innumerable number and infinite weight of our sinnes from prosperity aduersity or the like if at least it be well vsed Of the well vsing of it we shall afterwards heare §. 16. Of the meaning of the word Take THe next point to be handled is the Action whereunto we are exhorted in this word Take which is the very same that he vsed before verse 13. it is heere vsed in as large a sence both to take vp or to take vnto one and also to take againe and recouer a thing Souldiers let not their Shield lie on the ground but take it vp in their hands hold it our against their enemies mouing it vp and downe euery way where the enemy strikes at them if the enemy continue to fight or renew the fight they still hold it out againe and againe yea if by their owne weakenesse or thorow the violence of any blow they let it fall or slip they presently seeke to recouer it and take it vp againe Thus must we take vp and hold forth this spirituall Shield of Faith against all the temptations of Satan and if thorow our owne infirmity or our enemies fiercenesse we suffer it to faile and fall away then recouer it againe and continue to defend our selues with it so long as wee shall haue enemies to assault vs. This point of taking the Shield of Faith respecteth diuerse sorts of people 1 Them who haue it not they must labour to get it 2 Them who doubt whether they haue it or no they must proue it 3 Them who feare they may lose it they must seeke to preserue it 4 Them who are established therein they must well vse it I wil therefore in order shew how faith may bee 1 Gotten 2 Proued 3 Preserued 4 Well vsed §. 17. Of the Author of Faith FOr the first note first the Author of Faith Secondly the meanes whereby it is wrought 1 The Author of Faith is euen he from whom euery good giuing and euery perfect gift commeth Faith is the gift of God This is the worke of God that yee beleeue c. Now because this is one of those workes of God which are said to be without towards the creature it is in Scripture attributed to all the three persons and to euery of them To the first where Christ saith No man conâ—â—me vnto me i beleeue except the Father draw him To the second where the Apostle calleth Iesus the Author and finisher of our Faith To the third where the Apostle reckoneth Faith among the fruits of the Spirit §. 18. Of the motiue and end why God worketh Faith IN declaring why God worketh Faith obserue 1 What moueth him thereto 2 What hee aimeth at therein Nothing out of God can moue God to worke this precious gift in man It is his meere good will that moueth him as Christ expresly declareth in his thanksgiuing to God saying It is so O Father because thy good pleasure is such The end which God aimeth at in working this grace is principally in respect of himselfe the setting forth of his owne glory as we shewed before but secondarily the saluation of mankind Therefore Saint Peter termeth saluation the end of our Faith Vse These points I thought good thus briefly to note 1 To commend vnto you this precious gift of Faith For how much the more excellent the Author of any thing is and the end which he aimeth at therein so much more excellent is the thing it selfe 2 To take away all matter of boasting from them who haue this gift though it be a most precious grace yet it affordeth no matter of glorying to vs in our selues because we haue it not of our selues 3 To stirre vs vp to giue all the praise and glory thereof to God vpon this very ground doth the Apostle giue glory to God because of him and through him and for him are all things 4 To shew that it is not in mans power to haue it when he will that so ye may be the more carefull in vsing the meanes which God affoordeth and appointeth for the attaining thereto Is it not a point of egregious folly to be carelesse in vsing or negligently to put off those meanes of obtaining any excellent thing which he who onely can worke and bestow that thing hath appointed for the obtaining thereof §. 19. Of the meanes of working Faith IN laying downe the meanes which our wise God hath appointed to worke Faith I will shew 1 What God himselfe doth 2 What he requireth man to doe In considering what meanes God vseth let vs all note what order he obserueth in making the means effectuall The meanes are Outward Inward The outward meanes are either such as both worke and strengthen Faith as the word of God or onely strengthen it as the Sacraments Hereof I shall speake heereafter Concerning the Word the Apostle saith r How shall they beleeue in him of whom they haue not heard and therevpon thus concludeth Faith commeth by hearing and hearing by the word of God Rom. 10. 14 17. Of Gods word there be two parts the Law and the Gospel Both these haue an especiall worke for the working of Faith The law to prepare a mans heart for Faith in which respect it is called our schoole-master to bring vs to Christ that wee may be iustified by Faith The Gospell to worke further vpon the heart so prepared and to accomplish this worke of Faith whereupon he termeth the Gospel by a propriety The Gospel of Faith and saith of the Ephesians that they beleeued after that they heard the Gospel Quest Whether is the Word preached onely or the Word read also a meanes of working Faith Answ It may not be denyed but that the holy Scriptures themselues and good Commentaries on them and printed Sermons or other bookes laying forth the true doctrine of the Scripture being read and vnderstood may be the blessing of God worke Faith but the especiall ordinary meanes and most powerfull vsual meanes is the word preached this is it which the Scripture layeth downe How shall they beleâ—ue in him of whom they haue not heard how shall they heare without a Preacher It pleased God by preaching to saue c. Yee receiued the Spirit by the hearing of Faith Thus we see that preaching is Gods ordinance wherevnto especially without question he wil giue his blessing Besides it is an especiall meanes to make people to embrace the promises of the Gospel when Gods Ministers to whom is committed the word of reconciliation and who stand in Christs steed as though God did beseech vs shall pray vs to be reconciled to God and make offer and tender vnto vs of all the promises of God The inward meanes or rather cause is the sanctifying Spirit of God who softneth quickneth openeth our hearts and maketh them as good ground so as the
performe it vntill the day of Iesus Christ 3 Though we knew how to pray yet would not our prayer be acceptable to God except it came from his Spirit it is attributed as a proper worke to the Spirit that he maketh intercession according to the will of God that is so as is pleasing and acceptable to God for as God knoweth the meaning of the Spirit so the Spirit knoweth the will of God 1 Heere note how the whole Trinitie hath a worke in this holy exercise of prayer The holy Ghost frameth our requests The Son offereth them vp vnto his Father The Father accepteth them thus framed and offered vp 2 Note the reason why the prayers of the Saints are so acceptable and auaileable why they pierce thorow the clouds and haue accesse to Gods throne they are the groanes of Gods Spirit not that the Spirit groaneth but that our spirits are made to groane by Gods Spirit 3 Note what an admirable gift the gift of prayer is a singular gift peculiar and proper to the Saints who haue the Spirit of God if no man can say that Iesus is the Lord but by the holy Ghost surely no man can call vpon God as his Father but by the Spirit of God We haue therefore receiued the Spirit of adoption whereby we crie Abba Father 4 Note how we may know whether Gods Spirit bee in vs and whether we be Gods sonnes or no euen by the Spirit of prayer I meane not an outward formall vttering of words but true prayer comming from the heart §. 128. Of the meanes to pray aright in the Spirit THey who desire to pray aright so as their prayer should be acceptable to God must 1 Labour for Gods sanctifying spirit which is gotten by the ministery of the word as was set foorth by those extraordinary gifts which God bestowed on Christians while they were hearing the word preached as Saint Paul with great emphasis affirmeth saying receiued ye the the spirit by the workes of the law or by hearing of faith that is assuredly by hearing the Gospell which is the word of faith preached ye receiued the spirit in which respect the preaching of the Gospell is called the ministration of the spirit 2 Hauing the spirit we must goe along with him and follow his good motions powring forth those desires which he suggesteth vnto vs the fire which God would continually to burne vpon his Altar came out from the Lord. If sacrifices were offered vp with any other fire that fire was counted strange and the sacrifices no whit acceptable but abominable to the Lord the heauenly fire whereby our spirituall sacrifices of praier must be offered vp is that holy spirit which commeth out from God he carrieth the very image of God we must therefore giue vnto God that which is Gods 3 We must take heede we grieue not the holy spirit of God which is done by quenching the goog motions thereof thorow our carelesnesse or by resisting the spirit thorow our rebellion hence is it that many of the Saints are so dull and vntoward to this exercise by their security and carnality they haue grieued Gods spirit and he hath withdrawne his helpe and assistance Many hearing that the spirit maketh request for vs wil be ready wholly to giue ouer this duty vnto the worke of the spirit and so neuer rowse vp themselues but say when the spirit please it will make request for me These grieue the spirit because they stirre not vp the gift thereof §. 129. Of prayer comming from the spirit of a Man 2 FOr the second doctrine that Prayer framed by the Spirit of God floweth out of the very spirit and heart of a man it is also cleare by the forenamed place The spirit maketh intercession with groanes c. Now groanes proceede from the heart and spirit not from the tongue and lips but more expresly the Apostle saith that the spirit which crieth Abba Father is sent into our hearts Hence it is that they which pray in the spirit are said to powre out their soule and their heart to God The Virgin Mary who without all question praised God in the spirit saith My soule magnifieth the Lord my spirit reioyceth in God 1 The heart of man is as it were Gods chaire of state whereunto no creature can come it is proper to God alone it is his Pallace wherein he most delighteth wherefore Gods Spirit maketh his aboade there and stirreth that vp to pray 2 The heart is a fountaine whence commeth euery thing good or euill wherefore the Spirit doth especially purifie and sanctifie it Yea the heart is as a Queene shee hath a command of all the powers of the soule and parts of the body and therefore the Spirit giueth this gift of prayer to her §. 130. Of discerning when we pray in the Spirit Vse 1 HEreby may we iudge whether the Spirit of God be in vs and moue vs to pray or no. If our prayer come but from the teeth though it be neuer so well framed in regard of the forme of words and though our gesture be neuer so seemely sauouring of much reuerence and humility yet all is nothing the Spirit of God hath no part in this worke if thy spirit pray not Herein lieth a maine difference betwixt the manner of perswading God and man Man may be moued with faire speeches inticing words eloquent phrases as the people of Tyrus and Sidon with Herods eloquent Oration but all the eloquence in the World is no more to God then the lowing of an Oxe or the howling of a dogge if it come not from the spirit Hearty and vpright prayer is the best rhetoricke to moue God withall Vse 2 What matter of humiliation is ministred vnto most euen of them that are accounted the best how often doe such as heare others pray fall downe on their knees and so seeme to pray and yet know not what hath beene prayed Their thoughts haue beene vpon other matters Some manifest as much in that when the prayer is ended they testifie no assent thereunto by saying Amen Yea how often doe they who vtter the prayer Ministers in the Church other persons in other places tumble ouer words with their mouthes when their hearts are wandring so as little assent of spirit if any at all hath been giuen to their owne words Can such sacrifices be acceptable to God let vs be humbled for that which is past and be more watchfull ouer our hearts for the time to come THE FIFTH PART The helpe of Prayer §. 131. Of watching vnto Prayer THE fourth generall branch is concerning the helpe of Prayer Which is watchfulnesse noted in this clause Watch thereunto The originall word according to the proper notation of it signifieth to awake and abstaine from sleepe it is properly attributed to the body metaphorically and by way of resemblance vnto the
is a mother-grace which breedeth and bringeth forth other graces as the heart being quickned sendeth forth life into all the other parts That it is the first is euident for Christ is that fountaine in whom all fulnesse dwelleth Col. 1. 19. of whose fulnesse alâ— receiue Ioh. 1. 16. without whom we can doe nothing Ioh. 15. 5. Now it is Faith whereby wee touch Christ By Faith Christ dwelleth in our hearts Ephes 3. 17. The spirituall life which we liue we liue by Faith in the Sonne of God Gal. 2. 20. therefore till by Faith we be ingraffed into Christ no true sauing grace can be in a man Without Faith it is impossible to please God Heb. 11. 1. That also it is a mother grace is cleare for from Faith springeth repentance loue new obedience c. Repentance is a change of the heart as the notation of the Greeke word implyeth Now what is it that changeth the heart of a sinner Is it not the apprehension of Gods infinite loue and rich mercy a perswasion that a mans sinnes are pardoned The apprehension of Gods wrath and feare of hell fire may worke some sorrow for sinne committed yea also it may restraine a man from committing many sinnes at least for a time but that which altereth the naturall disposition of the heart which changeth and reformeth it is Faith in the remission of sinne By Faith God purifieth the hearts of men True Christian loue also is a reflection of Gods loue to man till a man feele Gods loue to warme his heart and to set it on fire he can loue neither God nor man He that loueth his brother aright must loue him in and for the Lord and so must loue God before but it is not possible for any to loue God except he beleeue that God loueth him Can a peece of yron giue heat and burne except it be first heated by the fire But our hearts are naturally more destitute of loue to God then any yron of heat they must therefore be set on fire by Gods loue and a sweet apprehension thereof before they can loue God We loue God because he loued vs first It is Faith which worketh by loue Thus I might further shew how all other sanctifying graces spring from Faith But what followeth from thence surely this that if any sanctifying and sauing grace be needfull then is Faith especially which is the Mother of all without it no grace at all no life at all for the iust shall liue by his Faith Hab. 2. 4. From faith commeth the spirituall life of a Christian in this world Gal. 2. 20. and eternall life in the world to come Ioh. 3. 16 c. Yea no benefit from Christ without Faith though Christ receiued the spirit without measure and it pleased the Father that in him should all fulnesse dwel yet to such as haue no faith he is as a deepe well out of which no water of life can be had But when a man hath faith what is the profit and benefit thereof Much euery way By faith Christ dwelleth in our hearts and so we are vnited to him By Faith wee liue by Faith we are reconciled iustified sanctified saued It were infinite to reckon vp all the benefits of Faith In regard of profit and benefit to ourselues it far surpasseth all other graces By other graces as loue mercy kindnesse wisedome and the like we may be profitable to others but Faith is it which draweth and bringeth in to our selues bodies and soules all the profit It is also a grace of admirable comfort this is it which bringeth peace of conscience That peace of God which passeth all vnderstanding this vpholdeth in all troubles and that many times aboue and against sence and reason All comfort without Faith is in vaine when all other comforts faile then may faith vphold vs. Thus faith vpheld Iob Dauid Iehosaphat When other graces and the testimony of our conscience faile Faith may support vs for the conscience hath respect to the man himselfe to his disposition and carriage which is subiect to many temptations and many alterations but Faith hath respect to GOD and his promises to Christ and his sacrifice which are props or rather rockes that neuer faile In this respect is Faith fitly compared to a shield for as a souldier who hath a good shield and is able well to vse it will not vtterly be discouraged but stand out in the battell though his head-peece bee crackt his brest-plate battered his girdle loose c So when verity righteousnesse patience and other like graces seeme to faile he that hath sound faith will not vtterly be quailed and confounded Faith being so excellent a grace as that whereby God is most honoured so necessary profitable and comfortable a grace as hath beene shewed what point of Christian Religion is rather to be made knowne is more to be pressed oftner to be inculcated about what can a Minister of Gods word better spend his time study and paines For Faith is the most proper and principall obiect of the Gospell which is therefore called The Word of Faith The preaching of Faith yea Faith it selfe §. 9. Of the high account which wee ought to make of Faith AS Ministers are most to preach this Doctrine so are people to learne it aboue all to be very well instructed in it that they may know what true faith is yea to examine themselues whether they haue in them this grace or no if not to enquire how it may be gotten how discerned and proued if they haue it to labour well to preserue increase and vse it for Faith is a capitall grace We must therefore in this respect learne wisdome of the Serpent who hath an especiall care of his head if hee be assaulted and cannot flie hee will couer his head with the rest of his body and suffer it to be strucken and wounded rather then his head Wee ought to bee the more carefull of this Head Vertue because Satan who well knoweth the worth of it seeketh most to assault it Is it not good wisdome to looke to that most of all which hee most of all siâ—teth Of these points I shall more distinctly speake afterwards This I thought good to premise by way of preparation vnto the discourse following taking occasion from the Apostles Preface aboue all §. 10. Of the Papists câ—uill against Faith IF any popishly minded shall thinke or say that so much preaching and learning of Faith is an hinderance to good workes and maketh men carelesse of all piety and charity I answer that if any be so minded they are blinded by the god of this world that the light of the glorious Gospell should not shine vnto them The truth is that no other doctrine can make men more conscionable in performing all duty to God and man then the doctrine of
good seed of Gods word being cast into them taketh deepe rooting bringeth forth the blessed fruit of Faith The Apostle saith that his preaching was in demonstration of the spirit that their Faith might be in the power of God It is noted that the Lord namely by his Spirit opened the heart of Lydia that she attended vnto the things which Paule spake In respect hereof the Apostle termeth the preaching of the Gospel a ministration of the spirit yea he vseth this phrase the spirit of Faith because Faith is wrought inwardly by the Spirit §. 20. Of the Lawes worke towards Faith THe order which God vseth is this First hee worketh on the vnderstanding and then on the will The vnderstanding he inlighteneth by his Word as in all fundamentall necessary points of Christian Religion so in two especially First in the misery of a naturall man Secondly in the remedy thereof That the Law discouereth This the Gospell reuealeth Touching mans misery Gods Spirit by the Law informeth a mans iudgement both of his wretchednesse thorow sinne and of his cursednesse thorow the punishment of sinne The Law discouereth such an infinite multitude of sinnes as otherwise man could not possibly find out It discouereth not onely notorious sinnes of commission but many other transgressions which naturall men count no sinnes many sinnes of omission many sinnes of thought and heart yea the very seed of all sinne the contagion and corruption of our nature Saint Paule expresly saith I knew not sinne but by the Law for I had not knowne lust except the Law had said thou shalt not lust The Law also maketh knowne the hainousnesse and greeuousnesse of sinne how it is out of measure yea infinitely sinfull because it is committed against an infinite Maiesty and that also against his expresse will reuealed in the Law so as sinne being directly contrary to the pure holy and blessed will of God cannot but make vs more odious and abhominable before God then any venimous Toade Adder or any other poysonous creature is in our sight Further the Law manifesteth the punishment of sin which is Gods infinite wrath for the least breach of any one branch of the commandements for it saith Cursed be he that confirmeth not all the words of the Law Now the fruits of Gods wrath are all plagues and iudgements in this world both outward in our estates and on our bodies and inward in our conscience and soule in the and death which is exceeding terrible to a naturall man and after all the torment of hell fire which is intollerable and euerlasting neither doth it reueale vnto vs any remedy of helpe but rather sheweth that we are vtterly vnable to helpe our selues and that no creature in heauen or earth is able to afford vs helpe or succour but vile wofull wretches as we are so shall we continually remaine Thus the Law sheweth vs to be such creatures as it had been better for vs neuer to haue beene borne or if borne then to haue bene any other then such as we are wretched cursed men §. 21. Of the Gospels worke in Faith BVt yet by the preaching of the Gospel the Spirit further enlighteneth our vnderstanding in a remedie which God in the riches of his mercy hath afforded vnto vs and in the benefit thereof For the Gospel reuealeth Christ Iesus who being the true eternall Sonne of God euen euery God and so able to beare the infinite wrath of his Father and procure his fauour tooke vpon him into the vnity of his person mans nature wherein he subiected himselfe to the Law and both fulfilled the righteousnesse and also vnderwent the curse thereof This is the remedy The benefit hereof is that God is reconciled to the world his wrath being pacified his fauour procured that remission of sinnes and deliuerance from the punishment thereof both in this world and in the world to come are obtained that all needfull blessings for this temporall life all needfull graces for a spirituall life and eternal life and happinesse in the world to come are purchased Without knowledge of these points concerning the forenamed misery and remedy it is impossible for any man to haue Faith and yet may men haue and many haue this knowledge who neuer attaine vnto Faith so as this is not sufficient Wherefore the Spirit proceedeth further to worke vpon the will of man §. 22. Of Griefe going before faith TWo especiall workes are wrought vpon the will one in regard of mans misery the other in regard of the remedy The first is to be pricked in heart grieued in soule wounded in conscience and brought in regard of any hope in our selues or any other creature euen to dispaire yea and to tremble againe within and without in soule and body for our sinnes and the punishment due to them Thus were the Iewes pricked in their hearts and the Iaylor so terrified with Gods iudgements that hee trembled againe and thereby their hearts were prepared vnto Faith For the measure of griefe it is not alike in all in some it is greater in some smaller yet in all there must be as a sight of sin and of the misery thereof so a particular sence of that wretchednesse wherein we lie by reason of it an vtter despaire in our selues true griefe of soule and compunction of heart for it §. 23. Of Desire going before Faith THe second worke is to desire aboue all things in the World one drop of the infinite mercy of God and to be willing to giue all that a man hath for Christ accounting him more worth then all things beside in heauen and earth as the Merchant in the Gospell esteemed the pearle which he found This earnest desire is in Scripture set forth by hungering thirsting panting longing c. All which imply a very vehement and vnsatiable desire so as they which haue this desire wrought in them will giue no rest to their soules till they haue some sweet feeling of Gods loue to them in Christ and some assurance that Christ is theirs whereupon God who hath offered to satisfie the hungry and thirsty and to satisfie the desire of such as pant and long after him by his Spirit worketh in such as are so prepared such an inward assent of minde and credence vnto the promises of the Gospell that particularly they apply them vnto themselues and gladly accept the free offer of God and so receiue Christ with all his benefits This is that onely ordinary meanes and the order thereof which God for his part hath set downe to worke faith in man §. 24. Of mans endeauour to get Faith THe meanes required on mans part are next to be declared Here I will shew what man must doe that he may beleeue and what motiues there be to stirre him vp to beleeue Two things are to be done of man one that to his vttermost power he vse and well
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
Satan and our owne lusts as for a time he gaue Dauid ouer §. 62. Of the assurance of Faith THe ground of the latter extreame is that they feele the flesh in them they are very weake and prone to fall away and many in all times haue fallen away Answer These that are thus tempted must know that the cause of our assurance is not in our selues but in Christ our head as we lay hold of him so he fast holdeth vs for there is a double bond whereby we are knit vnto Christ one on Christs part the other on ours That is the Spirit of Christ Hereby wee know that wee dwell in him and he in vs because he hath giuen vs of his Spirit This is our Faith for Christ dwelleth in our hearts by Faith Now though our Faith should let goe her hold yet Christs Spirit wōld not let go his hold This ground of assurance the Scripture expresly declareth for saith Christ I know my sheepe I giue vnto them eternallife and they shall neuer perish now marke the reason There shall not any plucke them out of my hand My Father which gaue them me is greater then all and none is able to take them out of my Fathers hand Wherefore the Diuell and all his adherents can doe no more to put out the light of Faith and plucke vs from Christ then all Creatures on Earth can to extinguish the light of the Sunne For why The Sun from whence this light commeth is farre aboue all they cannot come at it So Christ on whom our Faith is founded is farre aboue all our enemies Christ must be plucked out of Heauen if true Faith vtterly fall away 2 Let the fore-named weake ones consider that as the flesh is in them to make them weake so also the power of Christs Spirit is in them to make them strong Though the spirit suffer the flesh sometimes to preuaile it is not because the flesh is stronger then the spirit or the spirit weaker then the flesh but because the Spirit in wisdome will haue vs see our weakenesse see in what need we stand of the power of God flie to God depend vpon him and at length the Spirit will preuaile and get full conquest 3 As for the fals of other wee know not what they were in truth §. 63. Of the grounds of Scripture for perseuerance TO be freed from this last temptation they which are subiect thereunto must seriously ponder those scriptures which set forth the certainty and perseuerance of Faith which are such as these He that beleeueth hath euerlasting life and shall not come into condemnation but is passed from death vnto life He that drinketh of the water that I shal giue him shall neuer thirst but the water that I shall giue him shal be in him a well of water springing vp into euerlasting life This is the victory that ouercommeth the World euen our Faith Hee that beleeueth on Christ shall not be confounded They that trust in the Lord shall be as Mount Zion which cannot be remoued but abideth for euer The grounds of this stability of Faith are in the Scripture noted to be these 1 The constancy of Gods loue mercy truth couenant calling gifts and the like which is set forth by these and such like promises as these be I haue loued thee with an euerlasting loue With euerlasting kindnesse will I haue mercy on thee My mercy shall not depart away from him The Lord hath sworne in truth hee will not turne from it I will make an euerlasting couenant with them The calling and gifts of God are without repentance 2 The perpetuall efficacy of Christs intercession manifested in one particular example which is to be applied to all his Elect for what he said to Peter I haue praied that they Faith faile not he performeth for all 3 The continuall assistance of the Holy Ghost in which respect it is said That hee shall abide with vs for euer and that hee which hath begunne a good worke will finish it If well we weigh and apply these and such like testimonies of Scripture though we worke out our saluation with feare and trembling yet shall we not be fearefull and doubtfull of the issue §. 64. Of preseruing and encreasing Faith AS a preseruatiue against those two poysonous potions and as a meanes to keepe vs in the right way from falling into any of the two extreames diligent care must bee vsed to preserue and encrease this precious gift of Faith for if Faith be kept aliue so as it may beare sway in vs it will keepe vs both from boasting and doubting Two especiall points there be which make to this purpose 1 A conscionable and constant vse of the meanes which God to this end hath appointed 2 Faithfull and hearty prayer for Gods blessing on those meanes The meanes are two First the ministery of Gods Word Secondly the administration of the Sacraments §. 65. Of vsing the word for increase of Faith VVEe haue heard before how Faith was bred by the word now the word is like to a kind natural mother which giueth sucke to the child which shee hath brought forth whereupon saith the Apostle As new borne babes desire the sincere milke of the word that yee may grow thereby He had said before That we were borne anew by the word of God Here hee sheweth that the Word hath a further vse namely to make vs grow For by the Word the promises of God which at first were made known vnto vs and whereby Faith was bred are againe and againe brought to our remembrance the tender and offer of them oft renewed so as thereby our Faith which otherwise might languish away thorow our own weakenesse and Satans temptations is not onely preserued but exceedingly quickened strengthened and increased Vse Our care therefore must be diligently to frequent the publike ministery of the Word for by it Christ is lift vp in the Church as the brasen Serpent was in the Wildernesse Yea also to reade and search the Scriptures in Families and with our selues alone We heard before that we must attend on the Word till we find Faith wrought in vs. Here we further learne neuer to giue ouer but so long as our Faith hath neede to be confirmed and increased which will be so long as we liue in this world to vse the Word Wee may not therefore thinke it sufficient that we haue had this benefit of the Word to beleeue we must labour for a further benefit to be established and confirmed thereby more and more in our most holy Faith §. 66. Of vsing the Sacraments for increase of Faith THe Sacraments are purposely added for this end to strengthen our Faith which they doe two wayes First they are Gods seales added vnto his word that by two immutable things Gods promise and Gods seale wherein it
which is the Mother of all Godlines Faith is profitable vnto all things which hath the promise of the life present and of that which is to come Both generall and particular promises promises of earthly spirituall and heauenly things conditionall and absolute promises all promises belong to the faithfull §. 79. Of applying Gods promises to the right persons 2 FOr the second the seuerall conditions and qualities of the persons to whom seuerall promises are made are exceeding many Sometimes they are made to Faith sometimes to obedience sometimes to vprightnesse to cheerefulnesse to constancy to loue to feare to such as mourne hunger are heauy laden to such as pray heare Gods Word keepe his Commandements to the fatherlesse widowes captiues poore sicke c. It is not possible neither yet is it needfull that I should reckon vp all they are here and there to be found throughout the Scripture The vses of Faith in respect of the persons to whom the promises are made are these 1 To assure vs that we are they to whom they appertaine 2 To make vs apply them to those seuerall qualities which we find in our selues as if we hunger to beleeue we shall be satisfied if we mourne that we shall be comforted and so in the rest To make vs expect the accomplishment of them according to our seuerall needs as when we are in any trouble to expect deliuerance when tempted assistance when in want releefe c. Thus as distinctly as I can haue I shewed how the shield of Faith may be vsed Hitherto of the manner of the Apostles exhortation §. 80. Of the meaning of the Metaphor THe motiue whereby hee inforceth his exhortation followeth wherein is contained the eight generall point to be deliuered in this Treatise of Faith which is the benefit and power of Faith in these words Wherewith yee shall be able to quench all the fiery darts of the Diuell THe Apostle here vseth another Metaphor His manner of phrase may at first sight seeme to bee improper That a man should take a shield to quench fire A shield is rather to keepe off a blow But if we well note the drift of the Apostle and also the manner of framing his speech wee may find that it is not so improper as it is taken to be For first he saith not By the shield ye quench but by it ye shall be able to quench Againe he saith not simply whereby ye shall be able to quench darts that had beene improper but he addeth fiery Thus because Satans temptations are as darts and as fiery darts he vseth the metaphor of a shield in opposition to the one and the metaphor of quenching in opposition to the other Thus wee see that the Apostles speech is proper enough answearing two metaphors in their seuerall kindes A shield in relation to dâ—rts quenching in relation to fiery Besides hereby hee declareth a double benefit of Faith one to protect vs from Satans temptations that they annoy vs not the other if they doe pierce and wound our soules to cure the hurt which they haue done To amplifie this benefit of Faith the Apostle describeth our enemy by his malicious and mischieuous nature the wicked or as the originall with an emphasis setteth it downe that wicked one and his temptations by the kind of them vnder this metaphor Darts Of the nature of this wicked one I haue spoken before on verse 12. For the metaphor a Dart is a kinde of weapon that is flung slung or shot at a man farre off which if it hit him will deepely pierce him and sorely gall him I shewed before how we were oft forced to wrestle with Satan and to grapple with him hand to hand Here is shewed that he hath also Darts to shoote at vs a farre off so as hee can pierce and wound vs when wee see him not he can send at vs though he come not to vs. As when the Dragon could not come at the Woman he cast waters after her This Woman is the Church the red Dragon Satan Waters his manifold temptations or darts Thus we see that The Diuell can euery way annoy vs both at hand and afarre off when he is suffered to come to vs and when he is restrained and kept from vs. Vse How can wee now at any time be secure Doth it not stand vs in hand to watch alwaies alwaies to bee well armed and haue this shield of Faith That the benefit and power of Faith may be the better discerned I will shew more distinctly 1 What these Darts are 2 How they are kept off 3 Why they are called fâ—â—â—y 4 How they are quenched §. 81. Of Satans Darts here meant SOme take afflictions to be meant by Darts Answer There is another proper peece of armoâ— to defend vs from the hurt of them namely The preparation of the Gospel of Peace Other take all sinnes and all prouocations to sinne to be heere meant Answ This must needs be too generall for thus should the seuerall peeces of Armour and their distinct vses be confounded The Brest-plate of Righteousnesse is the proper fence against such temptations I take the Darts here spoken of to be those seueral and sundry temptations which the Diuell vseth to draw vs to doubt of that helpe wee haue in GOD and to despaire for oft he casteth sundry thoughts of despaire into vs that he might shut out all hope in God and so draw into perdition Thus afflictions so farre forth as the Diuell vseth them as meanes to disquiet and vexe the soule may be here vnderstood and likewise all sinnes and prouocations to sinne as they tend hereunto These temptations were they light and fasten pierce deepe Satan let store of these flie against Iob they fell on him as thicke as haile-stones despaire was it which Satan sought to bring Iob vnto by depriuing him of his cattell goods children all that he had by striking his body all ouer with sore botches boiles The contradicting speeches of Iobs wife and friends the instruments of Satan herein tended to this These darts also he let flie at Dauid as appeareth by the many complaints of Dauid yea he flung some of these at Christ in the wildernesse in the garden and on the crosse No darts so wound the body as these wound the soule where they fasten §. 82. Of the vertue of Faith against Satans Darts 2 THese darts are onely kept off by Faith for Faith alone giueth vs assurance of Gods loue by it wee so rest and repose our selues on the fauour of God in Christ as nothing can make vs doubt of it or separate vs from it Though he slay me yet will I trust in him saith Iob. Reade Psal 3. 91. Rom. 8. 38 39. The stronger our Faith is the better are we fenced against these temptations the weaker our Faith is the deeper doe they pierce yea if they preuaile against
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
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.
are for thy helpe more distinctions of seuerall points then were before For that which before was set forth as one Treatise is now diuided into three seuerall Treatises and the Treatise of the Sinne against the Holy Ghost added thereto maketh a fourth These seuerall Treatises are also diuided into their distinct Parts and againe subdiuided into sundry Sections ouer euery of which the summe and head of the matter therein handled is set Thus both great light is giuen for better vnderstanding and also a ready way is made for finding out the seuerall points contained in this Booke A Table of all these Diuisions aud of the distinct heads of euery of them is set before the Booke that if it please thee thou mayest at once take a briefe view of all That which I especially haue aymed at for thee is thy spirituall edification That which I earnestly desire of thee is the helpe of thy faithfull prayers Pray for me The seruant of Christ and of his Church W. G. An Analysis or Resolution of a Direction laid downe by St Paul in the sixt Chapter to the Ephesians from the beginning of vers 10. to the end of vers 20. The scope of this Direction is to keepe vs safe against all the assaults of our spirituall enemies JN this direction note 1 The Manner whereby is declared the 1 Necessitie of the point Finally 2 Affection of the Apostle where by iâ— intimated his Mildenesse Humilitie My Brethren 3 Matter wherein is required 1 To be couragious heere note 1 The dutie it selfe Be strong 2 The ground thereof Jn the Lord. 3 The motiue thereto In the power of his might 2. To bee well prepared Here note 1 The dutie 1 Generally set downe Once vers 12 Heere note 1 The Action Put on 2 The Obiect Armour Described by 1 The kind of it Armour of God 2 Sufficiency of it Whole Armor 3 End Here is declared the Benefit of Armour Able to stand 2 Enemy against whom to be vsed described by his Name Diuell TeÌ„ptations Wyleâ— Amplified by the generality All. Againe vers 13. Where note 1 The action Take to you 2 The obiect Whole armour of God 3 The End 1 To withstaÌ„d 2 To stand Amplified by the time 1 Of Combate In the eâ—â—ll day 2 Of Conquest hauing done all 2 Particularly exemplified A 2 Motiue vers 12 which is drawne from a Christian combate Wherein note 1 The kinde of Combate Wrestle 2 Combatants 1 Defendants Wee 2. Chalengers or Assaulters described 1 Negatiuely Not flesh and blood 2 Affirmatiuely by their 1 Gouernment Here note 1 The kind of it Principalities 2 Their kingdome Worldly Gouernors 3 Their vassals Darkenesse of this world 2 Power Powers 3 Nature Spirits 4 Qualitie Wickednesse 5 Cause of fight Heauenly things 3 The Meanes whereby it may be the better performed vers 18. B A In the particular exemplification note 2 The duetie Staâ—d 2 The manner of performing it Here are to six peeces of armour resembled six graces To 1 A Girdle Veritie 2 A Brest-plâ—â—â— Righteousnesse 3 Shooes Preparation of the Gospell of peace 4 A Shield Faith Heere is declared the benefit of Faith Whereby â—ee shall be able to quench This is amplified by the obiect Dares described by the 1 Generality All. 2 Quality Fierie 3 Author Diuell 5 An Helmer Hoâ—â— 6 A Sword Word of God B The meanes is Prayer amplified by 1 The kindes set downe 1 Generally Aâ—â— 2 Particularly Prayer Supplicatâ—â—â—â— 2 The time Abwayes 3 The ground The Spirit 4 The helpe thereto Watchfulnesse 5 The continuance All perseuerance 6 The persons for whom set downe 1 Generally All Saints 2 Particularly Mee Here note 1 The matter to be craued Vtterance This is amplified by the 1 Manner Opening the mouth Boldnesse 2 End Here note 1 The action To make know 〈◊〉 2 The obiect The Gospell 3 The qualitie Mysteriâ— 2 Motiue taken from 1 His function Ambassadour 2 His condition In a Chaine Both amplified by 1 The end That I may preach boldly 2 The maner As J ought to speake A TABLE OF THE HEADS OF SVCH POINTS AS ARE HANDLED in the seuerall Treatises of this Booke as they lye in Order THE FIRST TREATISE Of arming a Christian Souldier THE FIRST PART Of the fountaine of Christian courage § 1. THE Summe and seueral heads Page 1 2 The necessity of the point 3 3 The Apostles affection 3 4 The need of Christian courage 6 5 All strength from God 9 6 Gods power most mightie 12 7 The benefit of confidence in God 15 THE SECOND PART The meanes of standing sure § 1. THe heads of those meanes pag. 16 2 Christians are souldiers 16 3 The vse of spirituall graces 19 4 Christians armour spirituall 20 5 Christians armour compleate 22 6 The armour of God to be vsed 24 7 Euery grace to be vsed 26 8 Mans endeauour to bee added to Gods assistance 29 8 The end and benefit of Christian armour 32 9 Who are without armour can haue no hope to stand 33 10 Who wel vse their armor are sure to stand 35 11 Satan our aduersarie 37 12 Satan a terrible enemie 37 13 The diuels wiles 39 THE THIRD PART The reason why we must be well armed § 1 THe coherence pag. 44 2 Danger maketh watchfull 45 3 Against presumption 46 4 Against despaire 47 5 Exposition of the words 48 6 The danger of a Christians combate 49 7 None exempted from fight 51 8 Exposition of words 53 9 How our spirituall enemies exceed flesh and blood 54 10 The diuel hath his hand in euery temptation 56 11 Who cannot stand against flesh and blood can much lesse stand against principalities and powers 57 12 Exposition of words 58 13 Of Satans dominion 61 14 Of Satans power 64 15 Of the restraint of Satans power 66 16 Of Satans power in miracles 66 17 Of Satans power ouer mans will 68 18 Of Satans power ouer mans heart 68 19 Of Satans power in foreâ—telling things to come 69 20 Of the extent of Satans power 70 21 Of the power of euill Angels compared to good 71 22 Of the restraint of Satans power 72 23 Of the place where Satan ruleth 75 24 Of the parties ouer whom Satan ruleth 76 25 Of the nature of diuels 79 26 Of the aduantage which Satan hath 81 27 Of the helpe we haue against Satans aduantages 83 28 Of Satans euill qualitie â—3 29 Of the number of diuels 86 30 Of Satans abode in the ayre 89 31 Of the cause of Satans quarrell 90 THE FOVRTH PART A repetition of the meanes § 1 OF repeating one and the same thing pag. 95 2 Danger must make watchfull 98 3 A resolution of the verse 98 4 Whence our defence commeth 99 5 Of the reparre of grace 100 6 Why the whole Armour is to be vsed 102 7 Of manfull standing 102 8 Of the euill day 104 9 Of Satans being loose 104 10 Of preparation against triall 106 11 Of the multitude of trials 107
12 Of holding out 109 13 Of the issue of constancie 110 THE SECOND TREATISE Of the particular peeces of Armour THE FIRST PART The dutie of such as haue those peeces § 1 OF the coherence pag. 112 2 Of souldiers standing 113 3 Of Christian valour 114 4 Of keeping our ranke 114 5 Of watchfulnesse 116 6 Of perseuerance 116 THE SECOND PART The kinds of the peeces of armor prescribed § 1 OF the seuerall peeces of the Armour of God in generall pag. 117 2 Of defending our selues 117 3 Of resisting 119 4 Of standing at defiance 119 5 Of the sufficiencie of our Armour 120 THE THIRD PART Girdle of Truth § 1. OF diuers kinds of Truth pag. 121 2 What kind of truth is here meant 122 3 What kinde of Girdle is heere meant 124 4 Wherein a girdle is resembled to truth 125 5 Of getting truth 127 6 How triall of truth may be made 127 7 Directions for triall of truth in speech and action 129 8 Of buying truth 130 9 Motiues to buy truth 131 10 Meanes to get truth 132 11 Of keeping truth 134 12 How truth of doctrine is assaulted 134 13 How sinceritie is assaulted 135 14 Of the necessitie of truth in religion 136 15 Of the pretended danger in maintaining truth 137 16 Of the pretended trouble of the conscience which sinceritie is said to cause 138 17 Of the preteÌ„ded wearisomnes of sincerity 139 18 Of the preteÌ„ded iudgmeÌ„ts on the vpright 139 19 Of others opinion concerning a mans sinceritie 139 20 Pretended hindrances of plain-dealing 140 21 PreteÌ„ded incoÌ„ueniences of plain dealing 141 22 Of holding truth more stedfastly for opposition 141 THE FOVRTH PART Brest-plate of righteousnesse § 1. OF righteousnesse in generall pag. 143 2 Of the kindes of righteousnesse 144 3 Of that righteousnes which is here meant 145 4 Of reseÌ„bling righteousnes to a brest-plate 146 5 Of putting on the brest-plate of righteousnesse 147 6 Of the benefit of righteousnesse 148 7 Whether mas righteousâ—es be meritorious 149 8 Of the vse of righteousnesse 151 9 Of the issue of righteousnesse 153 10 Of the comfort of righteousnesse 155 11 Of all the parts of righteousnes vnited 156 12 Of the danger of deferring repentance 157 13 Of being ouer iust 158 14 A direction for the vse of righteousnesse 159 THE FIFT PART Shooes of the preparation of the Gospell of peace § 1. OF the grace heere meant pag. 160 2 Of the resemblance of patience to Shooes 163 3 Of the ground of patience 164 4 Of the Gospell 165 5 Of that peace which the Gospell causeth 166 6 Why it is called the Gospell of peace 167 7 Of the ground of true patience 168 8 Of the means wherby patieÌ„ce is wrought 170 9 Of the false grounds of patience 172 10 Of the maner of working true patience 173 11 Of the necessity of true patience 174 12 Of the troubles wherunto we are subiect 175 13 Of the authors of our troubles 177 14 Of the necessitie of patience 178 15 Of the benefit of patience 178 16 Of the perfect worke of patience 179 17 Of the kinds of crosses 180 18 Of too light regard of crosses 181 19 Of despising Gods corrections 183 20 Of fainting vnder the crosse 183 21 Directions to keepe men from despising the crosse 184 22 Directions to keepe men from fainting 185 23 Answere to Satans suggestion against the need of patience 186 24 Answere to Satans suggestion against the benefit of patience 187 25 Answere to Satans suggestion against Gods loue in correcting 189 26 Answere to Satans suggestion of the many troubles which Gods loue causeth 190 28 Of the nature of the Saints afflictions 192 29 Of Gods assisting his children in afflictioÌ„ 194 30 Of Gods deliuering his children out of all afflictions 194 THE SIXTH PART The Shield of Faith § 1. OF the Apostles manner of pressing the point of faith pag. 195 2 Of vrging matters of moment 196 3 Of giuing heed to weighty matters 196 4 The resolution of the text 197 5 Of the preheminence of faith aboue other graces 198 6 Of the pressing the doctrine of faith 199 7 Of the honor which faith doth vnto God 200 8 Of the good which faith brings vnto man 202 9 Of the high account which we ought to make of faith 205 10 Of the Papists cauill against faith 206 11 Of faith in generall 207 12 Of the kinds of faith 208 13 Of the titles giuen to true faith 210 14 Of the definition of iustifying faith 210 15 Of the resemblance betwixt faith and a shield 214 16 Of the meaning of the word Take 215 17 Of the Author of faith 216 18 OF the motiue and end why God worketh faith 217 19 Of the meanes of working faith 218 20 Of the Lawes worke towards faith 220 21 Of the Gospels worke in faith 221 22 Of griefe going before faith 22â— 23 Of desire going before faith 223 24 Of mans endeauour to get faith 223 25 Of Gods offering Christ 224 26 Of Gods power to make his offer good 225 27 Of Gods truth in making good his offer 226 28 Of Gods free offer 227 29 Of the riches of Gods mercy 227 29 Of the extent of Gods offer of Christ 228 30 That the offer of Christ is a sufficient ground to receiue Christ 230 31 That a mans vnworthinesse ought not to keep him from beleeuing 231 32 Of long waiting 232 33 Of mans sinne in not beleeuing 233 34 Of the hainousnesse of incredulitie 234 35 Of prouing faith 235 36 Whether faith may be knowne or noe 235 37 Whether ordinary persons may know they haue faith 236 38 Of the difference betwixt those who seeme to haue faith and those who indeed haue it 236 39 Whether faith and doubting may stand together 238 40 Of trying faith both by the causes and by the effects 238 41 Of that illuminatioÌ„ which causeth faith 239 42 That griefe goeth before faith 240 43 How grief which works faith is wrought 242 44 Of the effects which that griefe that causeth faith bringeth forth 243 45 Of that desire which causeth faith 243 46 Of ioyning the effects with the causes of faith in the triall thereof 245 47 Of the fruits of faith 247 48 Of a quiet coÌ„scieÌ„ce proceeding froÌ„ faith 247 49 Of the difference betwixt a quiet conscience and not-troubling conscience 248 50 Of the difference betwixt conscience excusing and not-accusing 248 51 Of security arising froÌ„ a quiet coÌ„science 249 51 Of ioy arising from a quiet conscience 250 52 Of the difference betwixt the ioy of the vpright and hypocrite 250 53 Of faith wheÌ„ the fruits of it appeare not 251 54 Of a clear coÌ„scieÌ„ce proceeding froÌ„ faith 252 55 Of loue arising from faith 253 56 Of a pure heaâ—â— arising from faith 255 57 Of keeping a good coÌ„science in al things 256 58 Of the continuance of a good câ—science 257 59 Of the issue of ouer-much holdnesse 258 60 Of losing faith 259 61
Of the grounds of Scripture against secure boldnesse 260 62 Of the assurance of faith 261 63 Of the grouÌ„ds of Script for perseueraÌ„ce 262 64 Of preseruing and encreasing faith 263 65 Of vsing the Word for encrease of faith 264 66 Of vsing the Sâ—cr for encrease of faith 265 67 Of prayer for encrease of faith 266 68 Of well vsing faith 266 69 Of the vse of faith in prosperitie 267 70 Of the vse of faith in aduersitie 268 71 Of oft calling to minde Gods promises 268 72 Of well applying Gods promises 270 73 Of applying generall promises 270 74 Of applying particular promises 271 75 Of applying absolute promises 273 76 Of applying conditionall promises 274 77 Of applying implicit promises 276 78 Of the true heires of Gods promises 277 79 Of applying Gods promises to the right persons 278 80 Of the meaning of the metaphor 279 81 Of Satans darts heere meant 280 82 Of the vertue of faith against Satans darts 281 83 Of Satans fiery darts 282 84 Of the vertue of faith against Satans fiery darts 283 85 Of striuing against despaire 284 85 Of the need and benefit of faith 284 86 Of spirituall recouery 285 87 Of Satans assaulting our faith 286 88 Answere to Satans suggestion that it is presumption to beleeue 287 89 Answere to Satans suggestion of the difficultie of getting faith 289 90 Answere to Satans suggestion of the small need and vse of faith 290 90 Answere to Satans suggestion of the damage arising from faith 291 91 Answere to Satans suggestion of mans vnworthinesse 291 92 Answere to Satans suggestion of mans imperfection 292 93 Answere to Satans suggestion of trusting to meanes 292 94 Answer to Satans suggestion of apostacy 293 95 Direction against Satans stormes 293 THE SEVENTH PART The Helmet of Hope § 1. OF the difficulty of a Christian souldiers estate Page 294 2 Of the spirituall grace here meant 295 3 Of the definition of Hope 296 4 Of assurance and patience of Hope 297 5 Of the agreement betwixt faith hope 298 6 Of the difference betwixt Faith Hope 299 7 Of the resemblance betwixt Hope and an Helmet 300 8 Of the vse of Hope 301 9 Of the need of Hope in regard of the vncertaine and long date of Gods promises 301 10 Of the need of hope in regard of troubles 303 11 Of the neede of Hope in regard of the scoffes of the wicked 304 12 Of the neede of Hope in regard of our owne weakenesse 304 13 Of getting and preseruing of Hope 305 14 Of experience nourishing Hope 306 15 Of meditating on the end of Hope 307 16 Of the resemblance betwixt Hope and an Anchor 308 17 Answer to Satans suggestion against a sure ground of a Hope 309 17 Answer to Satans suggestion of false grounds of Hope 310 18 Answer to Satans suggestion of licentious trusting on mercy 311 19 Of Satans seeking to depriue vs of the vse of Hope 312 THE EIGHT PART The Sword of the Spirit § 1. OF adding a sword to other peeces of Armour Page 313 2 Of the true Word of God 316 3 Of the meanes to find out the true sence of the Scripture 317 4 Of the resemblance betwixt the Word of God and a Sword 319 5 Why the Word is called a Sword of the Spirit 320 6 Of the meanes of well vsing the Word â—21 7 Of the meanes to attaine knowledge by the Word 321 8 Of wisdome in applying the Word 322 9 Of Faith in Gods Word 323 10 Of yeelding obedience to the Word 323 11 Of the manifold vse of Gods Word 324 12 Of the wrong which Papists doe in detaining the Word 326 13 Of neglecting Gods Word 326 14 Answer to Satans suggestion that the Scripture is not Gods Word 318 15 Answer to Satans suggestion of the imperfection of Gods Word 330 16 Of heretikes falsifying the Word 331 17 Of the sharpenesse of Gods Word 332 18 Answer to Satans suggestion of the difficulty of Gods Word 333 19 Of the respects wherein the Scripture is difficult 333 20 Of the reasons why the Scripture is in some respects difficult 335 21 Of the perspicuâ—ty of the Scripture 336 22 Answer to Satans suggestion of the danger of suffering all sorts to reade the Scriptures 336 23 Answer to Satans suggestion of the hurt of much knowledge 337 24 Of ignorance how hainous a sinne it is 338 25 Answer to Satans suggestion of the non-proficiency of many bearers 339 THE THIRD TREATISE Of the meanes to vse spirituall Armour aright THE FIRST PART Of Prayer in generall § 1. OF the ioyning of Prayer with the whole Armour of God Page 340 2 Of the meane betwixt presuming and tempting God 342 3 Of diuiding the Word aright 343 4 Of the points to be handled in Prayer 344 4 Of the definition of Prayer 345 5 Of the obiect of Prayer God onely 346 6 Of the reasons why our desire is to be made knowne to God 347 7 Of the things which are requisite to the right manner of Prayer 348 8 Of praying in the mediation of Christ 349 9 Of inward reuerence in prayer 350 10 Of words befitting prayer 350 11 Of gesture in prayer 350 12 Of faith in prayer 351 12 Of lowlines of mind in him that prayeth 351 13 Of holinesse in him that prayeth 352 13 Of praying with vnderstanding 352 14 Of our desire in prayer 353 15 Of the first motiue to prayer Gods command 353 16 Of the second motiue Gods worship 354 17 Of the third motiue God honour 354 18 Of the fourth motiue the necessity of prayer 355 19 Of the things which men receiue without calling vpon God 356 20 Of the fifth motiue the profit of prayer 356 21 Of the respects wherein ones prayer is not heard 359 22 Of the sixt motiue the efficacy of prayer 360 23 In what respects men are said to preuaile with God by prayer 362 24 Of extraordinary effects of prayer 362 25 Of the vse which we may make of the efficacy of extraordinary prayers 363 26 Of the seauenth motiue the honour of praying 364 27 A collection of the motiues to prayer 365 THE SECOND PART The kinds of Prayer § 28. OF the generall heads whereunto the particular kinds of Prayer are referred Page 365 29 Of the things to be asked in prayer 367 30 Of the summe of the Lords Prayer 368 31 Of the diuers manner of asking things absolutely and conditionally promised 369 32 Of the euils to be prayed against 370 33 Of praying against sinne 371 34 Of the manner of praying against the guilt and power of sin and temptations therto 372 35 Of praying against punishments of sinne 373 36 Of praying for others 374 37 Of those that pray not for others 375 38 Of the persons for whom we must pray 376 39 Of praying for the dead 377 40 Of Purgatory 378 41 Of vaine wishes for the dead 380 42 Of not praying for such as sinne against the Holy Ghost 381 43 Of
still with their armour looking for a fresh assault and for more conflicts §. 3. Of Christian valour 1 VVE must be of a valorous couragious mind against all our enemies standing stoutly against them and bidding defiance to them all euen as Dauid stood against Goliah How needfull this is in war against flesh and blood appeareth by Gods earnest vrging of it to Ioshuah But much more needfull it is in war against Spirits For they though bold enough yet are daunted with the stout standing of Christs souldiers but heartned with timorousnesse Besides the courage of some valourous souldiers addeth spirits to all their fellowes That we may with courage stand against our enemies obserue these and such like grounds of encouragement 1 That the Lord is with vs and will not faile vs. 2 That we fight in his name and power but our enemies in their owne 3 That out battell is most iust and we fight in a iust cause 4 That wee fight with enemies spoiled whose weapons are blunted whose power is limited 5 That we haue promise of victory and so are sure not to be ouercome §. 4. Of keeping our ranke 2. VVE must be careful to abide in the place where our Lord hath set vs. For this know that we haue a doubling calling one generall as we are Christians The other particular as we are distinguished in Church Common-wealth or Family Accordingly these two points are to be obserued 1 That we remaine stedfast in the true Church where the Lords banner is displaied that we retaine our profession and start not from it for gaine as Demas or persecution as they which forsooke Paul Stragling souldiers lose the succour of their Captaine and helpe of their fellow souldiers Such straglers from Christs armies are separatists heretikes time-seruers and all reuolters 2 That wee be conscionable and diligent in the seuerall functions of our particular callings as in the Common-wealth Kings Iudges Iustices all Magistrates all Subiects also all of any Office Trade c. In the Church Ministers other Church Officers and people In the Family Masters and Seruants Husbands and Wiues Parents and Children For this ende are particular duties prescribed to particular functions in Gods word Many weighty reasons there be to vrge this 1 God hath appointed to euery one his distinct place Now it was the commendation of Christ and of Moses that they were faithfull to him that appointed them 2 Euery one shall bee called to account for those duties which belong to his particular calling according to that which was said to the Steward Giue an account of thy stewardship Luke 16. 2. 3 The order wherein euery one is set is the very beautie of the Church and of the body of Christ as the seuerall places of seuerall members are the grace of a naturall body Yea this order is the strength of the Church as in an army in this respect the Apostle saith that the body of Christ is fitly ioined together and firmly compacted 4 The graces which God bestoweth on vs as faith loue obedience patience wisdome c are best exercised and manifested in our particular callings 5 In our proper distinct places wee haue the Lords promise of protection but not out of them Many iudgements hath God executed on busi bodies that entred vppon others places instance Corah and his conspiracy Absolom Vzziah c. Wherefore wee are to take good notice of our particular places and of the particular duties belonging vnto them and both pray and labour for skill and ability to performe them It is the wisdome of the prudent to vnderstand his way §. 5. Of watchfulnesse 3. VVEe must be warchfull and stand vpon our defence against our enemy hee as a thiefe will suddenly set vpon vs comming when we are not aware of him For the better performance of this duty we must take heed of such things as may breed in vs a spirituall slumbering and drowsinesse as are earthly delights and pleasures worldly cares c. They which will watch must be sober §. 6. Of perseuerance 4. VVE must perseuere and continue in well imploying the graces of Gods Spirit to our defence thus may we better stand in the spirituall combate then in our outward bodily fight for our bodies haue need to haue the armour put off for their ease and refreshing but our soules haue no such need The armour of God is not burdensome to the spirit Of this duty I spake more fully in the 12. § of the fourth part Thus much for the duties which this first word stand implieth THE SECOND PART The kinds of the peeces of Armour prescribed §. 1. Of the seuerall peeces of the Armour of God in generall THe next point is concerning the meanes or manner of standing in the words following hauing your loynes girt c. In the 14. 15. 16. and 17. verses there are sixe seuerall graces of the Spirit compared to sixe seuerall peeces of Armour which are especiall meanes to make vs stand fast They are these 1 Verity Compared to 1 a Girdle 2 Righteousnes 2 a Brestplate 3 Patience 3 Shooes 4 Faith 4 a Shield 5 Hope 5 an Helmet 6 Word of God 6 a Sword Out of this particular enumeration of these seuerall graces and peeces of Armour I will deliuer three or foure generall obseruations and then distinctly handle them one by one as they lye in order §. 2. Of defending our selues MOst of these seuerall peeces euen all of them but one are defensiue that one which is offensiue namely the word of God compared to a sword is also defensiue as well as the rest whereby it is intimated that Vse Wee that are Christians must rather seeke to defend our selues then annoy others This was represented in that combate which our Lord fought with the diuell For Christ was led aside of the Spirit into the wildernesse and being there the tempter came first vnto him and first set vpon him here we see that there was a necessity to moue Christ to fight and that in a double respect First in that he was brought into the lists Secōdly that being there he was assaulted In this fight Christ especially aimed to defend himselfe and to repel his aduersaries weapons Therfore all his answers are framed directly according to Satans obiections The like we may obserue in his conflicts with the instruments of Satan the Scribes Pharises Herodians c. as also in those conflicts which his Prophets Apostles and other Saints haue had with Satan and his instruments Hereby we see that we fight in a iust quarrell for what iuster cause can there be then for a man to defend himselfe and his owne right Obiect But defendants are oft in the greatest blame Answ True when they keepe men from their owne right and make them recouer it by force
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
loueth he chasteneth The ends which God aimeth at in correcting his children and the fruits which answerably issue from thence whereof we haue heard before euidently demonstrate that the troubles of the righteous are no fruits of Gods wrath but rather of his loue Yet a wonder it is to see how many are deceiued with this diabolicall suggestion and they not onely profane and wicked men but euen deare Saints of God while the crosse lieth vpon them as Dauid The reason is because at that time Sence worketh more then Faith Wherefore for the auoiding of this assault we must let faith haue the predominancy and highest rule in vs euen aboue reason and sence we must walke by faith and not by sight Faith resteth on Gods word and beleeueth what it saith though sence contradict it neuer so much Now the word of God affirming that God correcteth whom hee loueth if faith beare sway in vs it will perswade vs that in our greatest troubles God loueth vs and in loue bringeth those troubles vpon vs. Wherefore for the strengthening of our faith let vs oft meditate of the consolations of the Scripture §. 26. Answer to Satans suggestion of the many troubles which Gods loue causeth Suggest THe Diuell to shew that he careth not which way he preuaileth so he preuaile any way hath a contrary fetch Hee will grant indeed that God scourgeth euery sonne whom he loueth but with all addeth that the more God loueth any â—he more troubles he bringeth vpon them and therefore inferreth that the Gospell of peace is so farre from being a meanes to defend vs from trouble that it is the cause of much trouble and therefore the best way to be free from trouble is to bee without the Gospell of peace Thus was Dauid tempted yea thus were the Israelites hearts hardened against God in Iereâ—â—ahs time Answ It is false that the more God loueth any the more he scourgeth them For as Gods wisdome moueth him to correct his children so his loue moueth him to moderate his correction Besides the inference that therfore reconciliation with God is no good remedy against troubles is vnsound and absurd for assurance of our reconciliation with God sweetneth all troubles But for a more full answere to this suggestion note these foure points concerning the benefit of our peace with God in the case of afflictions 1 That it keepeth many iudgements from vs which fall vpon the wicked yea which otherwise would fall on vs. 2 That it alters the nature of all troubles which befall vs. 3. That by it wee are assisted and supported in all 4. That by reason thereof we shall be deliuered and freed from all These 4 coÌ„fortable points I wil distinctly proue because by them al the euil suggestioÌ„s of Satan may be answered 1 For the first obserue the threatnings in Gods word and ye shall find them made against such as hate God and are hated of him Reade the 26. chap. of Leuit. and the 28 of Deut. There Gods curses are denounced against the wicked but his blessings promised to the righteous reade the 91 Psal where Dauid expresly confirmeth this point and sheweth how they which trust vnder the shadow of the Almighty and so haue peace with him are deliuered from many troubles Note the Histories of the Iewes vnderidolatrous and wicked Kings and vnder religious and good Kings God being forsaken by them brought many calamities vpon them but being loued of these deliuered them from many which their enemies intended against them Yea when generall iudgements were brought vppon the Land God sent forth one to marke those whom hee loued that they might bee spared in the iudgement The reason is cleare for it is sinne which causeth the most grieuous iudgements Now the Gospell of peace being a meanes to mooue God to for giue vs the sinnes which wee haue committed and to moue vs to forsake our sinnes and to seeke to please him it must needs be a meanes to keepe vs from many iudgements which otherwise would fall vpon vs. Besides it keepeth vs from a reprobate sence whereunto the heathen were giuen and the Iewes after they had lost their peace with God from despaire whereunto Iudas fell and from hell fire which shall torment wicked men These of all are the most wofull iudgements and from these doth the Gospell of peace wholy free men Here note what an egregious point of folly it is to feare to please God for feare of troubles as if a man should feare to put on shooes left his shooes should cause stones to lie in his way yet many feare to be at peace with God because it maketh men to hate reuile reproach scorne wrong and persecute them not considering that Gods wrath is infinitely greater then mans Are they not like the fish that leapeth out of the warme water into the flaming fire Or rather like selfe-murtherers who to free themselues from some momentany anguish in this world cast themselues into hell torments which is endlesse and easelesse §. 28. Of the nature of the Saints affliction 2 FOr the second the afflictions which befall the righteous are called chastisements and corrections euen such as tender Parents lay vpon their deare children to shew that the nature of them is altered the sting is pulled out the curse is remoued so that although the originall ground of all afflictions was sinne and they first iâ—vengeance executed for sinne yet now inflicted on thâ— Saints they are not vindictâ—ue for reuenge but ratheâ— medicinable for Physicke for Christ hath paid the fulâ— price and ransome for all our sinnes he hath endured the full punishment for them and left nothing to be by way of expiation endured of vs. Obiect The Saints are punished for sinne as Dauid Answer True it is that God taketh occasion from sinne to punish his children but not in vengeance for the sinne committed which is past but for a warning to make them the more carefull and watchfull ouer themselues for the time to come And herein lieth a maine difference betwixt the punishment of a Iudge and a Father a Iudge respecteth the fact past if it be against the Law though the delinquent partie be neuer so penitent and though there bee neuer so great hope of his amendment yet hee denounceth the sentence of Law against the Malefactor but if a father be verily perswaded that his child will neuer commit the like trespasse againe which he hath committed assuredly hee would remit the punishment but when hee correcteth it is to preuent the like in the time to come God carrieth himselfe as a Iudge to the wicked but as a Father to the Saints his corrections are for their instruction not for their destruction As God aimeth at his childrens good and profit in correcting them so also hee giueth them a sweete taste of the good they receiue thereby which maketh them acknowledge as much
and he thankefull for it and so carry themselues towards God as a good patient towards his Physitian who hath prescribed bitter pils vnto him for the time he digests them willingly and after he hath felt a kindly worke of them he thanketh them §. 29. Of Gods assisting his children in affliction 3 FOr the third many faithfull promises hath God made to stand by his children to be with them and assist them in their seuerall afflictions and neuer to forsake them Hence is it that the Saints to the great admiration of others haue patiently endured such crosses as many haue thought they would haue beene vtterly pressed downe with the heauy burden of them euen as the Barbarians looked when Paul should haue fallen downe dead §. 30. Of Gods deliuering his Children out of all afflictions 4 For the last many faithfull promises hath God likewise made to deliuer his Children out of all their troubles Saint Iames setteth before vs the issue of Iobs triall as an euidence of this point saying Yee haue seene the end of the Lord and withall hee rendreth a good reason thereof The Lord is very pittifull and mercifull Iam. 5. 11. Obiect Some lie all their life time vnder the crosse Answ Yet at the end of life by death shall they be deliuered in which respect the diuine Oracle pronounceth them Blessed that die in the Lord for they rest from theâ— labours Obiect So are the wicked deliuered by death Answ Nothing so they fall from one misery to another from a lighter to a greater from an earthly to an hellish woe so that herein lieth a maine difference betwixâ— the death of the wicked and of the Saints Death thrusteth the wicked from temporall troubles into eternall toâ—ments but it deliuereth the Saints from all trouble and bringeth them to euerlasting glory their misery shall soone haue an end their felicity shall neuer haue end Thus then wee see patience grounded vpon the Gospell of peace to bee much profitable euery manner of way THE SIXTH PART The shield of Faith Ephes 6. 16. Aboue all taking the shield of Faith wherewith yee shall bee able to quench all the fiery darts of the wicked §. 1. Of the Apostles manner of pressing the point of Faith THe fourth peece of Spirituall Armour is more largely set forth and more forcibly vrged then any of the rest For the Apostle contenteth not himselfe with a bare exhortation to stir vs vp to vse it but with weighty reasons presseth his exhortation and that on both sides before and behind Before comparatiuely preferring it to all other graces aboue all Behind simply declaring the vertue and efficacy of it whereby yee shall bee able to quench c. By the first he maketh way to his exhortation by the last he knocketh it downe fast euen to the head as we speake §. 2. Of vrging matters of moment HEre by the way wee may learne a good instruction both for Ministers and people For Ministers that they obserue what points bee of greatest weight and by some speciall item and memento to raise vp their peoples attention thereunto yea and with some speciall euidence of reason and argument to inforce the same Thus because the obseruation of the fourth Commandement is an especiall meanes to bring men to keepe all the other Commandements the Lord prefixed a memento Remember the Sabbath day and withall vseth many strong reasons the more to stirre vs vp to keepe it Thus is an expectation wrought in the hearers of some point of moment which will be an especiall meanes to moue them the better to obserue it and to ponder it §. 3. Of giuing heed to weighty matters For people that when they obserue any one point aboue other to be vrged pressed they giue the more diligent heed thereto for if euery duty laide downe in Gods word be stedfast that is firme sure and inuiolable so as the transgressors thereof shall reape a iust recompence of reward how shal they escape who neglect those maine and principall duties which aboue others are most earnestly vrged Let that therefore which is most pressed by the Spirit and Ministers of God be best regarded by the people of God Obiect This especiall heed of one point will make men carelesse of other Answ Nothing lesse for the end thereof is not to make vs slothfull in any point but to quicken vs vp and make vs extraordinarily carefull in that which is so vrged Suppose a master send his seruant of a message and giue him many things in charge to do but giueth him an especiall item for one and vseth many reasons to make him carefull of it doth he giue his seruant any occasion to neglect the other or wil a good seruant take any occasion from thence to neglect them Such collections are made onely by mans sloathfull flesh they which gather them abuse the wisdom care of God to help our weaknes they who are guided by Gods Spirit will be otherwise minded knowing that an extraordinary vrging of one point is to make vs extraordinarily carefull of that but carelesse and negligent of none §. 4. The Resolution of the Text. TWo points are to be noted in this verse First the transition whereby the Apostle passeth from other points to this Secondly his exhortation vnto the grace heere mentioned In his exhortation note 1 The matter thereof 2 The motiue thereto That layeth downe a duty to be performed Take the shield of Faith This declareth the benefit of performing that duty in the last words that ye may be able to quench c. In the duty obserue the action required take and the obiect thereof which is both plainly expressed Faith and also illustrated by a metaphor shield The motiue declareth the power vertue and efficacy of Faith which is to quench all the fiery darts of the wicked Touching this grace thus set downe I will deliuer these points First in generall by way of preface and preparation I will first shew how excellent a grace it is and then more particularly and distinctly declare 2 What Faith is 3 How fitly it is resembled to a shield 4 How it is wrought 5 How it must be proued 6 How it may be preserued 7 How it is to be vsed 8 What it is the benefit and power of it 9 What are the wiles of the diuell to keepe vs from it and how they may be auoided §. 5. Of the preheminency of Faith aboue other graces I. THe excellency yea and necessity also of Faith is implyed in this translation aboue all The originall phrase is diuersly translated as thus in all as if he had saide in all things whatsoeuer yee doe vse the shield of Faith and thus to all as if he had said to all other graces adde this and thus moreouer or especially or as we translate it aboue all All these in effect imply one and
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
in and by whom wee are iustified and sanctifying Faith because by it God purifieth our hearts §. 14. Of the definition of iustifying Faith THis true sound vnfained iustifying sanctifying sauing Faith whereof wee now speake I say this Faith is a beliefe of the Gospel whereby Christ and all his benefits offered therein are receiued In this definition note the two vsuall parts of a definition 1. The common matter of it A beliefe of the Gospell 2. The particular forme or difference whereby Christ c. The former sheweth wherein true iustifying faith agreeth with other kinds of faith the latter wherein it differeth from them 1 It is a beleefe this it hath common with all kindes of faith where there is no beleefe no credence no assent giuen there is no faith at all 2 Of the Gospell though the whole word of God bee the generall obiect of iustifying Faith yet the Gospell is the speciall obiect thereof by it is the heart of a beleeuer especially moued and affected and this is it which iustifying faith hath common with that kinde of faith that commeth nearest vnto it and is hardly distinguished from it namely a temporary faith What the Gospell is wee haue shewed before The summe of it is plainely and fully laide downe by Christ himselfe in these words God so loued the World that hee gaue his onely begotten Sonne that whosoeuer beleeueth in him should not perish but haue euerlasting life 3 Whereby Christ and all his benefits offered therein Christ Iesus is the subiect matter and very substance of the Gospel and so the proper and peculiar obiect of iustifying faith Christ I say not barely and nakedly considered in himselfe for then were he no Sauiour but accompanied with all those benefits which as our Mediator and Redeemer he wrought and purchased for vs. The Apostle setteth downe foure of those benefits Wisdome Righteousnesse Sanctification Redemption vnder which the other may bee comprised These are said to bee offered in the Gospell 1 Because of the necessary relation betwixt receiuing and offering for receiuing presupposeth an offering 2 To shew the ground of our receiuing which is Gods free offer 3 To shew that all they who receiue not Christ plainly reiect him and so are iustly condemned for reiecting him 4 Are receiued In the act of receiuing the nature of iustifying faith especially consisteth for thereby is Christ made a mans owne in this the best temporary faith that may be commeth short of iustifying faith for all that ioy which temporary beleeuers conceiue ariseth not from any true possession of Christ but onely from some apprehension of those great and excellent things which in the Gospell are promised Iustifying faith is as it it were the hand of the soule a spirituall instrument framed in our hearts by the Spirit of God whereby we lay hold on Christ and apply or take vnto our selues and receiue those things which God in the Gospel offereth vnto vs. This word of receiuing fitly answereth that metaphor of eating and drinking so oft vsed in the Scripture to set forth the nature of Faith Ye know that all the benefit we receiue by food cometh from our eating drinking it though there be set before a man great plenty of dainty and wholesom cheare yet if it be not eaten where is the benefit of it so in vaine is Christ with all his benefits offered if he be not receiued Fitly also doth it answer another excellent metaphor namely of marriage which is oft vsed in the holy Scripture to set forth that neere vnion which is betwixt Christ and the faithfull God maketh offer of his Sonne in marriage to mankinde Christ came downe from heauen to be a suter and to bee espoused Ministers his friends intreat vs in Christs steed to accept him when in our hearts we accept this offer and receiue this Sonne of God to be our husband then in truth and indeed wee beleeue and not before Thus haue I opened this definition of Faith in the seuerall parts thereof out of it two especiall points are to be noted 1 That euery faithfull soule euery true beleeuer giueth a full assent in his mind to the truth of the Gospel that God so loued the world that he gaue his onely begotten Sonne that whosoeuer beleeueth in him should not perish but haue euerlasting life so as heere is excluded a wauering opinion for beliefe is a strong perswasion and also a presumptuous conceit for the Gospel is the Word of Truth which cannot deceiue 2 That with the assent of the mind there goeth a consent of the will soas what the beleeuer conceiueth in his vnderstanding to be true he embraceth in his will to be good and so in his heart ioyfully receiueth that faâ—â—r which God freely offereth vnto him namely Christ Ie Iesus and in with him all things needfull to saluation Thus by Gods offer of his Sonne in the Gospel and our receiuing of him by Faith we come to be espoused to Christ as a Bride to her Bridegroome to be in graffed into him as sciences into a stocke to be of one body with him he the head we the members and so he and we to make one Christ By the Faith here spoken of Christ dwelleth in our hearts he is ours and we are his This and nothing but this is it wherewith we shal be able to quench all the fiery darts of the wicked §. 15. Of the resemblance betwixt Faith and a Shield NOw further marke how fitly this Faith is compared to a Shield A Shield is a generall fence for the whole body especially for the principall parts the head and heart There are sundry kindes of shields bucklers and targets vsed in warre some round and small some square some like an halfe moone some after one fashion some after another and accordingly they haue diuers names The Greeke word which heere the Apostle vseth is taken from a doore or gate so as it signifieth a long broad large shield wherewith the whole body was couered The vse of it is both to auoide handy blowes strokes foines pushes and the like made with Sword Halberd Spâ—are and such like weapons and also to keepe off Darts Arrowes Bullets Stones and such annoyances as were shot and flung afarre off so as it is a common defence against all sorts of weapons all kinds of assaults Of this vse is Faith able to defend the whole man from al sorts of temptations cast against him by any of his spirituall enemies the flesh world or diuell By Faith the beleeuer holdeth out Christ himselfe and the power and efficacy of his obedience and suffering against all spirituall assaults if this defend him not from all what can This will keepe vs safe from temptations taken from the corruption of our nature imperfection of our obedience
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
of those things yea it is one of the most principall of them Vpon this ground the Apostle exhorteth vs to proue our selues whether we are in the Faith c. In vaine were this exhortation if Faith could not be discerned and proued §. 38. Of the difference betwixt those who seeme to haue Faith and those who indeed haue it 1 Obiect THe heart of man is deceitfull aboue all things who can know it how then can the truth of any grace be discerned Answ In naturall and wicked men there is a double heart wherby it cometh to be deceitful but the faithfull haue a single simple honest vpright perfect heart 2 Obiect Many presume of what they haue not yea very hypocrites goe so farre as they can hardly if at all be discerned Many of them doe more resemble the faithfull then counterfeit coine doth current money for herein the Diuell helpeth mans wit Iudas was not discerned by the Disciples till Christ discouered him Answer If that which is counterfeit coine be thorowly tried if it be brought to the touch-stone if clipped thorow if melted it will be discerned so hypocriticall Faith But suppose some be so I know not what to say cunning or simple that they deceiue others and themselues yet thereupon it followeth not that he which indeed hath faith should be deceiued because he which hath it not is A man which dreameth that he eateth and drinketh may for the time strongly be conceited that he doth so and yet be deceiued Can not he therefore which is awake and in deed eateth and drinketh know that he doth so Hee that wanteth a thing groundeth his conceit vpon meere shewes and shadowes but he that hath that which he is perswaded he hath groundeth his perswasion on sure sound reall euidences Obiect 3. Many which indeede haue faith make a great doubt and question of it yea they thinke and say They haue no faith at all How then can Faith bee knowne Answer That is thorow mens owne weakenesse or thorow the violence of some temptation When they are strengthned and the temptation remoued that doubting will be dispelled But it followeth not because at some times some persons are so exceeding weake and so violently assaulted that therefore they should neuer know that they haue faith or that other which are not so weake nor so assaulted should not bee able to know their owne faith In naturall matters there may be some who thorow long sicknesse or some wound blow or bruise on their head know not what they doe Can not therefore healthy sound men know After Dauid had giuen many euidences of his assurance of faith thorow some temptations hee doubted §. 39. Whether Faith and doubting may stand together Quest CAn then true Faith stand with doubting Answ Yea it can for what the Apostle saith of knowledge may we apply to other Christian graces euen to the mother of them all Faith we beleeue in part The man that said Lord I beleeue yet doubted for he added helpe my vnbeleefe This doubting is not of the nature of Faith but rather contrary vnto it arising from the flesh which remaineth in vs so long as wee remaine in the World therefore the more strength Faith getteth the more is doubting driuen away Yet as the Spirit in truth may be where the flesh is so in truth may Faith be where doubting is but as we must striue to subdue the flesh so also must we striue to dispell doubting §. 40. Of trying Faith both by the causes and by the effects NOw come we to the maine point How Faith may be proued and knowne For the true triall of Faith we must consider both the causes and also the effects of Faith how it was wrought and how it worketh and compare these together Most doe send men onely to the effects of Faith by them to make triall of the truth of them but there is an hypocriticall Faith which bringeth forth many fruits so like true Faith and true Faith is oft so couered with the cloudes of temptations that if respect be had onely to the effects counterfeit Faith may be taken for true Faith and true Faith may be counted no Faith The birth therefore and the growth of Faith must be considered iointly together and one compared with another that they may both of them giue mutuall euidence one to another and so both of them giue a ioint and sure euidence to a mans soule and conscience that he is not deceiued §. 41. Of that illumination which causeth Faith VVE are first to begin with the birth of Faith of the meanes and order of working Faith I haue spoken before for the proofe of Faith in this respect we must apply the seuerall points before deliuered to our owne Faith examine whether it were accordingly wrought namely whether it were grounded on a true illumination of the minde in regard of mans misery and the remedy appointed by God and of a right disposition of the heart both in regard of true griefe for sinne and true desire after Christ For Illumination it is not sufficient that we haue a generall knowledge of the fore-named misery and remedy that such and such are all men by nature that this is the remedy afforded vnto them but we must haue an experimentall knowledge of our owne wofull estate as Saint Paul had when he set forth his own person as a patterne of a miserable man and in particular reckoned vp his owne particular greeuous sinnes this is it which will driue a man to Christ if at least we also vnderstand that the remedy is such an one as may bring redemption vnto our selues It is more cleare then needs be proued that what Faith soeuer ignorant men men that liue in neglect and contempt of Gods Word make shew of hath not so much as a shew of sound Faith but is palpably counterfeit therefore this first point may not be left out in the triall of Faith §. 42 That Griefe goeth before Faith FOr the disposition of the heart vnlesse first it haue beene touched with a sence of mans wretchednesse and grieued thereat it is to be feared that the pretence of Faith which is made is but a meere pretence for God healeth none but such as are first wounded The whole neede not a Physitian but they that are sicke Christ was annointed to preach the Gospell to the poore to heale the brokâ—â— hearted c. Obiect Many haue beleeued that neuer grieued for their misery as Lydia Rahab the theefe on the crosse and others of whom no griefe is recorded Answer Who can tell that these grieued not It followeth not that they had no griefe because none is recorded All particular actions and circumstances of actions are not recorded it is enough that the griefe of some as of the Iewes of the Iaylor of the woman that washed
them onely it accused them not and that by reason of the blindnesse of their iudgement It remaineth therefore to be a proper worke of Faith gounded on the Gospel the word of Truth to cause a quiet conscience §. 51. Of Security arising from a quiet conscience FRom this quiet conscience proceed two blessed fruits which are likewise effects of Faith sure tokens therof First an holy security of mind Secondly a spirituall ioy of heart For the first a beleeuer hauing in his conscience peace with God resteth secure for saluation and for all things that make thereunto so as with Dauid he may say I will both lay me downe in peace and sleepe c. This security is â—in regard of the issue not of the meanes For herein lyeth the difference betwixt the godly and worldly security to be secure and carelesse in vsing the meanes of saluation which God in wisedome hath appointed is a carnall sinfull security but to rest on God for a blessing on the meanes and to be secure for the euent is an admirable worke of Faith This is that casting of our care and burden on God and resting vpon him which the holy Ghost oft vrgeth they onely who by Faith haue receiued Christ and haue their consciences quieted through his blood can thus securely cast themselues vpon God well and fitly therefore said Iehoâ—aphat Beleeue in the Lord â—our God so shall ye be established §. 51. Of ioy arising from a quiet conscience FOr the second that spirituall ioy is an effect of Faith following vpon peace of conscience the Apostle sheweth for he ioyneth them together and saith Being iustified by Faith we haue peace toward God c. and reioyce It is noted of the Eunuch that after he beleeued and in testimony thereof was baptized he went away reioycing and of the Gaoler that he reioyced that he with all his houshold beleeued in God and of the faithfull Iewes that they beleeued and reioyced with ioy vnspeakeable and glorious This ioy ariseth from Faith in regard of that benefit which Faith bringeth with it which is no lesse then Christ himselfe and in and with him all things needfull vnto full and compleate happinesse so that we may wel conclude where true spirituall ioy is there is true iustifying Faith §. 52. Of the difference betwixt the ioy of the vpright and hypocrite Obiect MAny that haue no better then a temporary Faith haue great ioy wrought thereby in their hearts Answ Their ioy is no true sound solid ioy but a meere shadow and shew thereof which is euident both by the birth and also by the death of it The birth is too sudden to be sound that which suddenly sprouteth vp can haue no deep rooting Christ fitly compareth such ioy to corne sowen in stony ground The death of it is irreconerable it cleane drieth vp and vtterly vanisheth away which if it had substance it would neuer doe therefore the Scripture maketh it a property of an hypocrites ioy to be but for a moment as dew vanisheth away by the Sunne so may their ioy by persecution True spiritual ioy which ariseth from Faith is wrought by degrees for it followeth after a continuall affection namely sorrow they that mourne shall be comforted Mat. 5. 4. As sorrow is lessened by Faith so is ioy encreased but yet alwayes there remaineth a mixture of griefe and ioy because there still remaineth in man cause of mourning and reioycing namely the flesh and the spirit Yet this ioy is so fast rooted on a sure ground which is Christ apprehended by a true and liuely Faith that it continueth for euer and neuer vtterly vanisheth away It may be obscured by temptation as the shining of the Sunne by a cloude but as light can neuer be taken from the Sunne so ioy neuer vtterly seuered from Faith hee that can and will performe it hath said it Your ioy shall no man take away from you Such is the power of Faith which breedeth this ioy that the heate of afflictions cannot dry it vp but oft times it causeth it to grow and increase for we reioyce in tribulations The Apostles reioyced because they were counted worthy to suffer rebuke for Christs Name The Hebrewes suffered with ioy the spoiling of their goods This hath in all ages been verified in many Martyrs §. 53. Of Faith when the fruits of it appeare not Quest VVHat if a man cannot find in him these effects of Faith as peace of conscience security of minde ioy of heart hath he then no true Faith at all Answ I dare not so pronounce for true beleeuers may be much troubled in their minde fearefull of their estate full of griefe and mourning and seeme to be farre from those fore-named signes both in the beginning while Faith is as it were in the bud and also in the time of temptation as it were in winter time But yet there may be obserued in such persons an inward panting and breathing which are signes of life namely a groning greeuing that they want those fruits of Faith and an earnest desire of them Such weake ones are to haue recourse to the causes of their Faith and thereby to support themselues till the winter season be passed ouer and till it please the Lord to vouchsafe vnto them a pleasant spring wherein their Faith may send forth the fore-named fruits yet in the meane while let them obserue such fruits of Faith as vsually are in the weakest namely loue of God and Gods children desire and endeauour to please God and feare to offend him with the like which are branches of a cleare conscience §. 54. Of a cleere conscience proceeding from Faith BY a cleere conscience I meane a faithfull endeauor to approue our selues vnto God and that on the one side by doing that which is pleasing and acceptable vnto him and on the other by auoyding that which is offensiue to his excellent Maiesty greeueth his good Spirit This proceedeth from Faith and that in a double respect 1 Because Faith is the instrument wherby we draw all that vertue and grace from Christ our head which enableth vs to keepe a good conscience I liue saith the Apostle meaning a spiritual life By the Faith of the Son of God 2 Because it assureth vs of Gods loue and kindnesse to vs and thereby perswadeth and euen prouoketh vs in all good conscience to serue him the Apostle therefore who said I liue by the Faith of the Sonne of God addeth who loued me c. wherby he implieth that the loue of Christ made knowne to him moued him to liue that spirituall life for when a sinner once beleeueth that God hath indeed so loued him as to giue his onely begotten Sonne for him his heart is so affected as Dauids was thinking what to render vnto God but finding nothing to giue he seeketh what may
please God and setteth himselfe in way of thankefulnesse to doe that as faithfull Enoch who had this testimony that he pleased God being very fearefull to offend him as faithfull Ioseph who being tempted to doe euill said How shall I doe this and sinne against God This cleare conscience being a proper worke and fruit of Faith must needs be a sure note and euidence thereof which the Apostle implieth by ioyning them together They who indeed haue a good conscience haue a sweete sensible and powerfull proofe of the truth of their Faith I will therefore a little longer insist vpon this point and distinctly shew 1 What is the groud or fountaine of a cleare conscience 2 What the inseparable properties thereof are 3 What the extent of it is These points I will the rather note out because they are further euidences and proofes of Faith §. 55. Of loue arising from Faith THe ground-worke of a cleare conscience is loue for Faith giueth assurance of Gods loue a sence of Gods loue worketh loue to God as fire causeth heate so loue causeth loue We loue God because he loued vs first And this loue stirreth vs vp to endeauour to haue a cleare conscience before God I may not vnfitly resemble Faith loue and a cleare conscience to the sappe bud and fruit of a tree the tree is Christ the seuerall branches are particular Christians the sap which runneth thorow all the seuerall branches and is the very life of them is the Spirit that which receiueth and conueyeth the sappe into euery branch is Faith the budde which first sprouteth out is Loue the fruit which commeth out of that bud and manifesteth all the rest is that cleare conscience which now we speake of both fruite and budde spring out of the sappe yet the fruit commeth immediatly out of the bud so both loue and a cleare conscience come from Faith but a cleare conscience immediatly from loue Our loue to God is it which maketh vs carefull to please him fearefull to offend him Wherefore first make tryall of Faith by loue for marke what Christ said of the poore penitent sinner Many sinnes are forgiuen her for she loued much What was her loue the cause of the forgiuenesse of her sinnes No it was a fruit a signe a proofe thereof her sinnes being forgiuen and the pardon of them reuealed to her heart conscience she loued Christ and in testimony of her loue washed wiped and kissed his feete We loue God because we are first loued yea because the loue of God is first shed abroad in our hearts by the holy Ghost whereby we haue a sence of Gods loue to vs. Now because God who cannot be seene hath left vs a visible image of himselfe euen our brother whom he hath set in his owne steed therefore our loue to God moueth vs also to loue our brother and so endeauour to keep a cleare conscience before God and men Saint Iohn doth much presse the loue of our brother as an euident fruite and signe of our loue to God Among other notes of true Faith this especially is to be obserued as a tryall of the weakest Faith when other notes faile this may stand a poore Christian in great steed The Faith of many is so weake that it doth not pacifiâ— their conscience nor breed any ioy in them yet it worketh loue for aske one who is a weake yet a true Christian and findeth not in himselfe a quiet conscience spirituall ioy and such like euident testimonies whereof I haue before spoken which argues a strong Faith aske him if he loue God hee will not deny it but say Oh I loue God with all my heart If hee doe deny it further aske if he be not greeued for displeasing God if his desire and endeauor be not to please him or yet further aske if he loue not such as he is perswaded loue God Few that are indeed true Christians and not ouerwhelmed with some violent temptations will deny these Now these argue a loue to God in them which must needs proue that they haue Gods loue in some measure reuealed to them and that they beleeue God loueth them though sensibly they discerne it not §. 56. Of a pure heart arising from Faith 2 THe next thing which argueth a cleare conscience to be a fruit of Faith is an inseparable property thereof namely a pure heart These two doth the Apostle â—oyne and that together with Faith and loue â—ea hee â—placeth the testimony of a good conscience in simplicity â—and godly purenesse Now from Faith commeth purity of heart for Faith hath immediate respect to God alone who seeth not as man seeth but searcheth the heart and tryeth the reines in that respect causeth a man to walk before him in truth and with a perfect heart therefore is true Faith called vnfained faith so as hee that in truth dares say Iudge me O Lord for I haue walked in mine integrity hath a good euidence of Faith §. 57. Of keeping a good conscience in all things 3 THe last point is concerning the Extent of a cleare conscience which is without restraint and that in a double respect 1 Of the matter in all things 2 Of the continuance alwayes The generality of the matter hath reference to the rule of a good conscience which is his reuealed will to whom I desire to approue my self that is Gods word Because I desire to please God therefore whatsoeuer I know to be his will I endeauour to doe Thus did Dauid Ioseph Zacharie and Elizabeth Paul and many other testifie their good conscience to Gods word and therby gaue proofe of their true Faith This extent of a good conscience respecteth rather the integrity of the heart then the perfection of the work for perfection of the worke is a full and perfect fulfilling of all the commandements of God whereunto none can attaine in this world Integrity of heart is a true and equall endeauour to performe them all and that though they seeme neuer so contrary to our corrupt humor for herein lyeth a maine difference betwixt Faith vnfeined and hypocriticall The lusts of an hypocrite rule him preuaile ouer his Faith in such things as crosse not his lusts he can be content to obey but no further loath he is to try himselfe he endureth not that any other should try him But vnfeined Faith controuleth all naturall conceits and worldly desires it maketh both reason and will to yeeld to Gods word and will and so maketh a man ready to doe whatsoeuer hee knoweth to be Gods will yea it breedeth an holy iealousie of himselfe as Iob had of his children so as he is very carefull in examining his heart and wayes and willing that others should trie him yea desirous that God would sift him and discouer such hidden sinnes and corruptions as
is impossible that God should lie wee might haue strong confidence Secondly they doe as it were visibly set before our eyes the sacrifice of Christ which is the ground-worke of our Faith so as in and by them Iesus Christ is euen crucified among vs. The Apostle noteth that Abram after he beleeued receiued the signe of circumcision withal rendreth the reason because it was a seale of the righteousnesse of the Faith which he had therefore it serued to the confirmation and preseruation of his Faith To this end Philip baptized the Eunuch after he beleeued Vse God in wisedome hauing ordained these meanes to cherish our Faith we ought to bee conscionable in a frequent vse of them otherwise shall we shew our selues rebellious against GOD and iniurious to our owne soules §. 67. Of prayer for increase of Faith 2 PRayer is that meanes which God hath appointed to obtaine all grace all strength of grace yea and a blessing vpon all his ordinances as I will after shew so that it must needs in that respect be a notable preseruatiue of Faith Besides by prayer wee make our selues after an holy manner familiar with God and so haue more and more euidence of Gods loue and fauour to vs whereby our Faith must needs be much strengthened When Satan desired to winnow the Apostles what meanes did Christ vse to preserue Peters Faith I haue prayed saith he to Peter for thee that thy Faith faile not Thereby Christ also teacheth vs what we must do to preserue our Faith After that once Faith is bred in vs in Faith we may pray that it faile not but we cannot so pray to get Faith A man that heareth the sweet promises of the Gospel and withall heareth that Faith is that meanes whereby the benefit of them is receiued may earnestly wish for Faith and desire God to giue it him but in Faith which yet he hath not he cannot pray for Faith as after he hath it he may for the preseruation of it therefore faithfull prayer is a proper meanes to cherish keepe strengthen and increase Faith §. 68. Of well vsing Faith THe last point obserued out of this exhortation is How Faith may be well vsed The Apostle doth not simply say Take Faith but addeth this resemblance shield saying Take the shield of faith teaching vs thereby that we must vse Faith as souldiers vse their shield I shewed before how souldiers vse to hold out their shields against all the assaults and weapons of their enemies to keepe themselues safe they vse to lie vnder their shields and so couer and defend their bodies thus must we shelter our soules by Faith holding it out against all spirituall assaults and as I may so speake lie euen vnder it This in general is done by resting on Gods promises which are the ground-worke and rocke of our Faith For by true Faith we doe not onely giue credence to the truth of Gods promises but also trust to them and build vpon them assuring our selues that they shall be effected to our good and so remaine secure whatsoeuer fall out This vse is to be made of Faith both in prosperity and in aduersitie §. 69. Of the vse of Faith in prosperity IN prosperity Faith hath a double vse 1 It maketh vs acknowledge that it is the Lord which hath so disposed our estate as Salomon did saying The Lord hath made good his word c. For Faith hauing an eye to the promises of God and exercising it selfe about them when any good thing falleth out it attributeth and applyeth it to such and such a promise and so acknowledgeth it to be brought to passe by the word and prouidence of God 2 Faith maketh vs rest vpon God for the time to come that all shall goe well with vs as Dauid did For it maketh a man thus to reason God hath made many faithfull promises neuer to faile or forsake them that trust in him He hath hitherto made good his word to me He still remaineth the same God true and faithfull I will therefore trouble my selfe with vndue feares I feare no euill but beleeue that it shall euer go well with me Hereupon also faithfull parents exhort their children to trust in God yea quietly they commend their owne soules into Gods hands and commend their children to Gods prouidence and that vpon this ground exhorting them also to depend on God as Dauid did 1 Chr 22. 11. and 28. 9. For faith hath eyes whereby it doth after a maner see that to be true which yet it seeth not §. 70. Of the vse of Faith in aduersity IN aduersity it hath also a double vse 1 It vpholdeth vs in the present distresse when else we know not what doe instance Dauid 1 Sam. 30. 6. and Iehosaphat 2 Chr. 20. 12. 2 It moueth vs patiently to waite for deliuerance for God hauing promised to giue a good issue Faith resteth vpon it euen as if it were now accomplished Thus in generall we see how Faith hath his vse alwaies in all estates §. 71. Of oft calling to minde Gods promises I Will furthermore particularly shew how we come to shelter our soules vnder Faith For this two especiall things are requisite 1 A faithfull remembrance of Gods promises 2 A wise and right application of them For the first Dauid h hid Gods promises in his heart thus it came to passe that those promises vpheld him in his trouble and he receiued admirable comfort by them Assuredly if the beleeuer doe call to mind Gods promise of succour and redresse in his distresse it will quiet him for the time and make him rest in hope till he enioy the accomplishment of that promise While a beleeuer well remembreth and duely considereth what great and excellent promises are made how mighty faithful and mercifull he is that made them hee thinketh that the world may be as soone ouerthrowne as his Faith But the letting of Gods promises slip out of his memory is that which maketh him faint The Apostle hauing secretly intimated vnto the Hebrewes their fainting declareth the cause thereof by telling them they forgat the consolation for that which is not remembred is as not knowne Now Gods promises being the ground and very life of Faith what vse of Faith can there be if Gods promises be vnknowne or which for the time is all one not remembred As a lamp wil soon be out if oyle be not continually supplyed so Faith if it be not nourished with continuall meditation of Gods promises will soone faile Vse By way of exhortation let vs be stirred vp to search Gods word where his promises are treasured vp and note what promises are there made for our comfort and encouragement yea let vs vse the helpe of others especially of those to whom God hath giuen the tongue of the learned yea among and aboue all others of them whom God hath
placed in his steed to whom he hath committed the word of reconciliation let vs vse their helpe for the finding out of Gods promises and hauing knowledge of them oft meditate and thinke on them that so they may be the more firmely imprinted in our memories as in a good treasury and store house and the more ready to be brought forth for our vse like that good housholder which bringeth forth out of his treasure things both new and old As we vse our memories so shal we find them ready to help vs in time of need God therefore prescribed vnto his people diuers helpes for their memories §. 72. Of well applying Gods promises IN the second particular helpe which is wise and right application of Gods promises consisteth the greatest vse of Faith for which we haue need of the Spirit of wisedome and reuelation The promises of the Word are declarations of Gods fauour towards man and of his prouidence ouer him for his good for it pleased God as to take care of man and to prouide for him all things needfull so beforeâ— hand to make faithfull promises to him thereof to vphold him till the time of the accomplishment of them Now for the better application of them wee are to consider both the promises themselues and the persons to whom they are made In the promises three things are to be obserued First the matter contained in them Secondly the kinde or quality of them Thirdly the manner of propounding them The matter of Gods promises is either generall concerning supply of all good things and deliuerance from all euill or particular concerning the seuerall particular estates and needs of men §. 73. Of applying generall promises THat first promise which God made to man after his fall He shall breake thine head was a generall promise for by it is promise made of Christ Iesus and of that full redemption which Christ should make of man So that promise which God made to Abram In thy seed shall all the nations of the earth be blessed Heere is all happines in Christ promised to all the faithfull And that which the Apostle setteth downe All things shall worke together for the good of them that loue God c. And again All things are yours that is all things tend to your good and helpe forward your happinesse and saluation Many other like generall promises there be in the Scripture which are the rather to be remembred because they extend themselues to all estates to all conditions and to all kinde of distresses whatsoeuer so that if we cannot call to mind particular promises fit for our present estate we may vphold our selues with these generall promises For example when the diuell or any of that serpentine brood shall assault vs remember we that all that they can doe is but to nibble at our heeles he shall neuer be able to crush our head to destroy our soule yet his head shall be crushed he vtterly vanquished If we be in any misery remember we that blessednesse is promised vnto vs and blessed shall we be If any thing seeme to make against vs this is promised to be the issue that all shal turn to our good §. 74. Of applying particular promises PArticular promises fit for our particular estates and needs are added to the general because we are weake and subiect to slip and cannot well apply and rest vpon the generall promises These are very many I will endeauor to draw them to some distinct heads They concerne this life or the life to come Those for this life are of temporal or spirituall blessings For the life to come heauenly and glorious things are promised Promises of tempoâ—all things are to supply things needfull remoue things hurtfull For supply of things needfull it is said Nothing shall be wanting All things shall be ministred God shall fulfill all your necessitie c. Besides there are other particular promises fitted to our seuerall necessities to such as want meat drinke or apparell Christ hath said Bee not carefull for your life what ye shall eate or what ye shall drinke nor yet for your body what ye shall put on c. your heauenly Father knoweth that ye haue need of all these things They which desire to haue yet more particulars let them reade Leu. 26. 4 5. c. and Deat 28. 3 4. c. In the Scripture are further to be found particular promises for Orphans Widowes Captiues c. likewise for time of warre famine sicknesse c. If now we want any needfull thing the vse of Faith is to make vs rest vpon these and such like promises for if they be rightly beleeued they will make vs cast our care on God that careth for vs and moderate our immeasurable carking aftet them mouing vs patiently to waite for the accomplishment of our desire or contentedly to want what God denyeth For remouing things hurtfull and deliuering vs out of troubles God hath expresly said I will deliuer thee There shall none euill come vnto thee The Angels haâ—â— charge ouer thee to keepe thee in all thy wayes leâ—t thou dash thâ— foote c. Here then the vse of Faith is this that if we be in any trouble these and such like promises make vs rest quiet patiently expecting the issue that God will giue and thâ—â— without prefixing any time for He that beleeueth makeâ—â— not haste or prescribing any meanes to him as faithful Moses when he said Stand still and see the faluation of thâ— Lord c. For spirituall matters we haue many most comfortable promises as that God will be our God wee shall be his people we shall all know him he will forgiue our iniquities he will write his Law in our heart he will giue the Holy Ghost to them that desire him c. So there are many particular promises for particular graces as for Faith Hope Loue c. And for growth and increase in these The vse of Faith here is to vphold vs against our manifold defects infirmities and imperfections For first it giueth euidence to our soules that the graces wee haue are the gifts of God because God promiseth them Secondly it maketh vs rest on God for perfecting of that good worke which he hath so graciously begun I know whom I haue beleeued saith Saint Paul and I am perswaded that he is able to keep that which I haue committed to him c. For promises of heauenly things the Scripture is euerie where plentifull that the soule shall at the dissolution of the body goe immediately to Heauen that the body shall rise againe and be made like to the glorious body of Christ and we enioy euerlasting happinesse with the like The vse of Faith in regard of these is to vphold vs with the expectation of that heauenly happinesse which is promised yea though wee bee here
vs it is because we want this shield or at least haue let it fall and so for the time want the vse of it Therefore Saint Peter exhorteth to be stedfast in the Faith while wee resist the diuell as if he had said Looke to your shield keepe it safe hold it out manfully against all the darts of the diuell §. 83. Of Satans fiery darts 3 THey who by these Darts vnderstand afflictions say they are called fierie because afflictions are greeuous to the flesh they who vnderstand sins because as fire they kindle one another and so increase Answ But there is an higher matter here meant for the metaphor is taken from malicious mischieuous enemies who poison the heads of darts and arrowes bullets which they shoot at men these poisoned things being of a fiery nature if they pierce into a mans flesh lie burning and tormenting the body and continue to inflame it more and more till they haue soaked out the very life of a man if in time they be not cured Thus the forenamed temptations of Satan tending to doubt and despaire if they fasten vexe grieue and torment the soule burning and festring therein till they bring a man to vtter destruction if the fire and heat of them bee not slaked and taken away It must needs bee great burning great anguish and vexation that made Dauid cry out and say O Lord rebuke me not in thy wrath c. My bones are vexed my soule is also sore vexed c. I fainted in my mourning c I am in trouble mine eye my soule and my belly are consumed with griefe c. I roared all the day Much more bitter exclamations did Iob send forth and yet what men were these what excellent Worthies of the Lord If the fiery venome and burning poison of Satans darts so tormented such men men of admirable Faith how doe they torment men of weake Faith yea men of no Faith Iudas was so tormented therby that his life was an vnsupportable burden vnto him he could not endure it but made away himselfe as many other haue done in all ages §. 84. Of the vertue of Faith against Satans fiery Darts 4 THe onely meanes to coole this scorching heare to asswage this burning is the blood of Christ and Faith onely is the meanes to apply the efficacy of Christs blood to our soules by Faith therefore and by nothing else may these fiery Darts be quenched As balsom such other medicinable oyles which ChirurgioÌ„s haue for that purpose being applied to that part of mans body which is in flamed with the forenamed poisonous weapons asswage the heate driue out the poison and cure the flesh so Faith which applieth the vertue of Christs Sacrifice to a perplexed and troubled soule dispelleth the inward anguish thereof pacifieth and quieteth it and so cureth the wounds thereof The Faith of Dauid did thus cheere vp and refresh his soule after it had been perplexed in which respect he saith vnto his soule Why art thou cast downe and vnquiet Waitâ— on God c. Thus againe and againe he cheereth vp his soule this also drew the fiery poison out of Iobs soule as that speech implieth Though he sâ—lay me yet will I trust in him §. 85. Of stirring against despaire ARe temptations to despaire piercing Darts fiery Darts Keepe them off as much as possibly may be As we feare to drinke poison let vs feare to despaire It will be a fiery burning poison in our soule that wil yeeld vs no rest as we see in such as are ouercome thereby Let vs not dare to yeeld vnto it but though God should seeme to be so angry with vs as to kill vs yet with Iob to trust in him For this end we must suffer Faith to haue the vpper place in vs euen aboue sence and reason too And for this end looke vnto God and duly weigh both what he promiseth and why hee maketh such gracious promises to vs and looke not to our selues and our own deseruings but rather know that Gods mercy is as an ocean in comparison of the drops of our sinnes they that despaire little consider how much greater Gods goodnesse is then their sinne §. 85. Of the need and benefit of Faith IN how wretched a condition doe they liue who are destitute of Faith they lie open to all the fiery burning tormenting temptations of the diuell they haue no meanes to preuent them none to quench them when they are wounded in conscience This fire must needs either stupifie all their spirituall sences dry vp all the life of the soule and take away all feeling or else torment them intollerably without all hope of redresse as Caine Saul Iudas and such like were tormented It were much better for a man not to bee then not to beleeue What an admirable vertue is Faith what vertue hath it in it selfe What benefit doth it bring vnto vs What Christian souldier that is wise and feareth these fiery darts dares enter into the battaile without this balsom The maine and principall ende for which the Apostle here setteth downe these benefits of Faith that which especially he aymeth at is to commend vnto vs this precious gift so as it may be a strong motiue to vrge all the forenamed points concerning Faith whereof wee haue spoken before and to stirre vs vp diligently to labour and vse all the meanes we can First to know what true Faith is Secondly to get it Thirdly to proue it Fourthly to preserue and increase it Fiftly well and wisely to vse it §. 86. Of spirituall recouery BEhold here a sure ground of much comfort and great encouragement euen to such as are weake and by reason of their weakenesse or else through the violence of some temptation haue let fall their shield so as Satans fiery Darts haue touched their conscience and pierced their soule Let them not thereupon vtterly despaire and yeeld theÌ„selues ouer to Satans power but know that yet their Faith may stand them in steed that yet there is a further vse of it not onely as a shield to keepe off but as balsome to drawe out the fire to quench it and cure the wound The word which the Apostle here vseth implieth as wee haue shewed a recouering resuming and taking vp againe our shield Let not therefore our faintings failings and spirituall wounds put vs out of all hope as if death and destruction without all remedy and recouery must needes follow thereupon But rather let vs with all speed haue recourse to Gods promises and to Christ Iesus the true heire of them and so renew our Faith as Peter renewed his when he looked vpon Christ §. 87. Of Satans assaulting our Faith THe last point yet remaineth which is to discouer the manifold wiles which the Diuell vseth against this heauenly gift and to shew how they may bee auoyded We haue heard before how he
laboureth to spoile vs of the Girdle of Truth Brestplate of Righteousnesse and Shooes of Patience but his best wit and greatest force is bent against the Shield of Faith The first assault made against Eue was in regard of her Faith Hath God indeede said c so against Christ If thou bee the Sonne of God c. Herein did he oft tempt the Israelites yea Moses also in the wildernesse This was it for which he desired to winnow Peter and for which Paul feared lest hee had tempted the Thessalonians Lamentable experience sheweth how mightily hee preuaileth by this temptation in time of persecution he bringeth men hereby to renounce their profession and hereby at all times he bringeth many to the very pit of despaire That which hath been before deliuered concerning the excellency necessity vse and benefit of Faith declareth the reason why the Diuell so assaulteth it for hee being our Aduersary walking about and seeking whom to deuoure espieth that Faith is it which especially preserueth vs safe from being deuoured that this is the victory which ouercommeth both himselfe and his chiefe agent and instrument the world and therefore with all might and maine endeauoureth to spoile vs of this shield It is therefore needfull we should know what are his wyles and how they may be auoyded His sundry kindes of wyles may be drawne to two heads namely those wherby he laboureth either to keep men from Faith or else to wrest Faith from them I will in order discouer some of the principall in both kinds which are these §. 88. Answer to Satans Suggestion that it is presumption to beleeue 1. Suggest FIrst it is altogether impossible to attaine vnto any such gift as Faith is Secondly can any man be assured that Christ is his Thirdly whosoeuer hath any such conceit presumeth Fourthly to inforce this temptation the further he also suggesteth that the ground of Faith Gods word is vncertaine And fiftly though that Scripture were the certain Word of God yet the Ministery of it by man is too weake a meanes to worke so great a worke as Faith is thought to be this Suggestion hath preuailed much with Papists Answ First that which hath been before deliuered concerning the getting of Faith sheweth that this is a lying Suggestion Secondly it hath been expresly proued that a man may know he hath Faith Thirdly the differences betwixt Faith and presumption shew that assurance of Faith is no presumption 1 Faith driueth a man out of himselfe because the beleeuer can find no ground of confidence in himselfe therefore hee casteth himselfe wholly vpon CHRIST Presumption findeth something in the man himselfe to make him boast 2 Faith resteth on a sure ground which is Gods Word that both commandeth vs to beleeue and promiseth to performe that which we doe beleeue Presumption relyeth onely on a mans surmize and meere coniecture 3 Faith is ioyned with the vse of the means both of those meanes whereby it was first bred and also of those which God hath appointed for the nourishing of it Presumption not onely carelesly neglecteth but arrogantly contemneth all meanes 4 Faith is wrought by degrees first by knowledge then by griefe after by desire as we heard before Presumption is a sudden apprehension of the mind 5 Faith maketh a man worke out his saluation with an holy iealousie yea with feare and trembling oft calling vpon God and depending on him Presumption is ouer-bold 6 Faith maketh a man depart from all iniquity and keepe a cleere conscience Presumption is accompanied with much pollution at least inward 7 Faith is most sure in time of tryall then is the strength of it most manifested Presumption like a Bragadocha then maketh greatest florish when there is least danger 8 Faith continueth vnto the end and neuer falleth away Presumption is subiect to decay totally and finally 4 Of the certainty of Gods word we shal after speak 5 For mans Ministery it is Gods ordinance thence it hath that mighty power to worke Faith for God who at first brought light out of darkenesse can by weake meanes worke great matters Besides We haue this treasure in earthly vessels that the excellency of that power might be of God and not of vs. §. 89. Answer to Satans suggestion of the difficulty of getting Faith 2 Suggest IF it be not impossible to get Faith yet it is so difficult and hard a matter that not one of a thousand who seeke it obtaine it Herein Satan preuaileth with idle slothfull persons who in all things which they should enterprise pretend more dangers and difficulties then needes of purpose to find a pretence to their idlenesse Answer Though it bee hard to the carnall carelesse man yet as Salomon saith of knowledge Pro. 14. 6. Faith is easie to him that will beleeue not that it is simply in mans power but that Gods Spirit so openeth his vnderstanding in the mysteries of godlinesse so worketh on his hard and stony heart making the one capable and the other pliable as thereby the man is brought like softened waxe easily to receiue the impression of Gods seale Though man in himselfe be dead in sin yet Gods word is as powerfull to quicken him as Christs was to raise Lazarus Indeed many seeke and find not aske and haue not but why Saint Iames giueth one reason They aske and seeke amisse They seeke Faith in themselues and from themselues they seeke it by carnall and fleshly deuices they seeke it by their owne wit and reason Saint Paul rendreth another reason The God of this world hath blinded their minds that the glorious light of the Gospell should not shine vnto them Because they oppose against Gods truth so farre as it is made knowne vnto them or wittingly winke at it or turne from it God giueth them ouer in iust iudgement to the power of Satan who blindeth their minds But if we repaire to the Author who giueth Faith and to the spring whence it floweth if we rightly vse the right meanes of attaining it and waite at the doore of Wisedome till shee open vnto vs vndoubtedly we shall find Faith and not misse of it §. 90. Answer to Satans suggestion of the small need and vse of Faith 3 Suggest FAith is a needlesse thing This conceit the Diuell putteth into the mind of two sorts of people first of proud Pharisaicall Iusticiaries who trust to their owne righteousnesse these thinke that the brest-plate of righteousnesse is armour enough Secondly of secure carnall Gospellers who imagine that a good hope as they call it is sufficient there needeth not assurance of Faith Answer God maketh and ordaineth nothing in vaine as for the proud Iusticiary let him first know that righteousnes seuered from Faith is no righteousnesse though righteousnesse ioyned with Faith be of good vse yet seuered from Faith it is of no vse at all Secondly that the Brest-plate of
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
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
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
are so poysonous and fiery being set on fire of hell that like madde dogs they spare none but curse and ban the most innocent and harmelesse that be yea which is horrible to heare some curse their wiues children seruants friends the nearest and dearest vnto them that be not for any wrong or euill but because they are as they terme them Puritans but in truth honest and vpright hearted fearefull to commit the least euill conscionable in doing all duty so neere as they can to God and man §. 58. Of the Popes manner of cursing AMong and aboue all others he that taketh vpon him to be the Vicar of Christ and successour of Peter doth exceede in hellish imprecations and diuellish execrations for he vseth not suddenly and rashly but deliberately and aduisedly in and at his solemne seruing of God to curse with bell booke and candle and that to the very pit of hell no meaner personages then the Lords Annointed Kings and Queenes together with their Subiects and whole Kingdomes and that for maintaining the true ancient Catholicke and Apostolicke Faith Of him and all other which vniustly and vnchristianly vse such fearefull imprecations if in time they repent not I may vse the words of Dauid As he loued cursing so shall it come vnto him as he cloathed himselfe with cursing like a rayment so shall it come into his bowels like water and like oyle into his bones Hitherto of those seuerall kinds of prayer which are comprised vnder request The next kind is thanksgiuing §. 59. Of Thankesgiuing OVr Apostle giueth an excellent directiō for thanksgiuing in the twentieth verse of the fifth Chapter of this Epistle which because it is so fit for our present purpose I will here handle His words are these Ephes 5. 20. Giue thankes alwaies for all things vnto God euen the Father in the name of our Lord Iesus Christ IN this direction are laid downe fiue particular points 1 The duty it felfe giue thankes 2 The person to whom it is to be performed to God euen the Father 3 The Mediator in whose name it is to be performed in the name of our Lord Iesus Christ 4 The matter of thankesgiuing all things 5 The continuance thereof alwaies 1 For the duty or thing it selfe Thankesgiuing is a gratefull acknowledgement of a kindnesse receiued A kindnesse done is the obiect of thankesgiuing yet vnlesse the kindnesse done be accepted and withall acknowledged to be a kindnesse the heart of him to whom the kindnesse is done will not bee affected to giue him that did it thankes for it Dauid did a great kindnesse for Nabal as Nabals seruants could testifie yet Nabal acknowledged it to be no kindnesse and that made him to be so churlish and vngratefull to Dauid §. 60. Of the person to whom all thankes is due 2 THe person to whom thankes is due is God the Father Father hath reference especially vnto the onely begotten son of God Christ Iesus as is more plainly expressed in these words Blessed be God euen the Father of our Lord Iesus Christ So as this clause doth note out the first person in Trinity yet doth it not exclude the other two persons for thanksgiuing belongeth to the whole Trinity S. Paul expresly giueth thankes to Iesus Christ and yet excludeth not the Father or the holy Ghost for what honour or worship soeuer is rightly performed to either of the persons is also performed to euery of them But here in many other places this title Father which is propper to the first person is added to shew how our prayses come to be acceptable vnto God namely as God is the Father of our Lord Iesus Christ and in him our gracious and louing Father Saint Iames rendreth a weighty reason to proue that all thankes is to be giuen to God to God alone for saith he euery good giuing and euery perfect gift commeth from the Father Good things come from God God is the author giuer of them God therefore is to be praised for them Euery good thing commeth from God therefore all praise is due to him §. 61. Of the difference of thanks giuen to God and men Quest. ARe not Creatures to bee thanked for any kindnesse done by them Answ Not in that manner as God is to bee thanked God is simply in and for himselfe to be praysed Simply that is without any restraint with all our heart with all our soule and with all our might and that for all his workes whatsoeuer In and for himselfe that is in respect of no other whatsoeuer For God is the very fountaine the first and onely Author the principall giuer of the good things we enioy The things which we receiue by the ministry of any creature originally we receiue from God Creatures are but the Stewards Messengers Ministers and as it were Carriers of God they bring Gods blessings one to another Wherefore they are not simply in and for themselues to be thanked for any thing The thankes which is giuen to them if it be rightly giuen is giuen them in the Lord vnder him onely for their paines care in bringing Gods blessings vnto vs. When a personage of great state and place sendeth a present by his seruant will he to whom that present is sent thanke the seruant that brought it or the Master that sent it Surely I suppose he will both desire the seruant to thanke his Master and also when he hath opportunity himselfe thanke him if he thanke the bearer it is onely for his paines in bringing the gift not for the gift it selfe yea though he reward the messenger for his paines yet he giueth the thankes to him that sent the gift Thus is thankes properly due to the originall author of a kindnesse all thankes therefore is properly due to God from whom euery good thing commeth §. 62. Of the Mediator in whose name thankes is to be giuen 3 THe Mediator in whose name thankes is to be giuen to God is intituled by the Apostle Our Lord Iesus Christ The first title Lord implieth that power and regiment which the Father hath giuen him as he is Mediator God-man ouer all creatures This regiment he exerciseth for the good of vs who are of his Church and therefore by a kind of propriety he is called OVr Lord. The second title IESVS which signifieth a Sauiour setteth forth that all-sufficient full and perfect redemption and saluation which he wrought for mankind The reason of this name and title is rendered by an Angell vnto Ioseph in these words Thou shalt call his name IESVS for he shall saue his people from their sinnes The third title CHRIST which signifieth Annointed implies the three Offices of Christ whereunto he was annointed and set a part of his Father his Princely Office to gouerne and protect his Church his Priestly Office to offer himselfe a sacrifice and to make continuall intercession for his Church
thinke any thing as of our selues Our sufficiency is of God who hath made vs able Ministers Note what Christ saith to his Apostles Without me ye can doe nothing Great were the paines which Saint Paul tooke in the execution of his Ministery Hee laboured more abundantly then all the rest whereby is manifested that hee had a great ability thereunto yet he saith It is not I but the grace of God which is with me In this respect he saith more indefinitely of all Ministers That neither he which planteth is any thing nor he which watereth I shewed before that the worke of the Ministery is a diuine worke and that Ministers are but men Now what is man to that which is diuine Is not this a strong motiue to incite all to pray for their Ministers Without Gods assistance and blessing they are nothing Yet through God they are mighty Vse 2 Let not such as haue some ability hereunto be insolent therein no though they haue gifts eminent aboue others For who maketh thee to differ from another and what hast thou that thou didst not receiue Now if thou didst receiue it why dost thou glory as if thou hadst not receiued it Let such as are insolent take heed that God take not away their ability from them God hath so dealt with many §. 155. Of praying for ability in Ministers ALL the particulars here set downe for which the Apostle would haue the Ephesians pray in his behalfe may be drawne to these two heads Ability and liberty to exercise his ministery Hence ariseth a double instruction one for Ministers the other for People That which Ministers ought most of all to seeke for is that they may well performe the worke of their Ministery 2 This also is it which people ought to beg of God for their Ministers Obserue the seuerall places wherein the Apostles desire people to pray for them and ye shall find this to be the matter of their requests When the Apostles were assembled to pray together thus they prayed O Lord grant vnto thy seruants that with all boldnesse they may speake thy Word For Ministers their Ministeriall function is that particular worke which God hath appointed to them their proper Talent whereof they are to giue a particular account vnto the great shepheard of the sheepe and the meanes whereby they may best manifest their loue to Christ For People the Office of Ministers was appointed to gather them together till they all meete in the vnity of faith and knowledge of the Sonne of God vnto a perfect man In a word Ministers by well performing their ministerial function doe most good both to themselues and their people Marke what Saint Paul saith to Timothy In doing this thou shalt both saue thy selfe and them that heare thee How contrary are the desires of many Ministers to Pauls Vse 1 If God should appeare to them as he did to Salomon and say Aske what I shall giue thee I am afraid that too few would desire ability to doe their worke but rather some great liuings others places of dignity others applause and praise of people with the like For these are the things which men hunt after But are people otherwise minded doe they desire that their Ministers should be able faithfull and painefull Surely very few in comparison of the multitude who rather desire such as are quiet men content with any thing friendly and familiar with them not inquisitiue into them nor examining what knowledge faith repentance and such like graces they haue not busie in prying into their faults but rather winking at them suffering euery one to follow their owne delights with the like which are profitable neither to people nor Minister For by such remisnesse and negligence People die in their iniquity and their blood shall be required at the Ministers hand Vse 2 Let such as respect Gods glory the edification of his Church or saluation of their owne soules here learne what to pray for in their Ministers behalfe and if they haue Ministers endowed with such gifts blesse God for them For what we are to pray for we must also be thankfull for when it is bestowed as the Apostle implieth saying Labour by prayer for vs that for the gift bestowed vpon vs for many thankes may be giuen by may persons for vs. Yea let them most esteeme and account of such Ministers Hauing them in singular loue for their works sake Not like the common sort who best esteeme good fellowes and boone companions as they speake such were those Israelites of whom the Prophet thus speaketh If a man prophesie of wine and strong drinke hee shall euen be the Prophet of this people §. 156. Of Vtterance what is here meant thereby NOw come we more distinctly to handle the particular points here laid downe The first is vtterance The word translated vtterance vsually signifieth speech It is taken either passiuely for that which is spoken and vttered or actiuely for the very vttering of that which is couceiued In the former respect speech and vtterance is giuen when God ministreth vnto his seruants matter to speake according to that which Christ saith to his Disciples It shall be giuen you what you shall speake In the latter respect it hath reference both to the speakers inability and so implieth an ability and faculty well to vtter that which he is to speake and also to the opposition which by others is made against him and so it signifieth leaue and liberty to speake I take the middlemost o◠these significations to bee especially meant which i◠an ability and faculty to vtter that which is to be spoken yet so as the other two may not simply be excluded for fit matter to be vttered and a good faculty to vtter it may not be seuered abundance of good matter without ability to vtter it is without profit it cannot edifie another Ability to speake well without good and sound matter is meere vanity it can but tickle the eare Againe if a Minister haue both these and want liberty his knowledge and gift of vtterance are but as candles put vnder bushels §. 157. Of a Ministers ability to vtter what hee conceiueth HEre then I collect that It is needfull for a Minister as to haue matter worthy to be vttered so also a faculty well to vtter it He must be apt to teach It should seeme that Moses felt the want of this when he said I am not eloquent but slow of speech and of a slow tongue And Ieremiah when he said I cannot speake Therefore the Lord gaue them vtterance The matter which a Minister conceiueth is onely profitable to himselfe the vtterance of it is that which profiteth others for faith commeth by hearing Little regard haue they to the good of Gods Church who spend all their dayes in the Vniuersity or in some
Sciences comparable to it in profunditie The Law is not such a mysterie as the Gospell for the Law was ingraued in mans heart and man doth still by nature retaine some glympse and sparkles thereof for the Apostle saith that the Gentiles doe by nature the things contained in the Law and shew the worke of the Law written in their hearts But the Gospell was neuer written in mans nature it was extraordinarily reuealed and is aboue nature wherefore the Apostle contenteth not himselfe to call it a mysterie but also termeth it a great mysterie intimating thereby that it is a mystery both of great weight and moment the knowledge of nothing else can be more excellent necessarie and profitable and also of other things most obstruse admirable and incredible so as it is without controuersie a great mysterie a most certaine sure vnfallible vndeniable truth §. 169. Of searching into the depth of the Gospell THe Gospel being a mysterie such a mysterie as we haue heard it is not lightly and sleightly to be passed ouer it requireth our best study and meditation and it is worth the best paines that we can take men naturally are desirous to haue knowledge of deepe and profound matters this maketh some schollers to spend much time and take great paines in reading the Schoole-men because they account them profound Authors in regard of the many deepe questions which they discusse others in studying Astrologie Astronomie Geometrie and other parts of Mathematiques because they are accounted deepe Sciences aboue the common conceit and capacity of ordinary men there is no mystery in any Science which men heare of but they are very inquisitiue into it and desirous to know it Loe heere is a mysterie of mysteries wherein out happinesse consisteth so as the knowledge therof cannot but be most needfull and behoouefull Vse we therefore all the meanes that possibly we can to vnderstand it and to all other meanes adde faithfull and earnest prayer to God to giue vs the spirit of illumination that so we may the better conceiue it In studying it let vs not measure i◠by the laste of our own capacity for it is a mystery abou◠our capacitie they which know it best know it but in part when it is opened as clearely as can be by mans tongue it still remaineth to be a mysterie Faith therefore in this respect must be placed aboue our reason and wee must beleeue more then wee can conceiue herein hath faith a preheminency aboue reason that it is of an infinite capacitie for whatsoeuer God reuealeth faith beleeueth though reason cannot fatham the depth of it If in the mysterie of the Gospell we should beleeue no more then by our reason wee can discerne the reason of we should beleeue little or nothing Let vs therefore haue recourse to Gods word where this mysterie is reuealed and pray to God by his Spirit to reueale it vnto vs. §. 170. Of the meanes of vnderstanding the mysterie of the Gospell THey who haue attained to the greatest vnderstanding of this mystery that can be ought not to be arrogant boast thereof as if they were of a greater capacity deeper vnderstanding sharper wit then others For nothing in man is auaileable to find out this mystery They ought rather to be thankfull vnto God who hath vouchsafed such knowledge vnto them and euery one say as Christ did vnto God I giue thee thankes O Father Lord of heauen and earth because thou hast opened these things vnto babes For that which Christ said to Peter may bee applied to all that haue any sound knowledge of the mysterie of the Gospell Flesh and blood hath not reuealed it but our Father which is in heauen §. 171. Of the cause of errors about the Gospell LEt not any be offended that so many in all ages haue grossely erred and broached diuers heresies about the Gospell as Arrians Aetians Ennomians Eutichians Mercionites Manichees Nestorians Papists Anabaptists Familists and many others For the Gospell being a mystery it is no maruell that many who haue searched into it by their owne wit haue erred therein Their errors haue not risen from any vncertaintie and variablenesse in the Gospell but from the shallownesse of their owne conceit God in iust iudgement hath not vouchsafed to open the eies of their vnderstanding but rather as Christ said Hath hid these things from the wise and men of vnderstanding and also suffered the God of this world to blinde their eyes that the light of the glorious Gospell of Christ should not shine vnto them §. 172. Of mans preferring other mysteries before the Gospell VEry preposterous is the conceit which many haue of Gods word wherein this mystery is reuealed They account it a plaine easie booke wherein no great depth of learning is contained And thereupon prefer other books as more profound to it The Iewes had their Talmuds and Cabal◠in which they thought much more deepe matter was contained then in the holy Scripture The Turkes haue their Alcharon in comparison whereof they lightly and basely esteeme the Scriptures In like account doe Papists hold many of their vnwritten traditions Decrees of Councels Edicts of Popes all which they equall if not preferre vnto the Scriptures Anabaptists also Familists and such like Enthuliasts say that the Scripture is but as milke for yong nouices but the reuelations which they receiue as they pretend from God are strong meate I would this meane and base esteeme of holy Scripture remained onely among such Infidels and Heretiques as are Iewes Turkes Papists Familists c. But too true it is that it hath too great place in the opinions of many both scholers others Some who prefer the study and learning of Postillers and quaint writers before the wisdome of God contained in his written word Thus great mysteries are of many accounted sleight matters and meere toies are accounted mysteries The things of the spirit of God are foolshnesse to man Let vs take notice of this egregious point of folly For the wisedome of this world is foolishnesse with God and know that no learning can bee like the learning contained in the holy Scripture which declareth the wisedome of God in a mystery euen the hidden wisedome which God ordained before the world vnto our glory Eph. 6. 20. For which I am an Ambassador in bonds that therein I may speake boldly as I ought to speake §. 173. Of well discharging a mans office THe reasons which the Apostle vseth to inforce his request now follow The first is taken from his office he was an Ambassador of the Gospell or for the Gospell namely to declare and make knowne the Gospell This his office sheweth that hee was after an especiall manner deputed and appointed by God to preach the Gospell This charge being laid vpon him very needfull it was that he should haue vtterance with open mouth boldly to make knowne
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
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
he may fall into so great a gulfe of sin and be so neere the pit of eternall damnation as hee will haue cause againe and againe to repent his folly as wee haue * before shewed Let vs therefore worke out our saluation with feare and trembling Vnto which saluation that we may be kept blamelesse The Grace of the Lord Iesus Christ and the loue of God and the Communion of the Holy Ghost be with vs all Amen FINIS AN Alphabeticall Index of the particular points contained in this Treatise A ADuersity a matter of thanksgiuing 406 The vse of faith in Aduersitie 268 AEdification to bee aymed at by Ministers 526 Affiance in God 558 All sorts of people must fight 51 All assaults must be held out 109 Christ offered to All. 228. 587 Ambassadors of God are Ministers 535 Apostles especiall Ambassadors 536 The dignity of Ambassadors 537 The duties of Ambassadors 539 Gods mercie in sending Ambassadors 544 Christs Ambassadors worst of all handled 547 Amen the vse of it 431 Amen to be vttered aloud 434 Apostasie 604 Apostates 605 Ardencie in prayer 353 Signes of extraordinary Ardencie 441 Armour of God why so called 19 Armour of God compleate 22 Be bould in the Armour of God 23 No safety without the Armor of God 33 They safe who well vse the Armour of God 35 Most part of it defensiue 118 Assurance of faith 261 Assurance a propertie of hope 297 B BAbling in prayer 499 Beleefe see Faith None sinne in Beleeuing 232 It is a sinne not to Beleeue 233 Blasphemie 576 What it is 577 How hainous a sinne it is 579 Blasphemies of Papists 580 Blasphemie to bee punished by Magistrates 581 Occasion of Blasphemie not to bee giuen 582 Blasphemie may bee pardoned by God 583 Blasphemie accompanieth the sinne against the Holy Ghost 598 Blessings of God reckoned vp as temporall c. 403 Why many Saints want outward Blessings 412 Boldnes needful for Ministers 523. 557 Wherein Ministers must shew boldnes 524 Ouer-secure Boldnesse 258 Brother a title of humility and gentlenesse 4. c. All Christians as Brethren 4 C CAllings which are peculiar to be most respected 114. 534 Canonicall houres 476 Charge euery mans Charge to be discharged 114. 534 Chiliasts arguments for redemption out of hell answered 618 Christs comming to iudgement whether in the day or night-time vncertaine 490 A superstitious waking for Christs comming ibid. Compunction see Griefe Confidence in Gods mighty power 15 Confidence in ones selfe vaine 11 Confidence in creatures vaine 11 Conscience what is the righteousnesse thereof 145 A cleare Conscience what it is 252 How it commeth from faith 253 The ground of it loue ibid. It is accōpanied with a pure hart 255 It extendeth it selfe to all duties 256 It endureth to the end 257 A quiet Conscience what it is 247 No wicked mans Cōscience is quiet 248 Constancie 110 Corrections of God in wisdome and loue 187 189 They are not simply tokens of wrath 139 Some despise them some faint vnder them 183. c. How kept frō those extreams 184. 185 Courage spirituall needfull 6. 114 Cursing Saints an horrible thing 392 D DAmnation eternall 618 They certainely Damned whose sinnes are not pardoned 621 Danger must make watchfull 45 Darknesse spirituall 76 Dead not to be prayed for 377 Dead not to be prayed vnto 507 Defence not in ones selfe 99 Most part of Christians armour Defensiue 118 Desire of Christ 223. 243 Notes of true Desire 244 Desire of performing ones functiō 558 Deprecation against euill 370 Despaire whence it ariseth 47 Temptations to Despaire are fiery darts 282 Yeeld not to Despaire 234. 284 DIVELL The Diuell our enemie 37 What Diuels were by creation and what they lost by their fall 37. 38 What maketh Diuels terrible 38. 81. 87. 89 The Diuels subtiltie wyles and shifts 39. c. The Diuell principall in all temptations 56 The Diuels haue a dominion 61 Diuels power 64. 65 They cannot doe what they wil. 66. 72 Nor doe any thing against nature 66 Nor worke miracles 66 Nor force mans will 68 Nor search mans heart 68. 69 Nor foretell things to come 69 Diuels extraordinary power wherein it consisteth 70 How far it is diminisht by their fall 71 Diuels rule onely in this world 75 Their vassals are ignorant and euill men 76 How men may come out of Diuels power 78 Diuels are spirits 79 Diuels are not qualities 80 Diuels extreamely euill 83. 84 Diuels many in number 86 Diuels haue an head 87 Their number makes them terrible 87 Comfort against the power and number of Diuels 87. 88 Diuels aduantage in place 89 Diuels fight to spoile men of heauenly things 92 Diuels malice 93 Diuels darts and fiery darts 281. c. Times wherin Diuels shal be loose 105 Diuels haue an hand in afflicting Saints 177 Diuels can euery way annoy vs. 280 Giue not place to the Diuell 63. 103 Resist and driue the Diuell away 313 Drousie praying 493 E EIaculations of heart 479 Elect cannot sinne against the Holy Ghost Endeauour of man must goe with Gods assistance 29 Euils what to be prayed against 370 Kindes of Euill 371. c. Euils from which Saints are freed are more then iustly they can feare 413 How Euils may prooue matter of thanksgiuing ibid. Examination to be vsed at a Fast 460 Experience vpholdeth hope 306 F FAinting in affliction 182 Saints subiect to Fainting 184 How kept from Fainting 185 Family-prayer 437 FAITH What Faith is 257 Diuers kinds of Faith 208 True iustifying Faith 210 Faith especially to be taught and learned 199 The excellency and necessity of Faith 198 Faith cōmendeth Gods properties 200 How Faith resteth on Gods iustice 202 Great is the need of Faith 284 And great is the worth of it 279. 285 Faith maketh the Word profitable 323 Faith and righteousnesse haue distinct vses 152 How Faith hope differ agree 298 How Faith and presumption differ 287 Faith fitly compared to a shield 214 Faith fitly compared to Balsom 283 How Faith is gotten The Author of it 216 The meanes of getting Faith 218 The order of working Faith 220 Faith presupposeth knowledge ibid. Faith ariseth from sence of misery and desire of remedy ibid. What man must do to haue Faith 223 Motiues to Faith 224 Faith not hard to the willing 289 Mans vnworthinesse no hinderance to Faith 227. 292 Triall of Faith It may be knowne 235 Imperfect Faith may be sound 292 True Faith may stand with doubting 238 Faith operatiue as fire 245 Faith the first grace A mother grace 202. c. Faith workes loue other graces 203 Faith causeth a quiet conscience 247 And a cleare conscience 252 Faith causeth a pure heart 255 Faith may be as a tree in winter 252 How farre Faith may be lost 259 Faith falleth not cleane away 293 How Faith may bee preserued and encreased 263 How Faith is well vsed 266 Two vses of Faith in prosperitie and two in aduersitie 267 Helpes of
Faith 268 Faith onely keepeth off the Diuells darts 281 And quencheth the fire of them 283 Wretched are such as want Faith 284 Satan most assaulteth Faith his wyles against it 286 Faithfulnes required in Ministers 540 Wherin their Faithfulnes consists 540 Fasting 446 The seuerall kinds of Fasting 446 The difference betwixt a religious Fast and other Fasts 448 How farre al sustenance is to be borne in the time of a Fast 449 What other things beside food are to be forborne in a Fast 451 How far the body is to be afflicted in a Fast 453 The occasions of a Fast 454 Of set times for a Fast 455 The continuance of a Fast 456 A Fast in whole and in part 456. 457 Supplication the principall end of a Fast 459 Examination another end of Fasting 460 Humiliatiō a third end of Fasting 461 Mortification a fourth end of Fasting 462 Grounds of Fasting vnder the new Testament 463 Motiues to Fast 463. 464 Publike and priuate Fasts 467 Fearefulnesse 8. 261 Flesh and Blood 53 Our enemies more then Flesh and blood 54 Flying affoords no safetie 119 Forgetfulnesse of Gods promises dangerous 269 Forgiuenesse of sinne See Sinne. G GHOST How the Holy Ghost is gotten 485 How knowne when the Holy Ghost is in vs. 484 How the Holy Ghost prayeth for vs. 482. c. Why needful that the Holy Ghost pray for vs. 483 Prayer wrought by the Holy Ghost commeth out of mans spirit 486 How the sinne against the Holy Ghost may be discerned 382 Who commit that sinne are not to bee prayed for 381 Gods properties commended by faith 200 Gods grace mercy power truth props to Faith 225 Goodnesse of God See Mercy Gospell what it is 165 Why peace is attributed to it 167 The Ghospell of peace prepares a mans heart against trouble 168 The Gospell assureth that nothing shal hurt vs. 170 Operations of the Holy Ghost 597 How sin is committed against the Holy Ghost 596 Blasphemie accompanieth the sinne against the Holy Ghost 598 What is the sin against the holy Ghost 598. c. Difference bewixt the sin against the Holy Ghost and other sins 603. c. Who may fall into the sin against the Holy Ghost 605 They who neuer professed the Gospel may sin against the Holy Ghost 606 The Scribes and Pharisies sinned against the Holy Ghost 607 The sin against the Holy Ghost cannot be pardoned 608. 614. c. Why the sin against the Holy Ghost is vnpardonable 615 The certainty of his damnation who sinneth against the Holy Ghost 617 How the sin aginst the Holy Ghost may be preuented 622 The Elect cannot fall into the sinne against the Holy Ghost The Gospel assureth that all things shal turne to our good 171 The Gospell reuealeth a remedy for mans misery 221 The Gospell is a mystery 528 The Gospell is the proper obiect of preaching ibid. Difference betwixt Law Gospell 101 A blessing to haue the Gospell 168 Grace of God free 227 The Graces of God to be imploied 24 Spirituall Graces for defence 19 Euery Grace to be manifested 26 Grace to be added to Grace 29 Grace decayed may be repaired 100 Spirituall wounds healed 285 Griefe of heart before faith 240 Causes and fruits of true griefe 242 H HEretikes peruert the Word 331 HEART A pure Heart Integrity of Heart 255. c. Heauen How far we may be made partakers of it while here we liue 411 HOPE What Hope is 296 Why it is called Hope of saluation 295 Assurance and patience are properties of Hope 297 Vncertainty no property of Hope 298 How Hope faith agree differ 299 Hope fitly resembled to an helmet 300 The vse of Hope 301 Hope necessary in foure respects 302 How Hope is gotten preserued 305 The end of Hope oft to bee meditated on 307 Hope an anchor 308 Hope to bee cast on a sure ground fast fixed and the hold of it oft renewed ibid. Satans wiles against Hope 309 False grounds of Hope 310 Humiliation an end of fasting 461 I IEalousie Good Iealousie 557. 559 Ignorance a fearefull sin 338 Jgnorant persons the diuels vassals 76 Illumination before Faith 239 Imprecations lawfull and vnlawfull 397. c. Vsuall Imprecations taxed 395 No man may pray against himself 394 Incredulity a grieuous sinne 234 IOY Spirituall Ioy. Notes thereof 250 Ioy of Hypocrites not sound ibid. Iustice See Righteousnesse Who are Ouer-Iust 158 Seuerity of Iustice caused by abuse of mercy 595 K KNowledge of the Word necessarie 321. 337 Meanes to get Knowledge 321 Things Known to be made Known 527 L LAw worketh a sight and sence of our misery 220 The Law is a rule of righteousnes 143 The Law and Gospell differ 101 Libertines carelesse in doing what they may 30. 31 Loue commeth from faith 203. 253 Loue the ground of a cleare conscience 253 Exhortations in Loue. 6 M MAgistrates must cut off enemies 314 Magistrates ought to punish blasphemers 581 Man the obiect of Gods mercy 584 Mans vngratefulnesse 586 Sonne of Man See Sonne Meanes take not away the vse of faith 292 Neglect of Meanes a tempting of God 31 The danger of neglecting Meanes 33 Mercy of God abundant 101. 227. 572 Gods Mercy in forgiuing sinne 572 The extent of Gods Mercy in forgiuing all sins 574 Man the principall obiect of Gods Mercy 584 Mercy of God offered to all 587 Mercy of God ouercomes mans vngratefulnesse 593 Mercy of God abused turned into seueritie 595 Merit What is required to cause merit 149 Mans righteousnesse cannot bee meritorious 150 Millenaries see Chiliasts Ministers Ambassadors 535 Ministers dignitie and duties 538 539 Ministers haue no ability of themselues 513 Ministers calling most excellent and difficult 510 Ministers most opposed against 511 Ministers false most dangerous 512 Ministers to be prayed for 509 Especially if restrained 556 Ministers to be highly esteemed 537 Ministers may not be disgraced 538 Ministers comfort and encouragement 539 Ministers must make knowne what they themselues know 527 Ministers must deliuer nothing but what they haue receiued 540 And al that they haue receiued 541 Ministers must deliuer the Word as Gods word 541 In Ministers is required Grauitie Authority and sinceritie 542 Ministers boldnesse 522 Ministers must refute errours and reproue vices 315 Ministers must carry themselues according to their present cōdition 562 Ministers must vse what libertie they can 553 Ministers inhibited whether they may preach 554 Ministers are preachers to themselues 52 Gods mercy in ordaining Ministers 554 The word may not be reiected because Ministers are men 545 Ministers oft vsed as malefactors and why 547 Mans weaknesse succoured and faith supported by the Ministery of men 544 Mortification an end of fasting 462 MYSTERY What a Mystery is 529 The Gospell is a Mystery ibid. A Mystery requireth study and prayer 530 Knowledge of a Mystery no matter of boasting but of thankesgiuing 531 No maruell that many erre in Mysteries ibid. N NIght-vigils 489 Vncertaine whether Christs comming to iudgement shall
bee in the day or Night 490 O OPENING OF Ministers Opening their mouths 520 P PApists abandoned by preaching 78. 79 Papists enemies to Gods people 326 Pardon of sinne 572. see Sinne. PATIENCE What Patience is 162 Patience resembled to shooes 163 Patience how it is gotten 164 How patience may bee rightly grounded in vs. 168. 170. 173 How men may bee perswaded to Patience 174 The necessity of Patience 174. 188 The benefit of Patience 178. 188 How Patience hath a perfect work 179 Two extreames of Patience 181. 182 Counterfeit Patience 172 Satans wyles against Patience 186 Patience maketh many crosses light It preuenteth and remoueth many It inableth vs to beare all 188. c. PEACE Why attributed to the Gospell 167 Peace of the Gospell what it is 166 Peace with God keepeth away many euils 191 Peace with God altereth the nature of all crosses 192 Peace with God procureth assistance in all troubles and full freedome from all 194 Persecution no matter of Shame 548 Persecution honored by the cause 549 Persecution no sufficient cause to make Ministers cease preaching 555 What are those causes 550 Perseuere 116 Perseuerance in prayer 496. c. How long we must Perseuere 497 Difference betwixt Perseuering and praying alwayes 498 Difference betwixt Perseuering and much babling 499 Perseuering in prayer extraordinary 443 Perseuerance requireth that prayers be oft renewed and long held out 500 Petition for good things 367 Place Euery one abide in his owne place 114. 534 Giue no Place 63. 103 Power of God a mightie Power 12 The mightie Power of God a prop to faith 13. 225 The benefit of trusting to Gods Power 15 God able to performe his word 225 Prayer 340 Prayer an admirable gift 484 What Prayer is 345 Difference betwixt ciuill and diuine Prayer 347 Prayer a worke of the Holy Ghost see Ghost 482 Prayer to be made only to God 346 How Praiers of mē are to be desir'd 503 Of them prayers may be desired 507 The dead may not be praied vnto ibid. Nor prayed for 377 Why needful by prayer to make known our desire to God 347 What requisite to the right manner of praying 348 Prayer to be made in the mediation of Christ 349 In feare and reuerence 350 In faith and humilitie 351 With holinesse sence and feeling 352 In sinceritie in hart in spirit 353. 486 In feruency 353. 441 Motiues to Prayer 353 1 Gods charge 353 2 By prayer God is worshipped 3. Honoured 354 4 Prayer is absolutely necessary 355 5 Prayer is profitable 1 To obtaine euery good thing 356 2 To preuent iudgement 3. Preserue grace 4. Subdue sinne 5. Sanctifie all things 357. 358 6 Prayer is powerfull with the Creator 362 Prayer is powerfull with the creature 361 7 Prayer is a matter of great dignitie 364 Why prayer is not alwayes heard 359 501 The kindes of prayer 365 1 Petition for good things 367 2 Deprecation against euill 370 3 Intercession for others 374 Who are not to be prayed for 377 Who are to be Prayed for 383. 509 All in generall to be Prayed for 384 1 Saints 2. Magistrates and Ministers 386 Why Ministers especially 510 3 Kindred and friends 387 4 Strangers 5. Enemies 388 What is to be Prayed for in the behalfe of others 392 4 Imprecation against others See imprecations 394 5 Thanksgiuing 399 Prayer mentall or vocall 421. 422 Prayer sudden or composed 423. 424 Prayer cōceiued or prescribed 426. 427 Prayer publike priuate or secret 429 c. Prayer in family 437 Prayer extraordinary Motiues thereto 440. c. Who are to desire others prayers 506 Gifts bestowed to be prayed for 519 The time of prayer 471 How we may pray alwayes ibid. Set times of prayer for euery day 473 Constancy in keeping those set times 475 Whatsoeuer is done pray 478 Hearts alwayes ready to pray 479 Perseuere in prayer see Perseuerance Watch to pray see Watchfulnesse Body and soule must be roused vp to prayer 491 Drowsie praying 493 Preparation before prayer 424 Preparation against triall 106 Preparation of the Gospell of peace 160. c. Preaching the most proper meanes of faith 219 The Gospell is the proper obiect of Preaching 528 Preaching must be distinct and audible 521 Presume not 30. 342 Confidence in Gods power no Presumption 15 Whence Presumption ariseth 46 Difference betwixt Presumption and faith 287 Principalities 59 Priuate prayer in family 437 Proofe to be giuen of grace in vs. 26 PROMISES Promises of God offered to all 228 Remembrance of Gods Promises an helpe to faith 268 Generall Promises why to be obserued 270 Particular Promises needfull 271 Promises for al things needful 270. 471 Promises absolute 273 And conditionall 274 The diuers manner of propounding Promises 276 To whom Gods Promises belong 277 The time of accomplishing Gods Promises vncertaine 302 PROSPERITIE The vse of faith in Prosperity 267 Publike prayer 429 What persons are required thereto 430 The place of Publike prayer 431 Vnanimitie and vniformitie in Publike prayer 433. c. Motiues to Publike prayer 436 Pure heart see Heart Purgatory a fiction 378 R RElapse dangerous 624 Religion Wee cannot bee saued in euery Religion 136 Remembrance of Gods promises an helpe to faith 268 Remission of sinne 572 See Sinne. Repaire of grace decayed 100 Spirituall wounds Restored and healed 285 Repent alwayes when men will they cannot 157 Repetition of the same things 95. 96 Reproofe of impudent sins to be sharpe 567 Resolution of the Apostle inuincible 558 RIGHTEOVSNES What Righteousnesse is 143 Righteousnesse Legall and Euangelicall 144 Righteousnes fitly resembled to a brest-plate 146 How Righteousnesse is put on 147 The benefit of Righteousnesse 148. 153 154 Mans Righteousnesse cannot be meritorious 149. c. Righteousnesse needfull to saluation 152 Righteousnesse and faith haue distinct vses ibid. Righteousnesse acceptable to God 155 The parts of Righteousnesse may not be seuered 156 Direction for the vse of Righteousnesse 159 S SAcraments a means to increase faith 265 Sanctified how farre we may be sanctified 410 Satan see Diuell Scripture see Word Scoffes of wicked 304 Securitie carnall 105 Securitie holy 249 SINNE Sinne infinite in nature 620 Nothing but Sinne can wound the soule 146 Difference betwixt Sinnes of the regenerate and others 157. 620 Sinnes of impudent sinners to be plainly discouered 567 Sinne may be forgiuen 572 All Sinnes may be forgiuen 574 Pardon of Sinne offered to all 587 Sinne against the holy Ghost 598 See Ghost Sinne cannot be forgiuen in the world to come 607 Pardon of Sinne to bee sought in this life 614 They whose Sinne is not pardoned are damned 621 The proportion betwixt Sinne and the eternall punishment thereof 620 A Sinners will to sinne is infinite 620 Difference betwixt Sinners 613 How Sinne may be turned to the good of the Saints 172 How farre wee are freed from Sinne. 410 Sinne against the Holy Ghost see Ghost Sinceritie 542 See Truth Sonne of man 588 Who so called 589 VVhy Christ is called Son of
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.
m 1 Iohn 5. 10. Faith the first grace Fides est prima quae subiugat animam Deo Aug. de agon Chr. cap. 12. Faith a Mother grace g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h Act. 15. 9. Loue a fruit of Faith h 1 Ioh. 4. 19. i Gal. 5. 6. Fides est vitis virtus palmes siquidem nec palmes absque vite nec virtus sine fide aliquid est Berâ— sup Cant. serm 30. n Ioh. 3. 34. o Col. 1. 19. p Ioh. 4 11. Faith profitable q Ephes 3. 17. r Rom. 1. 17. Å¿ 3 25. t 28. u Act. 15. 9. * Ephes 2. 8. Faith comfortable x Rom. 5. 1. y Phil. 4â—7 z Iob 13. 15. a 1 Sam 30. 6. b 2 Chr. 20. 12 a Rom. 10. 8. b Gal. 3. 2. c 1 Tim. 1. 19. Obiect Answer The doctrine of Faith no hinderance to good workes d 2 Cor. 4 3. Opera sunt exfide non ex operibus fides Aug. de gr lib. â—rb cap. 7. c Rom. 13. 3. Heb. 11. 6. Quid fides coÌ„feret emolumeti si vita sincera non fuerit puraâ— Chrys aduer vit mon. lib. 1. what faith is a Cic. offic lib. 1 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d Mat. 17. 22. Miraculous faith e Ioh. 11. 10. 51 f Mat. 7. 22. g 1 Cor. 12. 9 10. h Mat. 7. 22. Historicall faith i Iam. 2. 19. Temporary faith k Acts 8. 13. l Ioh. 5. 35. m Lu. 8. 13. n Pro. 11. 7. Hypocriticall Faith Two kinds of hypocrisie o Mat. 23. 14 25. p Acts 26. 9. Phil. 3. 6. q 1 Tim. 1. 5. 2 Tim. 1 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iustifying faith a Tit. 1. 1. b Eph. 2. 8. c Rom. 3. 28. d Acts 15. 9. Definitio There are many definitions of true faith giuen by learned and godly men which though they differ in some words and phrases yet if they be well examined they will bee found to agree all in substance some may bee more copious some more succinct yet in effect all the same The Scripture it selfe which was all giuen by inspiration of God doth oft vaâ—â—e the phrase in setting downe this true faith whereof we now speake as to beleeue God Rom. 4. 3. Credere Deo To beleeue in God Iob. 14. 1. credere in Deuâ— or in the Lord Iesus Acts. 16. 31. To beleeue in the name of God Ioh. 1. 12. To beleeue the Gospell c. Mar. 1. 15. Neither is there any more cause why men should stumble and bee offended with the diuers phrases and words wherewith faith is defined by seuerall men then with the diuers manner of setting downe the same Histories of Christ by the seuerall Euangelists e Genus f Fâ—â—mâ— Genus remotum Many leaue out this common genus a beleefe of the Gospell and in steed of it pu in genus remotius viz. a worke of Gods Spirit But they who leaue out either of these suppose them to be necessarily vnderstood Other in the forme expresse Christ alone and not his benefits yet they vnderstand Christ with all his benefites Some make this the forme of faith To be perswaded that Christ is his some this To apprehend or lay hold on Christ some this To apply Christ vnto himselfe These and other like phrases doe in effect imply no other thing then to receiue Christ which word I haue the rather vsed because it is the very word and phrase of the holy Ghost Ioh. 1. 12. Heb. 11. 17. and as proper pertinent and perspicuous as any of the rest for there is a receiuing on the soules part as well as on the bodies Genus proximum * Treat 2. Part 5. §. 4. m Ioh. 3. 16. Thus in all this variety we see there is no contrariety at all no discrepancy in substance of matter but onely in circumstance of phrase Againe where some define faith to be a resting on God the difference betwixt them and other is onely in order for they make a perswasion of Gods mercy in Christ to follow vpon a mans resting on God these make resting on God which is confidence to follow vpon the fore-named perswasion this difference therefore implieth no contradiction or contrariety in matter This I thought good to note both to preuent the cauils of aduersaries and also remoue a stumbling blocke from the weake Certum propriumque fidei fuâ— damentum Christus est Aug. Enchir. cap. 5. 1 Cor. 1. 30. Ioh. 6. 53 54. Mat. 26. 26 27 Ephe. 5. 32. 2 Cor. 11. 2. In Faith there is an assent of mind a Ioh. 3. 16. b Iam. 1. 6. c Eph. 1. 13. 2 A consent of will d Cant 2. 16. e Rom. 11. 24. f 1 Cor. 12. 12. g Eph. 3. 17. III. Point Faith fitly compared to a shield h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The vse of a Shield Application of the metaphor * §. 68. c. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 IIII. Point How Faith is gotten God the Author of Faith a Iam. 1. 17. b Ephe. 2. 8. c Ioh. 6. 29. d ad extra e Ioh. 6. 44. f Heb. 12. 2. g Gal. 5. 22. h Phil. 2. 13. i Mat. 11. 26. k Ephes 1. 6. m Ioh. 3. 16. 20. 31. n 1 Pet. 1. 9. o 1 Cor. 4. 7. p Rom. 11. 33. The meanes of getting Faith * §. 65 66. Gods word the outward meanes Accenditur fidei lampas igne diuini verbi Chrys in Mat. 25. Å¿ Gal. 3 24. t Rom. 10. 8. u Eph. 1. 13. Preaching the Word is the most proper meanes of working faith a Rom. 10. 14. b 1 Cor. 1. 21 c Gal. 3. 2. d 2 Cor. 5. 16 20. Gods Spirit the inward cause e 1 Cor. 2. 4 5 f Act. 16 14. g 2 Cor. 3. 8. h 4. 13. The order of working faith 1 The vnderstanding enlightened Mans misery made knowne by the Law Perlegem fit cognitio pecâ—ati expraeuâ—ricatione legis abundantia peccati Aug. epist 9 5. i Rom. 7. 7. k Deut. 27. 26. The remedy reuealed by the Gospel 2 Mans will wrought vpoÌ„ Griefe for sin a Acts 2. 37. b 16. 29. Desire of mercie b Mat. 13. 46. c Luk. 1. 53. d Isa 55. 1. What man must doe to beleeue k Iob 39. 3. Act. 7. 1. Motiues to beleeue 1 It is God that made the promise of the Gospel b Ioh. 3. 16. 2. God is able to performe his word Nemo de Deo optimè existimat qui non euÌ„ omnipotentem atque ex nulla parte communicabilem credit Aug. de lib. arb l. 1 e Maâ— 3. 9. f Eze. 36. 26. g Rom. 4 Heb. 11. h Gen. 18. 14. i Luke 1. 37. k Ier. 32. 27. l Mar. 10. 27. m 2 Kin. 7. 2. n Psal 78. 19. 20. o Num. 11. 12. 22. 3 God is true and will perform his promises p Psal 31. 5. q Iam. 1. 17. r Tiâ—us 1. 2. Å¿ Heb. 6. 18. t 1 Thes 5. 24. a Ephe. 1. 13. b Reu.
5. 4. d 1 Pet. 2. 6 * Psal 125. 1. e Ier. 31. 3. f Isa 54. 8. g 2 Sam. 7. 15 h Psal 132. 11 i Ier. 32. 40. k Rom 11. 29. l Luke 22. 32. m Iohn 14. 16. n Phil. 1. 6. VI. Point How Faith may be preserued and increased 1. By the word â— 1 Pet. 2. 2 b 1. 23. * §. 24. 2 By the Sacraments c Rom. 4. 11. d Gal. 3 1. e Rom. 4. 11. f Acts 8. 37. 3 By prayer * Treat 3. part 1. §. 20. g Luk. â—2 32. VII Point How faith may bee well vsed Faith is vsed as a shield by resting on gods promises a 2 Chro. 20. 20 Two vses of faith in prosperity b 1 King 8. 20. 24. c Psal 16. 5. c. * Habet fides o culo suos quibus quodammodo videt verum esse quod nondum videt Aug. epist 85. g Ose 6. 1 2. Two helpes of Faith i Remembrance of pâ—omises q Psal 119. 11. â—â—50 It is dangerous to forget Gods promises k Heb. 12. 3 5. Sicut lucerna nisi ei subministraueris oleum extinguetur sic fides nisi assiduis nutriatur meditationibus scripturarum Chrys in Mat. 25. l Isa 50. 4. m 2 Cor. 5. 19 20. n Mat. 13. 52. o Num. 15. 38. Deut. 6 7. c. 2 Right application Generall promises p Gen. 3. 15. q Gen. 22. 18. a Rom. 8. 28. b 1 Cor. 3. 22. Why general promises are to be obserued Gen. 3. 15. Gen. 22. 18. Rom. 8. 28. Why particular promises â—â—â—dfull c Psal 34. 9. d Mat. 6. 33. e Phil. 4. 19. f Mat. 6. 25. 32 h Psal 50. 15. i 91. 10 11 12 k Isa 28. 16. l Exod. 14. 13. m Ier. 31. 33. c. n Luke 11. 13 a 2 Tim. 1. 11 b Luke 23. 43 c 1 Cor. 15. 22 d Phil. 3. 21. e Mat. 25. 34. The kinds of Gods promises 1. Absolute promises f Isa 7 14. h 2. 1 i Rom. 11 26 k Mat. 24. 30 l 1 Cor. 1. 5. m 8. n Iohn 10. 28. 2 Conditionall promises o Luk. 16. 20. p 1 Cor. 12. 8 c. The vse of Faith in conditionall promises q Mar. 1. 40. h Dan. 3. 17 18 s Phil. 4. 1â— t Ioh. 42. 10. u 1 Cor. 10. â—3 * Heb. 12. 1â— x 1 Cor. 10. 1â— y 2 Cor. 12. 9. The diuers maÌ„ner of setting downe Gods promises a Heb. 13. 5. b Ios 1. 9. c Iam. 5. 11. The persons to whoÌ„ Gods promises belong e 2 Cor. 1. 20. f Gen. 3. 15. g 22. 18. h Gal. 3. 16. i 1 Cor. 12. 12 k 1 Tim. 4. 8. 8. Point The benefit and power of Faith a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A double benefit of Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Reu. 12. 15. Obser Satan can euery way annoy vs. What are Satans darts Diabolus in varias desper ationis cogitationes nos immittit quo excludat in Deum expectationem Chrys paren ad Theod. d Mat 4. 3. e 26. 37 c f 27. 46. Faith onely keepeth off the darts of Satan g Iob 13. 15. a 1 Pâ—t 5. 9. What are Satans fiery darts b Psal 6. 1 3 6 c 31. 9 10. 32. 3 4. d Iob 3. 3. c. 6. 2 c. f Mat. 27. 5. By Faith onely the fiery darts of Satan are quenched g Psal 42. 5. h 11. i 43. 5. k Iob 13. 15. Vse 1. Yeeld not to despaire Qui diffidit summi bâ—ni bonitatem maiorem sua nequitia non sentit Aug. de ver poen cap. 5. Vse 2. Wretched are they who want Faith Vse 3. The vertue of Faith Vse 4. Spirituall wounds may be cured a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c Luk. 22. 61. IX Point Satans wyles against Faith Satan most of all assaulteth our faith d Gen. 3. 1. e Mat. 4 3. f Psal 78. 22. 31. g Num. 20. 12 h Luk. 22. 32. i Thess 3. 5. Reason k 1 Pet. 5. 9. l 1 Ioh. 5. 4. Differences betwixt faith and presumption * §. 20 21 22 23 24 §. 41 42 43 44 44. a 2 Cor. 4. 7 b Pro. 22. 13 26. 13. Faith not hard to the willing d Iam. 4. 3 e 2 Cor. 4. 4. Great neede of Faith f Mar. 9. 24. g Luke 17. 5. Great is the worth of Faith h Mat. 13. 44. Mans vnworthinesse no hinderance of Faith * §. 28. 29. Imperfect Faith may be true sound a Heb. 13. 18. b 2 Châ— 16 12 Subordinate meanes take not away the vse of Faith Faith falleth not cleane away Luke 22. 32. Virtus fidei inperâ—cutis secura est Chrys in Mat. 20. hom 37. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obseru from the inference No easie matter to bee a Christian Souldier Some referre these two metaphors Helmet Sword vnto the Word of God and say that two vses of the word are set downe vnder two metaphors one to be defensiue as an Helmet the other to be offensiue as a sword Hope the fifth peâ—ce of armour a 1 Thes 5. 3. Answer The sword alone of it selfe implieth both these vses for it is an especiall meanes of defence as well as of offence these two metaphors being as distinctly set downe as any of the former there is no reason why they should be referred to one and the same thing Other say that Christ himselfe is here meant by this metaphor Helmet because he is Saluation and because the very word here vsed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in other places attributed to Christ as Luke 2. 30. 3. 6. Why it is called the hope of saluation Answer It is not properly attributed to Christ but tropically because he is the Author and finisher of our saluation It is more proper to take it for the thing it selfe which Christ hath purchased eternall life 2 Thogh Christ be here meant by this word Saluation yet cannot Christ with any fit congruity be comprised vnder this metaphor Helmet for if we reade the words plainely Take the Helmet of Christ what else can be meant but the helmet which Christ vsed or which he giueth or prescribeth to vs as the Armour of God Thus it will be the same thing which we meane namely Hope for as Christ is the author and finisher of our Faith so also of our Hope e Rom. 8. 24. d Pro. 11. 7. e 1 Pet. 1. 3 4. f Pro. 14. 32. g 1 Cor. 15. 19 1. Point What hope is g Rom. 8. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h Psal 37. 7. h Psal 37. 7. Spes non nisi bonarum rerum est nec nisi faturarum Aug. Enchir. cap. 8. l Rom. 8. 24. m Col. 1. 23. n Luke 3. 26. o 1 Thes 5. 8. p Tit. 3. 7. q Rom. 5. 2. r Heb. 11. 1. Å¿ Gal. 5. 5. Two properties of Hope 1 Assurance t Heb. 6. 11. u Rom. 5. 5. * Heb. 6. 19. Vncertainty no property of Hope b 1 Thes 1. 3. â—
not praying for those who are apparantly reiected 382 44 Of iudging the sinne against the Holy Ghost 382 45 Of the persons who are to be prayed for 383 46 Of the order of praying for others 385 47 Of praying for Saints 386 48 Of praying for Magistrates 387 49 Of praying for friends 387 50 Of praying for strangers 388 51 Of praying for enemies 389 52 Of mens failing in prayer for others 389 53 Of the things which we are to pray for in the behalfe of others 392 54 That Gods will not knowne is no sufficient cause to hinder prayer for others 393 55 Of imprecations against ones selfe 394 56 Of the persons against whom imprecations may be made 396 57 Of the vnlawfulnesse of vsuall imprecations 397 58 Of the Popes manner of cursing 398 59 Of Thanksgiuing 399 60 Of the person to whom all thankes is due 400 61 Of the difference of thankes giuen to God and men 400 62 Of the Mediator in whose name thankes is to be giuen 401 63 Of the matter of Thankesgiuing 402 64 Of the spirituall blessings for which thankes is to be giuen 403 65 Of the temporall blessings for which thankes is to be giuen 404 66 Of giuing thankes for remouing euils 405 67 Of giuing thankes for crosses 406 68 Of the proofes of Scripture applied to particular occasions of thanksgiuing 407 69 Of the abundant matter of thankesgiuing 409 70 Of their blindnesse who can see no matter of thankesgiuing 415 71 Of mens failing in the extent of thankesgiuing 416 72 Of the time of giuing thankes 418 73 Directions for thankesgiuing 418 74 Of mentall prayer 421 75 Of vocall prayer 422 76 Of sudden prayer 423 77 Of composed prayer 424 78 Of preparation before prayer 424 79 Of conceiued prayer 426 80 Of prescribed prayer 427 81 Direction to conceiue a prayer 429 82 Of publike prayer and of the Ministers function therein 429 83 Of the peoples consent in publike prayer 431 84 Of the place of publike prayer 431 85 Of vnanimitie in publike prayer 433 86 Of vttering publike prayer with an audible voice 433 87 Of praying in a knowne tongue 434 88 Of the aberrations contrary to praying with vnderstanding 434 90 Of vniformitie in publike prayer 435 91 Of motiues to publike prayer 436 92 Of priuate prayer 437 93 Of prayer in a family 437 94 Of secret prayer 438 95 Of extraordinary prayer 440 96 Of the signes of extraordinary ardencie 441 97 Of teares in prayer 442 98 Of extraordinary continuance in praier 443 99 Of the occasions of extraordinarie prayer 445 100 Of the sundry kinds of Fasts 446 101 Of the difference betwixt a religious Fast and other Fasts 448 102 Of forbearing to eate and drinke in the time of a Fast 449 103 Of forbearing other things beside food in a Fast 451 104 Of the occasions of a Fast 454 105 Of set times of Past 455 106 Of the continuance of a Fast 456 107 Of Supplication the most principall end of a religious Fast 459 108 Of examination another end of Fasting 460 109 Of Humiliation a third end of Fasting 461 110 Of Mortification a fourth end of Fasting 462 111 Of Fasting now vnder the New Testament 463 112 Of Vowes 464 113 Of the things which concurre to the making of a lawfull Vow 466 114 Of publike and priuate Fastes and Vowes 467 115 Of motiues to extraordinary prayer 469 116 Of the neglect of extraordinary prayer 470 THE THIRD PART The time of Prayer § 117 OF praying alwayes pag. 471 118 Of praying euery day 473 119 Of the fittest times for daily prayer 474 120 Of constant keeping our set times of prayer 475 121 Of Canonicall houres 476 122 Of neglecting times of Prayer 477 123 Of praying in all affaires 478 124 Of continuall Eiaculations 479 125 Of giuing thankes alwayes 480 THE FOVRTH PART The ground of Prayer § 126 OF the meaning of this phrase in the Spirit pag. 481 127 Of the work of the Spirit in prayer 482 128 Of the meanes to pray aright in the Spirit 485 129 Of prayer comming from the spirit of a man 486 130 Of discerning whē we pray in the spirit 486 THE FIFT PART The helpe of prayer § 131 OF watching vnto prayer pag. 488 131 Of Popish Night-vigils 489 132 Of superstitious watching for Christs comming 490 133 Of watching both in body and in spirit 491 134 Of the causes of drowsinesse 492 135 Of going drowsily to prayer 493 136 Directions for watchfulnesse 494 THE SIXTH PART The meanes of preuailing by prayer § 1 37 OF perseuerance pag. 496 138 Of the things which we are to aske with all perseuerance 497 139 Of the difference betwixt praying alwaies and with all perseuerance 498 140 Of the difference betwixt perseuering and much babbling in prayer 499 141 Of holding out in prayer 500 142 Of the reasons of perseuerance 501 143 Of the damage of not perseuering and aduantage of perseuering 502 THE SEVENTH PART The persons for whom prayer is to be made § 144 OF desiring the help of others prayers pag. 503 145 Of motiues to desire others prayers 504 146 Of the difference betwixt desiring other mens prayers making them Mediators 505 147 Of those who vse or refuse to aske the help of others prayers 505 148 That none is too good to seeke the helpe of anothers prayer 506 149 Of praying to the liuing onely 507 150 Of the Papists arguments for praying to the dead 508 151 Of praying for Ministers 509 152 Of motiues to pray for Ministers 510 153 Of the things which are to be prayed for in the behalfe of Ministers 513 154 Of Ministers inability in themselues 513 155 Of praying for ability in Ministers 514 156 Of vtterāce what is here meant therby 516 157 Of a Ministers ability to vtter what he conceiueth 517 158 Of Pauls gift of vtterance 518 159 Of praying for gifts bestowed 519 160 Of opening the mouth 520 161 Of deliuering the Word distinctly and audibly 521 162 Of a Ministers boldnesse in preaching 522 163 Of the things wherein boldnesse is to bee shewed 524 164 Of ioying courage wisdom together 529 165 Of Ministers seeking to edify the Church 525 166 Of making knowne what we know 526 167 Of preaching the Gospell 528 168 Of the mystery of the Gospell 528 169 Of searching into the depth of the Gospell 530 170 Of the meanes of vnderstanding the mystery of the Gospell 531 171 Of the cause of errors about the Gospel 531 172 Of mans preferring other mysteries before the Gospell 532 173 Of well discharging a mans office 533 174 Of Ambassadors of the Word 535 175 Of the dignitie of the Ministery 537 176 Of the respect of due to Ministers 537 177 Of despising Ministers 538 178 Of the incouragement of Ministers against their despisers 539 179 Of Ministers walking worthy their place 539 180 Of Ministers faith fulnesse 540 181 Of holding close to Gods message 540 182 Of declaring Gods whole will
541 183 Of the maner of deliuering Gods Word 541 184 Of the end of a Ministers high calling 543 185 How mans weaknesse is succoured by the ministery of man 544 186 How Faith is supported by the ministery of maâ— 544 187 Of receiuing Gods message by the ministery of man 545 188 Of the manner of Pauls being chained 546 189 Of the hard vsage of Ministers 547 190 Of Pauls holy glorying in his chaine 548 191 Of the cause that maketh persecution a matter of reioycing 549 192 Of the things for which men may suffer with comfort 550 193 Of the worlds vile handling of Christs Ambassadors 551 194 Of the causes why Christs Ambassadors are hardly vsed 552 195 Of Ministers vsing their libertie 553 196 Of Ministers forbearing to preach being inhibited 554 197 Of Ministers needlesse forbearing to preach 555 198 Of praying for Ministers restrained 556 199 Of the need of boldnesse 556 200 Of Pauls iealousie ouer himselfe 557 201 Of Pauls desire well to performe his function 558 202 Of Pauls constant resolution 558 203 Of Pauls stedfast faith 558 204 Of the excellencie of the foure foren amed vertues 559 205 How most mens disposition is contrarie to Pauls 560 206 Of the necessitie of preaching boldly 561 207 Of preaching after a right manner 561 208 Of a Ministers carrying himselfe according to his present estate 562 THE FOVRTH TREATISE Of the sin against the Holy Ghost THE FIRST PART Of Gods Mercie § 1. OF the occasion that Christ tooke to declare the sinne against the Holy Ghost pag 565 2 Of the inference of Christs censure vpon the slander of the Scribes and Pharisies 567 3 Of the resolution and seuerall heads of the text 569 4 Of the truth and weight of the points deliuered 570 5 Of Gods mercy in forgiuing sinnes 571 6 Of the extent of Gods mercy in pardoning all sinnes 574 7 Of blasphemie how hainous a sinne it is 576 8 Of Gods mercy in forgiuing blasphemie 583 9 Of the principall obiect of Gods mercy Man 584 10 Of Gods impartiality in offering mercy without respect of persons 587 11 Of the title Son of Man giuen to Christ 588 12 Of the particular respect wherein this title Sonne of Man is heere vsed 591 13 Of Gods goodnesse ouercomming mans vngratefulnesse 593 THE SECOND PART Of Gods Iustice § 14. OF abusing Gods mercy pag. 595 15 Of the obiect of the vnpardonable sin The Holy Ghost 596 16 Of the qualitie of the sinne against the Holy Ghost 598 17 Of the definition of the sinne against the Holy Ghost 598 18 Of the difference betwixt the fin against the Holy Ghost and other sinnes 603 19 Of the persons that may fall into the sinne against the Holy Ghost 605 20 Of the meaning of these words SHALL SHALL NEVER be forgiueÌ„ 607 21 Of the errors which Papists gather from this phrase Nor in the world to come 609 22 Of the true meaning of this phrase Nor in this world nor in the world to come 610 23 Of the many answeres that may bee giuen against the Papists collection concerning forgiuenesse of sinnes in the world to come 611 24 Of the reasons why this phrase Nor in this world nor in the world to come is vsed 613 25 Of seeking pardon for sin in this life 614 26 Of the sence wherein it is said that the sin against the Holy Ghost shal not be pardoned 614 27 Of the reasons why the sinne against the Holy Ghost is vnpardonable 615 28 Of the certaintie of his damnation who sinneth against the Holy Ghost 617 29 Of the eternity of damnation 618 30 Of the answeres to the Chiliasts obiection taken from Gods mercy 619 31 Of the answeres to the Chiliasts obiection taken from Gods iustice 620 32 Of the necessitie of being pardoned or damned 621 33 Of preuenting the sinne against the Holy Ghost 622 34 Of the persons that cannot fall into the sinne against the Holy Ghost 625 The end of the Table Faults escaped thus to be amended PAge 9. line 6. reade Luke 14. 31. p 40. l. 6. r. and long experienced p. 41. l. 25. r. much trouble p. 62. l. 26. r. earth hath p. 66. l. 25. r. seruants of God p. 99. l. 2. r. imply p. 112. The marginall note should be in the last line p. 114. l. 27. r double p. 122. l. 22. r. § 2. p. 123. l. 16. r. is in the law p. 133. l. 26. r. many to be p. 138. l. 25. r. entred p. 153. l. 21. r. many wayes p. 170. l. 20. r. and crosses p. 172. l. 14. r. ouer our selues ibid. l. 28. r. no sach matter p. 176. l. 18. r. Ismaeliticall p. 193. l. 30 r. thanketh him p. 198. l. 12. r. what is p. 203. l. 5. r. Heb. 11. 6. p. 221. l. 23. r. very God p. 231. l. 29. r. after a peculiar p. 244. l. 1. r. at our ibid. l. 2. â— from breeding faith p. 251. l. 4. r. a contrary affection p. 267. l. 31. r. I will not therefore p. 268. l. 13 r. what to doe p 281. l. 18 r. where they light p. 284. l. 3 r. of striuing p. 354. l. 19 r. Gods worship p. 381. l. 23. r. an ordinary p 389. l. 20. r. to this p. 392. l. 16. r. they were p. 447. l. 13. r. respectiuely p. 452. l. 32. r. for recreation p. 457 l. 3. r the issue p. 458. l. 33. r. As for p. 460 l. 20. r. are subordinate p. 461. l. 4 r from among p. 464. l. 17. r. extraordinary ibid. l. 29. r. other helpe p. 482. l. 8. r. the gift p. 485 l. 26. r good p. 490. l. 23. r. ought p 490. l 25 r. synecdochically p. 492. l. 19. 20. r. Disciples p. 522 l. 4 r. their lungs p. 529. l. 7. r. spoken of p. 530. l. 7. r. abstâ—use p. 532. l. 2. r. Marcionites ibid. l. 28. r Enthâ—asiasts p. 537. l. 31. put out the parenthesis p. 540 l. 14. r. procureth preserueth safely p. 547. l. 22. r. iust offence p. 566. l. 16. r. he thaâ— casteth p. 583. l. 15. r. of his sinne p. 587. l. 15. r. mourne p. 589. l. 14. r. in his complaint p. 595. l. 30. l. 30. r. obiect of his iustice p. 600. l. 5 r. what is it to p. 606. l. 22. r. haue gone p. 613. l. 21. r. giuing no raines p. 614. l. 6. r. spectacle p. 615. l. 22. r. the Kings of p. 620. l. 5. r. courts of men Faults in the margine Page 8. Deut. 20. 8. p. 10. Proâ— 27. 7. p. 11. or in any p. 332. Heb. 4. 12. p. 500. e Luk. 18. 7. p. 523. d Mar. 1. 22. Errata Hebr. Graec. Lat. in marg Pag. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 40. quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 60. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 65. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 68. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 132. in monte p. 146. fiunt p. 207. emolumenti p. 255.