to God and man so that a conformity thereunto is righteousnesse §. 2. Of the kinds of Righteousnesse Obiect THis is such a peece of armour as none in this life can attaine vnto but Christ Iesus the true naturall Sonne of God who by an excellency and propriety is called That iust one Of him it is properly said That hee put on righteousnesse as a brest plate Indeed at first God made man righteous and in Heauen the Saints shall bee all iust and perfect but on earth there is none righteous no not one Answer There is a double righteousnesse mentioned in the Scripture one legall framed according to the exact rule and strict rigour of the Law The other Eâ—angelicall accepted according to the gracious fauour and limitation of the Gospell The Law requireth two things First an absolute perfection in euery part point and degree thereof Secondly this perfection in that very party who is iustified thereby For Moses thus describeth the righteousnesse which is of the Law that the man euen the man himselfe in and by himselfe which doth those things euen all those things which are written in the Law according to the vttermost extent of them shall liue thereby but cursed is euery man that continueth not in all things c. By the Gospell both those are limited and the rigour of them mitigated For there are two parts of Euangelicall righteousnesse one of Faith the other of a good conscience The righteousnesse of faith is Christ himselfe with his righteousnes imputed to vs and by faith receiued of vs in which respect Christ is said to be the end of the Law for righteousnesse to euery one that beleeueth The end of the Law is to iustifie and saue those which fulfill it Now we by reason of the flesh dwelling in vs cannot fulfill it Christ therefore subiected himselfe thereto he perfectly fulfilled it To them which beleeue his perfect righteousnesse is imputed so as they are iustified and saued thereby Thus is Christ the end of the Law and that which by the Law was exacted of our owne persons by the Gospell is accepted for vs in Christ who performed it This Righteousnesse of Faith is comprised vnder the fourth peece of Spirituall Armour verse 16. Here therefore is especially ment the righteousnes of a good conscience §. 3. Of that Righteousnesse which is here meant THis Righteousnesse is a powerfull worke of Gods Spirit in the regenerate whereby they endeauour to approue themselues vnto God and man by performing what Gods Law requireth to be performed vnto both I terme it First A worke of Gods Spirit because it is the Spirit which quickeneth and enableth vs to doe what we doe 2 Powerfull because we are by nature Dead in sins and not able of our selues so much as to think a good thoght 3 In the regenerate for that onely which is borne of the Spirit is spirit 4 Indeauour for this being true and earnest with the very vttermost of our power is the greatest perfection which in this World we can attaine vnto 5 To approue to God and man because duties are required towards both 6 What Gods Law requireth because that sheweth what God doth approue and what man should approue This was that righteousnesse for which Zacâ—ary and Elizabeth were commended This consisteth of two branches First to abstaine from euill Secondly to doe good Dauid describing a righteous man saith Surely he doth none iniquity but walketh in the way of God Oft doth the Scripture ioine those two together as two essentiall parts of righteousnesse except these two doe concurre the brest-plate is not sound §. 4. Of resembling Righteousnesse to a brest-plate Point 2 THe second point is concerning the fit resemblance of Righteousnesse to a brest-plate The originall word translated brest-plate properly signifieth that part of the body wherein the vitall parts as the heart lungs liuer and the like doe lie the whole vpper part of a mans body before euen from the necke to the thighes is comprised vnder this title Hence is it that that peece of armour which couereth this part of the body hath the same name The vse of this peece is to keepe safe the vitall parts and preserue a man from being mortally wounded or killed downe-right Thus doth righteousnesse keepe the Christian souldier safe and sure that the Diuell with all his assaults cannot pierce his soule and so vtterly destroy him A Lyon which is strong among beasts Prou. 30. 30. may be taken and destroied 1 Sam. 17. 3. 6. but so cannot the righteous This vse of righteousnesse will yet more euidently appeare if wee consider what it is that doth indeed mortally wound the soule and drawâ—forth the vitall blood and very life of it It is sin and nothing but sin that can destroy the soule By it did Satan first wound and kil our first Parents By it hath he from time to time preuailed in the World For sinne first prouoked Gods wrath procured the curse of the Law brought death and all the concomitances thereof The very sting of death is sinne Sinne first kindled hell fire and still continueth to blow vp and inflame the same Where the brest-plate of righteousnesse is well put on there sinne hath no power Righteousnesse is as contrary to sinne as water to fire and it will soone quench the heate of sinne §. 5. Of putting on the brest-plate of Righteousnesse Point 3 THis brest-plate of Righteousnesse is put on by the right practice of true repentance which according to the proper notation and true meaning of the word is a change of the minde namely such a change as bringeth forth a reformed life This true alteration of the minde and heart first causeth a thorow detestation of our former wicked course together with an vtter abiuration and renouncing of the same and then an holy resolute purpose to leade another kind of life and insteed of former sinnes to practise contrary duties as if a man in former times haue beene profane to bee so much the more religious for the time to come if a blasphemer before more carefull to honour the Name of God if riotous so much the more sober c. These are fruits worthy of repentance So long as these two fruits of repentance First an vtter detestation of all former wickednesse Secondly a constant resolution and faithfull endeauour to performe new obedience remaine in our hearts the Diuell cannot easily if at all preuaile against vs. But if the minde bee not altered and a thorow change wrought therein though there should bee some meanes to restraine vs from sinne and prouoke vs to doe many good things yet would the Diuell soone get aduantage against vs. Sinne is deceitfull Satan is subtill and busie if therefore wee bee not altered in our hearts the meanes of restraint being
teach other doctrine auouching that if any do he is proud and mad and therefore biddeth auoid such yea he denounceth a fearefull curse against them which preach otherwise then the Apostles had done Besides this being without warrant of the Word how can it be performed in faith i if not in faith how can it be acceptable to God To say the least against Prayers for the dead they must needs be vaine and fruitlesse for Gods determinate iudgement passeth on euery one so soone as they die If they die in the Lord blessed are they if they die in their sinnes they are irrecouerably cursed as is implyed in the parable of Diues being in hell to whom Abraham being in heauen thus saith They which would go froÌ„ hence to you cannot neither can they come from thence to vs. Herein is the prouerbe verified Where the tree falleth there it lyeth for as life leaueth vs so iudgement findeth vs. Prayer therefore for the soules of the deceased is as physicke for the bodies of the dead §. 40. Of Purgatory AS for Purgatory which Papists make to be a middle place betweene heauen and hell where they say all such are as die not in mortall but in veniall sin and from whence by the Prayers of the liuing they may be released it is a meere fixion inuented of mans idle braine and maintained to increase Antichrists earthly treasures it is against the current of the Scripture which acknowledgeth but two sorts of people Children of the kingdome and children of the wicked faithfull and vnfaithfull and accordingly onely two places after this life heauen and hell The distinction likewise of mortall and veniall sinne as they vse it making some sinnes in their owne nature by reason of the smalnesse of them Veniall is against the Word which saith indefinitiuely of sinne excepting no sinne at all The wages of sinne is death Woe to them that after this life enter into any fire the Scripture no where mentioneth any temporary fire after this life but euerlasting and vnquenchable Obiect 1 The second petition compriseth the dead vnder it Answ That petition hath not any particular respect to any particular person departed so as it cannot iustifie any particular Prayers for a particular person deceased which is the question in controuersie Indeed that petition respecteth the whole body of Christ some of the members wherof are the Saints now dead but it followeth not thereupon that it is a Prayer for the dead for principally it respecteth the liuing and the dead onely by consequence Besides it implyeth no altering of the estate of the soules of the dead which is another point in question Obiect 2. Many prayed for their children and friends which were dead and had them restored to life Answ 1 This is nothing to the alteration of the estate of the soules which is the point in controuersie 2 Those were extraordinary examples done by extraordinary spirits and are no more exemplary then the Israelites passing through the red Sea or Moses Eliahs and Christs fasting forty dayes Vse This point is to be noted as against the erronious doctrine of Papists who maintaine Prayers for the dead â—o against their superstious practises who vse vpon Church-wals Church-windowes graue-stones and the â—ike to set this phrase Pray for the soule of A. B. and if any haue been bountiful to their Church they vse to offer vp Masses and to say dirige and to sing requiem for their soules from time to time All which to say the least are toyish and childish §. 41. Of vaine wishes for the dead NOt much vnlike is the practise of many ignorant and superstitious persons among vs who if mention be made of any of their friends departed vse presently to say God be with him the Lord be with his soule or God haue mercy on his soule with the like Marke the persons that most commonly vse these vaine wishes and you shall obserue them to be such ignorant and irreligious persons as neuer pray for their friends while they are aliue for if they knew how to pray aright for their friends they would not make such vnprofitable wishes for them Wherin note their preposterous course when true Prayer is warrantable acceptable honourable to God and may be profitable to him for whom it is made being commanded of God and agreeable to his will they impiously neglect it but when there is no warrant to make it no hope of doing any good by it they superstitiously vse it Obiect Marke their apology and ye shall find it as foolish as the thing it selfe is toyish For if any reprooue them for it presently they say what hurt is it Answ It is hurt enough that there is no good in it that it is vaine and idle Of euery idle word that men shalâ— speake they shall giue account at the day of iudgement Too many idle words passe from them who are most circumspect and watchfull ouer their words Is it not enough for men to let slip vnawares idle words but that they must also iustifie idle prayers All things must be donâ— in faith all to Gods glory all in loue Much more Prayeâ— which is the most excellent and heauenly action that can be performed But these wishes cannot be in faith because they haue no warrant nor to Gods glory because they are not agreeable to his will nor in loue because they can bring no profit Obiect 2. Were we not better say the Lord be with them then the Diuell take them Answ Is there not a meane betwixt extreames must ye needs be superstitious or impious seeing Gods determinate iudgement is passed vpon them and they are come to the place of their euerlasting abode why leaue ye not them to their own Master and pray for the liuing who may reape good by your prayers §. 42. Of not praying for such as sin against the Holy Ghost 2 COncerning those who sin against the Holy Ghost we haue an expresse inhibition not to pray for them and the reason rendred because it is a sin vnto death that is as Christ more plainly setteth it downe it shall not be forgiuen vnto men neither in this world nor in the world to come Their iudgment is as certain as if they were dead yea and by their sinne manifested to be certaine This sinne is very hardly discerned there is neede of more then any ordinary spirit to discouer it The ground of this sin is set and obstinate malice against Christ his truth made known vnto them by the spirit of reuelation The effect of it is an vniuersal apostasie an vtter renouncing of that truth and that with plaine blasphemy Now seeing no man can know what is the spirit and heart of another by an ordinary spirit who shall iudge a man to haue committed that sinne The Prophets and Apostles could discerne them as Paul discerned Alexander
a disposition as they As among Papists blinde zeale moueth many to doe that which deadly malice moueth others to doe I doubt not but we may according to the truth of the matter conclude that the forenamed Scribes and Pharisies sinned against the Holy Ghost for 1 The Gospell was preached to them by Iohn the Baptist Christ and his Disciples yet they receiued it not but refused and reiected it 2 They did it despitefully as their carriage sheweth 3 They blasphemed Christ as we haue heard before and they persecuted him and his Disciples 4 They did all this against knowledge and against conscience as the instance which Christ giueth of their iustifying that in their children which they condemned in Christ yea they could say of Christ This is the heire 5 They did all also after the Spirit had supernaturally reuealed Christ vnto them for it is noted that Iesus knew their thoughts and thereupon hee accused them of blaspheming the Holy Ghost he knew their thoughts that is he knew how far the Spirit had wrought in them and how they striued against and resisted the Spirit and in that respect accuseth them of this blasphemie Lastly to put the matter out of all doubt after that Christ had set out this sin Saint Marke addeth this clause Because they said he had an vncleane spirit Implying by that inference that that blasphemie was in them an euidence of the sinne against the Holy Ghost §. 20. Of the meaning of these words SHALL NOT and SHALL NEVER be forgiuen THe second generall point noted by Christ about the sinne against the Holy Ghost is the Issue thereof which is set downe Negatiuely Affirmatiuely Negatiuely both by Saint Marke in these words hath neuer forgiuenesse and also by S. Matthew in these words shall not be forgiuen vnto men which is further amplified by a distinction of times in these words neither in this world nor in the world to come Affirmatiuely onely by Saint Marke in these words is in danger of eternall damnation The sentence and doome which Christ in all these words and phrases hath giuen of this sinne is very perspicuous and cleare but that Papists haue brought a cloud of obscuritie vpon them by the vapours of their false glosses and heresies which we will first remoue and then declare the fearefull issue of this sinne First the Papists cleane ouerthrow the maine point heere intended by interpreting the indefinite negatiue particle not and the generall negatiue neuer to as if a difficultie onely and not an impossibility were intended as if Christ had said the sinne against the holy Ghost shall not easily but very hardly be forgiuen or ordinarily and for the most part it shall not be forgiuen But the words are more cleare then so to be obscured For Not Neuer Nor in this world nor in the world to come are much more then not ordinarily not easily hardly and for the most part Besides if there were not an impossibilitie of the pardon of it prayer might be made for the partie that committeth it which may not be done But as this text is cleare enough to such as haue not contentious and captious spirits so there are other texts which put the point more out of all doubt and question as where the Apostle saith It is impossible to renew them againe And againe There remaineth no more sacrifice for sinnes but a fearefull looking for of iudgement and fiery indignation §. 21. Of the errors which Papists gather from this phrase nor in the World to come AGaine Papists roue farre beyond the scope of Christ in this place by inferring from this clause nor in the World to come that some sinnes which are not forgiuen in this World may be forgiuen in the World to come whence they further inferre that there is a Purgatory after this life and render these reasons of this latter inference First that into Heauen can enter no vncleane thing Secondly that out of hel there can be no redemption therefore say they there must needs be a Purgatory by which they which die in their sinnes must be purged and out of which they whose sinnes are forgiuen after this life must be deliuered Answ The two positions which are laide downe for reasons are sound and true for neither can any vncleane thing enter into Heauen nor can any that are once cast into hell be euer deliuered out of it for the Scripture termeth their paine euerlasting and yet the Papists are not constant in those assertions but deliuer many points contrary to them both as that many who for treasons rebellions and such like damnable sinnes are executed and die without repentance for them die Martyrs and are immediatly carried to glory is not this to thrust vncleane birds into Heauen And againe that many who died in mortall sinnes and so by their owne positions went to hell were deliuered from thence Some of the instances which their owne writers haue giuen hereof are these The soule of Falconilla a Pagan was freed from hell by the prayers of Saint Thecla and the soule of Traiane a Pagan Emperour by the prayers of Pope Gregorie and a certaine lewde man carried by the Diuels into hell was deliuered by Saint Sereus But to passe by these lying fables the consequences which from the forenamed sound positions they gather are most vnsound and absurd namely that there is a purgatory of which fiction I haue spoken before and that sinnes may be forgiuen after this life a point which as was said before they gather from this phrase nor in the World to come The falshood whereof is easily discouered by a due consideration of the true meaning of the words §. 22. Of the true meaning of this phrase nor in this world nor in the world to come THe Greeke word and the Latin also which we translate World signifieth rather time then place By this World is meant the time of a mans life here vpon earth by the World to come all the time from his death proceeding on without end to eternity Two Worlds are in Scripture giuen to euery man to be in one from the time of his conception or birth to his death the other from thence for euer for after death there is no alteration of a mans estate But because the manifestation of that perpetuall and eternall estate is at the great day of iudgement when all shall stand before their Iudge and receiue their doome the beginning of that age or world to come is commonly reckoned from the day of iudgement in which respect Christ ioyneth that world and the resurrection from the dead together Which being so it is as euident as may be that no sinne can be forgiuen in the World to come §. 23. Of the many answers which may be giuen against the Papists collection concerning forgiuenesse of sinnes in the World to come BVtfully to discouer the erroneous
collection of Papists touching forgiuenesse of sinnes after death out of this phrase nor in the World to come Let it be noted that 1 Saint Marke the best interpreter of Saint Matthew expoundeth that phrase by this generall particle NEVER or in no age 2 They cannot shew that the world to come is any where taken for the time that passeth betwixt this life ended and the day of iudgement which is the time appointed by them for remission of sinnes in Purgatory for they hold that at the day of iudgement that fire shall be put out and that it is a manifest error to extend the time of Purgatory beyond the day of the resurrection 3 If it were granted that by the World to come is meant the time betwixt death and iudgement yet may it be applied to the very end or passing away of the former World and beginning or entrance into the other World namely for the very moment of death as if he had said this sinne shall not be forgiuen either in the time of this life or at the point of death when a man is entring into another World Thus the euening of the Sabbath is called the first day of the weeke 4 The remission here spoken of in the World to come may bee taken for the manifestation and ratification of that which was granted before as if he had thus said As in this World he shall receiue no remission so in the World to come when all shall stand vpon their triall to be acquitted or condemned no remission shall be pronounced to him but he shall receiue the sentence of condemnation 5 This phrase shall not be forgiuen may figuratiuely be put for the effect that followeth vpon sinne not forgiuen namely iust vengeance and so the meaning may be this Iust vengeance shall bee executed vpon him both in this world and in the world to come as euer hath beene executed on all such as sinned against the Holy Ghost 6 It is no good consequence from a negatiue to inferre the contrary affirmatiue What if Christ had said that Blasphemy against the Holy Ghost shall neuer be forgiuen neither on earth nor in hell would it from thence follow that some sinnes may be forgiuen in hell 7 Christ comparing this sinne which shall not be forgiuen in this world or in the world to come with blasphemy against the Sonne of Man by the consequence which they inferre it would follow that blasphemy against the Sonne may be forgiuen in the world to come which is directly against their owne principles for all blasphemy is a mortall sinne but they say that Purgatory is onely for them who die in veniall sinnes 8 If any sinnes might be forgiuen in the world to come by the order of the words in this phrase nor in this world nor in the world to come it would follow that the more hainous sinnes should be forgiuen in the world to come else Christ would haue said Nor in the world to come nor in this world 9 Christ here speaketh of remitting the Fault but by their doctrine onely the punishment is remitted after this life for they acknowledge that the very faults themselues are purged by the blood of Christ and that they who in this life haue not the fault remitted can haue no hope of eternall life This place therefore speaking of forgiuing the fault how can they apply it to the punishment §. 24. Of the reasons why this phrase nor in this world nor in the world to come is vsed Quest IF no sin can be forgiuen in the world to come why is this clause nor in the World to come added Answ Though no reason could be giuen yet we may not from thence inferre a paradox and an error contrary to other places of Scripture But among other reasons two especially may be noted to make the phrase the more perspicuous 1 To aggrauate the terror of the iudgement here denounced against such as sinne against the Holy Ghost for the very consideration of this that both in this world and in the world to come they lie vnder the fiery wrath and heauy vengeance of God cannot be but very fearefull and terrible 2 To shew the misery of these sinners aboue others for 1 There be some who keeping sinne vnder and giuing raines thereto but walking by faith vprightly before the Lord are neither punished in this world nor in the world to come Such an one was Enoch 2 There be others that are not so watchfull ouer themselues but through security suffer sinne to get some head ouer them for which they are punished in this world but truly repenting are not condemned in the world to come Such an one was the incestuous person both excommunicated and also restored by the Apostle Such also were many of those who discerned not the Lords body when they came to the holy Communion 3 There be others also who though they be impenitent sinners yet through Gods indulgency are suffered to enioy outward peace and prosperity in this world and feele the smart of their sinne onely in the world to come Such were they whom Iob noteth to die in all ease and prosperity and such an one was Diues 4 But they that sinne against the Holy Ghost are made a spectable of Gods vengeance both in this world and in the world to come as Iudas Iulian and such other §. 25. Of seeking pardon for sinne in this life THus we haue seene what small reason Papists haue to gather frō this text that sin may be forgiuen after death For our parts let vs giue no rest to our soules till wee haue assurance of the pardon of all our sinnes applying to our selues the sacrifice of Christ for all our sins whatsoeuer and let vs vnfainedly turne from them all while here we liue fearing him who after he hath killed the body hath power to cast both body and soule into hell And let vs not fondly dreame of mercy like the fiue foolish Virgins when it is too late The time that the Gospell is preached and thereby remission of sinnes offered is the accepted time the day of saluation and the time of this life the onely time of repentance If the Lord be not then found he will neuer be found Wherefore seeke the Lord while he may be found and to day while it is called to day harden not your hearts §. 26. Of the sence wherein it is said that the sinne against the Holie Ghost shall not be pardoned BVt to returne to our matter Notwithstanding the false glosses of Papists on this Text it is most euident and cleare both by the words of Christ and also by other Texts of Scripture noted before that the sinne against the Holie Ghost neither shall nor can euer be pardoned This sinne is not onely in the issue and euent vnpardoned but in the nature and kind of it vnpardonable And herein standeth
restraint namely that he should not come so high as the Saints head to crush it he should onely snarle at his heele and bite it that is he should not bee able vtterly to destroy their soules but onely annoy them with smaller temptations But more cleerely is this laid downe by many particular instances Satans power in the Sorcerers of Egypt was restrained the euill spirit could not enter into Saul till God permitted him for it is said God sent him The like is noted of the lying spirit that seduced Ahab Satan stood at Iehoshuahs right hand to resist him but the Lord reproued him He desired to wiâ—ow Peter and the other Apostles so as without leaue he could not doe it and yet he preuailed not as he desired Many other particular instances might be alledged but the most famous of all is that which is noted in the history of Iob where hee could doe nothing against Iob till hee had leaue and when he had leaue he could doe no more then was permitted Lastly as an argument from the lesse to the greater and so a more forceable argument note how hee could not enter into swine without permission much lesse can be doe any thing against man without leaue Are not men much better then swine Obiect But now Satan is loosed and hath libertie to doe what he can Answ That is spoken comparatiuely in regard of former restraint as when a dogge hath sometime beene tied very close and afterwards his chaine is let out further he may be said to be loosed The Lord thus limiteth his power both in regard of himselfe and also in regard of man who is made after Gods Image For himselfe 1. That hee might manifest a difference betwixt his owne power which is infinite without limits and bounds and the power of his enemies who oppose themselues against him Therefore is his power called a power of might as if no other power were mightie but his 2. That hee might shew himselfe to bee an absolute Lord and Commander ouer all creatures not only those who voluntarily subiect themselues to him but also those who obstinately oppose against him For man left the Diuell should soone deuour all mankinde for that hee seeketh If hee were not restrained no creature could resist him and stand before him As the Sea if it had not bounds would soone ouerwhelme the whole world so would the Diuell soone turne all topsie turuie quickely destroy all liuing creatures and bring all to the very depth of hell where himselfe is Therefore though the Lord for iust reasons hath giuen him a very great and mightie power yet in wisdome and goodnesse hath hee also restrained his power and set bounds vnto it Thus wee haue heard of the extent and of the restraint of the Diuels power both which are well to bee noted The one that we should not make too light account of him The other that wee should not dread him too much Is the Diuell a Prince of such power Bee neither arrogant nor secure but know that all the meanes which wee can vse are little enough to keepe vs safe from him Yea let vs seeke for greater power and strength then is in our selues remembring the exhortation in the tenth verse and the direction in the eluenth Yet because hee is neyther able to doe what hee will nor hath libertie alwayes to doe what hee is able but hath his power restained and limitted by God bee not faint-hearted nor despaire Though hee may sâ—rely assaile vs yet assuredly shall he neuer preuaile against vs remember Iobs conflict and the end thereof As we cast one eye on the extent of the Diuels power to keepe vs from securitie so cast another on the restraint thereof to keepe vs from despaire §. 23. Of the place where Satan ruleth THe next point sheweth yet a further restraint of the Diuells power For it declareth the parties ouer whom especially he exerciseth his power who are first implied vnder this compound word worldly gouernours and then more expressely handled in the next ensuing words From the generall I collect that The gouernment of Diuels is onely in this world and ouer the men thereof It can no further extend then to the compasse of this inferiour world vnder heauen neither can it longer last then the time of this world Thus the diuels dominion is restrained to the ayre and expresly is he termed the god of this world At the end of this world shall Christ put downe his authoritie and power It hath pleased the Lord to appoint this world and the continuance thereof the place and time of probation wherein he will make triall who are fit for his Kingdom who vnworthy of itâ— and for the more thorough triall of good and bad to giue Satan dominion and power in this world Vse This is a good ground of incouragement vnto vs to mooue vs patiently and constantly to endure all those brunts whereunto thorough the malice and power of the Diuell wee shall be brought in this world without the circuit of this world they cannot reach when wee passe from it then passe wee out of their iurisdiction to the place where with Christ our head wee shall triumph ouer these principallities For in Heauen where Christ in his bodie is contained where are the spirits of iust and perfect men and the glorious company of good Angels the diuels haue nothing to doe they are thence cast out As Christ who in this world was sorely assaulted by Satan when hee ascended vp on high led captiuitiecaptiue and triumphed ouer them so If we suffer we shall also reigne with him Death whereby a passage is made from this war-faring world to that world of triumph is the last enemie the pangs thereof the last assaults so as this being well thought of cannot but moue vs with patience to resist vnto blood and death §. 24. Of the parties ouer whom Satan ruleth YEt more distinctly are the parties ouer whom Satan ruleth expressed in these words Darkenesse of this world whereby are meant such ignorant and wicked men as haue no light of spirituall vnderstanding no life of grace in them and therefore deseruedly called darkenesse The Diâ—els rule and dominion is properly and principally ouer ignorant and euill men euen such as are described Chap. 4. vers 18. 19. and before that called children of disobedience or of vnbeleefe for the originall word will beare both For ignorant men the Diuell is said to be the god of them that are blinded For wicked they which commit sinne are said to be of the Diuell These resist him not but yeeld vnto him for ignorant persons know not his power malice subtiltie sedulitie mischieuous enterprises with the like no maruell therefore that they suffer themselues to be guided and gouerned by Satan
their terror For they being spirits it followeth that they are 1 Inuisible though they see vs in euery place and on euery side within and without yet they cannot be seene of vs. And as their nature is so are their assaults such as by the eyes of flesh and blood cannot be seene Consider what aduantage one that seeth hath against a blind man The Sodomites who so fiercely assaulted Lots house being strucken with blindnesse could doe no hurt Elisha himselfe alone led an Army of his enemies being made blinde whither he list We to spirits are as blinde men we can neither see them nor their assaults I speake of men as they are flesh and blood naturall men God giueth to them that are borne of the Spirit spirituall eyes to discerne them and auoide them 2 Priuy to whatsoeuer we doe or speake whether wee bee in company or alone in light or in darkenesse scarce a thought can passe from vs but they can shrewdly gesse at it soone can they espie out all our deuices against them The King of Aram found it to be a great disaduantage that his enemy had one who could disclose the words that he spake in his priuy chamber and his heart was troubled for this thing What great aduantage haue these spirituall enemies against vs who are flesh and blood 3 Not hindered by any bodily impediments no sensible substance can any whit stay their course or slacken their enterprise they can either passe thorough or passe ouer all such things as would stop and hinder vs as armies of men stone walles iron gates woods waters yea Seas and Oceans with the like They need not such space of time to passe from place to place as wee doe but can on the sudden be in diuers places which are many millions of miles asunder For they haue no corporall grauity to hinder them neither can they be let by any bodily obstacle The Sunne is not swifter then they the sight of a mans eye the lightning from Heauen is not more quicke or speedy This also is a very great aduantage 4 Not subiect to any fainting to wearisomnesse to failing or decaying and the like as bodies are for they are simple substances not framed of any externall matter or contrary qualities which cause fainting decaying c. Hence it is that after they haue done many thousand great exploits they are as fresh and ready to doe many more as they were at first They need no resting time but continually night and day are assaulting men without intermission and without ceasing some comfort it is to them who are sorely assaulted by bodily enemies that the night commeth on which vsually causeth some stay But in the combate with spirituall enemies there is no hope of any such matter No they are not subiect to death from the beginning of the World they haue assaulted man and to the end of the World shall they continue whereby they must needs gather much experience which is a great disaduantage I might further proceed in setting downe other particular points of aduantage which they haue against vs in this respect that they are spirituall things But these may suffice and surely these may bee enough to discourage many and make them say §. 27. Of the helpe we haue against Satans aduantages IF our enemies haue such aduantages to what purpose doe we resist and maintaine fight against them Answ Though they be spirits yet God in the power of whose might we are strong is a Spirit of spirits the highest spirit euery way infinite God is inuisible euen to them and they as blind as beetles to God they cannot know the counsell of God yet God knoweth all their deuices God is euery where present much lesse subiect to decay then they Yea God giueth to his souldiers his Spirit to open their eyes that they may see the Diuels temptations hee discouereth all the purposes of the wicked one and trusteth him out of his hold he keepeth vs from fainting and for our further incouragement giueth his hosts of good Angels a charge to guard vs and keepe vs in all our waies Vse 3 This point concerning the spirituall nature of our enemies is a strong motiue to vrge those exhortations which we haue heard before of flying to God and relying vpon his power and likewise of vsing spirituall armour §. 28. Of Satans euill quality THe fourth argument whereby the Diuels are described is their quality which is wickednesse Some restraine this to their malice in particular Their malice hath beene in part laide forth by discouering their manifold wiles and shall further be declared on the last clause of this verse Here I will speake of their wickednesse in generall for so I take the extent of this word in this place The Diuels are extreamely euill they are wholly and onely set vpon mischiefe and wickednesse Therefore as by a kind of exaggeration they are here called spirits of wickednesse so elsewhere Satan is termed by a kind of proprietie that wicked one Many attributes in Scripture are giuen to them to set forth their wickednesse as vncleane euill foule spirits with the like In many respects may the Diuell be accounted most monstrously wicked 1 Because he was the first author of wickednesse that which Christ saith of one particular branch of wickednesse may be applied to the generall he is the father of wickednesse and in that respect is said to be a murtherer from the beginning 2 Because by nature hee is most impure no iot no dramme of goodnesse in him If that be true of a naturall man That all the imaginations of the thoughts of his heart are onely euill continually much more is it true of the Diuel 3 Because hee is most willing and forward vnto euill taking delight therein Not vnfitly may I apply the words of the Psalmist to him He loueth euill more then good and lies more then to speake truth He is of himselfe so set on mischiefe that hee needeth none to egge him forward neither doth it euer repent him of any euill that he doth 4 Because euill is his continuall practice what good hee can hee hindreth and draweth as many as he can to euill all his temptations are to wickednesse First hee tempted man to sinne and euer since ceaseth hee not more and more to stirre him vp thereunto and that not onely by himselfe but also by his instruments the flesh the world persecutors idolaters heretikes profane men c. Vse 1 Heereby may wee take notice of the Diuels medling with vs when he preuaileth against vs Whensoeuer we are solicited to any wickednesse then is the Diuell at our elbow when we commit any wickednesse then hath the Diuell beguiled vs and preuailed against vs. As by our disposition to righteousnesse and the fruits of holinesse we may know the powerful worke of the Spirit on vs so we may know
turne from his wrath as he did in the time of Hezekiah §. 22. Directions to keepe men from fainting THat we fall not into the latter extreme obserue these directions 1 Cast not both eyes on our selues and our owne weaknesse and the weight of the crosses that lie vpon vs but lift vp one vnto God vnto his goodnesâ— and consider how ready he is to succour in all time of need 2 Call to mind his manifold promises both those which respect his gracious assistance of vs in the tryall and his mighty deliuerance of vs out of it 3 Remember examples of former times how he neuer oppressed theÌ„ that patiently endured his corrections These two extreames are directly contrary to the two branches of this verse namely to the preparation heere spoken of and to the ground thereof the Gospel of Peace If we be prepared we shall not despise Gods corrections if prepared by the Gospel of Peace we shall neuer faint that will vphold vs or nothing §. 23. Answer to Satans suggestion against the need of patience THe last point remaining to be handled is to discouer the cunning deuices of the diuell whereby the laboreth to keepe vs vnfurnished and vnprepared against troubles they are many I will discouer onely foure of the principall by which all the rest may be discerned Two of these foure are against the furniture it selfe the other two against the ground thereof The Gospel of Peace Against the furniture he suggesteth 1 That there is no need of it 2 That if there should be need of it yet it would stand a man in no steed The first he suggesteth before troubles come to make them feare none but be carelesse The second when they are come to make them despaire and sinke vnder the burden First therefore to this effect he obiecteth Suggestion 1. If ye be Gods children what needeth such adoe about preparation Doe you thinke that God will not more tender and respect his then to suffer them to fall into trobles you may well enough be secure and feare nothing Thus the diuell tempteth many in their peace and prosperity it appeareth that Dauid was in this manner assaulted Answ Experience of all men in all ages doth sufficiently confute the substance of this suggestion and plainly discouer the falsehood of it as I shewed before Dauid who was a while beguiled with this vaine conceit quickly found out by wofull experience the deceit of it and thereupon saith vnto God Thou didst hide thy face and I was troubled It is very likely that then the Diuell beguiled him when his kingdome was fully established he had rest from all his enemies obserue the history of his troubles which came vpon him after that and ye shal find it to be a very vaine and false conceit As for the ground whereupon the suggestion is built namely the good respect which God beareth to his children know that God is euen thereby moued to lay many crosses vpon them for as he is a louing Father so he is a wise God in wisdome he seeth that it is needfull his children should be corrected his very loue therefore moueth him to correct them That we may oppose godly wisedome against the wicked policy of our enemy let vs haue this furniture in a readines euen in the time of our greatest peace and prosperity and so prepare our selues against trouble To prepare for troubles in time of prosperity before they come is an especiall meanes to make vs well beare them in time of aduersity when they come We know that death is most fearefull and terrible to them that least looke for it so are all afflictions whatsoeuer §. 24. Answer to Satans suggestion against the benefit of Patience Suggest 2. ALl the patience in the world can neither preuent nor remoue the least crosse that falleth on man In what steed then wil this furniture stand him Answ Though it were granted that patience could neither preuent nor remoue any crosse yet will it stand vs in very great steed For to follow the metaphor we know that though shooes and greaues make not the way plaine without stones stubs and thornes yet they make a man better able to treade on them and passe thorow or ouer them and keepe his legs or feet from being galled or pricked So patience enableth vs well to beare alâ— troubles and with some quietnesse to passe them ouer and it keepeth the soule from being pierced Yea it maketh great and heauy burdens seeme much lighter then otherwise they would The heathen who were guided onely by the light of nature obserued thus much I haue my selfe obserued two seuerall persons lying vnder the same crosse What could make such a difference but this preparation of the Gospel of peace The spirit of a man will sustaine his infirmity but a wounded spirit who can beare Further I adde that this preparation doth preuent and remoue many sore troubles as anguish of soule vexation of spirit disquietnesse of mind distemper in affections with the like which though they oft rise from outward crosses yet they oft proue more heauy burdens then those same from whence they did arise For example a couetous man hauing a small losse which he might well beare if he were shod with this furniture by his disquietnesse of mind and impaciency for that losse bringeth a much heauier crosse vpon him So in sickenâ—sse in outward disgrace banishment imprisonment c. the anguish of soule which proceedeth from an impatient heart often times proueth to be the greatest crosse So the feare of troubles is oft worse the trouble it selfe and fretting against the malice of an enemy doth a man more hurt then the enemy himselfe can Now this furniture of the soule may both preuent and also remoue these great and greeuous crosses as anguish of mind and spirit needlesse feares fretfulnesse enuy murmuring with the like §. 25. Answer to Satans suggestion against Gods loue in corecting AGainst the ground of this preparation which is the Gospell of Peace Satan obiecteth one while that there is no reason to relie on it another while that it procureth more troubles to them that rest on it Suggest 3. Troubles are fruits of Gods wrath to conceit any peace with God while troubles lie on vs is to call darkenesse light and hatred loue To build patience on assurance of reconciliation with God is to cast anchor vppon quicke-sands or in a bottomelesse Sea A man may better hope for life when the tokens of the plague appeare vpon his skinne then hope for reconciliation with God while troubles the tokens of Gods wrath lie vpon him The assaults of Iobs wife and friends tended much to this purpose Answer The ground of this suggestion being applied to the Saints is directly false and contrary to the current of the Scripture which oft testifieth that whom the Lord
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
and vehement asseueration Hereby then we are giuen to vnderstand that the truth heere deliuered is a weightie truth not lightly to be regarded and sleightly passed ouer For hee which gaue this commandement Let your communication be yea yea nay nay would neuer haue added this vehement asseueration if there had not been need thereof The reason why Christ first vsed this Preface was to moue them who heard it to giue the greater credence and the more diligent heed to that which hee deliuered lest at any time they should let it slip And it is thus recorded by the Euangelists that wee which reade it or heare should know that the points heere deliuered are worthy our due and serious meditation points needfull to be taught and learned §. 5. Of Gods mercy in forgiuing sinne CHrist hauing raised vp the attention of his hearers by the forenamed Preface in the next place he mollifieth the seuerity of Gods iustice against the blasphemy of the Holy Ghost by declaring the riches of his mercy in respect of all other sinnes in these words All sinnes shall be forgiuen vnto the sonnes of men and blasphemies wherewith soeuer they blaspheme And whosoeuer speaketh against the Sonne of Man it shall be forgiuen him The mercie of God heere propounded consisteth in the forgiuenesse of sinne the greatest euidence of mercy that could be giuen It is further amplified 1 By the kinds of sinne set downe both generally all sinnes all manner of sinne and particularly Blasphemie 2 By the persons that commit sinne sonnes of men and among them whosoeuer 3 By the person against whom the sinne is committed the Sonne of Man The first and generall point here to bee noted is that Sinne may bee forgiuen A point well knowne to all that know the end of Christs comming which was to saue sinners and the true scope and intent of the Gospell which was to mitigate the rigor of the Law that saith Cursed is euery one that continueth not in all things which are written in the booke of the Law to doe them All the Sacrifices vnder the Law prefigured the truth of this Doctrine and the many promises of the Word both in the old and new Testament together with the manifold performances thereof to poore sinners doe abundantly confirme the same The true proper reasons hereof are the mercy of God who desireth not the death of sinners and the Sacrifice of Christ whereby the Iustice of God is satisfied in which respect Christ is said to put away sinne by the sacrifice of himselfe So as there is nothing in the sinner to moue God to passe by his sinnes but onely the sweete concurrence of mercy and iustice in God Admirable is the comfort which hence ariseth to poore sinners Sinne makes the creature to be most wretched and cursed By reason thereof hee is odious in the pure eyes of God yea he is lyable to the infinit wrath of God and to all the fearefull fruits thereof which are all the iudgements and plagues which can be inflicted on bodie or soule in this world and a cursed death at the departure out of this world and eternall torment and torture in the world to come Now then what comfort can be ministred to such a creature so long as he lieth vnder sinne The very thought of the nature and issue of sinne is like that hand writing which appeared to Belshazzer and changed his countenace and troubled him so as the ioynts of his loynes were loosed and his knees smote one against another But what comfort and ioy will it bring to the conscience of such a sinner to heare the voice of Christ say vnto him as to the poore palsie man which was brought before him Son be of good comfort thy sinnes are forgiue thee Loe Christ hath here indefinitly without respect vnto any particular person said that Sinne shall be forgiuen Let our care therefore be to seeke for pardon and not despaire and sinke downe vnder the burden of sinne The pardon is purchased and granted let not vs reiect it or neglect it If we acknowledge our sinnes he is faithfull and iust to forgiue vs our sinnes and to clense vs from all vnrighteousnesse Behold heere a sure ground of repentance and a strong motiue to stirre vs vp to forsake our sinnes If there were no hope of pardon what incouragement could the sinner haue to turne from his sinnes for his heart would thus reason Indeed I am a weefull wretch through sinne but what will it now boote me to leaue my sinne my iudgement is past there is no recalling of it there remaines no pardon But assurance of pardon makes him to alter the case and thus to reason Though I haue heretofore beene so wretched as by sinne to implunge my selfe into endlesse miserie yet I heare that there is pardon for sinners surely I will no more continue in this wofull estate I will seeke pardon for sin past and be watchfull against sinne for the time to come Were there no hope of pardon of sinne man would no more care to turne from sinne then the Diuell doth This point therefore of the remission of sinne must be vrged as a meanes and motiue to draw men from their sinnes and to worke in them true and sound repentance That repentance which ariseth from faith in the pardon of sin and is performed in way of gratefulnesse vnto God for his great mercie in pardoning our sinnes is the most kindly wrought and will proue the truest and best repentance §. 6. Of the extent of Gods mercy in pardoning all sins SO farre reacheth the goodnesse of God in forgiuing sinne as there is no sinne except that onely which is heere excepted The sinne against the Holy Ghost but commeth within the Compasse thereof All sinnes as Saint Marke hath recorded Christs speech All manner of sinne as S. Matthew hath recorded it shall be forgiuen not as if in the issue and euent euery sin should indeed be pardoned for then few men should be condemned which is contrary to the curret of the Scripture that saith Few shall be saued but because euery sinne is pardonable The point then heere to be noted is that except before excepted No sinne in the nature thereof is irremissible originall corruption and actuall transgressions whether few or many light or hainous new bred or old and inueterate only once or oft committed on ignorance or against knowledge voluntarily or by force of infirmitie or presumption against God or man without a mans bodie or against his owne body in secret or openly by omitting or sleightly performing that which is good all may be pardoned For a particular proofe hereof take the example of Manasseh who I thinke went the furthest in sinne that euer any did since Adams time and receiued pardon Of his originall corruption no question can be made that his actuall transgressions were many those most hainous bloody crying sinnes