory to God and man the whole lumpe must be leauened with it I meane the whole man
other side much trouble great persecution is raised If they câ—not cleane ouerthrow Truth yet they will do what they can to adulterate it witnesse the Prophets and Apostles times and euery age euer since I would our age and Countrey were free from it Behold how busie Popish Iesuites Priests and Fryers are what would they not giue what would they not doe to dispossesse vs of the Truth of Religion §. 13. How sincerity is assaulted SO likewise for sincerity how doe profane worldlings seeke to wrest it from vs endeuouring to make vs odious to all because we will not yeeld to them These are as spitefully bent against vs for sincerity Truth and honesty in our heart words and actions as Papists are for verity and soundnesse of doctrine For some hate those that are honest and vpright as Ahab hated Micaiah some scoffe at them as Ismael at Isaac saying plaine dealing is a iewell and he that vseth it will die a begger Yea they will not sticke to brand them with the odious termes of hypocrisie and dissimulation though of all sort of people they are farthest from it especially if God suffer any affliction to fall on them as on his seruant Iob then with e Iobs wife and friends they will be ready to vpbraid vnto them their integrity and vprightnesse as if all had beene onely in shew to bleare mens eyes But if any that indeed with an hollow heart haue made profession doe fall away and so bee discouered as Iudas Ananias Demas and such other their examples shall bee cast in the teeth of the most vpright And if notwithstanding all this they shall remaine constant as Iob did and not suffer their innocency and integrity to bee outfaced then will they obiect against them the censure of other men and say of them How soeuer ye thinke of your selues yet others and those good men too thinke not so well of you if ye were wise you would giue more credit to other mens iudgement then to your owne for men are blind and partiall in iudging themselues Many by these and such like discouragements haue beene moued to make no account of Truth but to leaue it to such as better esteeme it them they Others to cast it away and to yeeld to the times both for Religion and conuersation shewing themselues as superstitious or profane as the worst I will therefore as an antidote against those poysonous obiections discouer the vanitie of them and shew how these wyles may be auoided §. 14. Of the necessity of Truth in Religion 1 AGainst fast holding Truth in iudgement two things are especially obiected One that it is not necessary The other that it is dangerous Obiect 1. They say it is not necessary because a man may be saued in any Religion Answ This is a moâ—t salse and impious position the very bane of true Religion The Apostle expresly saith there is one faith In that Christ termes himselfe the Way the Truth the Life doth he not imply that hee is the onely true way that leadeth to life That curse which the Apostle thundreth out against all that preached any otherwise then he had preached ought to terrifie vs from yeelding to any thing but the Truth He pronounceth them damned which beleeue not the Truth §. 15. Of the pretended danger in maintaining Truth Obiect 2. THe danger which they alledge is either in regard of conspiracies treasons and insurrections which Princes and Gouernous are subiect vnto if they be too stiffe in maintaining truth of Religion or persecutions which subiects are like to fall into if they be too resolute in professing the Truth Answ For the danger of Princes and Magistrates they need not to feare 〈◊〉 because they haue God to watch ouer them and to bee their protector so long as they maintaine the Truth Not to search after examples of other ages and places consider how miraculously God preserued Queene Elizabeth of blessed memory both from inuasions of enemies abroad and also from many conspiracies of Traitors at home After 44. yeeres and 4. moneths prosperous Reigne in peace she ended her dayes notwithstanding all dangers whatsoeuer Many Treasons close cruell Treasons such as the like in all former ages haue not beene heard of haue also beene intended against our present royall Soueraigne what hath bene the issue They which laid the snares were caught themselues and he yet remaineth safe and long may he remaine safe Surely God hath respect to the Truth which hath bin and still is maintained in this land Our neighbour King thought to auoide danger by letting go â—he Truth and yeelding to idolatry but thereby he cast himselfe out of the protection of the God of truth What followed thereupon One sorry villaine slue him in the midst of his guard As for the persecution which is raised against others it is a note of blessednesse a matter of reioycing and in this respect a strong motiue to perswade vs fast to hold Truth §. 16. Of the pretended trouble of conscience which sincerity is said to cause 2 AGainst truth of heart and remaining stedfast therein are obiected 1. Vexation of mind 2. Wearisomnesse 3. Outward troubles 4. The iudgement of other men Obiect 1. The Diuell suggesteth to many that it is impossible alwayes to keepe the heart vpright and that if there be a little failing the conscience is so troubled as it can hardly if at all be quieted and thereupon inferreth that it is best not at all to regard truth of heart Answ There can be no better no more soueraigne a preseruatiue against trouble of conscience then truth of heart This kept Iob from despaire this made Hezekiah bold Truth of heart is a strong prop to a man in the middest of his manifold infirmities for it is impossible to keepe the heart free from all corruption but yet there may be truth in heart Euery corruption though it argue imperfection yet it argues not hypocrisie if it steale into the heart against our honest purpose and against our earnest desire and being discerned causeth godly sorrow and Christian watchfulnesse both in purging the heart of that which is intred in and also in keeping it that the like enter not in againe But where there is no truth of heart it is vtterly impossible that there should bee any sound comfort If such a mans conscience be euer troubled it will be ouerwhelmed and drowned in despaire §. 17. Of the pretended wearisomnesse of Sincerity Obiect 2. AGaine he suggesteth that it is a wearisome thing to keep the Girdle of Truth alwayes close vnto vs. None can hold out the most vpright haue fallen away as Demas and others Answ It seemeth wearisome onely to those who neuer felt it neuer knew it I may say of it as Christ of his yoke It is easie and light Yea it is sweet and pleasant to him that indeed tasted of it As
faith From Faith proceed all good workes For it is faith in Gods loue which moueth a man to loue God againe and loue to God is it which moueth a man to loue his brother which is made after Gods Image and standeth in Gods roome and steed Now there can be no stronger motiue to stirre vp a man to any duty then loue A louing childe will much more seeke to please his father then a seruile bond-slaue and a louing friend will doe much more kindnesse for a friend then a stranger though he be hired thereunto He that indeed beleeueth that God so loued him as he spared not his onely begotten Sonne but gaue him a price of redemption that in his Sonne God hath vouchsafed to bee reconciled to him to giue him pardon of all his sinnes freedome from hell and damnation and to bestow on him all things pertaining to life and happinesse hee that is thus perswaded of GODS loue to him cannot but haue his hearten arged to doe what may be pleasing and acceptable to God no hope of reward no feare of reuenge can so prouoke a man to all good workes as loue which Faith worketh Besides whatsoeuer is performed without Faith and loue is no whit acceptable to God God accepteth a cup of cold water giuen in Faith and loue infinitly much more then thousands of rammes or ten thousand Riuers of Oyle giuen in way of presumptuous merit or else of slauish feare The obiection therefore of our aduersaries against the Doctrine of Faith is a meere cauill and slander They who take liberty thereby either to commit any euill or to omit any good turne the grace of our God into wantonâ—esse Iude 4. and peruert it to their owne destruction 2. Pet 3. 16. §. 11. Of Faith in generall THus much concerning the Transition The Exhortation followeth wherein we are first to consider the thing simply set downe and to shew what faith is Point 2 Faith in generall is a beleeuing of a thing to be true Our English word Faith seemeth to be taken from the Lattin fides which according to the notation thereof is as much as fiâ—t dictum be it so as is spoken The notation of the Greeke word implyeth as much so also of the â— Hebrew in which language one and the same word signifieth Truth Faith from whence is deriued that common Hebrew word which is vsually vttered at the end of our prayers Amen which signifieth an assent of the mind to that which is spoken as to truth §. 12. Of the kindes of Faith THis assent may be either to the word of the Creâ—â—â— or of the creature The faith of which now we speake hath reference to the Creator and his word and may in generall be defined a beleefe of the truth of God Faith thus taken is either common to al or proper to the elect That common faith is extraordinary or ordinary Extraordinary Faith is a beleefe that some extraordinary and miraculous thing shall fall out This is grounded either vpon some especiall promise or extraordinary reuelation made to the party in whom it is and it is giuen but at some speciall times to some speciall persons on some speciall occasions by it things to come may be foretold or other great workes done It is a gift of the Spirit but one of those which are giuen rather for the good of others then of that party which hath it so as it may bee in a wicked reprobate as in those who shall pleade it at Christs Iudgement Seate but in vaine This is that which commonly is called a Miraculoâ—â— Faith Ordinary Faith is either that which resteth onely in the minde of a man or else draweth the will also The former of these is that Faith whereby an assent is giuen to the truth of Gods word This is commonly called as historicall Faith because thereby credence is yeelded to the History of Gods word that is all things which are written in Gods word are beleeued to be true This may one doe which is not any whit the better affected 〈◊〉 Gods word either to loue God or feare him or trust in him the more for this faith For thus the very Diâ—elâ— are said to beleeue The latter kind of ordinary faith common to all sorts as well reprobate as elect is that faith whereby such an assent of the mind is giuen to the Gospell and to the gracious promises thereof as the heart is affected with them and reioyceth in them for a season This was in Simon Magus who in regard thereof yeelded to be baptized and in those Iewes who were willing for a season to reioyce in Iohns light This is commonly called a temporary Faith because it lasteth not for euer but cleane fadeth away and that for the most part while a man liueth here in this World especially if hee be brought to any triall Christ fitly compareth this faith to corne sowen in stony ground I deny not but that it may continue so long as a man liueth but then with his life it endeth without any fruite as smoake that cleane vanisheth away to nothing in which respect The hope of a wicked man is said to perish when he dieth This faith is also called an hypocriticall faith not because hee that hath it doth onely make an outward flourish in shew purposely to deceiue men for then could not the heart be affected nor the man reioyce therein but because it is not sound but appeareth both to the party himselfe and also to others to be better and sounder then indeed it is for there is a double hypocrisie one whereby men purposely seeke to deceiue others as the Pharises another whereby they deceiue themselues as Paul That former ariseth from vaine-glory couetousnesse and such by respects this latter from ignorance simplicity slothfulnesse carelesnesse security and the like which keepe men from trying that grace which appeareth to bee in â—hem whether it be sound or no. This faith is called hypocriticall in opposition to an attribute proper to true â—auing faith namely vnfained §. 13. Of the titles giuen to true Faith THe faith which is here meant by the Apostle is a farre more precious Faith then any of these it is proper to the Elect and by a propriety called The faith of Gods Elect for none but the Elect haue it and all the Elect haue it at one time or another when once they haue it they neuer vtterly or totally lose it but it continueth with them till it hath brought them to the purchased inheritance euen to the possession fruition of that which they beleeued at which time they shall haue no more need of it It is therefore called sauing Faith because it bringeth vs vnto saluation and iustifying Faith because it is that meanes or instrument which Gods Spirit worketh in vs whereby we apply vnto our selues Christ Iesus
that doubt a Counseller to the vnlearned a Teacher And what is it not it is all things to all men Vse 1 O excellent Instrument How much bound vnto God are we for it What account ought we to make of it How expert ought we to be in it Whosoeuer carelesly neglecteth it or lightly esteemeth it is most vngratefull to God who in wisedome and goodnesse hath prouided it for him and most iniurious to himselfe in losing the vse and benefit of such a weapon §. 12. Of the wrong which Papists doe in detaining the Word Vse 2 VVHat enemies to the safety and saluation of people are Papists who like the Philistims 1 Sam. 13. 19. 22. depriue them of this weapon Herein they plainely declare themselues to be seruants of Antichrist and enemies of Christ They doe euen conspire with Satan himselfe and so also doe all they which openly or couertly speake against priuate reading and publike preaching of the Word who scoffe at that knowledge which lay men and woemen haue in Gods Word §. 13. Of neglecting Gods Word Vse 3 AS for those who themselues neglect or reiect or abuse Gods Word what enemies are they to their owne soules making way to their owne destruction too many so doe as 1 They who care not to reade it or heare it at all of all Books they least respect the Bible Many will haue Statute Bookes Chronicles yea Play-bookes and such like toyish Pamphlets but not a Bible in their House or hands yea which is very lamentable some Schollers which intend to be Diuines haue and reade store of Postils Legends and such like trash and yet are strangers to the holy Scriptures Some vse to carry other Books with them to Church euen then to draw away their mindes from hearing Gods Word when it is read and preached by others Some goe yet further and will not suffer their Wiues Children or other of their Houshold to reade the Word And some scoffe at such as carry the Scriptures with them to Church terming them in reproach Biblecarriers All these and all other like these haue no sword at all 2 They who haue Bibles and it may be fairely bound vp but why onely to lie in their house or to carry with them to Church they reade it if at all as seldome as may be their wordly affaires will afford them no time to reade the Scripture How many be there that neuer in their liues read thorow all the Scriptures if euer they read thorow any one Booke These haue a Sword but to hang by the wals 3 They who reade much but onely reade neuer search the Scriptures to find out the true sence and meaning of it much like vnto supersticious Papists who content themselues with mumbling ouer at set times a certaine number of prayers stinted by their bead not regarding what they pray These haue their Sword alwaies in the scabbard 4 They who as they reade so seeke for the true sence but to what end onely to vnderstand the truth of the History to reconcile seeming differences to maintaine discourse or it may be also to iustifie the truth of doctrine against gaine-sayers but not to be edified in Faith and to haue sinne mortified thereby These draw forth this sword onely to flourish with it 5 They who in searching out the sence of Scripture trust to their owne skill wit and vnderstanding neglect the ministery of the Word whereby this sword is as it were whetted and made sharpe and they taught well to vse it These foolish and ouer bold souldiers care not how vnskilfull themselues be or how blunt their weapon be 6 They who doe all they can to bee expert in Gods word but with a trayterous minde to fight against the truth contained therein as Heretikes yea and it may be to ouerthrow the authority of the word it selfe as many Atheists These fight with Christs weapon vnder Satans colours against Christ himselfe §. 14. Answer to Satans suggestion that the Scripture is not Gods word THe chiefest sleights which Satan hath to depriue vs of this weapon are these Sug. 1. There is no such word of God at all that Scripture which is called Gods word was not inspired of God but so said to be onely to make men to giue greater credence thereto Thus before Gods word was written Satan brought men to doubt of that reuelation of Gods will which it pleased God to giue to man as our first parents and the old world Now it is written he makes men thinke it is but as other writings of mans inuention herewith are not onely plaine Atheists but also many poore distressed wauering soules deceiued Answ For auoiding this we must first labour to haue our iudgements well informed by what arguments wee can of the diuine authoritie of the Scripture many arguments might bee alledged to this purpose but because learned men haue taken good pains herein published that which they haue collected concerning this point in print I will referre the Reader to such bookes for they are euery where almost to be had Among other arguments this may be one that not onely all sorts of men as well wicked and profane as godly and religious haue an inward feare and dread of the Scripture and beare a great reuerence thereunto but euen they who gainsay the diuine authority of Scripture haue in their consciences a secret sting which oft pricketh them and checketh them for it though they labour neuer so much to suppresse it 2 We must pray for the Spirit of reuelation or inspiration which may inwardly testifie vnto our Spirits and perswade them that God is the Author of the holy Scriptures For howsoeuer many arguments may be brought to euict a mans iudgement thereof so as in his iudgement he cannot gainsay it yet it is only the inward testimony of the Spirit which is able to perswade mans heart thereof and so make it willingly embrace and entertaine the Scripture as Gods word 3 We must giue no place to doubting about this point but hold it as a principle vndenyable In humane Arts the Professors thereof teach that there are some principles which without all contradiction and question must bee taken for graunted so as if any deny â—hem hee is to be answered with a Cudgel rather then â—n Argument for example if any deny that the fire is â—ot it were fitter to thrust his hand or foote into the 〈◊〉 while hee felt the heate of it then by reasons â—oue vnto him that it is hote If any humane Art haue â—ch vndenyable principles much more the Arte of â—rtes Diuinity And in Diuinity of all principles this is one which least of all ought to be brought in question because it is the very ground-worke of all Wherefore if any such suggestion be cast into our hearts by Satan let vs with an holy indignation as Christ did when hee was
and vehement asseueration Hereby then we are giuen to vnderstand that the truth heere deliuered is a weightie truth not lightly to be regarded and sleightly passed ouer For hee which gaue this commandement Let your communication be yea yea nay nay would neuer haue added this vehement asseueration if there had not been need thereof The reason why Christ first vsed this Preface was to moue them who heard it to giue the greater credence and the more diligent heed to that which hee deliuered lest at any time they should let it slip And it is thus recorded by the Euangelists that wee which reade it or heare should know that the points heere deliuered are worthy our due and serious meditation points needfull to be taught and learned §. 5. Of Gods mercy in forgiuing sinne CHrist hauing raised vp the attention of his hearers by the forenamed Preface in the next place he mollifieth the seuerity of Gods iustice against the blasphemy of the Holy Ghost by declaring the riches of his mercy in respect of all other sinnes in these words All sinnes shall be forgiuen vnto the sonnes of men and blasphemies wherewith soeuer they blaspheme And whosoeuer speaketh against the Sonne of Man it shall be forgiuen him The mercie of God heere propounded consisteth in the forgiuenesse of sinne the greatest euidence of mercy that could be giuen It is further amplified 1 By the kinds of sinne set downe both generally all sinnes all manner of sinne and particularly Blasphemie 2 By the persons that commit sinne sonnes of men and among them whosoeuer 3 By the person against whom the sinne is committed the Sonne of Man The first and generall point here to bee noted is that Sinne may bee forgiuen A point well knowne to all that know the end of Christs comming which was to saue sinners and the true scope and intent of the Gospell which was to mitigate the rigor of the Law that saith Cursed is euery one that continueth not in all things which are written in the booke of the Law to doe them All the Sacrifices vnder the Law prefigured the truth of this Doctrine and the many promises of the Word both in the old and new Testament together with the manifold performances thereof to poore sinners doe abundantly confirme the same The true proper reasons hereof are the mercy of God who desireth not the death of sinners and the Sacrifice of Christ whereby the Iustice of God is satisfied in which respect Christ is said to put away sinne by the sacrifice of himselfe So as there is nothing in the sinner to moue God to passe by his sinnes but onely the sweete concurrence of mercy and iustice in God Admirable is the comfort which hence ariseth to poore sinners Sinne makes the creature to be most wretched and cursed By reason thereof hee is odious in the pure eyes of God yea he is lyable to the infinit wrath of God and to all the fearefull fruits thereof which are all the iudgements and plagues which can be inflicted on bodie or soule in this world and a cursed death at the departure out of this world and eternall torment and torture in the world to come Now then what comfort can be ministred to such a creature so long as he lieth vnder sinne The very thought of the nature and issue of sinne is like that hand writing which appeared to Belshazzer and changed his countenace and troubled him so as the ioynts of his loynes were loosed and his knees smote one against another But what comfort and ioy will it bring to the conscience of such a sinner to heare the voice of Christ say vnto him as to the poore palsie man which was brought before him Son be of good comfort thy sinnes are forgiue thee Loe Christ hath here indefinitly without respect vnto any particular person said that Sinne shall be forgiuen Let our care therefore be to seeke for pardon and not despaire and sinke downe vnder the burden of sinne The pardon is purchased and granted let not vs reiect it or neglect it If we acknowledge our sinnes he is faithfull and iust to forgiue vs our sinnes and to clense vs from all vnrighteousnesse Behold heere a sure ground of repentance and a strong motiue to stirre vs vp to forsake our sinnes If there were no hope of pardon what incouragement could the sinner haue to turne from his sinnes for his heart would thus reason Indeed I am a weefull wretch through sinne but what will it now boote me to leaue my sinne my iudgement is past there is no recalling of it there remaines no pardon But assurance of pardon makes him to alter the case and thus to reason Though I haue heretofore beene so wretched as by sinne to implunge my selfe into endlesse miserie yet I heare that there is pardon for sinners surely I will no more continue in this wofull estate I will seeke pardon for sin past and be watchfull against sinne for the time to come Were there no hope of pardon of sinne man would no more care to turne from sinne then the Diuell doth This point therefore of the remission of sinne must be vrged as a meanes and motiue to draw men from their sinnes and to worke in them true and sound repentance That repentance which ariseth from faith in the pardon of sin and is performed in way of gratefulnesse vnto God for his great mercie in pardoning our sinnes is the most kindly wrought and will proue the truest and best repentance §. 6. Of the extent of Gods mercy in pardoning all sins SO farre reacheth the goodnesse of God in forgiuing sinne as there is no sinne except that onely which is heere excepted The sinne against the Holy Ghost but commeth within the Compasse thereof All sinnes as Saint Marke hath recorded Christs speech All manner of sinne as S. Matthew hath recorded it shall be forgiuen not as if in the issue and euent euery sin should indeed be pardoned for then few men should be condemned which is contrary to the curret of the Scripture that saith Few shall be saued but because euery sinne is pardonable The point then heere to be noted is that except before excepted No sinne in the nature thereof is irremissible originall corruption and actuall transgressions whether few or many light or hainous new bred or old and inueterate only once or oft committed on ignorance or against knowledge voluntarily or by force of infirmitie or presumption against God or man without a mans bodie or against his owne body in secret or openly by omitting or sleightly performing that which is good all may be pardoned For a particular proofe hereof take the example of Manasseh who I thinke went the furthest in sinne that euer any did since Adams time and receiued pardon Of his originall corruption no question can be made that his actuall transgressions were many those most hainous bloody crying sinnes
likewise truth in all these doth very much strengthen and vphold a man in time of triall and keepeth him from fainting This was the ground of Iobs courage and constancy This added an edge to Hezekâ—ahs prayers This made Dauid bold to referre himselfe to Gods triall examination This vpheld Paul against all that could be laid against him §. 5. Of getting truth Point 3 THe account which wee are to make of this spirituall belt is declared by Solomon who exhorteth to buy the truth and not sell it This aduice concerneth two sorts of men 1. Such as haue it not they must labour to get it 2. Such as haue it they must hold it fast That this direction may bee the better applied wee are well to search whether we haue this girdle of verity or no. Fitly may I apply that to truth which the Apostle speaketh of faith Examine your selues whether yee haue truth proue your selues There is no grace which maketh a more sensible difference betwixt the children of God and of the Diuel then truth In this examination we must proceed in order §. 6. How triall of truth may be made 1. TRiall is to bee made of the truth of our iudgement whether the religion which we professe and all the principles thereof be assuredly sound and true To this tendeth that exhortation of Saint Paul Trie all things and that of Saint Iohn Trie the spirits For this end the direction giuen by Christ Search the Scriptures is to be obserued and followed as it was by the men of Berea for the Scriptures are the word of truth and the voice of God the highest and chiefest Iudge a most perfect sufficient impartiall Iudge They who make any other Iudge may soone be deceiued Here see what wrong Popish guides doe to their followers in keeping from them this touch-stone of truth See what ideots they bee who thinke it sufficient to beleeue as the Church doth Such are they among vs whose onely ground of faith is the common receiued Doctrine be it true or false No maruell they be soone shaken and remoued they want this girdle of truth which should strengthen them 2 If wee find truth seated in our vnderstanding then are we further to obserue whether like the ointment powred on Aarons head and the dew that fell on the mountaines of Sion it descend from the head to the heart whether the heart be vpright before God or no. It appeareth that Dauid thorowly searched his heart for the truth thereof or else durst he not with such boldnesse and confidence haue referred it to Gods triall the like I might instance in Iob Hezechiah Paul and many others Great neede there is of thorow trying the heart for it is deceitfull aboue all things and that not onely to others who cannot discerne the secrets thereof but also to men themselues if at least they diue not into the bottom of it Some be such grosse hypocrites that they cannot but in their hearts condemne themselues as Ananias and Saphira others so simple as they beguile themselues like Peter and the other Disciples In all ages many haue thought better of the integrity of their heart then by proofe and euent it hath fallen out to be The best triall of our heart will bee by our disposition when wee are alone or when wee can conceale our thoughts and cogitations from all men yea euen from the very suspition and coniecture of men if then they be vpright and therefore vpright because we desire to approue our selues to God as Ioseph then may we be assured there is truth in them 3 From the heart which is a fountaine we are to proceede to the streames thereof our speeches and actions and search whether from this cleare spring there flow forth cleare waters and so see what correspondency there is betwixt them Now here we are not onely to obserue whether our speeches doe agree with our knowledge of the thing we vtter and with euidence of the thing it selfe or whether our actions be plaine or fraudulent and deceitfull but also whether that true and good communication which we vtter and those true and honest actions which we performe doe come from the good treasure of a true heart For our helpe in this triall note these few directions §. 7. Directions for triall of truth in speech and action 1. VVHat is the ground of truth in our words and actions what moueth vs thereunto whether popular applause as the Sribes and Pharises who did all to be seene of men for they loued the praise of men more then of God or credit and estimation as Saul or profit as the Schechemites or respect to some men as Ioash and his people or desire of quiet and auoiding trouble as they which became Iewes in Mordecaies time or company and example of others as Ananias and Saphira or intent to worke some mischiefe as Iezabel and Ishmael These and such other by-respects being the ground and cause of our actions doe plainely argue that there is no sound truth in them 2 What is the extent of that truth we make shew of whether it be in all things This was the proofe of the Apostles good conscience for truth is a leuen which seasoneth the whole lumpe So as they which at sometimes and in some things are watchfull ouer their words and actions but carelesse at other times in other things want this leuen of truth as Herod 3 What the things are wherein wee are most strictt whether they be matters of greatest weight and moment They who pretend much truth in smal and light matters and are carelesse and dissolute in great and weighty matters haue no sound truth in them Such were the Scribes and Pharises 4 What order we obserue whether first we beginne with our selues and looke to our owne speeches and actions Many will be more forward and zealous in stirring vp others to all manner of truth then themselues yea they will checke others for failing in such things wherein themselues are most faulty surely there is no sound truth in such Christ maketh this a note of hypocrisie §. 8. Of buying truth THus are wee to search our selues thorowout and if vpon this search wee cannot find that wee haue this girdle of verity then we must obserue the first part of the Wisemans aduice Buy the truth that is vse all the meanes which possibly we can for attaining vnto and possessing it yea though it be with a departing from and forsaking of many things which seemed profitable and pleasant vnto vs because they and truth could not well stand together The Metaphor of buying implieth a letting goe of some things for the attaining of other things Excellentlie is this set forth vnto vs by two parables which Christ vttered one of a man
that bought a treasure and another of a Merchant that bought a pearle Truth is a rich treasure and a precious pearle if the worth of it and the need which we haue of it were well knowne I doubt not but easily wee should bee perswaded to part with much for the getting of it So excellent it is that for it selfe it is to be loued §. 9. Motiues to buy Truth I Will therefore first lay downe some motiues to stirre vp in vs a desire of truth and then some directions to instruct vs how to get it For the first note the excellency 2. The necessity 3. The benefits of truth 1 Excellent must that needs be which maketh vs like to God but nothing can make vs more like to him then truth for he is the Lord God of truth his Sonne is truth his holy Spirit the Spirit of truth his word the word of truth his promises commandements iudgements waies workes all truth Herein doe the glorious Angels and Saints resemble God whom to imitate is an excellent thing most contrary is the Diuell and all that beare his image Besides Truth is a kind of perfection in all Christian graces yea the greatest perfection that we can attaine vnto in this life one and the same word in Hebrew signifieth both integrity or vprightnesse and perfection so as some translate it vpright some perfect In regard of this quality we may appeale to Gods iudgement but not in any other kind of perfection whether of degrees parts measure or the like so that in this respect it hath an excellency aboue all other graces 2 So needfull it is and necessary as without it no other grace can be of any vse Faith hope loue all other graces are as corrupt and putrified meate without it Therefore the Scripture commendeth faith vnfained loue without dissimulation wisedome without hypocrisie c. Yea also lippes vnfained innocent hands c. No knowledge no righteousnesse no good thing can stand an hypocrite in any steed What good got Saul Iudas Ananias and Saphira Simon Magus and such other hypocrites by all those seeming excellent gifts which they made shew of all they did was odious before God Therefore notwithstanding the Pharises prayed oft gaue much almes fasted oft duly payed their tithes with the like yet Christ denounceth many woes against them Mat. 23. Hypocrites receiue no reward of God the searcher of hearts but the punishment of deceit 3 Such is the benefit of truth that the least measure of grace seasoned with it is acceptable to God and in that respect very profitable to vs. It is noted of those which in Hezechias time came out of Ephraim and other tribes of Israel vnto Ierusalem to keep the Passeouer that they had not clenâ—ed themselues according to the Law whereby they prouoked the Lord to inflict some iudgement vpon them but Hezekiah putting the Lord in mind how they came with their whole heart to seeke the God of their Fathers the Lord healed them Well might Dauid pronounce the vpright blessed for as God loueth truth so the vpright are his delight and hee hath promised to withhold no good thing from them Thus we see what good reason we haue to buy truth Obserue now how it may be gotten § 10. Meanes to get truth FOr truth of iudgement wee must resort to the place where it may be had that is the true Church the pillas and ground of Truth In it is the fountaine of Truth the holy Scriptures in it flow forth the streames of Truth by the Ministery of the Word Be thou one of the members of the true Church so shalt thou haue a right thereunto Search the Scripture frequent the Ministery of the Word so shalt thou find Truth Rather then goe without it let goe honour wealth pleasures ease and all thy naturall and carnall lusts let goe all Baul had surely a good mind to buy the Truth for he counted all things losse for the excellent knowledge of Christ For truth in heart speech and carriage remember that thou standest alwayes in the presence of God and that thou hast to doe with him whether thou art alone or in company doing any duty that appertaineth to God or man and in respect hereof let thy care bee to approue thy selfe to God Thus shalt thou get Truth For marke the charge which God himselfe gaue to Abraham Walke before me and be vpright The former part of this charge is a cause of the latter the latter a fruit and euidence of the former Ioseph had well acquainted himselfe with Gods presence which made him so honest and vpright This is it which maketh men such dissemblers in their words and actions that either they know not Gods presence in euery place or beleeue it not or thinke not of it or regard it not Mans presence maketh many be faithfull iust honest c. Surely Gods presence must needs worke much more if it were duely weighed or else men haue Atheisticall hearts Let vs set God alwayes before vs and depart with any thing rather then offend him and thus shall we come to be vpright §. 11. Of keeping Truth AFter that Truth is gotten our next care must bee fast to hold it and thereby manifest that great account which we make of it Sell it not saith the Wise man by no meanes vpon any condition for any respect let it go for then it had bin better for vs neuer to haue had it All the good we reape by verity and integrity after it is lost is this that another day it will rise vp in iudgement and be an heauy witnesse against vs. Some men make such account of some Iewels they haue that no preferment no fauour no wealth no office nothing can purchase them and yet it may bee that their iewels are not worth the price which is offred for them Should not we much more esteeme of Truth for which no sufficient price can be giuen The holy Confessors and Martyrs in all ages haue well knowne the value of this iewell and in that respect preferred it before their liuings and liues they would not let go Truth of doctrine Ioseph would not let goe Truth of heart and action for loue nor feare §. 12. How truth of doctrine is assaulted THis latter point of fast-holding and safe keeping Truth is the rather to be regarded because the Diuell and his instruments not ignorant that if this Girdle be wanting all other peeces of Armour will stand vs in no stead haue beene in all former ages and still are busie to get it away froÌ„ vs sometimes by faire enticements allurements to draw vs from truth of doctrine on the one side are brought many plausible arguments agreeable to the naturall humour and reason of man such are most of theargumeÌ„ts which Papists vse on the
for those which haue fallen they neuer had a graine of Truth in their hearts all the shew they made was only a shew They fell because they had no Truth in them Had they beene vpright they would haue continued so for marke the vp right man the end of that man is peace §. 18. Of the pretended iudgements on the vpright Obiesct 3. FVrther he inferreth that the vprightest are plagued as much if not more then others How then can their vprightnesse be pleasing to God Answ Corections are not takens of Gods wrath but of his loue when they are laid vpon his children The vpright haue many iudgements inflicted on them for proofe of their vprightnesse as Iob and therefore for their good and for their glory yea also for the glory of God §. 19. Of others opinions concerning a mans sincerity Obiect Esides hee laboureth to perswade men that they deceiue themselues in thinking they haue truth of heart when they haue none because other men iudge not so well of them as they themselues Answ No other man can so well discerne the Truth of heart as a mans owne selfe For what man knoweth the things of a man saue the spirit of a man which is in him As other men may iudge an hypocrite to bee vpright when the hypocrite in his own conscience knoweth himselfe to be so so they may iudge an vpright man to be an hypocrite But another mans iudgement cannot make the hypocrite to be vpright why then should it make an vpright man an hypocrite the hypocrites conscience condemneth him though all the world acquite him and the vpright mans conscience will vphold him as Iobs did though all the world condemne him Beleued if our heart condemne vs not then haue we boldnesse towards God For euery one standeth or falleth to his owne master §. 20. Pretended hinderances of plaine-dealing 3 AGainst Truth in words and deeds are obiected I know not what hinderances and inconueniences Obiect 1. Truth is an hinderance in that it keepeth men from much gaine for some say there is no liuing without lying and vsing the common secrets of Trades Answ It were much better to want gaine then to get it by any deceit of word or deed The bread of deceit is sweet to a man but afterwards his mouth shall be filled with grauell A curse remaineth vpon that gaine which is deceitfully gotten But this pretext of hinderance is a meere pretext vtterly false for there is not a more sure meanes of gaine then truth in word and deed and that in a double respect 1. Because most men desire to deale with such so as they shall haue the best custome no man is willing to be deceiued but all desire that others should truly and plainely deale with them howsoeuer they deale with others 2 Because Gods blessing which bringeth gaine and maketh rich goeth with the vpright §. 21. Pretended inconueniences of plaine dealing Obiect 2. THe inconueniences are that the vpright are laughed to scorne they are a by-word in euery mans mouth yea they are trodden vnder euery ones feete d they are made a prey Answ All these wee may put as flowers into our garland of glory and reioice in them as we heard of persecution for Christ maketh them kinds of persecution Thus we see that Truth notwithstanding all that can be obiected against it is worth the keeping all the cauils of the Diuell and his instrument are of no force to make vs little regard this girdle of verity or lightly to let it goe yea such is the vertue of Truth that like the Palme tree the more it is pressed downe the more it groweth §. 22. Of holding truth more stedfastly for opposition LEt vs doe with this and other peeces of spirituall Armour as men doe with their cloakes which couer their bodies if the wind blow hard against them they will so much the faster and closer hold their cloakes Euen so the more Satan striueth to depriue vs of our spirituall robes the more carefull and stedfast ought wee to be in keeping them In particular for this girdle of verity it is so much the more highly to be accounted of by vs who are the Lords faithfull souldiers by how much the lesse reckoning is made thereof by the greater number of people In these daies all is for shew little or nothing in truth As building wares apparell and the like are all of the sleightest stuffe but with the fairest glosse and shew that may be so our religion and all things else That religion which outwardly is most glorious and pompous is of most imbraced as being the best whereby it commeth to passe that Popery hath gotten such liking of many Who almost is carefull to set himselfe alwaies in Gods presence and as Enoch to walke with him Many who seeme very deuout at Church seldome or neuer haue any religious exercise at home in their Family much lesse in their closets before God For their words they shall be as faire as may be before a mans face but full of falsehood yea most bitter and virulent behind a mans backe And for actions all are to bleare the purblind eyes of men All the care is to keepe credit with men wherein while men thinke to deceiue others they doe most of all deceiue themselues and their owne poore soules which shall another day answere for this deceit THE FOVRTH PART Brest-plate of Righteousnesse Ephes 6. 14. And hauing on the brest-plate of righteousnesse §. 1. Of Righteousnesse m generall THe second peece of our Spirituall Armour is Righteousnesse compared to a brest-plate Fitly is this inferred vpon the former for truth is the mother of righteousnesse they cannot be seuered In handling this point I will shew first what righteousnesse is Secondly how fitly it is compared to a brest-plate Thirdly how this brest-plate is put and kept on Fourthly what is the benefit of it Fiftly what are the wiles of the Diuell to keepe vs from it Point 1 Righteousnesse is our conformity vnto Gods Law an holy quality wrought in vs by Gods Spirit whereby we endeauour to square and frame all our thoughts words and actions vnto the righteous rule of the Law of God It is that which wee commonly call Iustice a vertue whereby is giuen to euery one their due whether it be to God or man Righteousnesse is often restrained to that part of iustice which respecteth man and so is the summe of the second Table but then either some other word is ioined with it which hath reference to God as Holinesse Luke 1. 75 or else some circumstance of the place restraineth it to man as Deut. 24. 13. But otherwise when there is no other word or circumstance which restraineth it then it extendeth it selfe to the whole Law as here The Law of God is a right and perfect rule and declareth what is due
imploy that ability whatsoeuer it be that he hath by nature or speciall gift Because God in wisedome hath appointed the preaching of his word to be the meanes of working Faith man must diligently vse that meanes and constantly attend thereupon not giuing ouer till hee find the blessed worke of Faith wrought in him A naturall man may goe to Church and with his outward eare hearken to the Word and wait vpon it And because prayer is a meanes to moue God to giue his Spirit and thereby to open mans heart to receiue the Word into it and to make his word powerfull and effectuall he must also as well as he can pray to God for his Spirit and for his blessing on his Word For a naturall man may pray though not in Faith and God doth oft heare the desire of such as he heareth the yong Rauens when they cry for want of their meat The other that we resist not any motion of Gods Spirit like the rebellious Iewes nor putte off from vs the promises of the Gospel as if they belonged not vnto vs and thinke our selues vnworthy of eternall life §. 25. Of Gods offering Christ FOr motiues to make a man bold to apply vnto himselfe the promises of the Gospel there are none at all in himselfe he must cleane goe out of himselfe and duely weigh these three points 1 The author of the promises of the Gospel 2 The cause of the promises of the Gospel 3 The extent of the promises of the Gospel For the first It is God that made the promises he it is that maketh offer of Christ Iesus and in him of all things belonging to life and happinesse GOD so loued the World that he gaue his onely begotten Sonne c. With what face may the creature refuse to receiue that which his Creator offereth Now that we may not doubt but be assured that he will make his word good we are especially to consider two properties of God 1. His Power 2. His Truth The one sheweth that hee is able to doe what he hath promised The other that he will not faile to doe it §. 26. Of Gods Power to make his offer good NO question can iustly bee made of Gods almighty Power for the Scripture expresly saith With God shall nothing be impossible Luk. 1. 37. All things are possible to him Mar. 10. 27. Which is to be noted against our deadnesse dulnesse and vntowardnesse to beleeue in regard whereof wee may thinke that a man naturally dead may as easily eate and drinke as we beleeue but when we consider the Power of Gods might how hee is able of stones to raise vp children vnto Abraham wee may well thinke that hee is able to take away our stony heart and giue vs an heart of flesh Abraham looked to Gods power and thereby was moued to beleeue that God would performe his promise though I saacke in whom the promise was made were to be sacrificed He did not doubt of the promise being fully assured that he which had promised was also able to doe it This motiue taken from Gods almighty Power is in Scripture oft vsed to stirre vp men woemen to beleeue the promises of God It was vsed to Sarah to the Virgin Mary to Ieremiah to the Disciples of Christ And it is the rather to be thought of because we are very prone by nature to make doubt thereof for albeit in our iudgements wee are well perswaded of Gods Omnipotency and with our mouthes can professe as much yet when we are in great straits brought to a pinch and see no ordinary meanes for the effecting the thing which wee desire then we thinke that God himselfe is not able to doe it like the incredulous Prince and not he onely but the vnbeleeuing Israelites also though they had beene long nurtured vnder Gods speciall gouernement and seene many of his maruellous workes yea Moses himselfe was subiect hereunto §. 27. Of Gods truth in making good his offer NO more question can be made of Gods truth then of his power for he is the Lord God of truth with him is no variablenesse nor shadow of turning Hee cannot lie it is impossible that he should for faithfull is hee which promiseth the Gospell in which his promises are made 〈◊〉 the word of truth his Sonne who declareth them 〈◊〉 faithfull and true witnesse His Spirit which sealeth them vp a Spirit of Truth This truth of God is to be meditated of in regard of the greatnesse of Gods promises for when man heareth of Christ and all his benefits offered in the Gospell hee will be ready to thinke and say Oh here are sweete and excellent promises but they are too good to be true I feare they are too great to be performed But if that man remember how faithful and true God is that made them it will make him thinke againe and say though they were much greater yet God who is able assuredly wil not faile to performe what he hath promised §. 28. Of Gods free offer ◠FOr the cause whereby God is moued to offer Christ and all his benefits it was his owne goodnesse and nothing else Now there are two things which doe highly commend Gods goodnesse First the freenesse of his grace Secondly the riches of his mercy Gods grace is euery way so free that the goodnesse which he sheweth to his creature is altogether of himselfe from himselfe God so loued the world that he gaue c. When we were enemies we were reconciled to God When there was none to mediate for vs God offered grace and gaue his Sonne to be a Mediator This is to be noted against mans vnworthinesse for he is ready to looke downe vpon himselfe and say Ah I am too too vnworthy to partake of Christ what can there be in me to moue God to beftow his Sonne on me and thus keepe himselfe from beleeuing But if we consider that God respecteth his owne goodnesse and not ours in giuing vs his Sonne and that his grace is euery way free that conceit of our vnworthinesse can be no iust impediment to Faith §. 29. Of the Riches of Gods Mercy AS for the Riches of Gods Mercy they are vnutterable vnconceiuable I may well crie out and say Oh the deepenesse of them how vnsearchable are they and past finding out According to Gods greatnesse so is his mercie it is infinite and reacheth aboue the Heauens so as God may well be said to be rich in mercy and abundant in goodnesse This is to be noted against the multitude and haynousnesse of our sinnes which because they are innumerable and infinite keepe many men from beleeuing the pardon of them But the consideration of the infinitenesse of Gods mercy which is as an Ocean sufficient to swallow them all vp though they were more
Christs feete with her teares and of others is recorded But the griefe of the theefe is implied both by reprouing his fellow and also by acknowledging his owne guiltinesse Rahab saith That their hearts melted Obiect That which is said of Rahab is said of others also who beleeued not Answ Though the same affection be iointly attributed to all yet it was very different in the kinde manner and end thereof The heart of others melted for feare of a temporall destruction it was a worldly sorrow but hers a godly sorrow because shee was an aliant from the common wealth of Israel and out of the Church of God and therefore so earnestly desired to be one of them Lydia might bee prepared before shee heard Paul for shee accompanied them which went out to pray and shee worshipped God or else her heart might bee then touched when shee heard Paul preach The like may be said of those which heard Peter when hee preached to Cornelius and of others Certaine it is that a man must both see and feele his wretchednesse and bee wounded in soule for it before Faith can be wrought in him Yet I denie not but there may bee great difference in the manner measure of greeuing Some draw water and poure it out before the Lord Their heart poureth out abundance of teares Other tremble and quake againe with horror Other long continue in their griefe Other are so deepely wounded within that they cannot expresse it by outward tears but are euen astonished as with a wound that bleedeth inwardly Other see in what a wretched and cursed estate they lie and are greeued and euen confounded that they can greeue no more yet it pleaseth God after hee hath shewed to some their woefull estate thorow sinne and touched their heart therewith bringing them thereby to loath their owne naturall estate to despaire in themselues and to condemne themselues vtterly renouncing all confidence in themselues presently to stirre vp their hearts to desire and embrace the sweete promises and consolations of the Gospell Faith therefore is not to be iudged by the measure but by the truth of griefe which may be knowne by the causes and fruits thereof §. 43. How Griefe which worketh Faith is wrought FOr the causes true griefe which worketh Faith ariseth 1 From the word of God whereby sinne and Gods wrath for the same is discouered Obiect The Iaylor was humbled with an extraordinary iudgement Answer No doubt but he had heard the word of God before for Paul had beene sometime in that City so as that iudgement was but as an hammer to driue into his heart the nailes of Gods word for it is the proper vse of Gods iudgements to beate downe the hard and stoute heart of man and so to make him sensibly apprehend Gods wrath denounced in his Word against sinners So was Manasseh brought to apply the threatnings of Gods word to himselfe by a great iudgement 2 From despaire of all helpe in our selues or any other creature This made the Iewes and Iaylor say What shall we doe So long as man retaineth any conceit of helpe in himselfe all his misery and griefe for it will neuer bring him to Christ 3. From our wretchednesse and vildnesse by reason of sinne whereby God is offended and his wrath prouoked as well as from our cursednesse by reason of the punishment and fearefull issue of sinne Thus was the prodigall childe grieued because he had sinned against his Father §. 44. Of the effects which that Griefe that causeth Faith bringeth forth GRiefe thus wrought bringeth forth these and such like effects 1 Shame for the euill which hath beene done 2 A true and thorow resolution to enter into a new course Surely they which came to Iohn and said What shall we doe were thus minded 3 A renewing of griefe so oft as occasion is offered True spirituall griefe which worketh Faith is neuer cleane dried vp because sinne the cause of it is neuer cleane taken away Thus the griefe which breedeth Faith continueth after Faith is wrought though not in the same manner and measure for before Faith it cannot be mixed with any true ioy and sound comfort as it may be after Faith is wrought Many who haue no better then a temporary Faith are at first much grieued and wounded in conscience but after they receiue some comfort by the promises of the Gospell are so iocund and ioyfull that they grow secure againe and neuer after let griefe seize vpon them no though they fall into such grieuous sinnes as might iustly renew their griefe they put off all with this That once they grieued Dauid Paul and many other faithfull Saints of God were otherwise affected as is euident by those many grieuous groanes sighes and exclamations which are recorded of them §. 45. Of that Desire which causeth Faith THe second thing to be examined in the disposition of a mans heart for the proofe of Faith is the Desire of it after Christ greefe at our misery without desire of the remedy is so farre from being Faith that it causeth desperation That true desire which worketh Faith may be knowne 1. By the Cause 2. By the Order 3. By the Quality 4. By the Fruits 5. By the Continuance of it 1 It is the Gospell and nothing but it that can worke in mans heart a true desire after Christ because by it alone is Christ reuealed and offered 2 It followeth vpon the fore-named griefe for sinne and despaire of succour in our selues or others The Apostle vseth this as a motiue to stirre vp men to beleeue in Christ that there is not saluation in any other 3 It is both an hearty and true desire and also a vehement and earnest desire For the first of these it is not onely an outward desire of the tongue but an inward desire of the soule My soule panteth my soule their steth for God saith Dauid This inward hearty desire is best knowne to a mans owne selfe for what man knoweth the things of a man saue the spirit of a man which is in him For the second it is a greater desire then the desire of any other thing can be No man so desireth any earthlie thing as the poore sinner desireth Christ if it be a true desire therefore the Scripture vseth such metaphors to set it forth as imply greatest ardency as hungring thirsting c. wherof wee haue heard before Balaams slight wish could be no cause or signe of Faith 4. It maketh a man carefull and conscionable in vsing the meanes which God hath appointed to breede faith yea and earnest in calling vpon God to blesse those meanes and to be merciful vnto him as the poore Publican did 5 It still raiseth vp and preserueth an appetite after Christ euen after we haue tasted him
is an expectation of such good things to come as God hath promised and Faith beleeued 1 In expectation especially consisteth the very nature of Hope If we hope c. We waite Dauid ioyneth hoping and waiting together as implying one and the same thing Waite vpon the Lord and hope in him 2 Good things are the proper obiect of Hope herein it differeth from Feare We feare things euill and hurtfull I looked that is hoped for good saith Iob The thing namely that euill thing which I feared is come vpon me Iob 3. 25 30. 26. 3 These good things are to come not past nor present which either are or haue beene seene Hope which is seene is no hope for how can a man hope for that which he seeth 4 They are also such as God hath promised For the ground of our Hope is the promise of God who is faithfull and true we may well waite for that which he hath promised whatsoeuer it be In this respect this true Hope is termed The Hope of the Gospel that is an Hope which waiteth for those things which in the Gospel are promised This was the ground of Simeons Hope These promises are of all needfull things in this world both Spirituall and Temporall of assistance vnder all crosses and of deliuerance from them and at length of eternall glory and happinesse in heauen which because it is furthest off and includeth in it an accomplishment of all other promises is the most proper obiect of Hope In which respect the Scripture doth thus entitle it Hope of Saluation Hope of eternall life Hope of glory c. 5 The things we hope for are also such as Faith beleeued For there is such a relation betwixt Faith and Hope as is betwixt a mother and a daughter Faith is the mother that bringeth forth Hope and Hope is a blessed daughter which nourisheth Faith Faith is the ground of things hoped for Till a thing be beleeued a man will neuer hope for it By Faith we waite that is Faith causeth vs to waite Againe except a man hope and waite for that which he beleeueth his Faith will soone decay §. 4. Of assurance and patience of Hope THus in generall we see what Hope is There are two especiall properties which the Scripture doth oft annexe to Hope 1 Assurance 2 Patience For Assurance expresly saith the Apostle Shew diligence to the full Assurance of Hope In regard of this property it is said Hope maketh not ashamed that is disappointeth not him that hopeth of the thing which he waiteth for so as he need not be ashamed of his Hope Fitly therefore is it termed An Anchor of the soule both sure and stedfast According to the quality and quantity of Faith is the quality and quantity of Hope What a man beleeueth that he hopeth for as he beleeueth so he hopeth for it but true Faith doth assuredly beleeue the truth of Gods promises therefore true Hope doth certainely expect them for there are the same props to vphold our Hope as are for our Faith to wit the goodnesse power truth and other like attributes of God Hope ariseth not from mans promises nor is nourished by mans merits Our aduersaries make vncertainty a property of Hope and ground it vpon coniectures and probabilities wherby they take away one main difference betwixt the hope of sound Christians and carnall Libertines and cleane ouerthrow the nature of sauing Hope for though by reason of the flesh the best may sometimes wauer in their Hope as well as in their Faith yet is not this wauering of the nature of Hope but the more Hope encreaseth the more is doubting dispelled For Patience that also is expresly attributed to Hope If we hope for that we see not we doe with patience waite for it How needfull it is that our Hope bee accompanied with patience we shall see hereafter §. 5. Of the agreement betwixt Faith and Hope HOpe agreeth with Faith in many things for example in these In the Author and worker of them both which is Gods holy Spirit as Faith is a fruit of the Spirit so we abound in Hope thorow the power of the holy Ghost In the common matter for both are sauing and sanctifying graces as We are saued by Faith so also by Hope and as By Faith the heart is purified so he that hath Hope purgeth himselfe In the Ground of them both of them are grounded on Gods promises as we haue heard In the fore-named properties Assurance and Patience The same Apostle that made mention of Assurance of Hope mentioneth also Assurance of Faith and as he that hopeth waiteth with patience so he which beleeueth maketh not haste In continuance which is onely til they haue brought vs to the possession of the inheritance promised in which respect Loue which continueth euen in Heauen is preferred both to Faith and Hope In many excellent effects as are a cleare and quiet conscience an vtter denyall of a mans selfe a casting of himselfe wholly on Gods grace a patient bearing of all crosses perseuerance vnto the end c. §. 6. Of the difference betwixt Faith and Hope THey differ in these things especially 1 In their order Faith is first for it bringeth forth Hope Faith is the ground of things hoped for 2 In the kind of Obiect Faith is also of things past and present hope onely of things to come Obiect Faith is also of things to come for we beleeue eternall life Answ Faith giueth a subsistence and present being to such things as are to come by it we beleeue those good things which are promised to be ours though the possession of them be to come 3 In their nature Faith beleeueth the very truth of Gods promises and sealeth that God is true Hope waiteth till God manifest and accomplish his truth Thus we see that Hope is a different and distinct grace frō Faith yea so as it may be of vse when faith faileth and it serueth to cherish and vphold Faith needfull it is therfore that vnto Faith it be added §. 7. Of the resemblance betwixt Hope and an Helmet FItly is Hope resembled to an Helmet which according to the notation of the Greeke word couereth the head all ouer so as vnder it may be comprised the Beuer and whatsoeuer couereth the face The vse of this Helmet is to keep and fence the head safe from Arrowes Darts Bullets Swords and other weapons whereby it might otherwise be sorely wounded and the man be killed downe-right He that hath his head and face well and safely couered will be bold and couragious without feare lifting vp his head and looking his enemy in the face and so boldly goe on forward not fearing Arrowes Darts or any such things that shall be shot
12. Of the neede of Hope in regard of our owne weakenesse 4 VVE haue need of Hope in regard of our own weakenesse for we are very prone by nature to thinke that God forgetteth vs and remembreth not his promises made to vs if at least it be a long time before he accomplish them or if he bring vs to any streights and seeme to hide his face from vs. Dauid was herewith sorely tempted it made him cry out and say How long wilt thou forget me O Lord for euer How long wilt thou hide thy face from me But what vpheld him himselfe sheweth that it was his hope For in the same Psalme he saith I trust in thy mercy It is the office of Hope in this respect to make vs hope aboue hope as Abraham and against sence as Iob. Thus we see that hope is so needfull as there is no liuing in this world without it herein is the prouerbe verified If it were not for hope the heart would breake §. 13. Of getting and preseruing Hope LEt vs therefore in the next place obserue how it may be first gotten secondly preserued thirdly wel vsed 1 It is gotten by the same meanes that faith is for it is the daughter of Faith The meanes which beget faith do immediatly hereupon beget hope 2 It is preserued by two meanes especially 1. By a due consideration and ful perswasion of Gods properties which make vs patiently abide for the accomplishment of his promises 2 By a faithful remeÌ„brance of Gods former dealings Foure speciall properties of God are for this purpose to be obserued 1. His free grace 2. His infinite power 3. His infallible truth 4. His vnsearchable wisdome For being in our hearts perswaded by faith First That the same grace which mooued God to make any gracious promise will further mooue him to accomplish it And secondly That hee is able to doe it And thirdly So faithfull that not a word which he hath said shall fall to the ground Yea and fourthly That he is most wise in appointing the fittest times and seasons for all things so as may most make to his owne glory and his childrens good we are thus brought to waite and to continue waiting on God without prescribing any time to him till he hath actually performed what he faithfully promised §. 14. Of Experience nourishing Hope GODS former dealings both with others and also with our selues being faithfully remembred worke such an experience as cannot but bring forth Hope For this experience doth euidently demonstrate what God is willing and able to doe Hereby was Dauids Hope much cherished and strengthened This meanes doth St Iames vse to strengthen the hope of Christian Iewes bringing to their memories Gods dealing with Iob. For this end we must acquaint our selues with the Histories of former times especially such as are recorded in the holy Scriptures for Whatsoeuer things are written afore time namely in those Scriptures are written for our learning that wee thorow patience and comfort of the Scriptures might haue Hope It is also good to be acquainted with other Ecclesiasticall Histories but especially to obserue Gods dealings in our owne times The experience which most of all bringeth forth Hope is that which we haue of Gods dealing with our selues whereof we haue two notable examples one of Iacob Geâ— 32. 10. The other of Dauid 1 Sam. 17. 37. For this end we are well to obserue and remember all those gracious fauours which God from time to time vouchsafeth to vs and not carelesly let them slip at the time present nor negligently forget them in the time past The Israelites in the wildernesse failed in both these They vnderstood not Gods wonders while God was doing them neither afterwards did they remember the multitude of Gods mercies This was the cause that they could not waite till the time appointed for their entring into Canaan was come but fainted and fell in the Wildernesse §. 15. Of meditating on the end of Hope TO these may be added as a further meanes to vphold and cherish Hope a serious and frequent meditation of the end of our Hope namely that rich and glorious inheritance which Christ hath purchased for his Saints and God hath promised vnto them Much might be saide to amplifie this point but I will referre it to the priuate meditation of the Reader and let it the rather be meditated of because we see the hopes of worldly men to be sustained with matters which are no way comparable herevnto Obserue what their hope is in earthly things which are very vncertaine The husbandman waiteth for the fruite of the earth and hath long patience for it vntill hee receiue the former and the latter raine As the Husband-man so the Souldier the Marriner the Merchant who not Their hopes make them vnter much and send themselues forth to great dangers yet oft they faile of their hopes Shall Christians of all others cast away their Hope the end whereof is more excellent then all things in Sea and Land which also they are sure to receiue if they faint not Cast not away your confidence which hath great recompence of reward §. 16. Of the resemblance betwixt Hope and an Anchor 3 THe vse of hope may fiâ—ly be set forth by that other metaphor whereunto Hope is resembled namely an Anchor Heb. 6. 19. 1 It must be cast vpon a sure ground If an anchor becast into a bottomlesse sea where is no ground or on quick sands which are no sure ground it is of no vse the shippe may be tossed vp and downe and suffer wracke for all that The onely sure ground of hope is Gods promise reuealed in his Word That this is a most firme ground cannot bee doubted of vnlesse the goodnesse power and faithfulnesse of God be called into question For as God himselfe is so is his Word faithfull and true sure and certaine nothing more firme and stable Till heauen and earth perish one iot or title of Gods word shall not scape till all things be fulfilled Dauid cast the anchor of his hope vpon this ground We are therefore to acquaint our selues with Gods manifold promises 2 It must be fast fixed on that sure ground If an anchor onely lie vpon the ground and be not fixed on it as good be without ground Then is hope fast fixed on Gods promise when his promise is stedfastly beleeued Faith maketh a way and entrance for hope Abraham first beleeued Gods promise and then waited for it First therfore labour for true and sound faith in Gods promises then will thy hope be sure and stedfast 3 It must oft be setled and fixed anew If an Anchor loose and slacken after it hath once been fastned a storme may cartie the shippe away where then is the benefit of the former fastening Our hope in regard of our owne weakenesse and 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
pondered this serious pondering â—aketh a deepe impression of it in our memories 3 Attend to the preaching of Gods Word and bring thereunto a mind willing to learne This is Gods ordinance in the vse whereof we may well waite and depend vpon God for his blessing and that 1 To enlighten our vnderstanding 2 To worke vpon our affections 3 To teach vs how to apply it §. 8. Of Wisdome in applying the Word 2 FOr Wisdome It teacheth vs rightly to apply the Word and that both in the true sence and meaning of that particular place which we alleadge and also according to the present matter for which it is alleadged If we misse of the meaning of the place it is no word of God but a conceit of our owne braine We peruert the Scripture to our owne destruction If it be not pertinent to the matter it is as a plaister or a medicine wrongly applied which healeth when it should draw and so causeth inward festering or draweth when it should heale and so maketh the sore or wound much worse A potion mistaken oft killeth the patient Euen so if the terrors of the Law be vrged to a wounded conscience they may driâ— a man into vtter despaire or if the sweete promises of thâ— Gospell be applied to profane Libertines and carnallâ— Gospellers they may make them highly and intolerablyâ— presume Nothing can be more pernicious then the worâ— wrongly applied It is like Sauls sword which neuer veâ—ned empty from the blood of the slaine when it was held oâ— against the enemies it destroyed them when Saul himselfe fell vpon it it runne into his owne bowels it killeâ— him So the Word well vsed against our spirituall enâ—mies destroyeth them if we fall on it our selues it mâ— be the death of our soules for it is either the sauour of death or the sauour of life Needfull it is then that vnto knowledge wisdome be added that we may rightly apply it For this end we must obserue as the true meaning of the place it selfe so the occasion matter and end why it is alleadged that so fit and pertinent places may be alleadged Thus did Christ vse the Word he alleadged a most fit text against distrust so also against presumption and against idolatry §. 9. Of Faith in Gods Word FOr Faith the power of Gods Word is restrained therevnto for it is the power of God to euery one that beâ—eeueth All knowledge and wisdome without it is in vaine The Word which the Iewes heard profited them not because it was not mixed with Faith in them that heard it Euah vnder stood Gods Word well enough and wisdome shee had enough well to apply it but because shee did not stedfastly beleeue in it but was brought to doubt of it shee lost the vse of this Sword her enemy came in vpon her and killed her For this end the authority of the Scriptures is well to be noted they are of diuine authority 2 Tim. 3. 16. Gods oracles are recorded in them not one â—ot or tiâ—â—le of them shall scape till all be fulfilled Mat. 5. 18. This knowne and beleeued will bring vs to giue full assent to the truth of them §. 10. Of yeelding obedience to the Word FOr Obedience In Religion a man knoweth no more then he practiseth In this respect it is true that If a man thinke hee knoweth any thing hee knoweth nothing yet as he ought to know so as without obedience all knowledge is nothing as Saint Iames declareth by a fit comparison taken from one that beholdeth his face in a glasse and forgetteth what manner of one he was This therefore must be added to all the rest and herein we must be carefull that we turne neither to the right hand nor to the left neither carelesly neglect that which is commanded nor preposterously doe that which is forbidden Thus blessed are they which know if they doe the things which they know In this experimentall knowledge consisteth the very power of this spirituall Sword by it is lust subdued the world crucified vnto vs and the Diuell driuen away §. 11. Of the manifold vse of Gods Word Point 4 THe benefit of well vsing this Sword is admirable for there is no error in iudgement but may be refuted no corruption in life but may be redressed hereby Neither is there any true sound doctrine but may bee proued and maintained against all gaine-sayers or any vertue and duty but may bee warranted by it and wee thereby directed also in the performance thereof The Apostle expresly saith of the Word that it is profitable to all these Dauid vpon his owne experience affirmeth that by Gods Word hee was made wiser then the Ancient then his Teachers then his Enemies Ancient men who haue much experience of many times and of many things done in those times commonly get much wisedome by their long experience so as among the ancient is wisedome and in the length of daies is vnderstanding Yet Gods Word taught Dauid to vnderstand more then experience could teach the ancient Yea though Teachers commonly know more then Schollers or learners Their lips should preserue knowledge yet Dauid by Gods Word exceeded all his Teachers in knowledge And though enemies thorow their continall searching after sundry points of pollicy and inuenting many stratagems and cunning wyles as also by prying into the attempts of the aduerse parties grow very subtill and crafty yet by this Word of God did Dauid learne more wisdome then all they For Gods Word is of a farre larger extent then mans wit wisdome learning and experience can attaine vnto Though the Booke wherein Gods Word is contained be not comparable in multitude of letters sillables and words to the massie Volumes of many mens works yet for substance of sound matter and variety of seuerall and sundry directions all the Bookes in the World are not comparable to it Euery good thing whatsoeuer may be iustified thereby euery euill thing whatsoeuer may be disproued thereby so as by this Sword euery good thing which is opposed against may be maintained and euery euill thing whereunto we are tempted be repelled There is no crosse vnder which any man lieth no distresse whervnto any is brought but may be eased and helped by Gods Word from it may sound comfort be fetched by it may a man be supported This was Dauids comfort in his trouble Art thou afflicted in body or troubled in conscience Are thy Children kinsfolke or any other which thou accountest neere and deare vnto thee a vexation vnto thee Is thy estate decayed Art thou troubled with euill men or any other way distressed Search the Scriptures therein shalt thou find comfort enough if rightly thou canst apply them In a word this Word of God is to the blinde a Light to them that wander a Guide to them that are in distresse a Comfort to them
two natures of Christ in one person with the like are vnconceiueable mysteries yet so plainly opened in the Scripture as we may well discerne these things to be so though we cannot fully conceiue how they should be so Secondly in regard of the manner of writing many abstruse phrases are therein as diuers Hebraismes which it may be were familiar to the Iewes but are obscure to vs and sundry Metaphors allegories and other tropes and figures Yet these by diligent study of the Scriptures and carefull vse of the meanes beforenamed may also be found out Thirdly in regard of the persons who reade or heare the Scriptures Naturall men are not capable of the things of the Spirit of GOD they cannot know them and the God of this world doth blinde the eyes of wicked men yet He that is spirituall discerneth all things for God giueth vnto him the Spirit of reuelation whereby the eyes of his vnderstanding are opened Many despise the Scripture because of the plainnes of it what maruel then that God hide frō them the great and diuine mysteries of his Word how should he conceiue that which is hard who despiseth that which is easie Fourthly in regard of the manner of searching for if men cursorily and carelesly reade the Scripture no maruell if they vnderstand little or nothing for the promise of finding is made to those who seeke as for gold and search as for treasures §. 20. Of the reasons why the Scripture is in some respects difficult IN these and such like respects the Scriptures are indeed hard which the Lord hath so ordered for iust and weighty reasons as First to declare vnto man his naturall blindnesse and to suppresse all selfe-conceit By the mysteries of the Word the wisdome of man is found to be foolishnesse Secondly to keepe holy things from Hogs and Dogs and so to make a difference betwixt the children of the kingdome and the wicked Thirdly to maintaine the diuine ordinance of preaching and expounding the Scriptures Fourthly to raise vp in vs an appetite after the Word and an high esteeme of it and to keepe vs from loathing it Deepe and profound matters are much desired and respected easie things are soone loathed Wherefore the holy Spirit of God hath so tempered the holy Scripture as by the perspicuity of it we are kept from staruing and by the difficulty of it from loathing it Fiftly to stirre vs vp diligently to study and search the Scriptures and carefully to vse the meanes whereby we may finde out the hidden Treasure in it Sixtly to make vs to call vpon him who is the Author of the Scripture to giue vnto vs the Spirit of reuelation and not to reade or heare the Word without faithfull and earnest prayer §. 21. Of the perspicuity of the Scripture BVt to returne to the point Though the word in the forenamed respects and for the forenamed reasons be difficult and obscure yet is it for the most part so perspicuous as with great profit and to good edification it may bee read and heard of the simple and vnlearned And as for all the fundamentall points of Christian Religion necessary to saluation they are clearely and plainly set downe so as the humble and obedient heart may distinctly without wauering and gainsaying conceiue and beleeue them Thus not vnfitly is the Scripture compared in regard of the perspicuity of it to afoard ouer which a Lambe may wade and in regard of the difficulty of it to a Sea in which an Elephant may swimme §. 22. Answer to Satans suggestion of the danger of suffering all sorts to reade the Scriptures 4 Sugg IT is indeed a two-edged Sword but too sharpe and keene for children It is not fit that Lay-men Woemen and such as haue not skill in Tongues and Arts should reade it they oft pierce and wound their own soules consciences with this Sword as children hurt themselues with kniues With this also are the Papists exceedingly beguiled Answ As the Word is sharpe in it selfe so hath it an inward power to giue sharpnes of wit that vnto the simple and to the child knowledge and discretion so as by the word they may learn wel to vse the Word How can that be thought to be vnfit for laymen womē to vse which God hath expresiy cōmanded thē to vse except question be made of his wisdome As the forenamed girdle brest-plate shooes shield helmet were prescribed to all of all sorts so this sword and Christ without exception of any saith to all Search the Scriptures God expresly commandeth That the Law bee read to all euen men women children strangers Deut. 31. 11. 12. And great reason there is for it for as euery one eateth for himselfe so he liueth by his owne faith but the Word is the ground of faith By it therefore must they know what they belieue As for those wounds in conscience which many receiue by the Word they are good wounds whereby such corruption as festred in them being let out the conscience is more soundly healed vp the wounds which it maketh turne not to festring sores §. 23. Answere to Satans suggestion of the hurt of much knowledge 5. Suggest TOo much knowledge is not good it puffeth vp it maketh people contemne their brethren neglect Ministers loathe preaching But ignorance is mother of deuotion These things hath Satan taught not only Papists but also many other which pretend an hatred of Popery to obiect against the Word Answ Knowledge in it selfe is a very good thing a dutie expresly commanded Ioyne with vertue knowledge saith Saint Peter yea Saint Paul goeth further and implieth that it is our duty to bee filled with knowledge and to abound therein and on the other side the Prophet complaineth that Gods people are destroyed for lacke of knowledge It is not knowledge but the abuse thereof which puffeth vp and so much doth the Apostle imply Now if the abuse of a good thing should make vs auoid it what good thing should not bee auoided The cause that Ministers or any other are contemned is not knowledge but that corruption which is in man euen as by the venome in a Spider the sweete iuice of a flower is turned into poison But the truth is that nothing maketh the preaching of Gods word to be more highly accounted of then knowledge for 1 They who know something of the great mysteries of godlinesse if they know it aright find such good therby that earnestly they desire to know more 2. They desire also to haue their affections wrought vpon and that which they know to be oft brought vnto their mindes for which end also the preaching of the Word is ordained This moued S. Peter to write 3. They who know that to be true which is preached doe in that respect the better attend vnto it with greater assurance beleeue
it and more highly esteeme the Preachers of it because they know it to be the truth of God Thus the Thessalonians receiued the Word preached In much assurance because they receiued it Not as the word of men but of God There can be no greater enemie to preaching and Preachers then ignorance instance the rude villages of the Countrie §. 24. Of Ignorance how hainous a sinne it is The deuotion which is pretended to come from ignorance is meere superstition or which is worse Idolatry So much the Apostle affirmeth When ye knew not God ye did sernice to them which by nature are not Gods For ignorance of Gods word is the cause of all error as Christ implyeth saying You erre not knowing the Scriptures Matth. 21. 29. Yea the Scriptures being They which testifie of Christ Ioh. 5. 39. vpon ignorance of the Scriptures must needs follow ignorance of Christ Now ignorance being in it selfe a most odious vice against which Christ will come in flaming fire to render vengeance and a mother sinne which bringeth forth many other notorious sinnes how can any good thing come from it Certainly this cauill which is raised against knowledge for ignorance hath sprung either from Enuie whereby men grieue at the knowledge and good parts which are in others or from Ambition whereby they seeke to be eminent aboue all other or from Policie seeking thereby a couer for their owne ignorance Moses who desired that all the Lords people were Prophets and Paul who wished that al that heard him were altogether as he himselfe was were otherwise minded §. 25. Answere to Satans suggestion of the non-proficiencie of many hearers 5. Sug. MAny who reade and heare much are not any whit the more freed from assaults the flesh world and Diuell beare as great a sway in them as in any other Answ It is certaine that many are most wrongfully blamed A more in their eyes who loue the Word is made a beame a mole-hill a mountaine If indeed there be any such as there are too many the fault is not in the Word but in themselues Though the Sunne shine neuer so hot and oft on a stone it softneth it nothing at all If it shine on clav it hardneth it Stony hearts are no whit bettered muddie claiey polluted hearts are made worse THE THIRD TREATISE Of the meanes to vse spirituall Armour aright THE FIRST PART Of Prayer in generall Ephesians 6. 18. Praying alwayes with all prayer and supplication in the Spirit and watching thereunto with all perseuerance and supplication for all Saints 19. And for mee that vtterance may be giuen vnto mee c. §. 1. Of the ioyning of prayer with the whole Armour of God AFTER that the Apostle like a good Captaine had sufficiently furnished the Christian Souldier from toppe to toe with all needfull spirituall Armour both defensiue and offensiue hee proceedeth to instruct him how hee may get and well vse this Armour The best generall meanes that hee could prescribe is prayer for that Armour being spirituall and heauenly wee fleshly and earthly we are as vnfit to vse it as a Childe to vse a Gyants Armour In setting downe this heauenly exercise of prayer hee so setteth it downe in the last place after all as it hath a reference to all and such a reference as implieth a ioynt vse of it with all the rest for he vseth the participle praying as if he had said put on the whole armour of God praying take Girdle Brest-plate Shooes Shield Helmet and Sword praying Hence I obserue that To all other meanes which are vsed for defence or offence Prayer must be added It must I say be added neither they nor this omitted but both ioyned together Excellently was this of old set forth by the Israelites manner of going to battell As the people were to goe armed and to fight so the Priests were to goe with siluer Trumpets and to sound this sounding with siluer Trumpets implyed hearty and earnest prayer Note the benefit hereof 2. Chron. 13. 14 c. Thus while Ioshua and the people were fighting with the Amalakites Moses stood lifting vp his hand and Aaron and Hur staied his hand This was an outward figure of their inward powerfull prayer When Moses let fall his hand and hee left to pray Amalek preuailed So while Israel fought against the Philistims Samuel prayed and while Ioab fought against Aram Dauid prayed The like I might instance in Asa Iehosaphat Hezekiah and other Saints If in fighting against flesh and blood Saints were thus carefull in adding prayer to other meanes how much more ought wee so to doe in our spirituall combates against spirits Christ in his agony prayed and Paul when he was buffetted of the messenger of Satan praied God who hath appointed meanes of safetie will not crosse his owne ordinance without the vse of them hee will not protect any But of himselfe no man is able to vse the Armour aright it is God which enableth him Wherefore because God will do nothing without vs we must arme our selues and fight and because wee can doe nothing without God we must pray §. 2. Of the meane betwixt presuming and tempting God Vse BE carefull in keeping the golden meane betwixt two enormous extreames one of tempting God in neglect of the meanes which he hath appointed for our safetie the other of presuming against God in trusting so much to the meanes as we seeke not to him for helpe and succour Into both these extreames fell the Israelites one while they would not venture to fight and so tempted the Lord another while they would needs fight of their owne head without seeking helpe of the Lord and so presumed obstinately Rebellious are they who reiect the meanes they cleane cast themselues out of the protection of God Presumptuous are they who trust to the meanes and call not vpon God they prouoke God either to strip them of such things as they glory in or else to turne them to their owne destruction as hee did the strength of Goliah and wisedome of Achitophel The middle way betwixt the rocke of rebellon and gulâ—e of presumption is so to shew our obedience in vsing all the meanes which the Lord prescribeth as wee manifest our confidence in him by seeking strength of him Those things which God hath ioyned together let no man put asunder To all the forenamed graces adde prayer pray for Armour pray for strength wisdome and abilitie well to vse Armour pray for a blessing on the well vsing it bee vpright and pray righteous and pray patient faithfull sted fast in hope expert in Gods word and pray pray before the fight fight and pray without prayer no good successe can be expected through prayer we may be assured to be assisted §. 3. Of diuiding the Word aright IN laying downe this doctrine of Prayer
the other parts and liniaments to the meditation of the beholder euen so am I constrained thorow abundance of matter to propound onely some general heads of this point of thanksgiuing and to leaue the amplification of them to your priuate meditation §. 70 Of their blindnesse who can see no matter of thanksgiuing Vse 2 HEere behold how palpably blinde they are who can finde no matter of thanksgiuing much more blinde are these in their vnderstanding then they in their bodily sight who at nooneday in the midst of summer when the sunne shineth most brightly can see no light at all Yet either thus blind are many or else which is worse they see and will not see they know there is abundant matter of thanksgiuing yet will take no notice of any at all Are not almost all much more ready to craue and aske then to giue thanks I speake not thâ—s of the prophane men of the world or of carnal carelesse professors who regard no dutie due vnto God but of those who make a greater and truer profession yea who make conscience of their duty to God Marke obserue if their requests to God be not more frequent feruent then their thanksgiuing If trouble of minde or body if any inward or outward distres sease vpon men if they feare any spirituall or temporall danger hanging ouer their heads how instant and constant wil they be in intreating the Lord to remoue his heauy hand Or if they stand in need of any temporall or spiritual good thing they are ready to doe the like yea in â—hese and such like cases they will beseech others to helpe â—hem with their praiers Are they as thankfull for good â—hings bestowed on them and for the remouing of euils from them I would they were if any bee they are very â—are But I hope hereafter more will be To leaue mens priuate practise whereof we cannot so â—ell iudge obserue that which is in more open view What publike praier books so pleintiful in thanksgiuing 〈◊〉 in request What Ministers almost so carefull in performing that as this I blame not all without exception many there be who are conscionable in this point but I taxe the greater sort For many of them who vse solemne and ample formes of Petition commonly include all their thankesgiuing in this or such like short clause Through Iesus Christ to whom with the Father and the Holy Ghost be all honour and glory for euer Amen §. 71. Of Mens failing in the extent of Thanksgiuing BVt to let passe those also that offend in the generall neglect of this duty there are other who being somewhat carefull of the duty in generall faile exceedingly in the extent of it they giue not thankes for AL THINGS Some can be thankefull for temporall blessings as for peace plenty seasonable weather deliuerance from inuasions rebellions treasons from fire plagues famine sicknesse c. But it seemeth they take no notice of spirituall blessings their mouthes are very seldome or neuer opened to blesse God for them They shew themselues to be too earthly minded Other can be thankfull for priuate blessings bestowed on themselues or on their families and friends but regard not publike blessings bestowed on Church or common-wealth they account general blessings no blessings These discouer too much selfe-loue too little sence of the common good Other who it may be will be thankefull for such publike blessings as are bestowed on that Church and Common-wealth whereof they themselues are members neuer hearken after nor care to heare of such as aâ— bestowed on the Churches of God in other Countries or if they doe heare of them very little if at all are they affected therewith Much lesse are they affected with anâ— blessings bestowed on priuate Christians who are not of their kindred alliance acquaintance with the like This also sheweth that they haue no fellow-feeling of the good of the mysticall body of Christ or of the seuerall members thereof which might make them feare that they themselues are scarce sound members of that body if they were there would assuredly be some sympathy betwixt themselues and other members some mutual compassion and fellow-feeling they would reioyce with them that reioice Nay further these shew which is worse what little zeale they haue of Gods glory for to take notice of Gods mercies on others as well as on our selues to talke of them to be thankefull for them doth much amplifie the glory of Gods workes it maketh them to be more famous How many more the persons bee that praise God for any blessings so much greater glory redoundeth to Gods name therefore Dauid oft stirres vp others besides himselfe to praise God for fauours bestowed on himselfe Further many may be thankefull for prosperity but very few will be so for aduersity To bee thankefull for paine sicknesse penury ignominy imprisonment losse of goods losse of friends with the like is a rare matter These things cause rather in most men murmuring and repining against God For few consider the blessed fruit that commeth from those things neither thinke that they can be any blessings These shew how they walke by sence and not by faith Finally among those who are thankefull for such blessings as they enioy how few lift vp the eyes of their faith further then the eies of their body can reach how few consider those good things which God hath promised for the time to come how few can praise God for any good thing whereof they haue not the present fruition Most thinke it enough to praise God for such things as they haue they little consider that the matter of thanksgiuing extendeth not onely to benefits receiued but also to benefits promised These manifest little credence to the truth of Gods word if they were fully resolued thereof they would account Gods words to be very deeds Thus wee see how faulty most are in the performance of this duty and how short they come of this generall extent of Thanksgiuing which is without restraint for ALL THINGS Let vs examine our owne soules in this point and be conscionable euen in this extent Because this fourth branch concerning the matter of Thanksgiuing is on the one side a point worthy to be obserued and on the other side a point too too much neglected I haue beene bold to insist the longer vpon it §. 72. Of the time of giuing Thankes THe last branch concerning this point of Thanksgiuing respecteth the time which is expressed vnder as large an extent as the former branch concerning the matter That was for ALL THINGS This is ALVVAIES Of this branch I shall not neede now in particular to speake because it is afterwards to be handled in the generall doctrine of Prayer §. 73. Directions for Thanksgiuing BEfore I coÌ„clude this point of Thanksgiuing I wil addâ— some few directions which being well obserued wilâ— be very helpfull vnto vs in the performance of
forcible reason to vrge them to pray for those gifts in his behalfe 1. To make knowne so as they shall thereby attaine to knowledge 2 The mysterie a thing that is not easily knowne 3 Of the Gospell the best thing that can be learned In generall we may note that the end which the Apostle aymed at in desiring vtterance was for the edification of others for to make a thing knowne is to instruct and edifie others Heere obserue That which Ministers ayme at infitting themselues to the Ministery must be the edification of the Church they may and must desire and seeke the best gifts yea they may seeke to excell but to the edifying of the Church expresly the Apostle chargeth that all things be done to edifying For this end Christ ordained Ministers euen for the edifying of the body of Christ Vse Let them consider this whose end is onely their maintenance who studie hard and reade much and preach often and all for their owne profit and preferment as is euident by their manner of preaching which is as plausible as they can frame it to the liking of those whom they seeke to please and by whom they hope to attaine vnto their ends whereunto when they haue once attained they can bid adue to all paines and say it belongeth to them which follow them to take the pains which they haue done But let those who seeke to approue themselues to the highest Master follow this Apostle Who sought not his owne profit but the profit of many that they might hee saued Herein he followed Christ who pleased not himselfe §. 166. Of making knowne what we know MOre particularly in this end we may note 1 The action to make knowne 2 The obiect the Gospell 3 A qualitie thereof the mystery The first sheweth that It is the duty of a Minister to make knowne what he himselfe knoweth In the fourth verse of the third Chapter of this Epistâ—e the Apostle implieth that he had great vnderstanding in the mysterie of Christ which is the mysterie of the Gospell heere spoken of Heere wee see that his desire is to make it knowne Thus much he affirmeth of himselfe saying When it pleased God to reueale his Sonne in me immediatly I went to Arabia namely to preach Christ And Christ of himselfe saying All things that I haue heard of my Father haue I made knowne to you As Christ put this in practise himself so also he commanded it to his Disciples saying What I tell you in darknesse that speake ye in the light and what yee heare in the eare that preach yee vpon the house â—ops And Saint Paul to Timothie saying What things thou hast heard of me the same deliuer to faithfull men which shall be able to teach other also All the vnderstanding of the Gospell which God giueth to his Ministers is a talent giuen them to occupy and imploy by making knowne what they know they improue their talent they approue themselues to their Master they profit their brethren Vse Take heed O Ministers that yee be not like couetous worldlings who are euer gathering but neuer spend though ye haue neuer so much learning if ye make it not knowne it is but as the talent hidden in the ground now remember the censure that was giuen of him who hid his talent he was counted an vnprofitable seruant and the sentence which passed against him which was this Cast him into vtter darknesse c. Let not vs through negligence conceale our knowledge like that seruant nor through enuie thinke much others should pertake thereof like Iosâ—ah but rather bee of Moses and Pauls minde who were willing all should know as much as themselues §. 167. Of preaching the Gospell THe second point sheweth that The Gospell is the proper obiect of preaching What the Gospell is I shewed before for further proofe of the Doctrine note the coÌ„mission which Christ gaue to his Apostles when hee sent them out to preach Goe and preach the Gospell in this respect are the feete of Preachers said to be beautiful because they preach the Gospel The end of preaching is the saluation of mens soules for it pleased God by preaching to saue those that beleeue But the Gospell is the power of God vnto saluation if the Gospel then bee not the obiect of preaching preaching must needs faile of the maine and principall end Obiect The Law also is to be preached Answ It is so but as a preparatiue vnto the Gospell in which respect very fitly saith the Apostle of the Law that it was our Schoole-master to bring vs vnto Christ thus is the Law preached for the Gospels sake so as it remaineth firme that the Gospell is the proper and principall obiect of preaching Vse Let our studies and meditations bee exercised in it so as our selues may first learne it know it beleeue it obey it thus shall we better instruct others therein and make it knowne vnto them That which was before deliuered of the excellencie and benefite of the Gospell maketh much to the vrging and pressing of this point §. 168. Of the Mysterie of the Gospell THe third point euidently declareth that The Gospell is a mysterie very oft is this title and attribute vsed in other places it is called The mysterie of God the mysterie of Christ the mysterie of the will of God the mysterie of the Kingdome of God the mysterie of faith the mysterie of godlinesse For God is the Author Christ the matter of it it declareth the will of God and directeth man vnto the kingdome of God Faith beleeueth it and godlinesse issueth from it so as all these mysteries are but one and the same euen the Gospell heere spoken which is fitly called a mysterie for a mysterie is a diuine secret Now the Gospell is a secret for none of the Princes of this world knew it it containeth the things which eye hath not seene nor eare heard neither came into mans heart It is also a Diuine secret for first it could not be knowne but by diuine reuelation the Apostle expresly saith that God by reuelation shewed this mysterie vnto him and that it was opened vnto the sonnes of men by the Spirit and thus came it to be made knowne by the Church vnto principalities and powers in heauenly places so as it was aboue the conceit not of men onely but also of Angels 2 Being opened it seemed incredible vnto all whose hearts the Spirit of reuelation did not perswade of the truth thereof therefore the Apostle prayeth for the Ephesians that God would giue them the Spirit of reuelation in the knowledge of Christ that the eyes of their vnderstanding might belightned c. In a word of all other things it is the most abstruse no humane inuention like it none of the Liberall Artes and
himselfe according to his present estate AGaine the Apostle implieth that A Minister in bonds must haue respect to his present condition accordingly to carry himselfe as he may not by his timorousnesse betray Gods truth so neither by his indiscreete and ouer-great boldnesse indanger the same This doth Christ imply vnder that generall precept Be wise as serpents and innocent as doues Doue-like innocency will keepe vs from all fraudulent dealing so as wee shall not deceiue our Master and abuse that trust which hee putteth in vs. Serpent-like wisdome will make vs preuent many mischeefes which otherwise through rashnes we might fall into Such wisdome vsed the Counsell at Ierusalem when they did forbeare to bee too violent against all the rites of Moses Law because of the multitude of Iewes which beleeued and permitted Abstinence from blood and from that which was strangled yea it may be probably collected that Saint Paul while he continued by the space of two years disputing in the schoole of Tyranus which was at Ephesus preached not particularly against Diana though in generall hee perswaded the people that They are no Gods which are made with hands and also perswaded the things which concerne the kingdome of God For certainly there would haue beene many tumults raised against him the Church as through the malice of Demetrius a siluer-smith there was afterwards if by name he had inueighed against Diana That thus we may when we are in our enemies power speake as wee ought to speake we are to pray for the spirit of wisdome that wee may discerne things that differ and that wee may rightly iudge of all circumstances as are Time Place and Persons with the like and accordingly behaue our selues That promise which Christ made to his Disciples saying When they deliuer you vp it shall bee giuen you in that houre what yee shall speake for it is not yee that speake but the Spirit of your Father which speaketh in you and that which more generally he made to al that call vpon him aright namely that God will giue the Holy Ghost to them which desire him These and such like promises may assure Gods faithfull Ambassadours that the Lord their Master will giue them vnderstanding how to deliuer their ambassage if at least they seeke to vnderstand according to sobriety be not too preposterous following the apprehension of their owne conceit rather then the direction of Gods word O Lord grant vnto thy seruants that with all boldnesse they may speake thy Word that so thy name may be the more glorified and thy Church edified Amen An Analysis or ResoluTION OF A DECLARATION which Christ made of the sinne against the Holy Ghost Recorded MATTH 12. 31 32. and MARKE 3. 28 29. IN the Declaration is noted 1 The Preface wherein is intimated 1 The certaintie of the point Verily 2 The authoritie of him that deliuered it I say vnto you 2 The Point it selfe wherein is noted 1 Gods Mercy 1 Declared by forgiuing sinne 2 Amplified by The sinnes forgiuen Set foorth by The extent of them All sins wherwith soeuer The Kinds of them noted Generally All matter of sinnes Particularly Blasphemee The Persons 1 By whō sin is cōmittee Men Sons of me Amplified by their generality whosoeuer 2 Against whom sinne is committed The Sonne of Men. 2 Gods Iustice 1 Declared by affording to pardon to the sin against the Holy Ghost 2 Amplified by setting forth 1 The nature of the sinne and that by The quality of it in Speaking against Blaspheming The obiect against which it is directed The Holy Ghost 2 The issue of it noted 1 Negatiuely and that Simply by An indefinite particle NOT. A generall particle NEVER Cōparatiuely by a distinction of times Nor in this world Nor in the world to come 2 Affirmatiuely in these words Is in danger of eternall damnation A TREATISE OF THE SINNE AGAINST THE HOLY GHOST §. 1. Of the occasion that Christ tooke to declare the sinne against the holy Ghost THE Sinne against the holy Ghost is most plainly and fully laid downe by Christ in his Recrimination and iust censure of the Scribes and Pharisies who malitiously slandred and blasphemed the cleare euidence which he gaue of his Diuine power in dispossessing a Diuell that made the party whom he possessed both blinde and dumbe Their blasphemous slander was that Christ cast not out diuels but by Beelzebub the prince of Diuels This slander doth Christ first remooue by shewing that it was neither probable nor possible that by Satan should Satan be cast out Not probable either in the thing it selfe or in their opinion who said it Not in the thing it selfe because then should Satan bee diuided against himselfe which is no way likely for so should he procure his owne ruine as is proued by an induction of three particulars one of a Kingdome another of a Citie the third of an House neither of which if it be diuided against it selfe can stand so nor Satan Now what probabilitie is there that Satan an old politique experienced Prince as desirous as any other to maintaine his owne Power and Dominion should wittingly seeke his owne ruine and ouerthrow Nor in their owne opinion was that which they said of Christ probable because they otherwise thought of other men that cast out diuels Their owne children men bred and brought vp among themselues that cast out diuels as Christ did were not by them thought to cast out diuels by the power of Satan but by the finger of God Is it then likely that in their consciences they thought that which they vttered with their tongues that Christ cast out Diuels by the Prince of Diuels That it was not possible that by Satan Satan should be cast out Christ proueth by that superiour power which he casteth one our must haue ouer him that is cast out he must bee able first to binde him and then to spoile his house But Satan hath not a superiour power ouer himselfe It is impossible that Satan should be stronger then Satan Thus our Lord Christ hauing cleane quenched the fire of that blasphemous slander for a slander cast on him that is innocent is as a fire-brand put into water and by his iust apologie stopped their blacke mouthes so as they had not to oppose against that he said he setteth forth the high pitch of their impietie which proceeded to plaine blasphemie against the holy Ghost and from thence taketh occasion to declare the vile nature and fearefull issue of that sinne Two Euangelists record the Summe of that which Christ deliuered concerning the sinne against the holy Ghost I will therefore set downe the text out of them both Matth. 12. 31 32. Wherefore I say vnto you All maner of sin and blasphemy shal be forgiuen vnto men but the blasphemy against the holy Ghost shall not be forgiuen vnto men And whosoeuer speaketh a
word against the Son of man it shall be forgiuen him but whosoeuer speaketh against the holy Ghost it shall not be forgiuē him neither in this world nor in the world to come Mark 3. 28 29. Verily I say vnto you All sinnes shall be forgiuen vnto the sonnes of men and blasphemies wherewith soeuer they shall blaspheme But hee that shall blaspheme against the Holy Ghost hath neuer forgiuenesse but is in danger of eternall damnation §. 2. Of the inference of Christs censure vpon their slander THE forenamed Recrimination and censure which Christ gaue of the Scribes and Parisies is in these words very sharpe indeed it is but most iust The reason thereof is intimated by Saint Matthew in the particle of inference set downe in the first place Wherefore and expressed by Saint Marke in the reason which hee layeth downe in the last place because they said he had an vncleane spirit Very brazen-faced and impudent they were that durst openly vtter such a vile slander against all probabilitie and possibilitie yea against their own iudgement and opinion and therefore Christ thought it not meete to spare them any whit at all Whence learne that As sinners wax bold and impudent in sinne so is the hainousuesse and fearefull issue of their sinne to be discouered Cry aloud saith the Lord to his Prophet spare not shew my people their transgression and the house of Iaakob their sinnes Rebuke them sharpely saith also Saint Paul to Titus They who are acquainted with the histories of the Prophets of Christ and of his Apostles cannot be ignorant of their holy zeale in laying open the fearefull estate of notorious sinners euen to their very faces Thus if they be not past all recouery they may bee brought to some compunction and remorse as the Iews were vpon Peters laying forth the hainousnesse of their sin in crucifying the Lord Iesus This reason doth Saint Paul alledge where he aduiseth Titus to reproue the Cretians sharpely for he addeth this clause that they may bee sound in the faith If those sinners themselues whose estate is so laide forth be obstinate and will not thereby be any whit moued nor brought to remorse but rather wax more impudent as these Scribes and Pharisies like the Iewes their fore-fathers who said to Ieremiah As for the word which thou hast spoken to vs in the name of the Lord we will not harken vnto thee and of whom the Lord said to Ezechiel The house of Israel will not hearken vnto thee for they wil not harken vnto me for all the house of Israel are impudent and hard-hearted yet may others be kept from going on in their course and from growing to their degree of impudency as is noted of some in Malachies time who obseruing the stoutnesse of their fellowes against the Lord feared the Lord. If none at all be wrought vpon by the knowledge of their sinne then are they made the more inexcusable and Gods seuere proceeding against them is the more iustified Thus much Daniel declareth in his confession vnto God where first he saith We haue sinned and committed iniquitie and haue done wickedly c. then he addeth neither haue we hearkened vnto thy seruants the Prophets whereby he implieth that the Prophets declared their sinnes and denounced Gods iudgements against them and thereupon he inferreth O Lord Righteousnesse belongeth vnto thee but vnto vs confusion of faces Vse Vpon these and other like proofes and reasons Ministers must learne as they see iust occasion to put in practise the forenamed Doctrine and by their holy zeale in laying forth sinne and the issue thereof to shew their desire of reclaiming sinners of staying the infection and contagion of sinne and of iustifying Gods proceeding against sinners §. 3. Of the resolution and seuerall heads of the text TO passe from the Occasion and Inference of Christs censure note further the Manner Matter thereof Christs manner of setting it forth is with great ardency and authority noted in the Preface prefixed before his censure Verily Isay vnto you The particle of asseueration Verily declareth his ardencie his auerring of it in his owne name I say sheweth his authoritie The matter of Christs censure is 1 Generally propounded 2 Particularly applied In the general proposition is noted 1 The Nature 2 The Issue of the sinne censured The Nature thereof is declared by the person against whom it is in speciall directed namely against the Holy Ghost The Issue of it is that it shall neuer be forgiuen Both these are amplified by comparing them with the Nature and Issue of other sinnes Other sinnes are committed against the Sonne of Man This against the Holy Ghost Other sinnes shall be forgiuen This shall neuer be forgiuen In this comparison is set forth a liuely representation of Gods Mercy and Iustice Of his Mercy in forgiuing euery sinne committed against the Sonne of Man Of his Iustice in vouchsafing no pardon to the sinne against the Holy Ghost §. 4. Of the truth and weight of the points heere deliuered THe first point to be noted is Christs Preface whereby he sheweth that what he deliuereth concerning this point is both a certaine and infallible truth and also a point of weight and moment Christ auerreth it vpon his authoritie and credit I say saith he I that am a faithfull and true witnesse I who cannot lye I who am the very truth I say So as of what authoritie our Lord the eternall Son of God is this which he hath here deliuered is also namely true certaine infallible vnchangeable Heauen and earth shall passe away but his word shall not passe away With this authority doth Christ oft ratifie and confirme that exposition which he gaue of the Morall Law and opposeth it to the light credit of the ancient Doctors of the Iewes saying You haue heard it said of old c. But I say vnto you c. so as his authoritie is more then any others can be for Christ is the onely true Doctor of the Church as he himselfe testifieth of himselfe saying One is your Doctor euen Christ He hath power in his own name by his own authoritie to deliuer any thing to his Church which power is intimated vnder this imperial phrase I say And herein his manner of teaching is different from all others For the vsuall phrases of the Prophets were Thus saith the Lord The word of the Lord The burden of the word of the Lord with the like To make doubt of any thing which Christ saith is to call his authority into question If therefore the word spoken by the Prophets was stedfast how much more stedfast is the Word spoken by the Lord himselfe Christ Iesus The particle set by Saint Marke before the clause of Christs authoritie is in the Greeke Amen and in the Hebrew signifieth Truth and so not vnfitly translated Verily It is a note of an earnest
be vttered against the Sonne of Man is to iustifie Gods seueritie against the sinne and blasphemie of the Holy Ghost For which purpose without question Christ hath heere so magnified the Mercy of God as the like place is not to bee found throughout the whole Scripture Wherefore hauing spoken of Gods mercy in pardoning euery sinne but one let vs consider his Iustice in affording to pardon to that one sin which is the sinne against the Holy Ghost §. 14. Of abusing Gods mercy IN that Christ inferreth the seueritie of Gods Iustice vpon the riches of his mercy and after he had deliuered what he could of the Mercy of God addeth a BVT Euery sin shall be forgiuen BVT the sin against the holy Ghost shall neuer be forgiuen He giueth vs to vndestand that Gods mercy and long-suffering may be so farre abused as nothing but extremitie of iustice can be looked for Thus much implieth the Apostle where he saith It is impossible that such and such should be renewed And againe There remaineth no more sacrifice for sinne but a fearefull looking for of iudgement The phrases of Gods walking stubbornely against them that walke stubbornely against him and shewing himselfe froward with the froward and swearing that the iniquitie of men shall not bee purged with sacrifice nor offering for euer with the like doe also proue as much Gods mercy would be notoriously abused if at some times and in some cases the very extremitie of iustice should not be executed It standeth much with the honor of God to shew himselfe sometimes a God of vengeance and a consuming fire Vse Take wee heed therefore how we goe too farre in abusing Gods lenity and patience lest we depriue our selues of all the fruit and benefit thereof and insteede of being the principall obiect of Gods mercy we make our selues the principall obiect of his mercy A man may so farre proceede in sinning against the Sonne of Man as by degrees fall into the sinne against the Holy Ghost The fearefulnesse of which estate followeth now to bee declared §. 15. Of the obiect of the vnpardonable sinne The Holy Ghost IN handling the sinne against the Holy Ghost wee are to consider 1 The Nature 2 The Issue thereof The Nature of the finne is set foorth vnder the names giuen to it It is by Saint Matthew termed the blasphemy of the Holy Ghost and a speaking against the Holy Ghost By Saint Marke a blaspheming against the Holy Ghost In all which phrases are noted forth both the Obiect and the Qualitie of that sinne The Obiect against which in speciall this sinne is directed and committed is the Holy Ghost And in this respect Saint Matthew calleth it the blasphemie of the Holy Ghost not as if it were in the Holy Ghost which is blasphemie to thinke but because as the other phrases doe expresly declare it is against the Holy Ghost In this sence this kinde of phrase is oft vsed for where it said that Christ gaue his Disciples power against vncleane spirits as it is well translated according to the meaning of the phrase word for word it is in the originall Power of vncleane spirits This I haue the rather noted to mollifie the phrase of some who speaking preaching and writing of this sinne stile it The sinne of the Holy Ghost which speech being well taken the Holy Ghost being conceiued to bee not the subiect but the Obiect thereof it may safely bee vsed Now the Holy Ghost is made the Obiect of this sinne not in regard of his Essence or Person but in regard of his Office and Operation The Holy Ghost in regard of his Essence is all one with the Father and the Sonne all the three Persons are one in nature and essence all one God in which respect a sinne committed against any one is committed against euery one of the three Persons The Holy Ghost also in regard of his Person is the Spirit of the Father and of the Son proceedigg from them both and no way greater then the Father or the Sonne they are all in dignitie coequall so as in this respect a sin against the Holy Ghost cannot be greater then against the Father and the Sonne But there is an office and operation peculiarly in Scripture attributed to each Person The peculiar office and operation attributed to the Spirit is 1 To inlighten mens mindes with the knowledge of the Gospell and to reueale vnto them the good will of God and way to happinesse in which respect he is called The Spirit of reuelation 2 To perswade their harts of the truth of those things which he hath reuealed to their vnderstanding by vertue whereof men are said to taste of the good Word of God after that they are made partakers of the Holy Ghost 3 To mooue them to acknowledge and professe the Gospell to bee the Word of God which is implied by the Apostle vnder this phrase of receiuing the knowledge of the truth There are also many other workes of the Spirit but these are the most pertinent vnto our purpose and will giue light vnto all the rest The sinne heere noted to be committed against the Holy Ghost is committed against him in regard of the forenamed operations of the Spirit so as it is against that truth of God which the Spirit hath reuealed to a man and euicted and perswaded his heart of the certaintie thereof so as in his heart he cannot but acknowledge that it is an euident and vndeniable truth and is oft moued with his mouth to professe as much §. 16. Of the qualitie of the sinne against the Holy Ghost THe Quality or effect of this sinne for the sin it selfe is seated principally in the heart is speaking against and blasphemie This latter word expoundeth the former For it is not euery kind of speaking against but an ignominious approbrious dispitefull speaking against which is blasphemie For blasphemie is heere taken in the vttermost extent thereof and that both in regard of the matter which is to deny the euidence of the Spirit and also in regard of the manner which is to doe it with disgracefull and despitefull speeches to the open dishonour of God and of his Gospell and of the Spirit which hath giuen vndoubted euidence of the power of God as the Scribes and Pharisies who did not only deny that Christ cast out diuels by the finger and power of God but also most reproachfully and slanderously said This fellow doth not cast out diuels but by Beel-zebub the Prince of diuels And againe He hath an vncleane spirit §. 17. Of the definition of the sinne against the Holy Ghost THe words and phrases whereby Christ setteth foorth the nature of this sin being expounded wee may out of them gather this definition The sinne against the Holy Ghost is a despitefull reiecting of the Gospell after that the Spirit hath supernaturally perswaded a mans heart of the
truth and benefit thereof The generall matter of this definition is a reiecting of the Gospell The particular forme whereby this sinne is distinguished from other sinnes is in the other words For the matter The Gospell is it against which this sinne in particular is directed and not euery part of Gods word By the Gospell I meane that part of Gods word which God hath reuealed for mans saluation euen after his fall and in that respect commonly called the glad tidings of saluation So as the very obiect matter whereabout this sinne is occupied doth in part discouer the hainousnesse thereof and declare a reason why it is not pardoned To oppose against any part of Gods truth is a monstrous and hainous sinne for an especiall part of Gods honor consisteth in his truth which is as deare and precious to him as any thing can be to gain-say it is to deny him to be God for he is stiled The Lord God of truth But to gain-say the Gospell that part of Gods truth wherein Iesus who was sent to saue his people from their sins wherein the riches of Gods mercy wherein the peculiar loue of God to man is reuealed and that for mans good euen for his eternall saluation is more then monstrous For this is not onely a denying of Gods truth but of his mercy also yea if we well consider the extent of the Gospell of the wisdome power iustice and all other properties of God It addeth vnto other sins to make vp the heape of them ingratitude It taketh away the meanes of pardon and life for in the Gospell onely in the Gospell is pardon offered and life to bee found without it is nothing but death and damnation When the Gospell is not receiued what hope can there be of pardon This is it that bringeth God who by a solemne oath hath protested that he desireth not the death of the wicked but that the wicked should turne from his way and liue to complaine and say What could I haue done any more that I haue not done If not to receiue the Gospell be a deadly and damnable sinne what is to reiect it To reiect a thing is more then not to receiue it it is to put it away as the Iewes who in that respect are said to iudge themselues vnworthy of euerlasting life It is as if traytors and rebels being risen vp against their Soueraigne and hee offering pardon vnto them if they would lay downe their weapons and turne to bee loyall subiects they should reiect his gratious offer and say they wil none of his fauour they care not for pardon they had rather be hanged drawne and quartered then be beholding to him for fauour and pardon Doth not this reiecting of fauour much aggrauate the crime Yea is not this a more hainous crime then the treason and rebellion it selfe Hereinto all that commit the sinne against the Holy Ghost do fall but yet all that fall thereinto do not commit that sinne For as none that perish in their sin receiue the Gospell so all incredulous persons which liue vnder the Gospel and ministry thereof whereby pardon is proclaimed and offered vnto them do refuse and reiect it so as this part of the generall matter of this sinne is common to all that at least liuing vnder the ministry of the Gospel beleeue not In the definition of this sinne wee further added this word Despitefull which also appertaineth to the generall matter thereof To reiect the Gospel despitefully doth make the matter much more desperate for it implieth an inbred hatred against the Gospell it selfe the Word of saluation whence proceed open blasphemies against God and his Word and fierce and cruell persecuting of the Preachers and professors of the Gospell This despitefulnesse added to reiecting of the Gospell brings a man into a most fearefull and desperate estate yet all that ascend to this high pitch of impiety doe not simply therein sinne against the holy Ghost for all this may be done on ignorance Instance Pauls example he was so zealous of the traditions which the Iewes receiued from their Elders as he hated the Gospell which he deemed to be contrary thereunto in which respect Hee thought that he ought to doe many things contrary to the name of Iesus and so he did for out of his inward hatred Hee breathed out threatnings and slaughter against the Disciples of the Lord he did much euill to the Saints hee destroyed them that called on the name of Iesus hee compelled many to blaspheme and waxed mad against the Saints yea he himselfe was a blasphemer But all these he did ignorantly for a man may hate and blaspheme that which hee knoweth not Great was that despite which many of the Iewes shewed against Christ and against Stephen They were cut to the heart and gnashed at Stephen with their teeth yet both Christ and Stephen prayed for them which they would not haue done if they had sinned the sinne vnto death because it is forbidden so to doe Thus much of the generall matter of the sinne against the Holy Ghost wherein other sins may agree with it The particular forme whereby it is distinguished from all other sinnes is in these words After that the Spirit hath supernaturally perswaded a mans heart of the truth and benefit thereof Out of which I gather these conclusions concerning the persons that commit this sinne 1 They must haue knowledge of the Gospell their iudgement must be euicted of that truth which they oppose whereby they come to sinne against their owne knowledge and iudgement 2 This knowledge must not onely swimme in the braine but also worke vpon their will and diue into their heart so as their will giue consent and their heart assent to what their iudgement coneiueth to bee true There must be a perswasion as well as knowledge whereby they come to sinne against conscience that iudge which God hath placed in mens soules to accuse or excuse them 3 This knowledge and perswasion must be wrought not onely by euidence of vndeniable arguments for so an Heathen man may be euicted and perswaded but also by a supernaturall and inward worke of Gods Spirit whereby they are in their very soules perswaded that they gain-say the vndoubted word of God and so sin against the worke of the Spirit in them 4 This inward supernaturall perswasion must bee of the benefit of the Word as well as of the truth thereof that the Word which they despitefully gain-say is the Word of saluation which whosoeuer beleeueth shall not perish but haue life euerlasting and the only meanes of saluation whosoeuer reiecteth it shall be damned Thus in sinning against the forenamed worke of the Spirit they sinne against their owne soules and bring swift damnation vpon themselues Briefly to summe vp all that hath been deliuered of the sinne against the Holy Ghost It consisteth of these degrees 1
A reiecting of the Gospell which the Apostle in his description of this sinne euidently noteth for first hee maketh an opposition betwixt despisers of the Law and despisers of that against which they sin that fall into this vnpardonable sin now what can that which is opposed to the Law be but the Gospell Againe his description of that which is despised can agree to nothing so wel as to the Gospell 2 A despitefull reiecting thereof which the same Apostle noteth vnder these phrases a treading vnder foote counting an vnholy thing despiting Vnder this clause are comprised malice hatred of hart blasphemie of the tongue and persecution in all which the Scribes and Pharisies manifested great despight against Christ so haue all others that euer committed this sinne In this respect the Apostle calleth them aduersaries 3 A despitefull reiecting of the Gospell against knowledge which the Apostle expressely noteth in this phrase after we haue receiued the knowledge of the truth 4 A despitefull reiecting of the Gospell against conscience which the Apostle implieth vnder this word Wilfully 5 A wilfull gainsaying and opposing against the inward operation and supernatural reuelation of the Holy Ghost which is noted by the Apostle vnder this phrase Hath done despite vnto the Spirit of grace 6 A despiting of the Spirit in such things as he reuealeth to them for their owne good euen the saluation of their soules this is comprised vnder those phrases of tasting the heauenly gift the good word of God and powers of the world to come which they doe as it were spit out againe §. 18. Of the difference betwixt the sinne against the Holy Ghost and other sinnes BY the forenamed definition may the sinne against the Holy Ghost be distinguished from many other sinnes which come neere vnto it as 1 From many sinnes against knowledge yea and against conscience also for they may be without malice of heart which this cannot be The elect may fall into them but not into this Dauid and Peter sinned both against knowledge and also against conscience 2 From many sins committed on malice against Christ and his Gospell which may be done on ignorance 3 From blasphemie and persecution which may be done also on ignorance or in passion 4 From deniall of Christ which may be done on feare instance Peters example or other like temptations It is an ancient heresie of the Nouatians to deny repentance and pardon to such as haue once denied Christ 5 From Apostasie from the faith and profession of religion which also may bee done not on malice but through the violence of some temptation It is noted of Salomon that he continued not to follow the Lord but turned after other gods through the perswasion of his wiues When a Kingdome changeth Religion as England in Queene Maries dayes many prooue Apostates and fall away from the profession of the Gospell and professe idolatrie for feare of persecution or for too much loue of this world to hold their places and offices their honors and dignities their houses and lands or else on an infirme and weake perswasion that they can keepe their hearts pure and their faith sound though with their bodies they outwardly subiect themselues to idolatry The Leuites which in the captiuite fell away though they were barred from medling with the holy things yet they were admitted to doe other seruices in the Temple whereby it is manifest that they fell not into this vnpardonable sinne 6 From Presumption and sinning with an high hand as Manasseh did 7 From Hardnesse of heart from impudencie and committing sin with greedinesse For so did the Gentiles which had not the Gospell supernaturally reuealed vnto them 8 From Infidelitie and impenitencie yea from finall infidelitie and impenitencie whereinto all the reprobate fall If finall impenitencie should be the sin against the Holy Ghost as some do take it then should euery one that is damned sinne against the Holy Ghost yea then could not this sinne be committed till death and then in vaine should the caueat of Saint Iohn be concerning not praying for them §. 19. Of the persons that may fall into the sinne against the Holy Ghost HAuing seene what the sinne against the Holy Ghost is for application of the point to the parties with whom Christ had to do we will in the next place discusse whether the Scribes and Pharisies that slandered Christ committed this sinne or noe Many say they did not commit this sin and to prooue their assertion they vse these two arguments 1 They neuer professed Christ 2 Christ prayed for them To the first I answere that two sorts of people may fall into this sinne namely they who professe Christ and his Gospell and they who neuer professed it Professors that sin against the Holy Ghost are called Apostates that is departers away namely from the faith or from the profession of the Gospell for the Greeke word which according to the notation of it signifieth Apostasie is translated a departing and a falling away not that all who depart away and in that generall sence are called Apostates doe commit this sin as was noted before but because they that fall into this sin are most notorious Apostates denying the truth not in tongue only but in heart also not through feare but in malice vtterly renouncing and bidding defiance to the faith not contenting themselues to deny it but shewing themselues deadly enemies against it and persecuting all that are friends vnto it hauing in that respect a very diabolicall propertie not enduring that any should reap benefit by that which they haue reiected such an Apostate was Alexander the Copper-smith and Iulian. They who neuer professed the truth of the Gospell may also sinne against the Holy Ghost as they doe to whom the Spirit hath so clearely and supernaturally reuealed the truth of the Gospell as their heart and conscience doth inwardly tell them that they ought to make profession thereof yet their malice against it not onely keepeth them from professing it but also maketh them to reuile it and to persecute the professors of it The Apostle saith of such an one that he is condemned of himselfe Such were the Scribes and Pharisies which blasphemed Christ and such are many of the learneder Papists The difference betwixt these two sorts is that the former hath gone a step further in shew of goodnesse but thereby haue made their fall the more offensiue and their sinne the greater in that to the sinne against the Holy Ghost they haue added Apostasie as some adde oppression murther and the like To the second argument to proue that the forenamed Scribes and Pharisies sinned not against the holy Ghost taken from Christs prayer I answere that Christ prayed not in particular for these but for such as were indeed in the outward act associates but not of so euill
a disposition as they As among Papists blinde zeale moueth many to doe that which deadly malice moueth others to doe I doubt not but we may according to the truth of the matter conclude that the forenamed Scribes and Pharisies sinned against the Holy Ghost for 1 The Gospell was preached to them by Iohn the Baptist Christ and his Disciples yet they receiued it not but refused and reiected it 2 They did it despitefully as their carriage sheweth 3 They blasphemed Christ as we haue heard before and they persecuted him and his Disciples 4 They did all this against knowledge and against conscience as the instance which Christ giueth of their iustifying that in their children which they condemned in Christ yea they could say of Christ This is the heire 5 They did all also after the Spirit had supernaturally reuealed Christ vnto them for it is noted that Iesus knew their thoughts and thereupon hee accused them of blaspheming the Holy Ghost he knew their thoughts that is he knew how far the Spirit had wrought in them and how they striued against and resisted the Spirit and in that respect accuseth them of this blasphemie Lastly to put the matter out of all doubt after that Christ had set out this sin Saint Marke addeth this clause Because they said he had an vncleane spirit Implying by that inference that that blasphemie was in them an euidence of the sinne against the Holy Ghost §. 20. Of the meaning of these words SHALL NOT and SHALL NEVER be forgiuen THe second generall point noted by Christ about the sinne against the Holy Ghost is the Issue thereof which is set downe Negatiuely Affirmatiuely Negatiuely both by Saint Marke in these words hath neuer forgiuenesse and also by S. Matthew in these words shall not be forgiuen vnto men which is further amplified by a distinction of times in these words neither in this world nor in the world to come Affirmatiuely onely by Saint Marke in these words is in danger of eternall damnation The sentence and doome which Christ in all these words and phrases hath giuen of this sinne is very perspicuous and cleare but that Papists haue brought a cloud of obscuritie vpon them by the vapours of their false glosses and heresies which we will first remoue and then declare the fearefull issue of this sinne First the Papists cleane ouerthrow the maine point heere intended by interpreting the indefinite negatiue particle not and the generall negatiue neuer to as if a difficultie onely and not an impossibility were intended as if Christ had said the sinne against the holy Ghost shall not easily but very hardly be forgiuen or ordinarily and for the most part it shall not be forgiuen But the words are more cleare then so to be obscured For Not Neuer Nor in this world nor in the world to come are much more then not ordinarily not easily hardly and for the most part Besides if there were not an impossibilitie of the pardon of it prayer might be made for the partie that committeth it which may not be done But as this text is cleare enough to such as haue not contentious and captious spirits so there are other texts which put the point more out of all doubt and question as where the Apostle saith It is impossible to renew them againe And againe There remaineth no more sacrifice for sinnes but a fearefull looking for of iudgement and fiery indignation §. 21. Of the errors which Papists gather from this phrase nor in the World to come AGaine Papists roue farre beyond the scope of Christ in this place by inferring from this clause nor in the World to come that some sinnes which are not forgiuen in this World may be forgiuen in the World to come whence they further inferre that there is a Purgatory after this life and render these reasons of this latter inference First that into Heauen can enter no vncleane thing Secondly that out of hel there can be no redemption therefore say they there must needs be a Purgatory by which they which die in their sinnes must be purged and out of which they whose sinnes are forgiuen after this life must be deliuered Answ The two positions which are laide downe for reasons are sound and true for neither can any vncleane thing enter into Heauen nor can any that are once cast into hell be euer deliuered out of it for the Scripture termeth their paine euerlasting and yet the Papists are not constant in those assertions but deliuer many points contrary to them both as that many who for treasons rebellions and such like damnable sinnes are executed and die without repentance for them die Martyrs and are immediatly carried to glory is not this to thrust vncleane birds into Heauen And againe that many who died in mortall sinnes and so by their owne positions went to hell were deliuered from thence Some of the instances which their owne writers haue giuen hereof are these The soule of Falconilla a Pagan was freed from hell by the prayers of Saint Thecla and the soule of Traiane a Pagan Emperour by the prayers of Pope Gregorie and a certaine lewde man carried by the Diuels into hell was deliuered by Saint Sereus But to passe by these lying fables the consequences which from the forenamed sound positions they gather are most vnsound and absurd namely that there is a purgatory of which fiction I haue spoken before and that sinnes may be forgiuen after this life a point which as was said before they gather from this phrase nor in the World to come The falshood whereof is easily discouered by a due consideration of the true meaning of the words §. 22. Of the true meaning of this phrase nor in this world nor in the world to come THe Greeke word and the Latin also which we translate World signifieth rather time then place By this World is meant the time of a mans life here vpon earth by the World to come all the time from his death proceeding on without end to eternity Two Worlds are in Scripture giuen to euery man to be in one from the time of his conception or birth to his death the other from thence for euer for after death there is no alteration of a mans estate But because the manifestation of that perpetuall and eternall estate is at the great day of iudgement when all shall stand before their Iudge and receiue their doome the beginning of that age or world to come is commonly reckoned from the day of iudgement in which respect Christ ioyneth that world and the resurrection from the dead together Which being so it is as euident as may be that no sinne can be forgiuen in the World to come §. 23. Of the many answers which may be giuen against the Papists collection concerning forgiuenesse of sinnes in the World to come BVtfully to discouer the erroneous
man 590 How sinne is said to bee committed against the Sonne of man 591 SOVLDIERS Christians are Souldiers 16. 17 No easie thing to be a Christian Souldier 294 Speech needfull for Ministers 517 Spirit of God see Ghost The Diuell a Spirit 79 Spirits very terrible 81 The Spirit of Spirits terrible to Diuels 83 Strength of God 9 Supplication an end of fasting 459 Sword of Spirit 313 The temporall Sword an helpe to the spirituall 315 T TEares in prayer 442 Tempt not God 342 Thankesgiuing what it is 399 Thankes due onely to God 400 Thankes to be offered vp in the mediation of Christ 401 Thankes to be giuen for all things 402 For spirituall temporall and eternall blessings 403 For remouing euils 405 For aduersity and for euils 406. 414 More matter of Thankesgiuing then of petition 409 How blinde who see no matter of Thankesgiuing 415 Thankes to be giuen alwayes 480 Directions for Thankesgiuing 418 TONGVE A strange Tongue vnlawfull in Gods worship 434 TRIALS Many Trials and troubles to be passed ouer 107 175. 303 Prepare against Trials troubles 106 Troubles fall not out without God 177 TRVTH Foure kindes of Truth 121 Truth of opinion heart speech action 122 Truth as salt 123 Truth as a girdle 124 Truth an ornament and strength 125. c. Triall of Truth 127 How to get and buy Truth 130. 132 The excellency and necessity of Truth 131. c. Sell not Truth 134 Satans wyles against Truth 134. c. God protects defenders of Truth 137 Truth keepeth from despaire 138 Truth is easie and sweete 139 Truth the best meanes of gaine 140 Most men little regard Truth 142 God is True and will performe his word 226 V VEritie see Truth Vigils Night vigils of Papists 489 Vnanimity and vniformity in publique prayer 433 Vngratefulnesse of Man 586 Vngratefulnesse of man drieth not vp the spring of Gods goodnesse 593 Voice The Ministers voice must be audible 433 And intelligible 434 Vowes an helpe to prayer 464 Direction for making Vowes 466 Vowes publike and priuate 467 Vtterance needfull for Ministers 517 Saint Paul had excellent Vtterance yet prayed for it 518 W WArre The Christian war a fierce warre 49 Warfare Our life a warfare 17 Watchfulnesse caused by danger 45 Watchfulnesse an helpe to prayer 488 What it is to Watch vnto prayer 488. c. Directions for Watchfulnesse 494 Wicked men Satans vassals 76 Diuels extreamely Wicked 84 Wickednesse a diabolicall qualitie 85 Will. Papists attribute too much to mans Will 30 Wisdome needfull to apply the VVord 322. c. The Spirit of Wisdome to bee prayed for 563 WORD VVhat is the Word of God 316 Knowledge of it necessary 321. 337 The sence of the Word to be searched out 317 Meanes to finde out the sence of it ibid. The Word as a sword 319 A sword of the Spirit 320 A sharpe sword 332 Foure graces needfull to vse the Word aright 321 The benefit of wel-vsing the Word 324 The Word profitable to all things 325. 326 How many wayes the Word is neglected 326 They are enemies of Gods people who depriue them of the Word ibid. The Word perspicuous 333. 336 The Word fit for the simplest 336 In what respects the Word is difficult 333. c. No fault in the Word if men profit not by it 339 How to be resolued of the authoritie of the Word 328 No doubt to bee made of Gods Word 329 Cods Word a sure rule 330 Satans wyles against the Word 328 The VVord peruerted by Heretikes 331 The Word a meanes to beget faith 218 The Word a meanes to encrease faith 264 Gods Word to bee deliuered as Gods Word 541. 561 World The Diuell ruleth ouer the World 75. 76 y YEeld not to Satan 63. 103 FINIS 1 Sam. 2. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 2. 16. Mat. 25. 23. 2 Tim. 4. 8. 2 Cor. 8. 12. Mar. 16. 15. Vox audita perit littera scripta manet Bonum quo communius eo melius Aliquid novus adâ—cit Author 1 Pet. 5. 8. Church-court in Black-friers London December 31. 1618. Church-court in Black-friers London December 31. 1618. a Chap. 1 2 3. b Chap. 4 5 6. c From Chap. 4 vers 1. to Chap. 5. ver 22. d From Chap. 5. vers 22. to Chap. 6. v. 10. The suns The Resolution c Put on the whole Armor of God f That yee may be able to stand c. g Vers 14 15 16 17. h 1 Sam. 17. 39 i Vers 18. c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obser 1. The necessary of this Direction k Hebr. 21. l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obser 2. The Apostles humilitie a Chap 4. v. 28 b Vers 5. 8. c Rom. 12. 16. d Mat. 23. 7 c. Reason e Mal. 2. 10. Ephes 4. 6. f 1 Cor. 12. 12. g Gal. 3. 28. Account all Brethren h Heb. 2. 11 14. i Matth. 11. 29 k Prou. 3. 34. l 1 Pet. 5. 5. This title brother not to be â—corned Obser 3. The Apostles mildnesse m 1 Cor. 15. 58. n Phil. 4. 1. o Gal. 4. 19. p 1 Cor. 4. 1â— Inforce exhor tations with euidence of loue f 2 Tim. 2. 24. Simil. Doct. 1. Spirituall valour needfull g Ios 1. 6. 7. h 1 Chr. 18. 10. i 1 Sam. 17. 45 k Acts 21. 13. l Luke 9. 51. m Mat. 16. 23. Reason 1. n Rom. 7. 18. 〈◊〉 c. Reason 2. a Zach. 3. 1. b 1 Thes 2. 18. c 2. Cor. 12. 7. d Matth. 4. 1. e Mat. 16. 22. f John 14. 30. Timerousnes taxed g Deut 21. 8. Judges 7. 3. a Iames 4. 7. b Phil. 1. 28. c Heb. 12. 2. d On verse 12. e Prou. 30. 30. f Prou. 28. 1. Obiect Answere Doct. 2. Our strength is in the Lord. a 2 Cor. 3. 5. b Iohn 15. 5. c Psal 18. 1 2. d Phil. 4. 13. e Col. 1. 11. Reasons 2. Cor. 12. 9. Renounce all confidence in the selfe a Psal 10. 3. b Prou. 27. 7. Rest on a sure ground c 1 Sam. 17. 45 d Rom. 8. 37. It is vaine to trust in ones selfe e 1 Sam. 17. 8. f Isa 36. 37 g 2 Sam. 14. 14 h Mat. 26. 35. a Iames 4. 6. Or in any other creature b Isa 30. 2 3. c Ezec. 29. 6. 7 Gregory 7. surnamed Heldebrand a very brand of hâ—â— a Necromancer a bloodie tyrant Boniface 7. 8. cruell oppressors and sacrilegious robbers Alexander 6. compaâ—â—ed with the diuelâ— to bee Pope an incestuous vnâ—aciable adulterer d Ier. 14. 3. a Chap. 1. vers 19. Doct. 3. Gods power is a most mightie power b â—Chap 1. â— 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reason Gods mighty power a prop to faith a 1 Pet. 1. 13. b 2 Chr. 20. 12. 2 Chron. 20. 12. a 2. King 6. 15. b Psal 78. 19 20. c 2 Cor. 12. 9. d 1 Sam. 14. 6. 2 Chr. 34. 11. e Iudges 7. 2 c. f 2 King 6. 17. g Chap. 1.
Rom. 8. 25. II. Point Wherin Hope and Faith agree 1 In the Author c Gal. 5. 22. d Rom. 15. 13. 2 In the matter e Eph. 2. 8. f Rom. 8. 25. g Act. 15. 9. h 1 Ioh. 3. 3. 3 In the ground 4 In the properties i Heb. 6. 11. k 10. 21. l Rom. 8. 25. m Isa 28. 16. 5 In the continuance 6 In the effects Wherein they differ n Heb. 11. 1. o Heb. 11. 3. p Ioh. 20. 29. q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 11. 1. r Ioh. 3. 33. III. Point How fitly Hope is resembled to an Helmet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8. 19. Vide Beza annotat Psal 25. 1. 121. 1. y Rom. 5. 5 z Psal 27. 13. 14. * Heb. 6. 19. Sicut anchora iactata de naui non permittit cam circuÌ„ferri licet venticommoueant sed firmam facit ficet spes Chry. in Heb. hom 11 a Psal 23. 4. IIII. Point Hope necessary in foure respects 1 Time vncertaine d Mar. 13. 32. Act. 1. 7. e Mar. 13. 33. f Luke 12. 36 c. g Gen. 12. 7. h 21. 5. i Rom. 4. 18. k Luk. 2. 25 c. l Gen. 3. 15. m Luk. 2. 1. c. n Iude v. 14. o Reu. 6. 10. 11 Dei promissis credere debemus etiamsi multum temporis interfluat Chrys in Gen. hom 39. 2 Troubles many Exod. 5. 7. Å¿ Rom. 4. 18. t Heb. 10. 35. c. 3 Wicked scoffe u 2 Pet. 3. 4. * Psal 42. 10. x 3. 2. y 42. 11. 4 we weake a Psal 13. 1. b Psal 13. 5. c Rom. 4. 8. d Iob 13. 15. V. Point How hope is gotten See Treat 2. part 6. 17. c. 2. Hovv preserued 1. Faith in Gods promises vpholdeth hope 2 Experience vpholdeth Hope e Rom. 5. 4. f Psal 22. 4. 34. 6. 143. 5. g Iam. 5. 11. h Rom. 15. 4. i Rom. 5. 4. m Psal 106. 7. Oft meditate of the end of Hope Si vis sustinere laborem attende mercedem Aug. in Psal 36 o Iam. 5. 7. a Heb. 10. 35. 3. How hope is well vsed 1 Cast the anchor of hope on a sure ground a Matth. 5. 18. b Psal 119. 19. 2 Fast fixe it on that ground c Rom. 4. 18 c. 3. Ofâ— renew the hold d Isa 40. 31. VI. Point Satans wiles e Heb. 5. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 1. 4. f Ose 4. 1. 2 Thes 1. 8. c Mat. 5. 45. d Iude v. 5. e Tit. 2. 11. 12. f Mat. 26. 41. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doct. Driue away thy spirituall enemies b Iam. 4. 7. c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 3. 5. d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8. 13. e Gal. 5. 24. f Rom. 6. 6. g 1 Cor. 9. 27. i Mat. 4. 10. k 1 Cor. 9. 27. l Gal. 6. 14. Reason Magistrates must cut off the enemies of the church k Rom. 13. 4. l 2 Kin. 23. 20. The vse of the temporall sword an help to the spirituall 2 Ministers must resute error and reproue vice m 2 Cor. 10. 4 5 6. n Tit. 1. 9. 3 Priuate Christians must subdue their enemies 1. Point What is the Word of God a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b 2 Tim. 3. 16. c Ephe. 1. 9. d 3. 10. e Rom. 1. 16. Not the letter but the sence is Gods word f Mar. 13. 32. g Ioh. 14. 28. â— h Phil. 2. 6. Vse Search out the sence of Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i Ioh. 5. 39. Singuli sermones syllabae apices puncta in diuinis scripturisplena sunt sensibus Hier. in Eph. 3. Vide Aug de doct Chr. l. 3. c. 24 25. c. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l Mat. 26. 26. Luk. 10. 30. c Agant orando quaerendo bene viuendo vt intelligant Aug. de Trin. l. 3. c. 17 2 Thes 2. 10. 11. II. Point How fitly Gods word is compared to a sword q 2 Sam. 23. 10 Å¿ Mat. 4. 4. t 7. u 10. a Mat. 12. 3 5. b 22 32 44. c Act. 7. 1. c. d 18. 28. Gladius dicitur sermo diuinus quia sicut gladius carnes praecidit sic sermo diuinus concupisâ—â—ntias carnales Chrys in Mat. hom 8. a 2 Pet. 1. 21. b 2 Cor. 10. 4. Heb. 4. 12. d 1 Pet. 3. 14. Phil. 1. 28 3. Point Foure graces needfull to vse the word aright 1 Knowledge Per scripturas solas potes plenam dei intelligere voluntatem Hier. ad Demet. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 4. 13 i Ios 1 8 Psal 119. 97 2 Wisdome k 2 Pet. 3. 16. l 2 Sam. 1. 12. m 2 Cor. 2. 16. n Mat. 4. 4 o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 10. 3 Faith q Rom. 1. 16. t Heb. 4. 2. Quod diuinarum scripturarum perspicua firmatur authoritate sine vlla dubitatio ne credendum est Aug. ep 1â— 2 4 Obedience a 1 Cor. 8. 2. b Iam. 1. 23 24 e Deuâ— 5. 32 d Iohn 13. 17 The benefit of well vsing the word Non nouimus clios libros ita destruentes superbiam ita desâ—ruentes inimicum c. Aug. Confes lib. 13. e 2 Tim. 3. 16 f Psal 119. 98 99 100. f Iob 11. 12. g Mal. 2. 7. h Psal 119. 50 i Psa 119. 105. k 9. l 50. m 24 n Pro. 1. 4. The word an excellent weapon They are enemies of Gods people who depriue them of the vse of the Word Who neglect the Word are enemies to their owne soule 1 Who reade it not or heare it not at all 2. Who seldom reade it 3 Who search it not 4 Who seeke not to be edified by it 5. Who neglect the preaching of it 6. Who vse it against the truth V. Point Satans wiâ—es to depriue vâ— of the Word a Gen. 3. â— 4. b 1. Pet. 3. 19 20. 1. Haue thy iudgement well informed in the authoritie of the Scriptures Perkins in Prophe cha 3. in cases of consci l. 2 c. 3. 2 Pray for the spirit of reuelation Ephe. 1. 19. 3 Giue no place to doubting Audiendi non sunt qui forte dicerent vnde scis illos libros vnius veri veracissimi dei Spiritu esse humano generi ministratos id ipsum enim maxime credendum erat c. Aug. Consci l. 6 c. 5. f Mat. 4. 10. Pighius Cusan in Epist ad Bohem. 2. 7. Gods word a sure rule g Psal 19. 7. 8 9. 119. 160. h Reuel 22. 18. 19. i Gal. 1. 8. k 2 Pet. 1. 19â— * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l Ioh. 5. 33. c. Haeretici carpunt eloquia scripturarum et quantum in se est maculant Hieron in Ezec. 34. m Psal 91. 11. Mat. 4. 6. a Gen. 6. 5. Cuncta cogitatio cordis intenta esset ad malum omni tempore b Luke 1. 28. Aue gratia plena c Mat. 26. 16. d Luke 22. 38. Bonifac. 8.