in it but to fight to this purpose many like metaphors are vsed Christians themselues are called Souldiers their course of life a fight they which oppose against them enemies the temptations wherwith they are annoyed assaults in a word this is a difference betwixt the Church in Heauen and in earth that this is militant that triumphant Thus hath God in wisedome disposed our estate on earth for weightie reasons 1. The more to manifest his pittie power prouidence and truth in keeping promise the straits whereunto in this world we are brought the promises which God hath made to deliuer vs and the many deliuerances which we haue shew that God pittieth vs in our distresses that he is prouident and carefull for our good and wise in disposing euill to good that hee is able to deliuer vs and faithfull in doing it For this cause did God suffer the Israelites to goe into Egypt to be there kept in hard bondage to be brought into many dangers and set vpon by many enemies 2. To make proofe of the gifts hee bestoweth on his children A souldiers valour is not knowne but in warre in time of peace what difference is seene betwixt a valourous man and timerous coward by that sore combate wherunto Iob was brought were the graces which God had bestowed on him euidently made knowne 3. To weine them the better from this world for so long as all things are quiet in the world without troubles oppositions and assaults we are exceedingly prone to delight in it and to say It is good to bee heere Much prosperity maketh many to be like that foole that bid his soule liue at ease c. 4. To make Heauen the more longed for while wee are on earth and the more acceptable when we come to possesse it How earnestly doth the souldier in tedious and dangerous combates desire victorie How welcome is triumph after warre As a safe hauen to Marriners tossed vp and downe in troublesome seas is most welcome so Heauen to Christians whose life in this world is a warfare a sea-fare Vse 1 Is our Christian estate a souldier-like estate a warfare accordingly let vs carry our selues a little sleepe a little food is enough for a souldier hee lyeth not on beds of downe he pampereth not his body with delicate cheare but he watcheth much hee fareth hard and lyeth hard Thus Christians may not suffer themselues to be ouertaken with the vaine delights and pleasures of this world Note what the Apostle saith of a Christian souldier No man that warreth intangleth himselfe with the affaires of this life that hee may please him who hath chosen him to be a souldier Who hauing this armour thinke to take their ease follow their pleasures embrace the world they peruert the maine end of it for it is giuen to stand and to resist which if they doe not vnworthy they are of armour and shall be cashired Ease and rest is not heere to be looked for but rather temptations and assaults which wee must watch against and when one conflict is past looke for another and resist all as they come of all things wee must take heed of security and prouide that at any time wee be not vnfurnished reade the historie of the people of Laish and make a spirituall application thereof Thus much for the Metaphor §. 3. The vse of spirituall graces COnsider we now what is meant thereby It is euident by the Apostles exemplification hereof that such spirituall sanctifying graces as God indueth his Saints withall are the armour heere meant In that these are compared to armour obserue that The graces of Gods Spirit are for safegard and defence This is the maine and principall end of armour as the Apostle himselfe in this and in the 13. verse plainely sheweth for in both places expresly hee saith that wee must put on and take to vs the whole armour of God for this very end to stand against and to resist our enemies Thus is righteousnesse as a brest-plate hope as an helmet faith as a shield al for defence as we shal after more distinctly shew in the meane while let this general obseruation be noted both of such as yet haue none of those graces and also of such as haue them or at least thinke they haue them Vse 1 For the first sort with what care and diligence are they to desire and seeke after them being so needfull and necessary what rest can they giue vnto their soules till they haue obtained them would we not count him a madde man or at least weary of his life who should rush naked without any armor into the field among his deadly enemies what then may we iudge of those that liue in this world among the mortall enemies of their soules vtterly destitute of all sauing graces how many thousands thus liue as it were weary of their soules and iudge themselues vnworthy of eternall life Vse 2 For the other sort which haue these grace they are to vse them for their defence as armour is vsed and not for ostentation Armour is not giuen to iet vp and downe in it and be proud of it as many are of apparell Let those who haue no better gifts then such as are called parts of nature as wit strength bewtie and the like boast in them if they list these are like light sleight gay stuffes which make children and fooles bragge Gods graces are of a more sound and solide substance and therefore to be vsed accordingly and not made a matter of shew ostentation Let this be noted of such as are ouer conceited and so proud of their knowledge faith patience other graces §. 4. Christians armour spirituall THus hauing handled the Metaphor and the meaning thereof come wee to the amplification The first point whereof is the kinde of armour heere set forth It is called armour of God and that in foure especiall respects 1. It is made of God euen in heauen 2. It is prescribed of God euen in his Word 3. It is giuen of God euen by his Spirit 4. It is agreeable to God euen to his will All these doe shew that The armour wherewith Christians are fenced is diuine and spirituall In this respect saith the Apostle The weapons of our warfare are not carnall by denying one contrarie he affirmeth the other not carnall that is spirituall The seuerall peeces after mentioned do euidently proue this point Our enemies are spirituall and their assaults spirituall must not then our armour needs be spirituall What other armour can stand vs in stead against such enemies such assaults as good haue a sheete of paper on our naked brests to keepe off a musket shot as vse any other armour then spirituall against the spirituall assaults of spirituall enemies Vse 1 Hereby is discouered the egregious folly of many in fencing themselues against spirituall
should be the more carefull in arming our selues we either presumptuously defie our enemies and care not to vse any meanes of safegard or else are too timerously daunted with our enemies and thinke the Lords defence can doe vs no good Wherefore that in hearing the great danger wherein we are by reason of our enemies heere described we take not occasion thereby to fall into any of these extreames but rather the more carefully auoide them and keepe in the middle way which is so much the more earnestly to flye vnto the power of Gods might and so much the more carefully to keep fast on the whole armour of God I thought good before-hand to deliuer this instruction which naturally ariseth from the force of the Apostles reasons Now come wee more distinctly to handle the words themselues §. 5. Exposition of the words IN this verse is a Description of a Christian combate The parts are two In the first is noted the kinde of combate wrestle In the second are set forth the Combatants or the Persons which on either side maintaine the combate These are on the one side Defendants on the other side Assaulters which are largely described that both negatiuely not flesh and blood and affirmatiuely but principalities c. The first point in order to be handled is the kinde of combate implied vnder this word wrestle In the originall it is thus set downe word for word There is a wrestling Wee may not thinke that hereby is meant a matter of sport as our English word wrestling may seeme to imply for though the Greek word as well as the English be sometimes attributed to a strife of sport yet is it also vsed for a serious and fierce fight and combate The Greek word according to the proper notation of it signifieth such a strife as maketh the body of him that striueth to shake againe It implieth then that the combate heere spoken of is not a light skirmish with enemies aloofe off but a grapling with them hand to hand in that respect the more fierce and dangerous If they were far off from vs and aloofe should shoote or throw their weapons against vs we might thinke to espie their darts before they fall on vs or that they might misse of their ayme But the combate being as it were a grapling hand to hand all such hopes are taken away for they are neere vs to espie where to annoy vs and so may assault vs the more fiercely §. 6. The danger of a Christians combate OVr spirituall war is a sore fierce and dangerous war It is a kinde of combate which will trie our prowesse and courage wherby proofe will soone be made whether our armor be armor of proofe or not or whether we haue put on this whole armour The truth of this was manifested in Christ our head whom the diuel hurried from wildernes to pinacle from pinacle to mountain what the diuell did to Christ outwardly and visibly he vseth to doe to others inwardly and secretly The estate and condition of Christ while hee liued on earth is a liuely representation of the estate and condition of his Church in this world Peter felt such a wrestling so did Paul so doe all that slauishly yeeld not themselues to the power of the Diuel Thus God ordereth our estate 1. The more to manifest and magnifie the power of his might and the sufficiencie of his armour For the sorer the fight is and the more dangerous the greater doth that strength appeare to be and the more excellent the meanes whereby we are supported 2. To make vs with greater and stronger confidence to depend and relye vpon him as Dauid and Iehosaphat 3. To vse the meanes appointed more carefully as the Iewes who while they were working were prepared against their enemies Vse 1 This may serue as a meanes to make triall of our estate if all be quiet within vs that there bee no wrestling no fighting or if any now and then a light skirmish it is to be feared that our enemies haue gotten possession of vs and we slauishly haue yeelded to them and so made a couenant with them Fierce combates doe giue vs more assurance that the Lord is still our God and we his souldiers then light or no assaults for if the Diuell bee our Lord he can let vs be quiet but if our enemie assuredly we shall feele his hand Vse 2 This sheweth the reason why so many faint and are foiled for it were no great matter to endure light and easie combates but when wee come to bee shaken indeed then to stand fast is a token of extraordinary courage this was it which proued the patience and courage of Iob. Vse 3 Thinke not that we haue done enough when we haue passed ouer some light trials but prepare for greater we must come to a wrestling Marke what the Apostle saith of them which had endured a great fight Yee haue neede of patience and againe Ye haue not yet resisted vnto blood Vse 4 For our comfort note that though wrestling imply a sore combate yet it implieth not a conquest ouer vs of this there is no feare for Christ our head hath ouercome our enemie and destroyed him that had the power of death that he might deliuer all them which for feare of death were all their life time subiect to bondage hee hath led captiuitie captiue and deliuered vs from the power of darknesse that we might be free from being ouercome though not from wrestling §. 7. None exempted from fight THe Defendants who maintain this wrestling are comprised vnder this particle we which includes himselfe and all like to himselfe together with them to whom hee wrote and all like vnto them so that All of all sorts are to wrestle and fight this spirituall combate Neither Ministers nor people poore nor rich male nor female newly planted nor old grown none of whatsoeuer rancke condition estate age qualitie c. exempted Whosoeuer is of the seed of the woman must looke to haue his heele bruised There is enmitie betwixt the two seeds the Diuell spared not the woman which was the weaker vessell and hee feared not the head Christ himselfe who was the strongest of all Who may thinke to be spared who can imagine that Satan will feare to wrestle with him God will haue all of all sorts to be tried and the Diuell beareth a like hatred against all hee seeketh whom to deuoure so he may deuour them he careth not who they be as a Wolfe spareth none of the flocke ramme sheepe or lambe that he can come by Vse 1 Let all Ministers and people strong and weake all of al sorts apply all the exhortations directions here deliuered vnto themselues Let not the weaker sort put them off vpon conceit that fierce combats belong to strong
whereby we giue credence vnto the truth of them and with strong confidence rest and stay our selues thereupon §. 9. Of the false grounds of Patience HEnce learne that all the pretended patience of heathen men and others which knew not this Gospel of Peace was but a meere shadow of patience for what were the grounds therof surely no much matterâ— as by the Gospel is reuealed but such as mans naturalâ— reason inuented as these 1 It is no part of manhood but meere childishnesse and cowardlinesse to be impatient 2 Sorrow mourning all impatiency and the like may much aggrauate our troubles but can no way ease them or take them away 3 Others are subiect to troubles it is a common condition of mankinde 4 There is an ineuitable necessity or to vse the words and phrase a fatall destiny they cannot be auoided 5 They are not for euer to endure but will haue an end if by no other meanes yet by death These and such like may make men bold and hardy or stupid and blockish I may resemble them to Opium and such like medicines which stupifie mens senses and make them the lesse impatiently beare their paines but they bring no true ease The Gospell of peace breedeth not a sencelesnesse but such a patience as is seasoned with comfort and ioy §. 10. Of the manner of working true Patience AS wee desire true patience so labour wee that it bee rightly grounded in vs. For this end wee must acquaint our selues with this Gospell of peace and labour for true sauing sanctifying knowledge thereof for the attaining whereunto 1 The promises of God in his word are to bee obserued especially such as concerne our reconciliation with God and his fauour towards vs as Dauid did Without knowledge of Gods promise there can be no sound confidence all the shew that we may seeme to make thereof will proue but meere presumption 2 The cause of those promises is to bee well noted which is GODS free grace and meere mercie 3 The parties to whom they are made are to be marked All that shall beleeue 4 The properties of such as beleeue are also to be noted Of these we shall speake on verse 16. When wee come to any that are sicke or in any other distresse and desire to perswade them vnto true patience wee must bring them to knowledge of the Gospell of peace that they hauing assurance thereof may bee the more quiet vnder Gods correcting hand bring them to beleeue that their sinnes are forgiuen and then maist thou well bid them Be of good comfort and patient §. 11. Of the necessity of true Patience Point 4 THe fourth generall point to be considered is the necessity of this peece of Spirituall Armour Though it be compared to legge-harnesse which may seeme to be least necessary yet indeed it is no whit lesse necessary then any of the rest we know that if a man be not well fenced on his legges he may receiue such a blow vpon them as will cleane ouerthrow him notwithstanding the other peeces of armour but if the way be rough and thorny and the man bare-footed and bare-legged and in that respect dareth not marche on what benefit reapes he by the furniture of the other parts To let the metaphor passe the gift and grace it selfe which now wee speake of Patience is so absolutely necessary as without it there can be no hope of attaining to victory glory and rest where Christ our chiefe Captaine is The Apostle expresly saith that patience is needfull to shew that he speaketh of an absolute necessity hee implieth that the promise meaning eternall life promised cannot bee receiued without it for he had shewed before that the Saints in former times thorow faith and patience inherited the promise and in that respect both that Apostle and also Saint Iames exhort Christians to follow them §. 12. Of the troubles whereunto we are subiect MAny troubles and crosses must bee vndergone in this World before wee can come to enioy rest and happinesse in Heauen Note Ioh. 16. 33. Luk. 14. 27. Acts 14. 22. 2 Tim. 3. 12. Heb. 12. 6 7. These places shew how rough and full of pricks the way to Heauen is Experience of all ages doth verifie the truth of those Scriptures consider the Histories of Abel Noah Abraham Isaack Iacob their posterity in Aegypt in the Wildernesse in Canaan vnder Iudges vnder Kings and in their captiuities consider the liues of Christ of the Prophets Apostles and other Saints the estate of Christs Church in the Apostles time after their time and euer since euen vnto these our dayes it were infinite to reckon vp all the persecutions troubles afflictions and sundry kinds of crosses which Gods people from time to time haue been brought vnto In a word it is as possible for sheepe to â—iue quiet among wolues without hurt as for the Church in this world without trouble and persecution Obiect All ages and times haue not beene times of persecution The Church in Solomons dayes and vnder the reigne of many other good Kings had great peace and quiet yea it is written that in the Apostles times which were most troublesome times the Churches had rest so in Constantines times and in the time of other good Christian Emperours likewise here in this Land vnder the reigne of King Edward the sixth Queene Elizabeth and King Iames who now liueth Answ Though the Church and children of God be somewhile for a time freed from outward publicke persecutions of the Magistrate or from open inuasions of the enemy yet not from all manner of troubles Many are the troubles of the righteous euen in the most halcion and peaceable dayes that euer were For in the bosome of the Church while the Church remaineth on Earth there haue beene alwayes still are and euer will be some borne after the flesh as well as some borne after the spirit which being so persecution there will be if not with fire and sword banishment and imprisonment outward torture and torment yet with that which goeth as neere to the heart and pierceth thorwo the soule as deepely namely ignominy reproach disgrace and such like Ismaeticall persecution In the most quiet times of the Church He that refraineth from euill maketh himselfe a prey Manifold iniubies doe the true Saints receiue of their wicked neighbours they are disgraced and oppressed of the greater sort reuiled and wronged of the meaner sort if they should haue peace abroade yet at home euen in their Families shall they find troubles enough arising from their Parents Husbands or Wiues Children Seruants Friends Kinred and the like We reade of heare and see the crosses of others euery one feeleth his owne and so best knoweth them Shew me the man let it be he that hath seemed to himselfe and others the most happy that in truth can say his life hath beene euery way so free
this copulatiue particle AND and the Sword that is take the Sword also as well as other peeces of Armour Whence obserue that It is not enough to keep off our enemies assaults from annoying vs but our care and endeauor must be to driue them away and destroy them Resist the Diuell saith the Apostle and he shall flie Resist is a word not onely of defence but also of offence This phrase he shall flie sheweth that our endeauour must be to driue him away and put him to flight It implyeth both a promise and a duty To this purpose tend those phrases in Scripture of killing our members on earth mortifying the deeds of the body crucifying the flesh and the world destroying the body of sinne beating downe the body and keeping it in subiection We haue a notable example hereof in our Head and Generall Christ who put the Diuell to flight likewise in one of his Captaines S. Paul who brought his body into subiection to who the world was crucified If we stand onely vpon defence we embolden hearten our enemies wh◠will neuer leaue assaulting vs till they haue preauiled against vs except they be destroyed as Saul neuer left persecuting Dauid till he himselfe was destroyed Vse 1 Heere is a good direction for Magistrates that haue a charge ouer people committed vnto them that they content not themselues with defending such as are vnder their gouernment from idolaters heretiques atheists worldlings and the like enemies but that they cut off and destroy those dangerous and mischieuous enemies For this purpose the sword of God is committed into their hands and They are the Ministers of God to take vengeance on such as doe euill Thus did that good King Iosiah and other good Kings Obiect This is done by the temporall sword but what is that to the Sword of the Spirit here meant Answ 1 It may fitly be applyed by way of allusion 2 It followeth by iust and necessary consequence for euery one must doe his best to profligate spirituall enemies and seeing God hath afforded to Magistrates not onely the spiritual Sword which is common to all Christians but also a temporall Sword which is proper to thē they must vse both 3 The vse of the temporall Sword is a great helpe to the spirituall and much good may be done thereby for howsoeuer Satan himselfe being a Spirit is no whit danted with the temporall Sword yet idolaters heretiques profane men and other like instruments of the diuell in and by whom the diuell much annoyeth the Church of God are danted and may be destroyed thereby and so Satan put to flight It is the ouerthrow ruine of many Churches that the ciuill Gouernours suffer the enemies therof to get head assault the church people of God Vse 2 Here is a direction also for Ministers They must not only teach the truth instruct in good maners encourage the vpright but also refute errors cut downe sin and endeauour to destroy whatsoeuer maketh against the glorious Gospel of Christ Note what the Apostle saith in this case The weapons of our warfare are mighty thorow God to cast down holds casting down the imaginations euery high thing that is exalted against the knowledge of God c. and hauing vengeance ready against all disobedience That we may not thinke that this was proper to his Apostolicall function he saith in generall of a Bishop that as he must be able to exhort with wholesome doctrine so to improue them that say against it There is a two edged Sword put into the mouths of ministers they must accordingly vse it to defend by teaching sound doctrine and instructing in good maners to offend by confuting errors reprouing sins Many errors in iudgement and much corruption in life creepeth into the Church for want hereof Vse 3 As for priuate persons euery one hath a charge ouer his own soule for their own soules safety they must resist Satan oppose against the world subdue their flesh strike fight it is a foolish pitty to spare the enemy destroy a mans selfe If Satan tempt with an holy indignation bid him auoid if the world allure defie it if the flesh lust sub due it Thus much for the connexion of this Weapon with the former peeces of Armor I will now distinctly handle it and shew 1 What this Weapon is 2 How fitly resembled to a Sword and why called the Sword of the Spirit 3 How it may be taken and vsed 4 What is the benefit of well vsing it 5 What are the sleights of Satan to depriue vs of it §. 2. Of the true Word of God THe Weapon here prescribed is expresly termed the Word of God which is that part of Gods will which in the holy Scripture he caused to be recorded It is called Word because by it Gods will is manifested and made knowen euen as a man maketh knowne his minde and will by his words It is also said to be the Word of God in regard 1 Of the Author which is God himselfe 2 Of the matter which is Gods will 3 Of the end which is Gods glory 4 Of the efficacy which is Gods power This word is properly and truely the right sence and meaning of the Scripture for except that bee found out in many words there may seeme to be matter of falshood as that the Sonne knoweth not the day of iudgement of heresie as that the Father is greater then the Son and contradiction as betwixt that which Christ said my Father is greater then I and that which the Apostle said that Christ Iesus thought it no robbery to be equall with God The letter of Scripture may be alledged and yet the word of God missed as by all her etiques And a man may swarue from the letter and yet alledge the true word of God as the Euangelists and Apostles did many times Compare Mic. 5. 2 Psal 40. 6. with Mat. 2. 6. Heb. 10. 5. So may diuerse translaters differ in some words and phrases and Preachers in alledging testimonies of the Scripture may misse of the iust letters and yet all retaine the true word of God which is the true sence rightly conceiued and rightly applyed This therefore is it which we must labour after and that with care and diligence as Christ implieth where he commandeth to search the Scriptures The word which he vseth is metaphorical taken from such as vse to search in Mines for siluer and gold they will dig deep they will breake the seuerall clots of earth all to peeces to find out the golden Oare Thus must we deale with the Scriptures as we are exhorted by Christ Ioh. 5. 39. and by Solomon Pro. 2. 4. and so much the rather because euery sentence syllable letter and tittle in holy Scripture is of moment Otherwise if we doe
His Propheticall Office to instruct and direct his Church in the way of Saluation In the name of this Our Lord Iesus Crhist must all the calues of our lippes all our praises be offered vp vnto God Let vs by him saith the Apostle speaking of Christ Iesus offer the sacrifice of praise This point was before handled in the generall doctrine of Prayer §. 63. Of the matter of Thanksgiuing 4 THe matter of thanksgiuing is very ample large limitted with no restraint but extended to al things So that whatsoeuer the Lord doth affordeth matter of praise to the Saints Oft is this generall particle all vsed in this point In all things giue thankes saith the Apostle in another place Forget not all his benefits saith Dauid Wee know that all things worke together for good to them that loue God If all things worke to our good is it not iust and meete that thankes should be giuen for all things That wee may somewhat more distinctly discerne the matter of thanksgiuing I will set downe in order some particular branches of this generall point The matter of Thankesgiuing may sundry wayes be distinguished 1 In regard of the nature or kinde of benefits They are Good things bestowed Euill things remoued 2 In regard of the quality of them They are Spirituall Temporall 3 In regard of the manner of bestowing them They are already giuen promised to be giuen 4 In regard of the persons vpon whom they are bestowed which are Our selues Others Vnder these generall heads there are many particular branches which I will in order declare §. 64. Of the spirituall blessings for which thankes is to be giuen SPirituall blessings are Bestowed here on Earth Reserued in Heauen In the ranke of the former kinde of spirituall blessings these particulars following must be accounted 1 The ground of them which is Election Together with which we are to reckon the cause thereof Gods free grace and rich mercy and also the fruit thereof certenty of saluation 2 The meritorious cause of them namely our Redemption vnder which wee must comprise the price of our redemption Christs blood and the speciall fruits thereof as Reconciliation Adoption Remission of sinnes imputation of righteousnesse c. 3 The meanes of applying the benefits of our election and redemption namely the effectuall operation of Gods Spirit vnder this head are comprised effectuall vocation regeneration sanctification and all those particular sanctifying graces which we find feele to be wrought in vs as Knowledge Faith Hope Loue Repentance Patience new Obedience c. together with the blessed fruits of them as peace of conscience ioy in the spirit holy security with the like Finally the meanes which the Spirit vseth to worke and encrease all these graces are to be remembred which are the Ministery of the Word Administration of the Sacraments and other holy Ordinances of God together with liberty of the Sabbaths of good and faithfull Ministers of publike Assemblies with the like Those eternall blessings which are in Heauen reserued for vs are such as Eye hath not seene nor eare heard nor haue entred into the heart of man We cannot in particular reckon them vp yet in the generall we must haue our hearts filled with an holy admiration of them and our mouthes with praise for them §. 65. Of the temporall blessings for which thankes is to be giuen TEmporall blessings for which thankes is to be giuen are such as concerne 1 Mankinde in generall as creation and preseruation of Man Gods prouidence ouer him and all the fruits and benefits of these 2 The whole Church thorowout the World the increase peace and prosperity of it particularly the Churches in that Land where we liue 3 Common-wealths and in particular that Common-wealth whereof we our selues are members and therein in good Magistrates good Lawes peace plenty c. 4 Families especially our owne and therein good Gouernours good seruants good parents good children a competency of goods to maintaine the state of it If God giue not onely sufficiency but also abundance more thankes is to be giuen 5 Our own persons in regard of them souÌ„dnes of mind health of body ability to performe the work of our calling Gods blessing on our labour and calling with the like §. 66. Ofgiuing thanks for remouing euils EVils remoued for which thankes is to bee giuen are Publike Priuate both these Spirituall Temporall Temporall publike euils arise from the enemies of the Church Common-wealth Thanks therfore is to be giuen when those enemies are either ouerthrown or conuerted or when their conspiracies are discouered we preserued from their mischieuous practises whether by warres inuasions treasons rebellions or priuie and secret plots with the like To this head may be referred deliuerance from plagues famines fires inundations c. Spirituall publike euils are common publike sinnes maintained by law or common practise Publike sinnes which vse to be in diuerse countries maintained by law are Idolatry Superstition Heresies Vsury Play-houses Brothel-houses c. Publike sinnes maintained in many places by common practise are Swearing Proâ—hanenesse Drunkennesse Vnclâ—anenesse Pride and brauery in apparrell c. When and where it pleaseth the Lord to afford aâ—ny meanes of reforming and restraining these publike sins then and there is matter of thanksgiuing afforded Spirituall priuate euils are either such particular sinnes wherunto our selues are most giuen or the causes of such sins as the temptations of Satan or euil lusts the vaine allurements of others or else a spirituall punishment of them as trouble of minde hardnes of heart a tormenting conscience a seared and sencelesse conscience c. They who are deliuered out of any of these snares must bee thankfull for that deliuerance Priuate temporll euils are such outward iudgements as God in anger inflicteth on men as punishments also of sinne such are penurie ignominie paine griefe sicknesse losse of goods losse of friends and other like crosses The remouing of these is matter of thanksgiuing §. 67. Of giuing thanks for crosses YEt are not outward temporall iudgements whether publike or priuate alwaies to be simply accounted euils but many times to bee reckoned and accounted in the number of Gods blessings For God oft inflicteth them on his children and that in loue for their good They are indeede grieuous and irksome to the flesh but many times profitable to the soule an heauie burthen they are but they bring forth a good precious fruit wherefore in regard of them we must wholy refer our selues to Gods will as Christ did in his bitter agonie If God bee pleased to preserue vs from them or being fallen vpon vs to remoue them we are to account this preseruation and deliuerance a blessing and fauor of the Lord and to be thankfull vnto God for it But otherwise if it please the Lord to lay any crosse vpon vs or when it lieth on
vs stil to coÌ„tinue it we are also to take this as a token of loue and to be thankfull The reason is euident For God being very wise knowing what is best for vs euen much better then we our selues withall being a louing tender father exceeding carefull of our good he doth so dispose our estate as may most make to our good When he seeth it to be needefull he laieth affliction vpon vs when it hath lien long enough vpon vs then he rem oueth it In this kinde he dealeth with his children as skilfull and tender Physitians or Chirurgians doe with their patients whose cure they seeke Now therefore vpon this ground we are to thinke euery estate whereunto the Lord bringeth vs to be the best for vs health to be the best when wee are in health and sicknesse to be best when we are sicke aboundance to be best while we haue it and want to bee best when we are in want and so of other estates Therefore when the Lord doth lay vpon vs any outward afflictions wee must put them on the score of Gods fauours especially the good fruites of afflictions as true humiliation sound repentance christian watchfulnesse righteousnesse c. Now then to conclude this point afflictions being tokens of Gods loue tending to the good of the Saints they are comprised vnder this general clause ALL THINGS and are matter of thanksgiuing §. 68. Of the proofes of Scripture applyed to particular occasions of thanksgiuing I Shall not neede to enter into any further enumeration of other particulars I will therefore aleadge some proofes of these out of Gods word 1 For all manner of spirituall blessings note that generall forme of thanksgiuing vsed by the Apostle Ephe. 1. 3. Blessed be God which hath blessed vs with all spirituall blessings reade the verses following and ye shall see how he reckoneth vp many of those spirituall blessings in particular as Election Redemption Adoption Vocation c. 2 For temporall blessings we haue sundry approued patternes of thanksgiuing in diuerse kindes Christ gaue thanks for foode Annah for a childe Iacob for riches Abrahams seruant for prospering his iourney 3 For blessings on others note the example of Queene of Sheba who blessed God for his blessings on Israel and of the Christian Iewes who glorfied God for the Gospell reuealed to the Gentiles 4 For publike blessings concerning the Church the Apostle giueth thankes that the Gospell came into all the world And the Christians praise God for the increase and peace of the Church and for the liberty of the Apostles 5 For the common-wealth the Iewes reioyce which was a publike testimony of their thanksgiuing to God for setling the state and establishing the crowne on Salomon So againe for continuing the peace and prosperity of the Land 6 For generall blessings on mankind Dauid praised God 7 For Gods blessings on his family Iacob is thankfull and in testimony thereof buildeth an alter to God 8 For priuat blessings Leah praised God that had giuen her a Son and Hezekiah for recouery of his health 9 For euils remoued Moses the Israelites blessed God who ouerthrew their enemies and Dauid praised God for preseruing his people from their enemies and the Christians glorifie God for the Conuersion of Saul a mortall enemie of the Church 10 For publike spirituall euils remoued praise is sung vnto the Lord in Hezekiahâ— time when the Land was purged from Idolatrie 11 For priuate spirituall euils preuented Dauid blessed God who kept him from auenging himselfe and shedding innocent bloud 12 For aduersitie Iob blessed God and the Apostles reioyce for suffering persecution 13 Finalâ—y for good things promised and not inioyed it is noted that the Patriarches receiued not the promises but saw them a farre off and beleeued them and receiued them thankfully §. 69. Of the abundant matter of thanksgiuing HEre we see what abundant matter of thanksgiuing is offered vnto vs. If we should spend our whole time as the triumphant Church in heauen doth in lauding praising God wee could not want matter considering that ALL THINGS are matter of thanksgiuing If I should say we haue more matter of thanksgiuing then of petition I should not speake amisse for the blessings which any of Gods children any of those who truly beleeue in Christ haue receiued already are much more and farre greater then the things which they want God hath long since elected and chosen them to bee vessels of mercy glory when he created man as he made man most happy according to the image of God so before he made man he created all things needefull for him that so he might be destitute of no good thing for he made heauen and the whole hoast thereof earth and all the fruites of it yea the aire and water and all creatures in them in a word God made all things that were made for the good of man The price of mans redemption is already paid All true beleeuers are reconciled to God adopted to bee his children made actuall members of Christs body effectually called and taken into the kingdome of grace being perfectly iustified euen in Gods sight by the righteousnesse of Christ Iesus What are the spirituall blessings which wee want that may bee comparable to these which we haue receiued Obiect 1. We haue not receiued freedome from and full victory ouer all sinne Answ Sinne hath receiued a deadly wound though it assaile vs yet shall it not get conquest ouer vs. Besides the guilt punishment of those very sins which yet we are subiect vnto shall not be laid vpon vs they are cleane remitted and in that respect we fully acquitted Obiect 2. Wee want many good and comfortable graces and faile in the measure of those we haue our sanctification is not perfect Answ All the faithfull haue al such graces as are absolutely necessary vnto saluation actually wrought in them As a childe borne of a woman hath all the parts of soule and body so he that is borne againe of God hath al the parts of a new man No Saint wanteth any grace that may hinder his saluation though he should instantly die As for that measure which some want it is not so great as can iustly impeach the truth of grace that grace which they haue is true though it may bee weake and their sanctification is sound though imperfect The perfecting of sanctification is not so great and powerfull a worke as the first beginning of it The most effectuall powerfull worke of Gods spirit in the faithfull is their very new birth the first act of their conuersion For when a sinner is first conuerted he is a new created of nothing I speake in regard of of our spirituall being he is made something of a man dead in sin he is quickned hath spiritual life put into him Now