The vvhole-armor of God: or A Christians spiritual furniture, to keepe him safe from all the assaults of Satan First preached, and now the second time published and enlarged for the good of all such as well vse it:whereunto is also added a treatise of the sinne against the Holy Ghost. By VVilliam Gouge B.D. and preacher of Gods Word in Blacke Fryers London. ...

THE Whole Armour of GOD.

THE FIRST TREATISE . Of Arming a Christian Souldier .

THE FIRST PART . The Fountaine of Christian Courage . Ephes. 6. 10. Finally my Brethren be strong in the Lord , and in the power of his might .

§. 1. The Summe and seuerall Heads .

SAint PAVL hauing deliuered such a a Chap. 1 , & 2 , & 3. doctrines of faith , and b b Chap. 4 , 5 , & 6. precepts of maners ( both c c From Chap. 4 vers. 1. to Chap. 5. ver. 22. generall concerning all Christians , and d d From Chap. 5. vers. 22. to Chap. 6. v. 10. particular concerning the distinct degrees of seuerall persons in a family ) as hee thought most meete , in the closing vp of his Epistle , giueth a worthy direction for the better performing of them all ; which is , to bee couragious and well furnished against all those difficulties and dangers , The suns . wherewith they are like to meete in their Christian course . Wel knew the Apostle that the best Christians while here they liue in this world , are both prone to faint by reason of their own weaknesse , and also in hazard to be foiled by reason of their enemies power ; therefore he taketh vpon him the person of a wise , vigilant , and valiant Captaine ; and in souldier-like termes animateth the Lords Souldiers , that they neither faint in themselues , nor be daunted with their enemies .

This Direction is continued from verse 10. to 21.

The parts of it are two : The Resolution . 1. That wee bee couragious , verse 10. 2. That we be well prepared : v. 11. &c.

In the former note 1. The manner 2. The matter of the Apostles exhortation .

The manner is in these words , Finally my brethren .

The matter in these , Be strong in the Lord , &c.

In the latter note 1. The Meanes , how 2. The Motiue , why wee must be well prepared .

The meanes is to bee well armed , which point is first in generall laid downe : and then in particular exemplified .

The c c Put on the whole Armor of God . generall is once declared , vers. 11. and againe , ( because of the necessitie thereof ) repeated vers. 13. and in both places amplified by the f f That yee may be able to stand , &c. end .

g g Vers. 14 , 15 , 16 , 17. In the particular exemplification there are sixe spirituall graces , fitly resembled to sixe pecces of Armour .

Now because of our selues we are as children , and no better able to weild this Armour of God , then h h 1 Sam. 17. 39 Dauid the armor of Saul , the Apostle addeth that heauenly exercise of i i Vers. 18. &c. prayer , teaching them how to pray for themselues and others : especially for him who was one of their chiefe guides .

The Motiue is taken from the danger , in which wee are by reason of our spirituall enemies , whom he describeth vers. 12. Euery word almost in this Direction is of weight , and worthy to be searched into .

§. 2. The necessitie of the point .

THe first point in order is the Manner of the Apostles exhortation ,

Which setteth forth , 1. The necessitie of the thing vrged , Finally . 2. The affection of him that vrgeth it , my Brethren .

The original world translated finally , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 signifieth , a remainder , Obser. 1. and implieth that yet remained one necessity point to be deliuered before he made an end , The necessary of this Direction . as if with more copie of words he had thus said ; Though I haue sufficiently instructed you in doctrines of faith , and precepts of manners , yet there is one needfull point behinde , which being deliuered , I may conclude all : there is yet ( I say ) a remainder , and the only remainder of all , by which yee may make good vse of all that hath beene hitherto deliuered , without which , all will bee in vaine .

Vse Is this Direction so needful a point ? a point which may not be omitted ? a point worthy of the last place , as most of all to be remembred ? then k k Hebr. 21. ought we to giue the more earnest heed thereunto , lest at any time we should let it slip . In hearing we must well heede it : after we haue heard it , wee must well keepe it , and l l 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 not let it slip like water put into a colinder or riuen dish .

§. 3. The Apostles affection .

TO vrge this point yet somewhat the more forcibly , the Apostle in the next place manifesteth his affection in these words , My brethren , which declare both the humilitie of his minde , and the gentlenesse of his spirit .

Brother is a word of equalitie : Obser. 2. in calling them Brethren , he maketh himselfe equall vnto them , The Apostles humilitie . though he himselfe were one of the principall members of Christs body , one of the eyes thereof , a Minister of the Word , an extraordinarie Minister , an Apostle , a spirituall Father of many soules , a planter of many famous Churches , yea the planter of this Church at Ephesus : and though many of them to whom he wrote , were poore meane men , handicrafts men , such as a a Chap 4. v. 28 laboured with their hands for their liuing : and many also b b Vers. 5. 8. seruants , and bond-men ; yet without exception of any , he termeth and counteth them all his brethren , and so c c Rom. 12. 16. maketh himself euall to them of the lower sort . Behold his humilitie : For if to affect titles of superioritie , as Rabbi , Doctor , Father , bee a note of arrogancie ( as it is , d d Mat. 23. 7 , &c. and therefore Christ in that respect taxeth the Scribes and Pharises ) then to take and giue titles of equallitie , is a note of humilitie . The like notes of humilitie may be oft noted both in other Epistles of this Apostle , and in the Epistles of other Apostles ; yea and in all the Prophets also .

Well they knew , Reason . that notwithstanding there were diuers offices , places , and outward degrees , among Christians : yet they e e Mal. 2. 10. Ephes. 4. 6. all had one Father , and were fellow members of f f 1 Cor. 12. 12. One and the same bodie , and in regard of their spirituall estate g g Gal. 3. 28. all one in Christ Iesus .

Vse Take my Brethren the Prophets , take the Apostles , yea take Christ himselfe for an example of humilitie . Account all Brethren . For Christ , though he were Lord of all , yet for as much as h h Heb. 2. 11 , 14. he tooke part with vs , and so all were of one , hee was not ashamed to call vs Brethren . Who then can disdaine to call any Saint Brother ? This point of humilitie and meekenesse Christ willeth vs after an especiall manner to i i Matth. 11. 29 . learne of him . It is a grace which will highly grace vs before God and man . It maketh vs amiable in Gods eyes , who k k Prou. 3. 34. Giueth grace to the lowly : and it maketh our company very acceptable to men . An humble minded man who maketh himselfe equall to them of the lower sort , & accounteth all his brethren , will be sociable and willing to conuerse with any for their mutual good . But proud and ambitious spirits are full of scorne and disdaine , so as men cannot well endure their company , and l l 1 Pet. 5. 5. God will resist them . Wherefore , to conclude this point , whatsoeuer your parts of nature , or gifts of Gods Spirit be , whatsoeuer your place or calling bee , whatsoeuer excellencie or eminencie you haue aboue others , remember that all Saints haue one Father , all are of one body , all are one in Christ , therefore all account one another Brethren . Let Magi strates , Ministers , and all of all sorts apply this .

Vse 2 As for such prophane persons , who deride the Saints for giuing this title Brethren one to another , This title brother , not to be ●corned . doe they not thorow those Saints sides strike the Prophets , the Apostles , yea and Christ himselfe ?

Note further the gentle and milde spirit of the Apostle ; Brethren , Obser . 3. The Apostles mildnesse . is a title of kindnesse and loue : My , an attribute which addeth emphasis thereunto . In other places he vseth other attributes , which adde greater emphasis , as m m 1 Cor. 15. 58. My beloued brethren , n n Phil. 4. 1. My brethren beloued and longed for . So like wise other phrases which imply as great meekenesse and gentlenesse , as o o Gal. 4. 19. My little children , p p 1 Cor. 4. 1● . My beloued children , &c.

It was not want of authority to command that made him thus gently exhort , but rather an earnest desire that he had to perswade , and euen prouoke them to doe that which was their bounden duty and tended to their good . Marke how he dealeth with Philemon , vers 9 , 10 , 20 , by this meekenesse he insinuateth himselfe into them , and sheweth that hee seeketh not himselfe , and his owne good , so much as them and their good .

Vse Learne Ministers , Masters , Parents , and all Christians how to enforce your exhortations and perswasions : Inforce exhor tations with euidence of loue . euen with euidences of loue , with all mildnesse and gentlenes . ( f f 2 Tim. 2. 24. The seruants of the Lord must not striue , but bee gentle toward all men . ) Thus shall you giue them a pleasant sauour and sweete rellish , yea though the things whereunto yee exhort be vnpleasing to mens naturall taste , and carnall appetite . Simil. When ful some potions or bitter pills are sweetned with sugar , they will the sooner be swallowed , and better digested : so exhottations seasoned with termes of mildnesse and gentlenesse .

Thus much for the manner of the Apostles direction .

§. 4. The need of Christian courage .

THe matter followeth , the first part whereof is in these words , Bee strong in the Lord , and in the power of his might : wherenote , first , what is required , secondly , how that which is required may be performed .

The thing required is to be strong , the Apostle heere speaketh of an inward spirituall strength , the strength of the inward and new man , and his meaning is that wee should bee valorous and couragious in the performance of those Christian duties which we take in hand .

Christian valour and spirituall courage is a needfull grace . Doct. 1. Note with what varietie of phrase the Apostle doth exhort hereunto , Spirituall valour needfull . 1. Cor. 16. 13. Stand fast , quit you like men , be strong : hereunto g g Ios. 1. 6. 7. God perswadeth his seruant Ioshuah , and h h 1 Chr. 18. 10. Dauid , his sonne Salomon . i i 1 Sam. 17. 45 Dauid had in him this holy valour and courage , when hee went against Goliah , and k k Acts 21. 13. Paul when he was going to Ierusalem . But most valorous and strong did Christ our Captaine shew himself , when he was going vp to Ierusalem to suffer , l l Luke 9. 51. The Euangelist saith , he stedfastly set his face , he setled himselfe fully to go : though it were to drink a most bitter cup , he would not be drawne from it . Because Peter labored to disswade him , m m Mat. 16. 23. he sharpely rebuked him , and called him Satan .

The reasons why this spirituall valour is so needfull , are specially two .

First , Reason 1. because of our owne indisposition , timerousnes , dulnesse , and back wardnesse to all holy and good duties . What Christian findeth not this by woefull experience in himselfe ? when he would pray , heare Gods word , partake of the Sacraments , sanctifie the Sabbath , or performe any other like Christian dutie , there is I know not what fearefulnesse in him , his flesh hangeth backe , as a Beare when he is drawne to the stake . n n Rom. 7. 18. 〈◊〉 &c. This the holy Apostle found in himselfe : so that for the rowsing vp of our own dulnesse we haue need of valour .

Secondly , Reason 2. because of those many oppositions which we are like to meet withal . We heard before how the flesh would hang back , and so labour to hinder vs . The world wil like wise do what it can , either by vaine inticements to seduce vs ( as it drew away Demas , ) or else by reproach , trouble , and persecution , to terrifie vs , ( as those who forsooke Paul ) But aboue all the Diuell will be readie to resist vs , ( as a a Zach. 3. 1. hee resisted Iehoshuah ) and to hinder vs ( b b 1 Thes. 2. 18. as hee hindred Paul ) yea to buffet vs ( as c c 2. Cor. 12. 7. hee buffeted the same Paul . ) To omit other instances , most liuely is this set foorth in our Head and Generall Christ Iesus . So soone as hee was set apart to his publike Ministerie , d d Matth. 4. 1. the Tempter came to him : after he began to execute it , Satan stirred vp the Rulers , Priests , Scribes , Pharises , and many other to hinder him ; yea he mooued e e Mat. 16. 22. Peter to disswade him , and when Christ was about to offer vp himselfe a sacrifice , then again f f John 14. 30. came the Prince of this world to discourage him . The like oppositions are all Christs members to looke for ; so as there is no hope , no possibilitie of holding out and enduring to the end without this Christian valour and magnanimitie heere spoken of .

Vse 1 Iustly may they be taxed , who either too timerously , or too securely and careiesly enter into a Christian course , Timerousnes taxed . and vndertake such Christian duties as are required at their hands . Hence it commeth to passe that many duties are cleane omitted of them , other intermitted and broken off before they are halfe done : and as for those which are done , so vntowardly are they done , that little or no comfort can be found in doing of them . Lamentable experience sheweth how small matters doe discourage many who know the right way , and are oft in conscience moued to walke therein .

Such as want this Christian courage , were better not giue vp their names to bee Christs Souldiers , or professe that they intend to fight the Lords battailes : for by their timerousnesse and cowardlinesse they discourage other Souldiers of the Lord , and hearten the enemie . The Lord would not suffer any that were g g Deut 21. 8. Judges 7. 3. fearefull and faint hearted to fight his battailes on earth against earthly enemies , lest they made others faint like themselues . Can wee thinke that he will entertaine faint hearted souldiers in his spirituall battailes against spirituall enemies , in which combates his owne honor , and his childrens saluation are so deepely ingaged ?

As for the Enemie he is like a Wolfe , if strongly he be resisted , a a Iames 4. 7. he will flie ; if timerously he be yeelded vnto , he will more eagerly pursue and insult .

Vse 2 Indeauour we therefore to get vnto our selues an holy courage and spirituall valour , shaking off our naturall fearefulnesse , b b Phil. 1. 28. that in nothing we feare our aduersaries , but ( as Christ our General did ) c c Heb. 12. 2. endure the crosse , and despise the shame . ) We that will be Christs souldiers must duely consider the aduice which our Lord giueth , Luke 14 13. which is , to obserue what kinde of enemies , how many , how mightie , we are to encounter withall . We shal d d On verse 12. hereafter heare how hard a battaile we are to vndertake , how many , mightie , malicious , subtill our enemies be : if notwithstanding al this we be minded to fight vnder Christs banner , then be we strong and couragious , bold as e e Prou. 30. 30. Lions ; so are the f f Prou. 28. 1. righteous .

§. 5. All strength from God .

BVt alasse , Obiect . what are we weake flesh and bloud ? What strength can there bee in vs to fight against such enemies as will set on vs ?

For remouing this scruple , Answere . the Apostle addeth this clause , in the Lord , &c. whereby he sheweth how we come to be strong , not by any strength in our selues , but by seeking strength in the Lord , casting our selues wholly and onely on him , and on his power .

The strength and valour whereby wee are enabled to fight the Lords battaile , Doct. 2. Our strength is in the Lord . is hid in the Lord , and to be had from him . For a a 2 Cor. 3. 5. all our sufficiencie is of God , b b Iohn . 15. 5. without Christ we can doe nothing . Hence is it that Dauid saith vnto God , c c Psal. 18. 1 , 2. I loue thee dearely , O Lord my strength : The Lord is my rock and fortresse , &c.

It is more euident then needs be proued , that this our Apostle was a strong and valiant champion of the Lord ; but whence had he this strength ? d d Phil. 4. 13. I am able ( saith he ) to doe all things through the helpe of Christ which strengtheneth mee . That which in particular he saith of himselfe , he also affirmeth of other Saints , who e e Col. 1. 11. were strengthned with all might through Gods glorious power .

The Lord hath thus reserued all strength in himselfe , Reasons . and would haue vs strong in him : partly for his owne glorie , and partly for our comfort .

For his glory , that in time of need we might flye vnto him , 2. Cor. 12. 9. and in all streights cast our selues on him : and being preserued and deliuered , acknowledge him our Sauiour , and accordingly giue him the whole praise .

For our comfort , that in all distresses wee might bee the more confident . Much more bold may wee bee in the Lord , then in our selues . Gods power being infinite , it is impossible that it should bee mated by any aduerse power , which at the greatest is finite : were our strength in our selues , though for a time it might seeme somewhat sufficient , yet would there be feare of decay : but being in God , we rest vpon an omnipotencie , and so haue a farre surer proppe vnto our faith , as we shall heare in the next Doctrine .

Vse 1 Learne wee to renounce all confidence in our selues , and to acknowledge our owne inabilitie and weaknesse . Renounce all confidence in the selfe . Thus shall wee bee brought to seeke for helpe out of our selues . They who ouer weene themselues , and conceit that they are sufficiently able to helpe themselues , will bee so farre from seeking strength , that they will foully scorne it , when it is offered vnto them Marke what is said of the wicked man , who is proud in his owne conceit , a a Psal. 10. 3. He contemneth the Lord : as b b Prou. 27. 7. he that is full despiseth an hony combe , so he that is confident in his owne strength , despiseth help from any other .

Vse 2 Hauing seene our owne weaknesse , and thereupon renounced all confidence in our selues , Rest on a sure ground . our care must be to flye to a sure ground , and rest thereon : so shall we be safe and sure , yea so may wee bee quiet and secure . This sure ground , and safe rocke is onely the Lord : strong he is in himselfe , and can both strengthen vs , and weaken our enemies . In this confidence did c c 1 Sam. 17. 45 Dauid come against Goliah , and preuailed Thus may wee be sure of victorie : d d Rom. 8. 37. Through God we are more then conquerours .

Vse 3 But vaine is the confidence of such as trusting to themselues and their owne strength , defie all their enemies . Proud crakers they are , It is vaine to trust in ones selfe . whose pride at length shall haue a fall . Such in regard of outward power were e e 1 Sam. 17. 8. Goliah , and f f Isa. 36. & 37 Senache●ib . Intollerable is this presumption , euen in outward strength : note their end , 1. Sam. 17. 50. & Isa. 37. 36 , 37 , 38. But more then most intollerable in spirituall strength , whereof we haue not one dramme in our selues , but in that respect are as g g 2 Sam. 14. 14 water spilt vpon the ground . h h Mat. 26. 35. Peter was too confident therein : had hee not seene his presumption after he began to be puffed vp , and speedily humbled himselfe , fearefull had beene the issue thereof : for nothing more prouoketh God then spirituall a a Iames 4. 6. Or in any other creature . pride , because nothing is more derogatory to his glory .

Vaine also is their confidence who goe from weake to weake , from themselues to other creatures ; like the b b Isa. 30. 2 , 3. Israelites , who went to the Egyptians for helpe . Fitly doth the c c Ezec. 29. 6. 7 Gregory 7. surnamed Heldebrand ( a very brand of h●● ) a Necromancer & a bloodie tyrant . Prophet compare them to a reede , whereupon if one leane , Boniface 7. & 8. cruell oppressors , and sacrilegious robbers . it breaketh and renteth his arme . Such are the si●ly Papists , among whom some thinke to bee strong in Pope Gregorie , Alexander 6. compa●●ed with the diuel● to bee Pope , an incestuous , vn●aciable adulterer . Pope Boniface , Pope Alexander , and such others , whom without breach of charitie wee may thinke to bee very feenes in hell : other in Saint George , Saint Christopher , and such other who neuer were : the Histories of them are meere fictions : other ( who thinke they haue a far surer ground of confidence ) in Saint Peter and Saint Paul , and such like holy and worthy Saints : but the best Saints that euer were , had no strength to helpe others ; they only had a sufficiencie for themselues . Thus it commeth to passe , that in their greatest need , when they seeke and looke for best help , they are all like those d d Ier. 14. 3. who came to the wels and found no water : they returned with their vessels emptie : they were ashamed , and confounded , and couered their heads .

§. 6. Gods power most mightie .

THat wee may bee the rather mooued to renounce all vaine confidence in our selues or other creatures , and be bold , valiant , and strong in the Lord , casting our whole confidence in him alone , the Apostle addeth these next words ( in the power of his might ) which are a very forceable amplification of this former point . Some distinguish these two words , power and might , as the cause and effect , attributing might to God , and power to the Saints , & so make Gods might the cause of their power , as if hee had said , bee strong in that power which yee receiue from the might of God . But I take this distinction heere to bee , First too curious , and without good ground . Secondly , impertinent , because that which the Apostle aimeth at , is to raise vp our faith to God , and to settle it firme in him , and therefore he setteth foorth the power of God , as it is in God himselfe . Thirdly , not agreeable to the phrase , which is the same in this clause as in the former , in the Lord , & in the power , &c. which implieth that the power heere spoken of , is a power in the Lord , and that as the Lord himselfe is without vs , and aboue vs , so is this power . The phrase therfore which the Apostle heere vseth , I take to be an Hebraisme , which some for perspicuitie sake translate thus , in his mightie power , and not vnfitly . This very phrase is vsed a a Chap. 1. vers. 19. before , and by most translated his mightie power : this Hebraisme power of might , addeth great emphasis , and implieth , that might by an excellencie and propriety belongeth to Gods power onely ; and that all other power in comparison of it , is meere weaknesse .

The point hence to be noted is this , that

The power of God whereunto wee are to trust , Doct. 3. Gods power is a most mightie power . is a most mighty and strong power , a power able to protect vs against the might of al aduerse power whatsoeuer . In this respect the Apostle calleth Gods power , b b ●Chap . 1. ● . 19. an exceeding greatnesse of power . Hee searcheth after rare and high phrases to set foorth this power of God , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . because of the infinite greatnesse thereof , which cannot by ordinary and vsuall phrases be expressed .

According to Gods greatnesse is his power , Reason . infinite , incomprehensible , inutterable , vnconceiueable : as a mighty winde which driueth all before it : as a swift and strong streame against which none can swimme : as a burning flaming fire which consumeth and deuoureth all ; so is Gods power . Whatsoeuer standeth before it , and is opposed against it , is but as chaffe before a strong winde , or bulrushes before a swift current , or stubble before a flaming fire ; for all aduerse power , though to our weaknesse it seeme neuer so mightie , yet can it be but finite , being the power of creatures , and so a limited power , yea , a dependant power , subordinate to this power of might , of his might , who is Almightie , and so no proportion betwixt them .

Vse 1 A strong prop is this vnto our faith , Gods mighty power a prop to faith . and a good motiue to make vs a a 1 Pet. 1. 13. perfectly trust vnto the power of God without wauering or doubting , notwithstanding our owne weaknes , or our aduersaries power : though b b 2 Chr. 20. 12. there bee no strength in vs , yet is there power in God : though wee bee on euery side enuironed with strong and fierce enemies , our flesh and the violent lusts thereof , as headstrong rebels and traytors within vs ; the furious world , with the potent and raging persecutors thereof , on one side ; that fierce Lion and cruell Dragon the Diuell , with all his hellish hoast , on the otherside ; yea all these banding their forces together continually in armes against vs , yet is there in God a power of might , in comparison whereof all the power of all our aduersaries is but weaknesse . When we know not what to doe , then may wee , then must wee with faithfull Iehosaphat turne our eyes to God , 2 Chron. 20. 12. and to the power of his might . When we see potent enemies against vs , and no outward meanes to defend vs against them , we are ready to crie , a a 2. King 6. 15. Alas how shall we do ? and with the b b Psal. 78. 19 , 20. Israelites to doubt of the power of God , and say , Can God helpe in such straits ? can hee support such weaklings as we are ? can he subdue such and such enemies as assault vs ? Against such doubts we are to meditate of this mightie power of God . Gods power being a power of might , he needeth nothing to helpe him . The weaker we are , the more is his power manifested : for it is c c 2 Cor. 12. 9. made perfect in weakenesse : neither can Gods power be weakned or hindred by any aduerse power . d d 1 Sam. 14. 6. Many and mighty enemies are to him a few and weake ones : 2 Chr. 34. 11. so that the more mightie his enemies be , e e Iudges 7. 2 , &c. the more honor redoundeth to him in subduing them . Wherefore for strengthning our faith , that we may be strong in the Lord , pray wee that f f 2 King 6. 17. God would open our eyes , that we may g g Chap. 1. v. 19. see what is the exceeding greatnes of his power to vs-ward who beleeue : so shal we neither feare because of our enemies power , nor faint because of our owne weaknesse , but h h Exod. 14. 13. stand still and behold the saluation of God .

Vse 2 It is no matter of presumption to be sure of victory , being strong in this mightie power . It is no presumption to be confident in Gods mightie power . Indeed , if the ground of our assurance rested in , and on our selues , it might iustly be counted presumption ; but the Lord , and the power of his might being the ground thereof , they either know not what is the might of his power , or else too too lightly esteeme it , who account assured confidence thereon , presumption . No doubt but many so deemed of Dauids confidence , when he vndertooke the combate with Goliah : yea it is manifest that i i 1 Sam. 17. 28. 33. his eldest brother Eliah , and also Saul so iudged : but Dauids eye was lifted vp to God , hee was strong in the power of Gods might , k k 1 Sam. 17. 37. which made him so bold and confident . Thus wee with like confidence and assurance may trust vnto the same mighty power , though all the world count vs presumptuous for it . The truth is that our aduersaries might well obiect this against vs , if our confidence were in our owne power , or rather weaknesse : but being in the power of Gods might , vniustly they slander vs , and most iniuriously impeach Gods mightie power .

§. 7. The benefit of confidence in God .

TO conclude this first general point of Christian courage and confidence in the Lord , The benefit of trusting to Gods power . and in the power of his might , great is the benefit thereof , and that in three respects especially ;

1. It will remooue causelesse feare , a a Neh. 6. 11. as in Nehemiah . b b Prou. 22. 13. Salomon saith , that a slothfull timerous man is loath to step out of doores , fearing that there is a Lion without , when he hath no cause so to feare : and that c c Prou. 28. 1. The wicked flie when none pursue . But he that is strong in the Lord , and in the power of his might , will make the vttermost triall .

2. It will make bold in apparent danger . Instance the example of d d Psal. 3. 6. Dauid . In this respect e e Prou. 28. 1. are the righteous resembled to a Lion .

3. It will recouer a mans spirit , though hee should by any occasion be wounded , strucken downe and foiled , so as at first hee preuaile not , yet it will make him rise vp againe and renew the battaile , like to the f f Ios. ● . 3. &c. Israelites :

Thus at length shall we come to be Conquerours . Judg 20. 30.

THE SECOND PART . The meanes of standing sure . Ephes. 6. 11. Put on the whole armour of God , that yee may be able to stand against all the wiles of the Diuell .

§. 1. The heads of those meanes .

THE second part of the Apostles Direction now followeth , which declareth how wee may be well prepared against all danger .

Wherin first we are to consider the means whereby we may be prepared .

In the setting downe whereof , the Apostle declareth 1. What the meanes be . 2. How to be vsed .

The means are expressed vnder this metaphor , Armor .

And further described , 1. By the kind thereof , Armour of God . 2. By the sufficiencie of it , whole armour .

§. 2. Christians are Souldiers .

FOr the metaphor , it is taken from Souldiers , who in time of warre , when they enter the field against their enemies , are subiect to much danger and many annoyances of swords , speares , darts , arrowes , bullets , and such like weapons of their enemies , and therefore for their better safegard vse to be well prouided & fenced with good armour . In that the Apostle exhorteth Christians to put on armour , he giueth vs to vnderstand , that ,

A Christians course of life is a warfare : Doct. 1. Our life a warfare . for armour , especially the vse of armour , is a token of warre : armour is not giuen to a man to sit with it at a fire , or to lye lazing on a bed , or wantonly to dance vp and downe , or follow pastimes and pleasures in it , but to fight : to this purpose many like metaphors are vsed . Christians themselues are called a a 2 Tim. 2. 3. Souldiers ; their course of life b b 1 Tim. 1. 18. a fight ; they which oppose against them c c Luke 1. 71. enemies ; the temptations wherwith they are annoyed d d 1 Pet. 2. 11. 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 . 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 e e Exod. 14. 17. 18. 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 a a Iob 1. 12. 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 , b b Mat. 17. 4. It is good to bee heere . Much prosperity maketh many to be like that c c Luke 12. 19. 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 ? Be like souldiers . d d 2 Tim. 2. 3 : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Indure hardnesse . 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 , e e 2 Tim. 2. 4. 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 a a Iudges 18. 10. 27. 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 b b Verse 14 , 15 , 16 , 17. 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 . Doct. 2. Spiritual graces for 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 , Who want them seeke 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 a a Acts 13. 46. 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 . Who haue them , vse them for defence . 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 , Why armour of God . 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 b b Jam. 8. 17. made of God , euen in heauen . 2. It is c c Psal. 119. 98. prescribed of God , euen in his Word . 3. It is d d 1 Cor. 1 4. giuen of God , euen by his Spirit . 4. It is e e Heb. 13. 21. agreeable to God , euen to his will .

All these doe shew that ,

The armour wherewith Christians are fenced , Doct. 3. The Christians armour is spirituall . is diuine , and spirituall . In this respect , saith the Apostle , f f 2. Cor. 10. 4. 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 , Reason 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 enemies : Mans folly in fencing himselfe . as

1. Of Coniurers , Sorcerers , and such like , who imagine that the Diuell may be driuen away by charmes , and they kept safe from him by spels , circles , &c.

2. Of superstitious Papists , Bellar. de cult. Sanct. li. 3. cap. 7. vtimur aqua , olqo , &c. ad fugandos daemones . who thinke to driue the Diuell away with Holy-water , Holy-oyle , Crosses , Crucifixes , Agnis Dei , &c.

3. Of sottish worldlings , who seeke to arme themselues against the spirituall assaults of Satan by outward meanes , as against griefe of minde and terrour of conscience , by a a 1 Sam. 16. 16 musicke , company , gaming , &c. the truth is , that by these meanes great aduantage many times is giuen to the Diuell : for thus hee getteth a surer possession in them ▪

Not much vnlike to these are they , who think by physicke to purge away trouble of conscience : as soone may an Ague bee purged away by drinking cold water . All these are very childish and ridiculous toyes , meere scar-crowes , which the Diuell laugheth at .

Vse 2 For our parts , seeing there is an armour of God , let vs be wise in distinguishing betwixt this and all counterfeit armour : Learne to discerne right armour . for this end obserue wee diligently Gods word which describeth it , and that so plainly as wee may easily discerne it : we haue no warrant to vse any other : neither can we safely trust to any other . Hauing therefore found which is the armor of God , seek we it a a James 1. 17. from aboue of the Father of lights , from whom it commeth downe , and b b Verse 5. it shall be giuen . Hauing receiued it , giue we the praise and glorie thereof to him that hath giuen it , and vse it according to his will , so may we confidently trust vnto it .

§. 5. Christians armour compleate .

THe next point is the sufficiencie of this armour , termed whole armour . The c c 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Greek word is a compound word , and signifieth both all manner of armour that is needfull , and also such compleate armour as couereth all the bodie , and leaueth no part naked or vnfenced . This is thus set downe both to commend vnto vs this armour , and also d d See Doct. 6. to instruct vs how to vse it . In the first respect I obserue , that

The armour of God is a compleate armour , Doct. 4. The armour of God is compleate . euery way sufficient : sufficient to defend vs in euery part , and sufficient to keepe off and thrust backe euery assault , and euery dart of our spirituall enemies . For the first , if wee well note the particular peeces of this armour hereafter described , we shall finde the Christian souldier armed from top to toe : For the last , f f Vers. 16. the Apostle saith of one peece , that by it all the fiery darts of the wicked may be quenched : if by one peece , much more by euery peece ioyntly together , may all assaults be repelled . Hence it is that the g g 2 Tim. 3. 17. Scripture which prescribeth this armour , is able to make the man of God absolute .

This armor being of God , Reason . it must needs be compleate , or else question might be made of his power , as if he were not able to prouide sufficient armour ; or of his prouidence , as if he cared not to haue his souldiers well armed ; or of his goodnesse , as if hee were not moued with the wounds and foyles of his seruants , which for want of good armour they must needs receiue : but Gods power , prouidence and goodnesse being without all defect , wee may conclude that this armour of God is compleate .

Neuer were any of the Saints so sufficiently armed : Obiect. 1. for the Diuell hath still found some part or other vnfenced , euen in the best ; and thereby wounded them . Instance , a a Gen. 9. 21. Noah , b b & 19. 33. Lot , c c & 16 4. Abraham , d d 2 Sam. 11. 4. Dauid , e e Mat. 26. 70. Peter , &c.

Ans. The fault was not in the insufficiencie of their armour , but in the negligent and carelesse vse thereof , as if a souldier which hath very good armour of proofe , euerie way compleat , should either not at all , or very loosely put on his head-peece , or brest-plate , or any other peece : and this is euident , because in such parts where some were wounded , other were well fenced . Noah and some other failed in the vse of their brest-plate of righteousnes : Peter failed in holding out his shield of faith . If the fault were in the armour , either in the weaknesse or want of this or that peece , then would the Diuell without faile foile euery Christian in one and the same part .

Vse 1 This sufficiencie of Gods armour ought to incite vs diligently and carefully to seeke after it . A souldier which is to go into a dangerous fight , Get this compleat armour . if at leaft he haue any care of his limbes and life , will not bee quiet till hee hath got good and compleate armour of proofe . How carefull was Saul well to furnish Dauid when he was to enter combate with Goliah ? rather then he should want , a a 1 Sam. 17. 38. Saul was ready to haue afforded him his owne , if it had beene fit . Loe heere is the compleate armour of God , sufficient to keepe vs safe : let vs first labour to get it .

Vse 2 Hauing got it , let vs bee bold and confident in this armour of God , Be confident in it . because it is of proofe , and compleate . It was this armour that made Dauid so confident against b b 1 Sam. 17. 45 Goliah , though he had no outward armor on him . They who are well armed , and yet faint hearted , dishonor him that gaue them their armour , abuse the gift it selfe , and make themselues ridiculous to all that see or know them .

§. 6. The armour of God to be vsed .

HItherto haue we handled the meanes appointed for our safetie : now we are to declare how this armour is to be vsed . Put on the whole armour .

Heere are two points to be noted , 1. That we put on armour . 2. That we put on whole armour .

This word put on , is a word of practise , by which the Apostle followeth his former metaphor , taken from souldiers which are in the field : they doe not as housholders in the time of peace , let their armour hang on the walles without vse of it , till it rust , but they make vse of it by putting it on , wearing it , and putting it to the proofe ; so

Christians ought to be well furnished alwayes , Doct. 5. The graces of God to be imployed . and well prepared with the graces of Gods Spirit : they must euer haue them in readinesse at hand to vse them , and make proofe of them . In this sence is this c c Rom. 13. 12. phrase of putting on oft vsed , and d d Col. 3. 12. 1 Thes. 5. 8. applied to many particular graces , yea to e e Rom. 13. 14. Christ himselfe , whereby is implied , that we should apply Christ vnto our selues , and so make vse of him , and of all his actions and sufferings : yea also of all those graces , which he conueyeth into vs . Other Metaphors are also vsed to set forth the same point : a a 2 Tim. 1. 6. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . stirre vp the gift of God which is in thee ( saith the Apostle . ) The Metaphor is taken from a fire , which is of little vse when it is couered ouer and smothered vp with ashes , but stirred and blowne vp , it is of great vse . Againe , our Lord vseth another Metaphor to the same purpose , b b Mat. 12. 35. A good man ( saith hee ) bringeth forth good things . As a wise man that hath store of treasure will not let it lye rusting and cankering in his chest , ( this is a note of a couetous miser , who were as good be without treasure as haue abundance , for he wanteth in his greatest abundance , because hee vseth not that he hath ) but bringeth forth and imployeth it for his own and others good : so doth a good man with the treasure of grace which God hath bestowed on him . Excellent Metaphors to illustrate and vrge this point .

All the benefit and good of a thing commeth from the vse of it : Reason . as armour rusting by the walls side , as fire smothered with ashes , as money cankering in chests , so are the graces of Gods Spirit , if they be not imployed : though in themselues they be neuer so excellent , yet to vs and others they are fruitlesse and vnprofitable , without a right vse of them . This Dauid , no doubt , well knew , and therefore c c Psal. 40. 10. hid not Gods righteousnesse in his heart .

Vse 1 Farre short come they of this Apostolicall direction , who vpon conceit that they haue as good armour as the best , A deceit to thinke a man may haue armour , and yet none seene vpon him . please themselues therein , and yet shew forth no practise thereof : knowledge they haue , and well are they able to discourse of the kindes of graces , and of the differences betwixt current and counterfeit grace , as also of the many wiles of Satan , and of the meanes to auoid them , and yet no proofe doe they giue of the soundnesse of any grace in themselues . For example , many imagine that they haue very good and sound faith , and yet liue altogether by sence : for while all things goe well , according to their desire , they can beleeue and depend vpon God : but when any crosse falleth vpon them , then their shield of faith is to seeke , euery dart pierceth them to the very heart . Other conceit they haue a good brest-plate of righteousnes , and yet no practise of pietie , none of charitie , to be obserued in them . They are like those of whom Saint Iames a a Iam. 2. 16. speaketh , that can say to such as are naked and destitute of daily food , bee you warmed and filled , notwithstanding they giue them not those things which are needfull for the body .

Vse 2 Let vs for our parts make proofe of the graces wee haue : what armour wee seeme to haue , let it bee seene on our backes . Make proofe of what thou hast . Thinke we that we haue the shield of faith ? Let vs liue by our faith , b b Heb. 11. as the Patriarches did : or the brest-plate of righteousnesse ? c c Job 29. 14. Let it couer vs as a robe : let vs be so conscionable in practising the seuerall duties thereof , that with the testimony of a good conscience we may say to God as Nehemiah did , d d Neh. 5. 19. Remember me , O my God , in goodnesse for all that I haue done for thy people . Or the girdle of verity ? let vs so vprightly and sincerely behaue our selues , as we may with comfort say with honest Hezechiah , e e Isa. 38. 3. Lord remember how I haue walked before thee in truth . Thus may the generall doctrine be applied in all the particular branches of this Christian armour : which that we may the rather doe , note what is further required : that the whole armour be put on .

§. 7. Euery grace to be vsed .

AS this particle , whole , is annexed to armour , to commend vnto vs the sufficiencie of the armour of God , whereof we haue heard before : so this compound word , whole armour , is inferred vpon that action of putting on , to teach vs , that it is not sufficient to put on some parts and peeces thereof , but euery part and peece , the whole armour must be put on . From the true scope of the Apostles meaning , I gather that ,

The power of euery sanctifying grace must be manifest in the life of a Christian . Doct. 6. Euery grace to be manifested . This was it whereunto he exhorted before , saying , a a Ephes. 4. 15. expounded . Let vs in all things grow vp , &c. There he vseth a Metaphor taken from the members of a naturall body , implying that spirituall graces are to the spirit , as fleshly members to a body ; now if the body grow in some parts only , and not in euery part proportionably , ( as if it should grow all in the head , and not answerably in the legs , or all in the shoulders , and not at all in the thighes ) it would bee but a monstrous body : or if it abound with noisome humors , which make it swel in some parts , those humors wil be so far from preseruing the body , that they will rather impaire the health , and shorten the life of it . So if a Christian shall be hot in faith , and cold in loue ; or haue great knowledge , and shew little obedience : or bee full of deuotion , and empty of discretion , surely hee is a monstrous Christian : the want of some graces make the other to bee of no vse . Such professors are a shame and dishonor to others ; they are full of noysome and distempered humors , which will destroy that shew of spirituall life which they seeme to haue . Fitly may they be compared to b b Dan. 2. 32. &c. Nebuchadnezzars Image , whose head was of gold , but his feet of yron and clay : what was the end of that Image ? the feet therof were smitten , and so all broken together . Such is like to be the end of al monstrous Christians .

But is it possible that any one Christian should haue all sanctifying graces ? Question .

Yea verily , Answere . it is not onely possible , but also necessarie that not onely any one , but euery one be endued with euery kinde of sanctifying grace , which appertaineth to the essentiall being of a Christian . For regeneration is as perfect in the kinde thereof , as our naturall birth .

Men ordinarily are borne with all the parts and members of a man : if not , they are eyther monsters , or at least imperfect : but in the spirituall birth , which is a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Iohn . 3. 3. from aboue , euen b b & 1. 13. of God , there is no imperfection of parts , there are no monsters : all that are borne of the Spirit , haue all the essential parts of the Spirit ; & thus are al alike , though not in measure , yet in number of graces . For as the flesh hath corrupted euery power of the soule & part of the body , so doth the Spirit renew euery power and part of both . The Apostle testifieth of the Corinthians , that c c 1. Cor. 1. 5 , 7. in all things they were made rich , and not destitute of any gift .

Forceable and weightie motiues there are to vrge this point , Reasons . as

1. God maketh nothing in vaine . Now then God hauing made this whole armor , God maketh nothing in vaine . whole armour must be put on . If a carefull and wise Captaine should prouide sufficient armour for all his souldiers , and some of them bee carelesse in putting on euery peece thereof , might hee not bee offended with them , and that iustly ? Much more should we prouoke God , by neglecting any thing which he in his good prouidence hath prouided for vs .

2. Wee stand in great need of euery peece of this armour : for vnlesse we put on euery peece , Euery grace needfull . we lye open to our enemies , euen as if we had put on neuer a peece : for they are very subtil , they narrowly view vs on euery side , and soone can espie if any part be naked . What if a souldier haue an helmet and want a brest-plate , if a dart light vpon his brest , and pierce to his heart , what good getteth he by his head-peece ? Or if hee haue a brest-plate , and want a girdle to knit it close , or tassets and cushes to couer his belly ? Thus if faith , or hope , or righteousnesse , or veritie , or any other part of the Christian armour bee wanting , the Diuell can thereby take his aduantage to destroy the soule : so as not onely duetie to God , but safety of our selues may moue vs to put on the whole armour .

3. True triall of the truth of those graces , which wee seeme to haue , Who haue not euery grace , haue neuer a grace . is made by the concurrence & meeting of al together . Single graces , that is , graces which stand alone , are counterfeit graces . Faith without righteousnes is presumption : righteousnes without truth is hypocrisie , & so in the rest . Al come from the same fountaine : he that hath not all , hath none at all .

How needful is it that we follow the counsel of a a 2 Pet. 1. 5 , 6 , &c. Saint Peter , Vse 1 which is , to giue all diligence to ioyne one grace vnto another , Adde grace to grace . to knowledge faith , to faith hope , to hope righteousnesse , to righteousnesse truth , to truth patience , and so in the rest ? Thus will it not repent the Lord to haue prouided whole armor for vs , when we shall vse all . Thus shall we giue no aduantage to our spirituall enemies ; thus shall we haue euident proofe of the Spirits abode in vs , and be assured that indeed we are borne anew .

§. 8. Mans endeauour to be added to Gods assistance .

THe two generall parts of the Apostles direction haue hitherto beene distinctly handled : now let vs consider them ioyntly together . The first part is that wee bee strong in the Lord . The second , that wee vse those meanes which God hath appointed for our safetie . Whence obserue , that

Gods assistance and mans endeauour concurre together : Doct. 7. they may not be seuered . Gods assistance and mans endeauour are ioyned together . Without Gods mighty power man can doe nothing : vnlesse man put on the whole armour of God , God will doe nothing . This the Church knew right well , a a Cant. 1. 3. and therefore both prayeth vnto God to bee enabled by him ( draw me ) and also promiseth to doe her vttermost endeauour , and follow his direction ( wee will runne after thee . ) The like we reade of b b Psal. 119. 31. Dauid : but most clearely is this point laid downe by c c Ioh. 6. 44 , 45. Christ , who hauing said , No man can come to mee , except the Father draw him , ( wherby he sheweth that God must enable man to come to him ) addeth , Euery man that hath learned of the Father commeth to mee , ( whereby he sheweth , that man enabled of God , addeth his owne endeauour . )

Why Gods powerfull worke is necessary , Reasons . hath beene shewed before on vers. 10. namely , because of our owne vtter inabilitie to doe any thing of our selues . d d Ephes. 2. 5. Before God quickeneth vs , we are dead in sinnes , no more able to doe any spirituall function , then a dead corpse to doe any naturall function : yea , after we are quickned , we are e e 1. Cor. 15. 10. still supported by Gods grace , which worketh in vs : yet being quickned wee must do our endeauour , because of that order which the Lord hath in wisdome appointed to bring vs to glory .

For this end doth God worke in vs both to will , and to doe , that we should worke out our owne saluation , Phil. 2. 12. 13. * * Non sicut in lapidibus inse●satis , &c. Deus salutem nostram operatur . Aug. cont. Pel de pec . rem . lib. 2. cap. 5. God worketh not vpon vs , as vpon stockes or stones , but giueth to vs life and abilitie , as when hee raised the Widdowes sonne , the Rulers daughter , and Lazarus , he put life into them , and inabled them to mooue , rise vp , walke , eate , and doe other functions of the liuing .

Vse 1 By this is discouered the error of proud presumptuous Papists on the one side , and of secure carelesse Libertines on the other . Papists attribute too much to mans will . The Papists to establish their owne power and strength , hold and teach , that after the first motion and stirting of the heart , which they acknowledge to bee of God only , a a Bell , de grat . l. 5. c. 29. potest homo absolute per liberum arbitrium benefacere sivelit . a man absolutely by his free will may doe well if hee will . But Christ saith of the branches which were in the vine , whose hearts were stirred vp , b b Iohn 15. 5. Without me yee can doe nothing .

The care which the Apostle hath to direct them vnto the fountaine of strength , the Lord , euen then when especially hee vrgeth them to arme themselues , argueth that without continuall strength supplied vnto them from the Lord , they are not able to stand of themselues against the assaults of their enemies .

Libertines fall into another extreame , Libertines too carelesse in doing what they ought . they , to pamper their flesh , and pursue their carnall delights , so referre all to the worke and power of God , that they are altogether carelesse in vsing any meanes themselues , vpon conceit that God is able of himselfe to saue them , and that when God pleaseth he wil saue them , do they in the meane time what they list . But fondly they argue from Gods power , who neglect the meanes which God hath appointed and reuealed , wherein and wherby he wil manifest his power . a a Deut. 29. 29. His reuealed will is the ground of our faith and obedience : if we follow the direction of it , then may we safely trust vnto the power of God ; otherwise in attributing all to the grace of God , we abuse it , and b b Jude vers. 4. turne it into want onnesse . Were it not necessary for vs to doe what God enableth vs to do , as wel as trust to the power of Gods might , the Apostle needed not haue been thus careful in stirring vs vp to arme our selues .

Vse 2 As wee presume not in trusting to our owne strength , left we prouoke God to resist vs , so neither tempt we God in neglect of the meanes which he hath appointed , lest we cause God to forsake vs : but as wee looke for helpe and strength from God , so must we be carefull in well vsing all those meanes which God hath ordained for our helpe and safety . To this purpose tend all the exhortations in the Scripture , whereby any duety is required at our hands . Note the complaint of our Lord against Ierusalem ; c c Mat. 23. 37. Totum ex Deo , non tamen quasi dormientes , non quasi vt non conemur , &c. sine voluntate tua non erit in te iustitia Dei , &c. qui fecit te fine te , non te iustificat sine te , &c. Aug. de verb. Apo. serm. 15. How often would I haue gathered thy children together , and yee would not ? Be we not like to them , lest wee be reiected as they were : Know we this for certaine , that God wil not with cart-ropes by force and violence , against our wills draw vs to Heauen .

To this end doth God take out of vs that stonie and inflexible heart which is in vs by nature , and giueth vs an heart of flesh which is flexible , that it being made pliable by Gods Spirit , should apply it selfe to Gods worke , as Dauid did , Psal. 119. 112. The truth is , that many Christians are wonderfully wounded and foiled by the Enemie , because of their owne idlenesse and securitie , in that they are backward in putting forth themselues , and negligent in endeuouring to do what God inableth them to doe .

Loe here is compleate armour of God prouided for our defence and safetie ; be we careful in putting it on and well vsing it .

Thus much for the meanes to be vsed .

§. 8. The end and benefit of Christian armour .

THe end why this meanes is to bee vsed , followeth in these words ; That yee may be able to stand , &c. In setting downe this end , hee declareth the benefit of the fore named armour , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . which is an abilitie to stand , amplified by the enemie against whom we stand , the Diuell , and his subtiltie , in this word , wyles .

The Apostle still followeth and continueth his Metaphor taken from Souldiers , who being euery way well fenced and prepared against their enemies , stand stoutly against them , neither fall downe , flye away , nor giue ground . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Wherefore this word stand , is a word of safetie and freedome from danger ; yea , of victory and conquest , implying , that they which are well prepared with the armour of God , so long as they well vse it , can neither bee slaine , nor taken captiues , nor beaten downe , nor made to flye , nor yet foiled or put backe , and forced to giue ground , but stand fast and safe vpon their ground , yea stand fast in the field when their enemies are driuen away , and so remaine Conquerors , as we shal a a Verse 13. after heare . And this is all the conquest which in this world wee can looke for , to keepe our selues safe , that we be not conquered or foiled , and that we giue no aduantage to our enemies . As for the vtter subduing of the Diuel and his host , that belongeth to Christ our Captaine and Champion .

This safe standing being laid downe as the end why this armour of God is giuen , and declaring the benefite which followeth vpon the well vsing of the armour , these two Doctrines naturally flow from thence ,

1. There is no hope , Doct. 8. no possibilitie of remaining safe without spirituall armour .

2. They who well put on the armour of God , Doct. 9. and vse it as they ought , are safe and sure , and so may be secure .

§. 9. Who are without armour , can haue no hope to stand .

FOr the first , No safetie without armour . that which the Prophet saith of one peece of this armour , the shield of faith , I may well apply to the whole armour , if yee haue it not on you , a a Isa. 7. 9. Surely yee shall not be established , yee cannot stand .

Without this armour wee are naked , Reason 1. and lye open to euery dart and shot of our spirituall enemies : and are no more able to free our selues from the power of the Diuel , then a poore silly Lambe or Kid from a roaring Lion or rauenous Beare . If being vnfenced , we stand safe , it must be either by reason of the goodnesse of the Diuell , that he pittieth vs , and cannot finde in his heart to take any aduantage against vs ; or of his carelesnesse and blindnesse , that he prieth not about vs , or obserueth when , & where we are fenced or naked ; or of his weaknesse , that he is not able to pierce and wound vs , though wee be naked : but such is his malice , his subtiltie , and sedulitie ; such also his power ( as wee shall after heare ) that none can imagine there should be any such goodnesse , carelesnesse , blindnesse , or weaknesse in him .

Besides , Reason 2. by neglecting to vse this armour prouided of God , wee prouoke God to cast vs into the power of our enemies , and to giue them power ouer vs , a a 1 King . 22. 20 , 21 , &c. as he dealt with Ahab .

Vse 1 How egregiously doe they deceiue themselues , who conceiue that though they haue no part or peece of this armour of God , Many ouer-bold . they can be as safe and sure , and may be as secure as they who haue the whole armour on them ; much like to the seuen sonnes of Sceua , who ouerboldly ventured to adiure an euill spirit ( Acts 19. 14 , 15 , 16. ) but what was the issue ? being vnarmed they could not stand , they were ouercome and forced to flye .

Many thinke there needeth no such care about faith , righteousnesse , sinceritie , &c. as some doe take :

For ought they see , Obiect . they are most assaulted and most foiled , who are most busie and diligent in putting on this armour , and fitting it to them .

To grant that they which put on this whole armour of God are most assaulted , Answer . because the Diuell without any great assaulting , preuailes against such as haue it not on ; I vtterly deny that they are most foyled : for they who are without it are cleane vanquished , and in the power of the Diuell , which the other neuer shall be .

Yea but say they , Obiect. 2. we find and feele no such matter , we are very quiet , no way molested .

I easily beleeue it : Answere . but what is the reason ? because the Diuell hath them in his power , hee needeth not eagerly pursue them .

Miserable is that rest and quiet which they haue : Simil. euen like to that which the poore Kid hath , when it is brought into the Lions den , or the Mouse when it is in the Cats mouth , the Cat can play with the Mouse when shee hath once caught it : and the Lion can let the Kid lye quiet in his den , while he rangeth and roreth after that prey which is out of his clutches . But what security of life haue these that are so taken ? their securitie is , that they are sure to be gnawed to peeces and deuoured . This is the case of those who being destitute of the armour of God , yet thinke themselues quiet and well . They are fast bound with the chaines of sinne , and wholy in the Diuels power , where he ceaseth to molest them for a while , but rather dallieth with them , while he eagerly pursues such as haue on this armour , and are out of his power , and stand manfully against him . Against these he casteth all the darts hee can , but all in vaine , as the next Doctrine sheweth .

§. 10. Who well vse their armour are sure to stand .

THey who well put on the armour of God , Doct. 9. and vse it as they ought , They are safe who well vse the armour of God . are safe and sure , and may bee secure . Saint Peter exhorting Christians to seeke after such graces as may be comprised vnder this armour , expresly saith , a a 2 Pet. 1. 10. If yee doe these things , yee shall neuer fall . Saint Iohn saith of one peece of this armour , namely faith , that b b 1 Iohn 5. 4. it is the victory which ouercommeth the world . What then may bee said of this whole armour , of euery peece of it together ? Saint Paul goeth yet further , and saith of himselfe , and of other Christians like himselfe , who haue put on this armour , c c Rom. 8. 37. We are more then Conquerers .

The points which haue bin before deliuered , Reasons . that this is compleate armour , the compleate and whole armour of God , doe sufficiently confirme this point .

Vse A strong motiue this is to perswade vs to put on the whole armour of God . This is the maine end which the Apostle aimeth at in laying downe this end , Be perswaded to vse this armour . to shew that as this is armour of proofe in it selfe , so it will sufficiently defend vs , and keepe vs harmelesse . If at any time wee be foiled , the fault is our owne , wee can blame none but our selues , because the Lord giueth such meanes whereby wee may be able to stand . Is it a benefit to stand fast and safe ? Is it a matter to bee desired to bee kept free from spirituall wounds and hurts , yea from eternall bondage and slauerie vnder sinne , Satan , and other mortall enemies of our soules ? and from euerlasting torment and torture that followeth thereupon ? ( how blinde are they which see it not ! how foolish are they which regard it not ! ) If this ( I say ) bee a benefit , then take notice of the meanes whereby wee may bee inabled to stand fast in that libertie which Christ hath purchased for vs , and made free from the forenamed slauerie : and withall make conscience , and giue all diligence to vse the means aright . It is a point of notorious folly to be desirous of a thing , and carelesse in doing that whereby our desire may bee accomplished . Yea , it is a cunning wile of the Diuell in good things to make men separate the meanes from the end , but in euill the end from the meane ; as to make men desire and looke for the good and happie end of righteousnesse , and yet bee backward in walking in that way that leadeth thereto : and contrariwise , eagerly and swiftly to runne in the way of sinne , and yet not feare the wages of sinne , and the Issue of that course . In the first kinde Balaam was deceiued . Numb. 23. 10. In the second Euah was deluded . Balaam desired to dye the death of the righteous ; but carelesse hee was in leading such a life as brought foorth such a death . a a Gen. 3. 4. Euah was perswaded shee should not dye , and yet feared not to eate of that fruite , b b Gen. 2. 17. against which death was denounced . Let the fearefull end of both these make vs wise against these wiles . Worldly men are wise enough herein , if they obserue a good benefit to bee had , they will seeke how it may be obtained , and do with all diligence that whereby it may be obtained . This maketh them to passe ouer Sea and Land to get such commodities as their owne Land affordeth not : this maketh them when they feare enemies , to haue all warlike prouision readie ; oft to muster their men , to keep continuall watch and ward at their chiefe port-townes , with the like . * * To stand . Now this end heere laid downe , being a matter of so great consequence ( for if we stand not fast , but suffer our selues to be foiled and ouercome , no lesse damage and danger followeth thereof , then losse of eternall happinesse on the one side , and vtter destruction on the other . ) Why should we be more foolish in spirituall matters , then worldlings are in temporall ? They indeede are more sensible of temporall things , whether good , or euill . Let vs therefore in spirituall matters giue the better heed to the direction of Gods word : that faith may make vs as wise , as sence maketh them .

§. 11. Satan our aduersarie .

THe necessitie and benefit of this armour will be better manifested , if we shall duely weigh who is our enemy , and c c 1 pt. 5. 8. what his assaults be ?

The enemie , Doct. 10. The Diuell ou● enemie . against whom we are made able by the whole armour of God to stand , is the Diuell . Thus is he called our c c 1 Pet. 5. 8. Aduersarie , d d Mat. 13. 39. Enemie , e e Matth. 4. 3. Tempter , f f Iohn 8. 44. Murtherer &c. Much might be spoken of the creation , nature , fall , and many other points of the Diuell : but I will content my selfe with such points as may most serue for our present purpose , which is to shew how fearefull and terrible an enemie he is .

§. 12. Satan a terrible enemie .

FOr the better vnderstanding whereof , What Diuels were by creation . know , that the Diuels by creation were good Angels , as powerfull , wise , quicke , speedie , inuisible , immortall , &c. as any other Angels : equall in euery respect , but inferiour in no respect to the very best Angels .

When they fell they lost not their naturall substance , What they lost by their fall . and essentiall properties thereof , no more then man lost his when he fell : for as man remained to be not only flesh and bloud , but also a liuing , yea and a reasonable creature after his fall , so the Diuell remaineth to bee a spirit , inuisible , immortall , quicke , speedie , &c. as before : onely the qualitie of his nature and properties is altered from good to euill : as powerfull as he was before to good , so powerfull is he now to euill ; inuisible and quicke hee is , wonderfull close and speedie in working mischiefe , hee was not more desirous of good before his fall , then since he is mischieuous , and euen set vpon euill .

There are foure especiall things which make the Diuell very fearefull ; What makes them terrible

First , his power . Secondly , his malice . Thirdly , his subtiltie . Fourthly , his sedulitie and speede .

Who feareth not a powerfull enemie ? This made a a 1 Sam. 17. 11. Goliah seeme so terrible . If an enemie bee malicious , euen for his malice hee is feared as b b 1 Sam. 22. 22 Doeg : or if hee bee craftie and subtill , for which c c 2 Sam. 15. 31 Achitophel was feared : yea also the enemies of Israel were accounted fearefull in regard of their swiftnesse , d d Isa. 5. 26. That they came hastily with speede . How terrible will all these make an enemie , when they all meete together ? It may bee thought that if an enemie bee malicious , and wanteth power , hee may consume himselfe with malice , and doe little hurt to others : or if hee bee powerfull and malicious , but want witte , crafte , and subtiltie , hee may like an vnbridled Horse runne on head-long in his powerfull malice to his owne ruine and destruction : or though to his power and malice , subtiltie bee also added , yet if hee bee slow and carelesse , hee is the lesse feared , in hope that hee may be preuented in all his enterprises . But where malice is strengthned by might , might whetted on by malice ; both malice and power guided by craft , craft and all stirred vp by diligence , sedulitie , and speed , who can stand against such an enemie ?

Now all these do in a very high degree concurre in the Diuell , as a a 1 Pet. 5. 8. Expounded . Saint Peter doth notably set them downe in this description of the Diuell ; Your aduersarie the Diuell like a roaring Lion walketh about , seeking whom to deuour . His name * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Diuell , and that which he seeketh for , to deuoure , sheweth his malice . The beast whereunto he is resembled , Lyon , sheweth his power and craft , and the attribute , roaring , addeth terror thereunto : lastly , his walking vp and downe , sheweth his sedulitie . Of his power , malice and sedulitie , I shal haue occasion more distinctly to speak on the 12. verse .

§. 13. The Diuels wiles .

SAtans subtiltie is heere particularly expressed vnder this word , Satans subtiltie . wyles . The Greeke word signifieth artificiall , crafty , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 &c. Chrysost. cunning conueyances of matters , windings vp and downe , and turning euery way to get the greatest aduantage . Fitly is this word vsed by the Apostle , for his temptations and assaults are very cunning , full of much deceit , of many windings , which make him so mightily preuaile against the greatest sort of the world , euen against all that are not strong in the Lord , and wise in well vsing the whole armour of God .

The titles which in Scripture are giuen to the Diuell , doe euidently imply his great craft . He is termed a Dragon , and a Serpent , which of al other beasts are counted the craftiest , and a a Gen. 3. 1. Mat. 10. 16. wisest : yea to shew that he hath had long time of experience to make him the more subtill and crafty : he is called an b b Reu. 12. 3 , 9. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 quasi 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 guarus , peritus . Plat. in Crat. old Serpent , a great red Dragon . There are names in Greek which we ordinarily translate Diuell , that yet further signifie his great subtilty , for they note out his great knowledge and vnexperienced skill .

As his names are , so is his practise , full of many windings , full of much craft . It is an infinite taske , a matter of impossibility to discouer all his cunning straragems and subtill deuices . He hath old trickes , which long hee hath vsed , because by long continued experience , he hath found that silly men are soone deceiued with them , and that the harme of some cannot warne others : and yet doth he daily inuent new vpon new , euer shifting from one to another : if one will not serue , he hath another presently in a readinesse . For diuers persons , diuers conditions , and dispositions , he hath diuers temptations . Sometimes hee playeth the part of a roaring rauenous Lion : somtimes of a craftie fawning Fox : sometimes appearing in his owne shape , sometimes changing himselfe into an Angell of light , doing any thing for his aduantage . Because the Apostle holdeth himself close to the metaphor taken from warre , I will also follow it , and vnder it discouer some few particular stratagems , leauing it to the particular meditation of others to finde out other .

1. He can well tell how to marshall and set his armie in array ; Satans shifts . he well knoweth how to order his temptations : For first he vseth to make the on-set with light skirmishes and to begin with small temptation ; and then by degrees to follow with greater and mightier forces . Thus came he to a a Gen 3. 1. Eue ; first onely he made a question whether God had forbidden them any of the trees : and then by degrees he came b b Gen. 3. 4. directly to contradict the expresse word of God . So when he tempted Christ , c c Mat. 4. 3. 9. he began with a doubt whether Christ were the Sonne of God or no , and lastly tempted him to monstrous idolatry .

Thus he maketh men carelesse at the first , and his temptation lightly to be regarded , till he haue gotten some aduantage ; which when he hath gotten , he will follow with all the might and maine that possibly he can .

2 If thus he preuaile not , but at first he be put backe , he can change his ranckes and weapons : he can alter his temptations , and beginne with fierce and violent assaults . Thus he set on d d Job 1. 13. &c. & 2. 7. Iob. If hee cannot seduce men by mouing them to make light account of sin , he will perswade them that euery sinne is most hainous , that their sins are vnpardonable . If hee cannot make them superstitious , he will striue to make them prophane : and thus help one temptation with another .

3. If he obserue the forces of the Lords Souldiers to be strong and well ordered and fortified , then his endeauour will be pollitikely to allure some out of their rancks , and so make a breach ; it seemeth that thus he preuailed much , and got great aduantage in the Church of Corinth . For thus hee bred a a 1 Cor. 1 11. Schismes and contentions among them . Whereupon the Apostle exhorteth b b Ibid. 7. 20. euery man to abide in the same vocation wherein he was called . Thus in these our dayes hath hee caused must trouble in Gods Churches by the inordinate walking of many persons ; who leauing their owne places , haue caused diuisions , sects , and separations from the Church .

4. If hee obserue some prouident Captaine , watchfull ouer the Lords armies , and carefull to keepe his souldiers in good order , animating and incouraging them , then will the Diuell vse the c c 1 King . 22. 31 King of Arams stratagem : all his forces shall be bent against that Captaine . Thus hee fiercely set vpon our chiefe Captaine d d Matth. ● . in the wildernesse , and throughout the whole course of his life ; but especially e e Mat. 26. 37. in the Garden , and f f & 27. 46. on the Crosse . Thus did he desire to g g Luke 22. 31. winow the Apostles : Thus doth he sorely tempt Magistrates , Ministers , & such as haue charge ouer others .

5. If he preuaile not against them , rather then faile , he will set vpon the weakest . Thus dealt he by the ministery of Heretikes , who h h 2 Tim. 3. 6. led captiue simple weomen . And thus in our dayes dealeth he by the ministery of Papists , Anabaptists , Separatists , and all other Sectaries .

6. If by none of these meanes hee can accomplish his plots , as hee desireth , face to face , or force against force , then will he lay some secret ambushments or other , to set on the Lords souldiers vnawares behinde their back , like to that stratagem of a a Jos 8. 4. Ioshuah , and of b b Iudg. 20. 29. the Israelites : as when he suffers Christians to goe on in doing the worke of the Lord , and performing such dueties as belong vnto them , but will come behinde , and cast into their hearts some conceits of merit and pride . Thus he gaue e e 2 Cor. 12. 7. Paul a backe-blow . Thus he ouercommeth the Papists , and many ignorant persons among vs . Sometimes also hee will cast lustfull and worldly thoughts and cares into them , and so d d Mat. 13. 22. choake all .

7. If the Lords souldiers be so circumspect , as neither by force nor fraud hee can preuaile , hee will not sticke to change his flag : and seeme to fight vnder the Lords banner , as e e Ez 4. 4. Neh. 6. 2. Tobiah , Sanballat , and other deadly enemies of the Iewes endeauoured to doe . In this respect the Apostle saith , that 's f f 2 Cor. 11. 13 , 14 , 15. Satan transformeth himselfe into an Angell of light , and his Ministers into the Apostles of Christ . Thus oftentimes hee preuaileth with such as are of tender consciences to make many needlesse scruples , by accounting such things to bee sinne , which Gods word neuer made sinne , and by thinking many things to be necessary dueties , which belong not at all vnto them .

Thus haue we a taste of some of his wiles , I will not further range foorth into this spacious field , lest I bee too tedious .

Vse Hauing such an enemie as the Diuell is , had wee not need to bee strong in the Lord , See Doct. 3. of vers. 10. and in the power of his might ? this enemy hauing so many wyles , had wee not need be alwaies prepared with the whole arm or of God ? assuredly if we be not strong in the power of Gods might , there is no standing against the Diuell . If at any time we be without the whole armour of God , doubtlesse we shal soone be ouertaken with some of his wiles .

Vse 2 How doth this which hath beene said of the Diuell and his wyles , commend vnto vs the prouident care of God ouer vs , who keepeth vs safe from such an enemy , and from such wiles ? and how doth it set foorth the excellencie of the fore-named whole armour of God ? Very excellent must needs that armour be , which is able to keepe vs safe from so potent and malicious an enemie , who hath so many wiles to deceiue vs . This sheweth it to be very compleate and euery way sufficient , for while we haue it on , well fitted to vs , all the craft of the Diuell cannot finde a naked place where to wound vs , his strength is not able to pierce it ; no though his craft and strength be both whetted on with malice . Is there not now great reason we should put it on and alwaies keepe it on ? that we neither wake , nor sleepe , be alone , or in company without it ?

Vse 3 Labour to haue our eyes enlightned ( that we may disctie those wiles of the Diuel ) and to be filled with spiritual prudence and wisdome , that we escape these snares . Let vs preserue in vs an holy iealousy ouer our selues , & suspition of the Diuel and his wiles , fearing left he should find vs somewhere vnarmed , and sometime vnprepared ( for otherwise we are safe . ) Gods word is able to afford vnto vs wisdome enough to auoid his wiles . For a a Psal. 119. 98 Dauid thereby was made wiser then his enemies . Let vs therein exercise our selues , and withall pray with a a 2 Sam. 15. 31 Dauid , that God would turne the wiles and counsels of the Diuell into foolishnesse : For b b 1 Cor. 3. 19. God catcheth the wise in their owne craftinesse .

THE THIRD PART . The reason why we must be well armed . Ephes. 6. 12. For wee wrestle not against flesh and blood , but against Principalities , against Powers , against worldly Gouernours , Princes of the darknesse of this world , against spirituall wickednesse in heauenly things .

§. 1. The coherence .

IN this verse is laid downe the motiue which the Apostle vseth , to vrge the fore-named direction . It may haue a double reference First , generall to the former exhortation , Be strong , &c. yea , and put on the whole armour , &c. because we haue such enemies as are heere described . Secondly , particular to the last clause of the former verse , where he shewed that we were to stand against the Diuell , so it serues as an amplification of them : for if the question be asked , what is the Diuell , that we should be so prepared against him ? these words set him forth ; not flesh and blood , but principalities , &c. The first particle a a ●n . for , being a causall particle , which intimateth a reason , implieth the first reference : the immediat connexion of this verse vpon the last clause of the former verse , implieth the second . Both may well stand together : for both import one and the same thing : namely , that because wee haue so dreadfull and deadly enemies , wee ought to bee well prepared against them .

§. 2. Danger maketh watchfull .

FRom the inference then of this verse , and from the force of the Apostles argument , I collect , that The greater danger we are subiect vnto , Doct. 1. the more watchfull and carefull we must be for our safety . The more danger we are in , the more watchfull we must be . When Christ obserued what a sore agony he was to enter into , he did not only watch and pray himselfe , but called vpon his Disciples to a a Mat. 26. 38 , 40 , 41. watch and pray : and because they did not , he rebuked them for their sluggishnesse . Saint b b 1 Pet. 5. 8. Peter vrgeth this dutie of watchfulnesse vpon a like reason ; namely , because we haue so feareful an enemy ▪ c c Ios. 9. 12 , &c. & 10. 1 , 2 , &c. Outward temporal dangers make naturall men watchfull and carefull for their temporal estates and liues , as the histories of all times and ages shew . Seeing then that spirituall dangers are much more fearfull , ought we not to be much more carefull ?

If we be , Reason we doe not only shew that we haue regard of our soules , and seeke the good of them , but also we shall procure much good vnto them , and preuent and keepe away much mischiefe from them .

Vse What false consequences doe most make of that spirituall danger , whereunto they vnderstand that they are subiect by reason of their spirituall enemies ? Euen cleane contrary to this inference of the Apostle , and the wisdome thereby taught vs ; and that in two extreames : one of presumption , the other of despaire : for some , when they heare of such enemies as are heere described , they doe too vainely , carelesly , and proudly contemne them , like a a Iudges 9. 28. Gaal : other too meanely , basely , and slauishly dread them , like b b Isa. 7. 2. Ahaz .

§. 3. Against presumption .

THe former extreame , Presumption ariseth from which is presumption , ariseth partly from too great a conceit of our selues , and of our owne strength ; and partly from too light credence and beleefe of that which is recorded of the Diuell .

That selfe-conceit maketh vs fondly imagine that wee are well able to resist all temptations of the Diuell , 1. Selfe conceit . or any of his instruments : whereupon many are ready to lay ( when they are exhorted to take heed of the Diuell , and of his strong temptations ) I defie the Diuell and all his wicked crue , he can doe no hurt to me : I can ( I thanke God ) easily auoid his temptations the gates of hell cannot preuaile against mee ; and yet proud silly fooles , they are ouertaken and ouercome with euery slight temptation . c c Luke 22. 33. 56. 57. Peter ( though otherwise a man of good gifts ) was somewhat too conceited of himselfe , and too much inclined to this extreame , and yet when he was to stand to it , a silly wench daunted him .

Light credence maketh vs thinke the Diuell cannot be so terrible , 2. Incredulity as he is set forth to be ; but that the things which are written and said of him and his wiles , are but as scar-crowes and bugbeares to make men afraid , like to olde tales of the walking of spirits , of fairies , hobgoblins , &c. This incredulitie much hindereth the power of such exhortations , directions , admonitions and rebukes , which are giuen vs for our good . Both Peter and the other Disciples were somewhat tainted here with : for when d d Mat. 26. 31. &c. Christ told them all , Ioh. 13. 36 , &c. that all of them should be offended by him , and that Peter in particular should deny him , none of them would beleeue it : Peter saith , Though all should , yet he would neuer : and againe , though he should die , yet would he not deny Christ : and so said all the Disciples .

§. 4. Against Despaire .

THe latter extreame which is Despaire , Whence arise●h despaire . ariseth partly from too deepe an apprehension of the power of the Diuell ( as if his power were infinite , and he were able to do whatsoeuer his malice led him vnto , and so could doe what hee would : or vnlimited , God letting the raines loose vnto him , and holding him in no further then he list himselfe , and so he might doe what he could , like an vntamed horse that is not curbed and bridled in ) and partly from too light an esteeme of that power which is to be had in God , and of the great helpe and benefite which the whole armour of God affordeth , as if God were not able to make vs strong enough , nor that whole armour sufficient to make vs safe .

These two causes of despaire made the Israelites often times vtter most desperat speeches against God : for when a a Num. 13. 29. 33 34. they heard that in Canaan ( the Land which was giuen them for inheritance ) the people were strong that there were men of great stature , & 14. 3 4. &c euen Grants therein , that the Cities were walled , and exceeding great , they desperately expostulated with the Lord , why he brought them into that Land to fall by the sword , and in despaire of euer possessing Canaan , whou●d n●eds returne againe into Egypt : and another time they plainly made doubt of Gods power , saying , Psal. 78. 19 , 20. Can God prepare a table in the wildernesse ? Can he giue bread ? As these Israelites murmured against God , and made question of his power and truth in performing his promises , in regard of their temporall enemies , whom they iudged to bee too strong for them : so doe many in regard of their spirituall enemies . Thus wee see how prone wee are to peruert those things to our destruction , which the Lord hath set forth for our instruction . Heere the Apostle layeth downe both the meanes for our defence ; and also the danger to which wee are subiect , that we 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 . Verse 12. Summe .

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 , a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 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 b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 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 c c 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 dicitur quia corpus 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 i , quatitur . 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 . Doct. 2. It is a kinde of combate which will trie our prowesse and courage , The Christians werre a fierce warre . wherby proofe will soone be made whether our armor be armor of proofe or not , or whether we haue put on this whole armour . d d Mat. 4. 4. &c. 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 . a a Luke 22. 31. Peter felt such a wrestling , so did b b 2 Cor. 12. 7. Paul , so doe all that slauishly yeeld not themselues to the power of the Diuel .

Thus God ordereth our estate , Reasons . 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 , c c 2 Cor. 12. 9. 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 d d 1 Sam. 30. 6. Dauid , and e e 2 Chr. 20. 12. Iehosaphat .

3. To vse the meanes appointed more carefully , as the f f Neh. 4. 16. 17 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 , Triall . 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 g g Isa. 28. 15. 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 : The cause of fainting . 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 * * Iob 2. 3. patience and courage of Iob.

Vse 3 Thinke not that we haue done enough , when we haue passed ouer some light trials , Prepare for great conflicts but prepare for greater ; we must come to a wrestling . Marke what the Apostle saith of them which had a a Heb. 10. 32 , 36. endured a great fight , Yee haue neede of patience ; and againe , b b & 12. 4. 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 c c Heb. 2. 14. 15 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 d d Ephes 4. 8. hath led captiuitie captiue , and c c Col. 1. 13. 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 . Doct. 3. Neither Ministers , All must fight nor people , poore nor rich , male nor female , newly planted , nor old grown , none of whatsoeuer rancke , condition , estate , age , qualitie , &c. exempted . g g Gen. 3. 15. Whosoeuer is of the seed of the woman , must looke to haue his heele bruised . There is enmitie betwixt the two seeds ; the h h Gen. 3. 1. Diuell spared not the woman which was the weaker vessell , and i i Matth. 4. 3. 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 : Reasons . and the Diuell beareth a like hatred against all : a a 1 Pet. 5. 8. 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 . All must apply the directions of the word . Let not the weaker sort put them off vpon conceit that fierce combats belong to strong Christians ; Satan hauing greatest hope to preuaile against the weakest , will not faile to set on them : nor yet let the stronger put them off , vpon conceit that the diuell dareth not meddle with them : for though there may be some difference betwixt them and the weaker Christians , yet the strength of the strongest is nothing in comparison of the diuels might , if they come in confidence of it , and not of the Lords strength , Besides , Satan , knowing that their fall will proue a discouragement to others , will make the greatest assaults against them .

Vse 2 Let Ministers know that the precepts they giue others , belong to themselues , Ministers preach to themselues . which the Apostle heere implieth : for though his direction were in the second person ( be yee strong , put yee on ) yet hee layeth downe the motiue in the first person ( we ) to shew that he was in as great danger as they , that he stood in as great need of helpe as they ; and that therefore the forenamed directions belonged to him as well as to them . b b Acts 14. 15. Ministers are men as well as others , subiect to like passions as others . If they preach not to themselues , what means of edification , of direction and incouragement belongeth vnto them ? Wherfore as people may not imagine that these matters of spiritual warfare belong only to Ministers , as if they onely were the Lords souldiers , so neither may Ministers put them off from themselues to the people , as if they were only to look on , & the people to fight ; but euery one apply them to themselues .

§. 8. Exposition of words .

WE haue heard of the Defendants : Who are the challengers and assaulters ? they are set downe negatiuely , not flesh and blood . For this particle not , hath reference to this latter clause , as if there were a comma betwixt wrestle and not , thus , we wrestle , not with flesh , &c.

By flesh and blood , Who are flesh and blood . are here meant such creatures as haue a bodily substance which consisteth of flesh and blood : in which respect man is termed a a Gen. 6. 3. flesh , and Christ is said to be made b b Iohn 1. 14. flesh , because he had a corporall substance : herein a c c Luke 24. 39. difference is made betwixt a Spirit , and a bodie .

Haue we not then any enemies that haue bodily substances in this spirituall combate ? Quest. 1. are spirits onely our enemies ?

d d Rom. 7. 23 , 24. Our owne flesh is an enemie vnto vs . Answere . Other men also are enemies : there are many aduersaries , as infidels , idolaters , heretiques , 1 Cor. 16. 9. & 15. 32. worldlings , all sorts of persecutors , yea and false brethren .

Why then is flesh and blood heere excluded ? Quest. 2.

They are not excluded , Answer . for this negatiue clause is not to be taken simply , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . but

1 Comparatiuely , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . not so much with flesh and blood as with principalities . With these especially wee wrestle . Thus the Apostle forbiddeth seruants to f f Vers. 7. serue men . Or not onely with flesh and blood , but also with spirits : so saith Christ , * * Luke 14. 12. call not thy friends to dinner , that is , not them alone , but the poore also . Or not with flesh and blood alone , as it is in it selfe , weake and fraile , but set on worke , assisted and guided by spirits . As if some English souldiers were in pay vnder the Turke or Spaniard , against whom wee maintaine warre , though they be in battaile against vs , yet it might be said , we fight not with English men .

2. By way of exposition , not with such as are weake , fraile , foolish , visible and mortal , as flesh and blood , Thus the horses of the Egyptians are called b b Isai. 31. 3. flesh , that is , weak , opposed to Spirit : so as this phrase not flesh and bloud , implieth more , or other then flesh and blood .

§. 9. How our spirituall enemies exceed flesh and bloud .

OVr most mortall enemies are more then flesh and blood , Doct. 4. more in number , Our enemies more then flesh and blood . greater in power , craftier in their wiles , of longer continuance , more enuious , malicious , furious , cruell , not so open and visible , but inuisible , close and secret , and in many other respects more fearefull and dangerous .

1. Among flesh and bloud , none so mightie but may be confronted : as c c Dan. 7. 3. &c. Daniels visions of the beasts sheweth . The great Monarchs of the world haue bin destroyed one of another , but no flesh & blood can confront the Diuell .

2. Among flesh and blood none so politike , but they meete with some that at length match , yea and out-reach them . Achitophel d d 2 Sam. 16. 23 whose counsell was counted as an oracle , e e & 17. 14. was ouer-matched by Hushai : But all the wit of all the world cannot match the subtiltie of the Diuell .

3. Suppose that among flesh and blood some bee so mightie , as none mightier then they , so subtill as none can goe beyond them , yet are they flexible , and may by faire means be perswaded and intreated to allay their furie , as a a 1 Sam. 25. 33 Dauid by wise Abigail ; yea , & wicked b b & 24. 17. Saul by Dauids humbling of himselfe , & pleading his innocency : but there is no such flexibility in the Diuel , his malice wil not suffer him to be moued , vnlesse for greater aduantage .

4. Grant that some among men were implacable , yet their fury might bee auoided by flying from them , as c c 1 Sam. 21. 10 Dauid auoided Sauls furie , d d 1 Kings 19. 3 Eliah Iezabels , e e Matth. 2. 14. Ioseph and Mary , Herods : From the Diuels we cannot flye , they are euery where , they can soone ouertake vs .

5. But what if no meanes of escape could bee gotten , but that needs we must be subiect to the rage of flesh and blood , yet in their greatest pride , power and rage , they may be cleane taken away by death , as f f Exod. 14. 28. &c. Pharaoh and his host were drowned : g g Mat. 2. 20. Herod the great died , and h h Acts 12. 23. the other Herod who persecuted the Apostles : but our spirituall enemies are not subiect to death . I might in many other respects make comparison betwixt flesh and blood on the one side , and Spirits on the other , and shew how there is no comparison betwixt them , that these are not flesh and blood , but much more fearefull .

Vse 1 This doth much aggrauate the terror of our spirituall enemies : for if i i Prou. 19. 12. the wrath of a King ( a King that is but flesh and blood ) be like the roaring of a Lion : Spirituall enemies are terrible . if a man mightie in his owne strength , as k k 1 Sam. 17. 11. Goltah , be fearefull : if a subtill man , as l l 2 Sam. 15 31. Achitophel , cause doubt and dread : if a malicious man , as m m 1 Sam. 22. 9. Doeg , bee mischieuous : if an host of n n 2 Kings 6. 15 flesh and blood bee terrible ; how much more these enemies which are not flesh and blood ?

Vse 2 It is no easie matter to preuaile against them , or to auoid their assaults : No outward prowesse can daunt them . it is not outward prowesse and courage , not strength of body , dint of sword , troopes of armed men , it is not state-policie , or war-like subtiltie that can annoy them , or keepe vs safe from them . To oppose wit or power of flesh and blood against such as are not flesh and blood , is to set drye straw against flaming fire . a a 2 Cor. 10. 4. The weapons of our warfare must not be carnall , but spirituall , and so mightie towards God , to keepe vs safe from these enemies . For seeing our enemies are not flesh and blood , in vaine is such armour as can protect vs onely from flesh and blood .

§. 10. The Diuell hath his hand in euery temptation .

IN combates euen with flesh and blood wee haue especially to doe with Satan : Doct. 5. Satan the principall in all conflicts . Flesh and blood is but Satans instrument , he is the Generall , he the Captaine , he setteth flesh and blood on worke , he assisteth flesh and blood , so as he is the author and finisher of the euil which they doe : they being but his vassals , though they seeke to annoy vs ; yet wee wrestle not with them , but with an higher power . b b Gen. 3. 1. When the Serpent tempted Euah , shee had to doe with the Diuell ; and therefore the c c John 8. 44. Diuell is said to be a murtherer from the beginning . The Sabeans and Chaldeans robbed Iob , yet d d Job . 1. 12. is the deed attributed to Satan . Though a mayde and a man brought Peter to deny his Master , yet therein e e Luke 22. 31. Satan winowed him . f f Mat. 16. 23. Christ saith to Peter who tempted him , Goe behind me Satan . The persecuting Iewes hindred Paul from comming to the Thessalonians , yet he saith g g 1. Thes. 2. 18. Satan hindred him . h h Reu. 2. 10. Satan is said to cast some of the Smyrnians into prison , yet men-persecutors did it . In this respect he is called i i 2 Cor. 4. 4. the god of this world , k k Iohn . 8. 44. the father of murtherers , l l Ephes. 2. 2. aspirit that worketh in the children of disobedience : and false Apostles are called m m 2. Cor. 11. 15 ministers of Satan , That which is said of flesh and blood , in regard of others soliciting vs to sinne , or hindering vs from good , may be applied to our selues in regard of our corruption and euill lusts , which prouoke vs to euill : Satan hath an hand in them ; yea hee is the author and finisher of the mischief which they do , so as in those temptations which arise from our flesh , we haue to doe with Satan . Therefore the Apostle dehorting vs from anger saith , a a Ephes. 4. 27. Giue no place to the Diuell . When couetousnesse moued Ananias to lye against his conscience , Saint Peter said , b b Acts 5. 3. Why hath Satan filled thine heart ? When pride mooued Dauid to number the people , it is said c c 1 Chr. 21. 1. Satan prouoked him : for as the spirit of God stirreth vs vp to euery good thing , so the spirit of the Diuell suggesteth vnto vs euery euill thing .

Vse Learne wisdome of the men of Aram. In all combates whether against our owne corruptions , Fight principally against the Diuell . or against euill men , as persecutors , seducers , and the like , striue to driue the Diuell away , and that by spirituall armour ; 1 Kings 22. 31. yea , pray to God to rebuke him . Assuredly flesh and blood cannot much annoy vs , if Satan be resisted and withstood . Obserue in all histories of all ages , the records of battels , and yee shall finde that if the Generals and Captaines haue beene conquered , the common souldiers haue soone yeelded , or beene put to flight .

It is the Diuell which bloweth vp in vs the fire of lust , pride , couetousnesse , and all other vices : he layeth before vs euill baits , agreeable to our nature , and so seduceth vs : he inrageth persecutors , hee blindeth idolaters , he seduceth heretikes , &c. If this were well weighed it would make vs pitie flesh and blood when it fighteth against vs , rather then enuie it : it would keepe vs from snarling like a dogge at the stone which is flong .

Vse 2 I might heere lay forth the wretched estate of all that fight against Christians , and shew how they fight vnder Satans colours , and shall receiue their wages of him , a a Rom. 6. 23. which is death : but hereof I shall haue fit occasion to speake hereafter on this word , worldly-gouernours .

§. 11. Who cannot stand against flesh and blood , can much lesse stand against principalities and powers .

THe affirmatiue part of the description of our assaulters followeth , which is ioyned to the other part with an aduersatiue particle but : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . not with flesh and blood , but with principalities : whereby is further confirmed that which we haue b b Doct 4. before proued , and shall yet more euidently be demonstrated in handling the particular branches of this description , Doct. 6. that our enemies , with whom wee are to wrestle , are much more terrible then flesh and blood . I will not stand to prooue the Doctrine againe in this place , onely heere obserue one vse .

Vse 1 They who are qualed with that which flesh and blood can doe , can neuer be able to stand against these spirituall enemies . Who are qualed by flesh and blood cannot stand against principallities . He that is terrified with the barking of a little whelpe , will be much more with the roaring of a Lion : he that in faith cannot say , d d Psal. 118. 6. I will not feare what man can doe , can neuer say , I will not feare what Principalities can doe . Let this be noted of those who are turned out of the wayes of righteousnesse , and made to flie by mans threatnings , reprochings , and euill intreatings , let them neuer looke to ouercome and reigne with Christ . The Sabeans , Chaldeans , and all that flesh and blood could do , preuailed not against Iob. Wherefore when flesh and blood maketh any assault , let vs thus reason with ourselues , There are sorer enemies then these , with whom we must wrestle : if we shrinke from these , how shall we stand against them ? Let the consideration hereof make vs the more bold and confident against all that flesh and blood can doe .

§. 12. Exposition of words .

NOw consider we the particular branches of this description of our enemies . There are foure distinct branches distinguished by this particle against . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Much ambiguitie and obscuritie is in this description . I will therefore as plainely as I can cleare the meaning of the words .

From these seuerall branches many collect diuers and distinct orders of Diuells , one subordinate to another : as among men there be diuers orders , some Kings , some Dukes , Earles , Barons , &c. Thus they make the Diuell , mentioned b b Vers. 11. before , the head and Monarch of all the rest : Principallities vnder him : powers vnder them , and so in the rest . For my part , I thinke these distinctions in this place ouer-curious : I deny not an order to be amongst Diuels , euen as amongst theeues , pirats , conny-catchers , &c. There is an head and c c Mat. 9. 34. Prince of them . For mention is made of the d d Mat. 25. 41. Diuell and his angels . There may bee also distinct and seuerall offices among them ( as among the forenamed pirats ) as some to tempt , some to accuse , some to execute vengeance , &c. For if all should doe the same thing , how should the other things bee done ? but that certaine bee alwayes tyed to one place , person and function , is both vncertaine and vnlikely . Further , that heere in this place there should be so many orders and ranckes of Diuels , as are distinct branches , is also vncertaine ; neither can any such thing by any iust consequence be collected .

I rather take these titles to bee vsed by the Apostle , to set forth their conditions and effects .

The first title is Principallities , or gouernments : so termed , because they haue great rule , power , and dominion , not so much ouer other Diuells , as ouer wicked men .

The second is powers , to shew that their principallitie is not a meere titular matter , but is armeed with power , so as with their powerfull gouernment , they are able to doe great matters .

These two titles , principallities and powers , are a a In abstracto . thus set downe , rather then b b In concreto . powerfull gouernours , to amplifie both the one , and the other .

The third is worldly Gouernors . This I take to be added as an exposition of the first , or rather as a limitation thereof , shewing ouer whom the Diuels are gouernours : not ouer the chosen and called of God ; but ouer the world ( For c c John 17. 9. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Christ maketh a direct opposition betwixt these : ) therefore the Apostle vseth a compound word , which expresseth not onely their gouernement , but also their subiects .

But the d d Iohn 3. 16. elect also are counted to be of the world while heere they liue , Obiect . because in the world they were bred , brought forth , brought vp , and ended their dayes .

They are in the world , Answer . but not of the world , c c Ioh. 17. 6 , 16. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . after that they are effectually called : therefore for more perspi●uitie sake , the Apostle addeth this clause , of the darkenesse of this world , whereby particularly he sheweth whom the Diuels gouerne in this world ; namely ; such as are darknesse : here againe for emphasis sake , he rather vseth this word f f In abstracto . darknesse then g g In concreto . darke : and hee vnderstandeth the darknesse of ignorance and wickednesse : so that in plaine termes they are the ignorant and wicked men of the world , ouer whom the Diuels reigne .

The fourth is spirituall wickednesse . This declareth their nature , that they are spirits , and their condition , that they are euill , and malicious . The phrase which the Apostle vseth is somewhat strange , word for word it is this , a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Spirituals of wickednesse , or spirits of wickednesse , that is , most monstrous wicked spirits .

Lastly , is added a phrase somewhat ambiguous , because that whereunto it hath reference , is not expressed : it is this , word for word , b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . in heauenlies . Heere some to make vp the sence adde places , whereby is implied that these euill spirits are ouer vs in the ayre : for there are three places in Scripture termed Heauen . Mat. 6. 26. First the ayre where fowles are . Gen. 22. 17. Secondly , the firmament where the ●tarres are . Thirdly , that place of glory , which is called Gods Throne , Matth. 6. 9. where Christ in his body , and the soules of the iust and perfect men departed are . This is called the third Heauen , 2. Cor. 12. 2. the highest Heauen .

Now if the place of spirits be heere meant , by heauenly places must needs be meant the ayre , which is the lowest heauen : for c c Reu. 12. 8 , 9 , 10 , & 21. 27. out of the highest heauen they are excluded . Other adde things , whereby is implied the cause of this combate , which is not any light , fading earthly trash , but heauenly and spirituall treasure . Of the difference of these expositions , I shall speake more fully , when I come more distinctly to handle this clause .

Of these foure fore-named branches ; two , namely the first and the third doe in the generall scope set foorth one and the same point ; namely the dominion of the Diuels ▪ the fourth containeth three distinct points . First , the nature of Diuels . Secondly , their qualitie . Thirdly , the place , or cause of the combate .

Our enemies then are in this affirmatiue part described by fiue arguments ; 1. Their gouernment : 2 Their power : 3. Their nature : 4. Their qualitie : 5. Their place of abode , or cause of fight .

§. 13. Of Satans dominion .

FOr the first , this word principallit●es , being meant of Diuels , sheweth that

Our spirituall enemies haue a dominion , Doct. 7. a rule , a gouernment : The Diuels haue a dominion . For this title a a Titus 3. 1. principallities , is giuen to men that are in authoritie , and in this very respect , because they haue rule and gouernment . As for the Diuels , they are expresly called gouernours in this verse , and in other places , the Diuell is called b b Chap 2. v. 2. a prince , c c 2. Co● . 4. 4. a god .

Quest. How came the Diuels to haue a regiment ? is their gouernment from God ? ordained of him ?

Answ. I may to this question in some sort apply the answere which Christ gaue to Pilat , d d John 19. 11. they could haue no power at all , Reason 1. except it were giuen them from aboue . So that their dominion is by Gods permission , Gods permission . who in iust iudgement for c c 2 Thes. 2. 11. punishment of the wicked , hath giuen libertie to the Diuel to exercise iurisdiction ouer them . For as f f Deut. 28 48. God gaue the rebellious Israelites into the power of cruell tyrants and vsurpers , Judges 3. 8. so hee giueth the world into the power of the Diuell .

Yet haue they no true right and title to their gouernment , as if it were properly deputed vnto them of God , as the gouernment of lawfull Kings and Magistrates on earth is . For as the Kings of forraine Nations which inuaded Israel , and for a while ruled ouer them , were but oppressors and vsurpers , ( though g g Esay 10. 5. God in iustice made them a rod to punish the people ) and therefore a a Iudges 3. 9. when Israel repented , the Lord deliuered them , and cast the rodde into the fire : so the Diuels . Other reasons therefore there bee of the Diuels dominion , and that partly in regard of themselues , and partly in regard of their vassals .

For themselues they haue vsurped dominion , Reason 2. Satans vsurpation . they haue by tyrannie taken principallitie vnto themselues , euen as one of their chiefest instruments on earth haue done ( I meane that man of sinne , b b 2 Thes. 2. 4. Who exalteth himselfe aboue all that is called god , or worshipped , shewing himselfe that he is God , euen that Whore of Babylon , who c c Reu. 18. 7. glorified her selfe . ) Thus haue these Principallities heere spoken of , exalted and glorified themselues . In regard of this ambitious tyrannicall vsurpation ; the Diuell hauing shewed Christ all the Kingdomes of the world , and the glory of them , said d d Luke 4. 6. This is deliuered to me , and to whomsoeuer I will , I giue it .

For the Diuels vassals ( which are all the wicked of the world ) they slauishly and willingly yeeld themselues to his gouernment and tyrannie , Reason 2. making themselues subiect to these principallities , Mans subiection . whereby the rather these Diuels haue taken dominion ouer them : c c Iudges 9. 6. as the men of Shechem subiecting themselues to Abimelech , hee became their King : f f 2 Sam. 15. 13 as the hearts of Israel turned after Absolom , and he became their King : and g g 1 King . 12. 20. after that to Ieroboam , and hee became their King ; and to many others who became their Kings : in which respect God said , h h Hos. 8. 4. They haue set vp a King , but not by me ; they haue made Princes , and I knew it not . That the wicked doe willingly and slauishly subiect themselues to the Diuell is without question : for it is written i i Reu. 13. 4. The whole world worshipped the Dragon which is the Diuell .

Vse 1 Take heede k k Ephes. 4. 27. how we giue any place to the Diuell , or yeeld vnto him any whit at all . Where hee getteth any entrance , Giue no place to the Diuell . there will he set his throne , as a a Ier. 43. 10. Nebuchadnezzar did ; he is exceeding ambitious , and tyrannicall : hee will be a King , or no body : if he get an inch , hee will take an ell : if any make themselues in any thing subiect vnto him , he will soone take a principallitie ouer them . Now consider in how woful an estate they liue , who haue earthly I yrants to rule ouer them , & withall consider how far the Diuell exceedeth all the Tyrants of this world in malice and mischiefe , and from thence gather in what misery they lie , who are vnder the principallity of Satan .

Vse 2 How besotted are they , who thinke that the Diuell is their seruant , His seruice is to rule . at their command , which is the conceit of Witches , Coniurers , Sorcerers and the like , yea also of many prophane and wicked worldlings . Indeed he may , and doth often pretend and make shew of seruice , but it is like the seruice of him who stileth himselfe , b b Dominus Papa ▪ servus seruorum . A seruant of seruants : onely a meanes the more to insinuate himselfe into them , and to get the more soueraigne principallitie and rule ouer them . They know not the Diuell nor themselues , who thinke to rule ouer him .

Vse 3 Learne we to subiect our selues to the Lord Christ , as to our King , that he may maintain our cause against these principallities . Subiect thy selfe to Christ One King cannot brooke that another should haue principallitie ouer his subiects . If Christ be our Lord and King , he will not suffer other Lords , especially such as are his enemies , to rule and reigne ouer vs . But otherwise , if we be like those who said , c c Luke 19. 14. Wee will not haue this man to reigne ouer vs : a a Psal. 2. 3. Let vs breake his bands , and cast his cords from vs ; then in iust iudgement will Christ giue vs ouer to the tyrannie of Satan For there is no middle monarchie or regiment betwixt these : whosoeuer are not Christs subiects , are Satans vassals . b b Reuel. 13. 8. All that dwell on the earth shall worship the Diuell , whose names are not written in the booke of life . Note what was threatened against Israel , c c Deut. 28. 47. 48 , &c. Because thou seruedst not the Lord thy God , &c. Therefore thou shalt serue thine enemies , &c. This will bee iust with the Lord to giue them ouer to Satans power , who rebell against him ; that so by their hard bondage vnder him , they might the better see their folly , and if they haue so much grace , bewaile it , and become wiser .

§. 14. Of Satans power .

THe second argument whereby the Diuels are described , is their power : this sheweth , that

As our spirituall enemies haue a dominion , Doct. 8. so they haue power to exercise the same : Diuels able to exercile their dominon . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . a power whereby they are able to keepe their vassals and captiues vnder them in subiection . In this respect Satan is called c c Chap 2 v. 2. a Prince of power . Many titles in Scripture giuen vnto him doe argue as much , as d d Luk. 11. 21. strong man armed , e e 1 Pet. 5. 8. roaring Lyon , f f Reu. 12. 3. great red Dragon , g g 2 Cor. 4. 4. god of this world . Consider how hee dealt with Iob , and it will appeare that hee is indeed a Prince of power .

The Lord suffereth him to bee a Prince of such power , Reasons .

1 That his owne diuine power might bee the more manifested , in subduing such a powerfull Prince .

2 That there might be made a greater triall of the courage of his Saints and children . Thus was Iobs courage and strength manifested .

3 That hee might execute the sorer vengeance vpon the wicked .

This generall point , that the Diuell is a powerfull and mighty Prince , being thus cleared , for the better vnderstanding of Satans power ; I will as plainely as I can resolue their particular questions .

1 Whether the Diuels bee able to doe what they will ?

2 If not what they will , then whether they be able to doe any thing aboue the course of nature ?

3 If not aboue nature , wherein consisteth their extraordinary power ?

4 Whether their power bee any whit lessened since their fall ?

5 Whether they haue alwaies liberty to doe what they are able ?

§. 15. Of the restraint of Satans power .

1 FOr the first , The Diuell cannot doe what he will . The Diuell is not able to do whatsoeuer he will ; for this is proper onely to God , whose power is infinite . Were hee able to doe what hee would , God should haue no command of him , no power ouer him : but hee himselfe is a creature , his power is a created power : and therefore limited within the bounds of a creature .

2 For the second , Nor doe any thing against nature . He is not able to doe any thing simply aboue , or directly against that course which the Lord hath ordained vnto his creatures , which is commonly called , the course of nature . For God hath tied all his creatures thereunto ; and hath reserued onely vnto himselfe , who is the sole Lord of nature , power to alter it as pleaseth him . Which being so , by necessary consequence , it followeth that the Diuell , 1. Cannot worke miracles , 2. Nor force the will of man , 3. Nor know the secrets of mans heart , 4. Nor foretell things to come : for all these are eyther aboue , or against the course of nature .

§. 16. Of Satans power in miracles .

1 COncerning miracles , Nor worke miracles . the Diuell cannot worke any . For Christ by the miracles which hee wrought , manifested himselfe to be the Son of God , indued with diuine power . The Prophets and Apostles were declared to bee the seruants God , and assisted with diuine power ; yea God was manifested to worke in and by them , by the miracles which they wrought . If the Diuell had power to worke miracles , miracles had not been so euident a demonstration of the power of God . The very Sorcerers could say of the miracles which were wrought by the ministery of Moses , a a Exod. 8. 19. This is the finger of God .

Obiect . Those Sorcer●rs wrought some of the miracles which Moses did .

Ans. The workes done by the Sorcerers in Egypt were counterfeit . Though there were some outward likenesse and resemblance betwixt some of those things which Moses and the Sorcerers did , as turning rods into Serpents , water into blood , and bringing abundance of frogs ; yet in truth there was a very great and maine difference betwixt them . There is no doubt but the things which Moses did , were truly and properly miracles : as for the things which the Sorcerers did , either they might be done by naturall meanes , as the Diuell might secretly conueigh Serpents , and blood , and frogs from other places to Egypt : or else the things which they did might be meere illusions , onely appearances of things which were not so : and so the Egyptians made to thinke they saw Serpents , blood , and frogs , when in truth there were no such things : this latter is the more likely , as may be gathered by the circumstances noted in those histories . First for the Serpents , it is said that a a Exod. 7. 12. Aarons rod deuoured their rods : Euident therefore it is , that Aarons rod was turned into a true liuing Serpent , and likely that the Sorcerers roddes were not so , because they made no resistance , but were deuoured .

2 For the waters , it is noted , that b b Exod. 7. 20. 24. 25. all the water that was in their riuer was turned into blood , and so continued seuen dayes , and that they could not drinke of that water . But no such thing written of the waters which the Sorcerers seemed to turne into blood ; neither is it likely these waters were so : for the waters which they seemed to turne must needs be in Goshen , ( which was free from all the plagues ) in Egypt all was blood .

3 For the frogges , those which Moses brought c c Exod. 8. 14. were gathered on heapes , and made the Land stinke . But what became of those which the Sorcerers brought ?

Obiection . Why then went they no further ? could they not as easily haue made shew of lice ?

Answer . God would not suffer them any longer to delude the Aegyptians .

Fitly may I apply that d d 2 Thes. 2. 9. title which the holy Ghost attributeth to the pretended miracles of Antichrist , vnto all the pretended miracles of Satan , and call them lying wonders .

§. 17. Of Satans power ouer Mans will .

2. COncerning Mans will , Nor force mans will ▪ Diabolus ad malum cogere non potest . Crys . in Mat 4. hom. 5 the Diuell cannot simply and directly force it to yeeld to any thing : for this is against that nature which God hath giuen to the will . Take away freedome from the will , and ye cleane destroy the will it selfe . Therefore God in conuerting a sinner forceth not his will , but worketh in him to c c Phil. 2. 13. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . will .

Obiect . Satan bringeth the will of naturall Men to his bent .

Answ. This he doth partly by faire allurements , and partly by fearefull terrors ; by some externall meanes or other , hee moueth the will to yeeld vnto him . All at all times yeeld not vnto him . If hee could force the will , hee would draw all to his bent .

§. 18. Of Satans power ouer Mans heart .

3. COncerning Mans heart , Nor search mans heart . it is as a bottomelesse pit , of an vnsearchable depth , a a Ier. 17. 9. deceitfull aboue all things : to search it , and simply to know the secret is aboue the reach of nature : b b Ier. 17. 10. it is one of Gods incommunicable properties to bee a searcher of the heart . Acts 1. 24. Hereby d d John 1 47 , 48 , 49. N●thanael gathered that Christ was the Sonne of God .

Obiect . Most of the Diuels temptations be framed according to the inward disposition and secret intents of mens hearts .

Answ. Though certainly he know them not , Diabolus non rimatur cordis occulta , sed ex corporis habitu & gestibus aestimat quid versemus intrinsecus . Hieron . in Mat. 15. yet very shrewdly can be gesse at them , and that not only by their outward speech , behauiour and carriage , ( which he espieth more narrowly then all the men in the world can ) but also by the inward humors , temperature and disposition of the body , which ( being a spirit ) he discemeth as easily as the outward behauiour .

§. 19. Of Satans power in foretelling things to come .

4. COncerning things to come , Nor foretell things to come . a simple foretelling of them , without any helpe at all from naturall causes , signes , effects , and the like , is also aboue nature : God e e Isai . ●1. 23. & 48. 5. prooueth himselfe to bee the true Iehouah hereby . f f Ier. 28. 9. Hereby he gaue testimony to his Prophets to be sent of him , and guided by his Spirit . Satan cannot do this .

Obiect . Satan and his instruments haue foretold many things to come , a a 1 Sam. 28. 19 as when hee appeared to Saul ; and b b Acts 16. 16. the diuining Mayde ; yea c c Deut. 13. 1 , 2 God implieth that they may .

Answ. Such things they may foretell , as by naturall causes or signes may bee collected , or coniectured : or which by God haue any way beene reuealed . The Diuell is admirably and extraordinarily skilfull , and experienced in all the causes of nature , and can draw one consequence vpon another : Simil. As if one linck of a long chaine being in a deepe well , appeare but a little aboue water , by it he can draw vp linck after linck , and so at length the bucket it selfe out of the water , which otherwise could not haue bin seene . Also he diligently marketh all the secrets which God reuealeth , euen so soone as they are reuealed , and so may seeme to foretell of himselfe inch things as God foretold . There was very great probabilitie of that which the Diuell told to Saul : the things which the diuining Maide & such other foretold , might be such as were gathered by some vnknowne natural causes . That which God implieth of false Prophets , may be meant of meere coniectures , or of some such instances as are heere named .

§. 20. Of the extent of Satans power .

3 FOr the third , Wherein Satans extraordinary power consisteth . the extraordinary power of the Diuel consisteth in this , that he can do any thing whatsoeuer is in the compasse of nature , and may be effected by naturall meanes . For example , d d Iob 1. 16. 19. he can violently moue the ayre , and cause tempests and stormes : e e Ibid. he can inflame the ayre , and cause thunder and lightning ; yea , and extraordinary fire to fall downe : he can exceedingly trouble the Seas , and cause such waues and billowes to arise , as shall swallow vp ships and men : he can cause waters to swell ouer the bancks , and so make great breaches . On earth he can cause earth-quakes , he can throw downe the strongest buildings , and roote vp the best setled trees , and mooue all things : hee can carry and hurry vp and downe euen in the ayre a a Mat 4. 5. 8. the bodies of men and beastes : yea , b b Mat. 8. 32. hee can enter into them , and make them with violence rush and runne headlong hither and thither : c c Mat. 17. 15. hee can cast them into the fire and water , d d Mat. 15. 22 grieuously vexe and torment them , and e e Iob 2. 7. inflict sore diseases vpon them ; he can f f Marke 9. 17 , &c. possesse them , make them lunatick , dumb , deafe , blinde ; make them foame and roare out , and all to rent them ; he can stirre vp g g Ephes. 4. 27. wrath , pride , couetousnesse , lust , and the like passions in men ; he can know the disposition of men , and accordingly lay baites for them , or bring them vnto baits ; hee can h h 2. Cor. 4. 4. darken mens vnderstanding , and i i Mat. 27. 3 , &c. cause much trouble and anguish in their soule and conscience ; yea , so much as they cannot endure it , but are brought to make away themselues ; hee can incense man against man , Kingdome against Kingdome , Subiects against Princes , Princes against subiects , and so cause quarrels , warres , treasons rebellions , oppressions , murthers , &c. Many more strange mischiefes can he worke , which for kinde are extraordinarily wonderfull , and for number innumerable .

§. 21. Of the power of euill Angels compared to good .

4 FOr the fourth , Whether Satans powe● be diminished by his fall . if comparison be made betwixt the Diuels and the good Angels , ( to whom at their first creation they were equal in power ) it is euident that their power is somewhat lessened by their fall . For k k Reu. ●2 . 7. whensoeuer there was any opposition betwixt good and euill Angels , the euill were alwayes foiled , they could not stand against the good . But in comparison to other creatures , they still retaine so much power ouer them , as their power cannot appeare to bee any whit diminished by their fall : but that still they remaine to be as powerfull to doe mischiefe , as they were before to doe good : for all other creatures ( except the good Angels ) are not able to withstand their might and fury .

§. 22. Of the restraint of Satans power .

5. FOr the fift , Satan cannot as he lift doe what he is able . though the word heere attributed to the Diuels doe properly signifie a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . a libertie to doe as one list , yet it may not , nor cannot be denied , that that power which is giuen them is so limited and restrained by an higher and superiour power , euen the power of God , that they cannot as they list themselues exercise the vttermost of their power , and doe what they are able to doe , if they were not held in . Fitly may I apply that to the Diuell , which is said of the Sea , b b Job . 38. 10 , 11. that God hath set barres and doores before him , and said , Hither to shall hee come , and no further . In this respect they are said c c 2. Pet. 2. 4. to bee deliuered into chains , and d d Iude vers. 6. reserued in euerlasting chaines : By which phrases is implied that the Lord dealeth with Diuels , Simil. as men vse to doe with curst madde ban-dogges , which will flye at the throate of euery one with whom they meete , they tye and chaine them vp for feare of doing hurt . For proofe hereof , note what God said to the Diuell vnder the Serpent , ᵉ Thou shalt bruise his heele : by which phrase is implied a restraint , namely , that he should not come so high as the Saints head to crush it , he should onely snarle at his heele , and bite it ; that is , he should not bee able vtterly to destroy their soules , but onely annoy them with smaller temptations .

But more cleerely is this laid downe by many particular instances . f f Exod. 8. 18. Satans power in the Sorcerers of Egypt was restrained ; the a a 1. Sam. 16. 14 euill spirit could not enter into Saul , till God permitted him : for it is said , God sent him . b b 1 Kings ▪ 22. 22. The like is noted of the lying spirit that seduced Ahab . c c Zach. 3. 1 , 2. Satan stood at Iehoshuahs right hand to resist him , but the Lord reproued him . d d Luke 22. 31 , 32. He desired to wi●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 , e e Job 1. 11 , 12 & 2. 5 , 6. 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 f f Mat. 8. 31. how hee could not enter into swine without permission ; much lesse can be doe any thing against man without leaue . g g Mat. 6. 26. Are not men much better then swine ?

Obiect . But now h h Reu. 20. 7. Satan is loosed , and hath libertie to doe what he can .

Answ. That is spoken comparatiuely , in regard of former restraint : Simil. 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 , Reasons . Why God restraineth Satans 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 i i Verse 10. 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 a a Marke 1. 27 who obstinately oppose against him .

For man , left the Diuell should soone deuour all mankinde , for that hee b b 1. Pet. 5. 8. seeketh . If hee were not restrained , no creature could resist him , and stand before him . As the Sea , Simil. 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 , Vses . that we should not make too light account of him . Make not a tush at Satan . 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 , c c ● Chi. 20. 12. let vs seeke for greater power and strength then is in our selues , Postquam dixit fortem , postea estendit ligat●● vt si te audita fortitudo terruerit , ligari● eius nunciata consortet . Chrys , in Mat. 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 s●rely assaile vs , yet assuredly shall he neuer preuaile against vs : remember Iobs conflict , 12. Hom. 29. and a a Iam. 5. 11. 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 b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . worldly gouernours , and then more expressely handled in the next ensuing words .

From the generall I collect that , Doct. 9. Satans rule onely in this world . 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 c c Chap. 2. v. 2. diuels dominion is restrained to the ayre , and expresly is he termed the d d 2. Cor. 4. 4. god of this world . e e 1. Cor. 15. 24. At the end of this world shall Christ put downe his authoritie and power .

It hath pleased the Lord to appoint this world , Reason . and the continuance thereof , the place and time of probation , wherein he will make triall who are fit for his Kingdom , who vnworthy of it● 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 : a a Reu 12. 8. &c. they are thence cast out . As Christ ( who in this world was sorely assaulted by Satan ) b b Ephes. 4. 8. when hee ascended vp on high , led captiuitiecaptiue , and triumphed ouer them : so c c 2 Tom. 2. 11. 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 d d Heb. 12. 4. 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 Di●els rule and dominion is properly , Doct. and principally ouer ignorant and euill men : 10. Ignorant and euill men Satans vassals . euen such as are described , Chap. 4. vers. 18. 19. and before that called e e Chap. 2. v. 2. children of disobedience , or of vnbeleefe , for the f f 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 originall word will beare both . For ignorant men , the Diuell is said to be the g g 2 Cor. 4. 4. god of them that are blinded . For wicked , h h 1. Ioh 3. 8. they which commit sinne , are said to be of the Diuell .

These resist him not , Reason 1. but yeeld vnto him : for ignorant persons know not his power , These resist not . malice , subtiltie , sedulitie , mischieuous enterprises , with the like : no maruell therefore that they suffer themselues to be guided and gouerned by Satan . i i 2. Kings 6. 19. &c. When the men of Ara●● were strucken with blindnesse , they were easily without any resistance , led into the middest of the chiefest and strongest Citie of their enemies , Simil. for they saw not whither they went . So ignorant men not seeing in whose power they are , suffer themselues there to be .

Wicked persons beleeue not that the Diuell is so cruell a tyrant as he is reported to be : They thinke him to bee the best Lord , because he suffereth them to doe as they list , and his temptations are agreeable to their corrupt humours and carnall desires : they take most delight in doing the worke of the Diuell ; yea , as Christ a a Iohn 8. 44. saith , they will doe the lusts of their father the Diuell . Virtus Diaboli est quod homnes mali sunt . Chrys. in Mat. 22. hom. 42. Is it then any maruell that the Diuell is their gouernour ?

Neither ignorant nor wicked persons will subiect themselues to the Lords gouernement : Reason 2. They are not subiect to Christ . not ignorant , because they know not the benefit of it : not wicked , because they thinke it too strait , too much crossing their licentious humor . Therefore in iustice God giueth them ouer to the rule of the Diuell .

Hereby may triall be made whether wee be vnder the rule and power of the Diuell or no. Vse 1. Trial if vnder Satans power or no. b b John 3. 19. If we loue darknesse more then light , if we c c Chap. 5 v. 11. haue fellowship with the vnfruitfull workes of darkenesse , wee are in the power of the Prince of darkenesse . Hearken to this O ignorant persons , ye that are neglecters and despisers of the light of Gods Word , that cry out against so much preaching : if at least your eares be better then your eyes , and you can beleeue that which by others is declared vnto you . Hearken to this also , O ye wicked persons , who pursue so eagerly the euill desires of your hearts , and the foolish customes of the vaine World ▪ if at least your euill hearts will let you yeeld to any thing that may turne to your good . Oh , if it were possible , for these two sorts of persons , to see in what a miserable plight they are by those gouernours vnder whom they liue , then would the ignorant learne knowledge , and sinners enter into a new course . Fondly they think they liue in great libertie , wheras in truth , they liue in most slauish bondage . I may iustly in this case take vp the complaint of Wisdome , and say , a a Prou 1. 22. O yee foolish , how long will yee loue foolishnesse , &c.

Vse 2 Hereby also men may learne how to come out of Satans power ; namely , b b Acts 26. 18. by comming out of darknesse into light . How a man may come out of Satans power . So long as we liue and lye in darknesse , there is no hope , no possibilitie of freeing our selues from the tyrannie of Satan . c c Col. 1. 13. God first deliuereth vs from the power of darknesse , and then translateth vs into the Kingdome of his Sonne .

This vse affoordeth a good direction to Magistrates , to Ministers , to all that haue charge of others , and to priuate persons .

To Magistrates , that they take order to establish the Ministerie of the Word in such places as are vnder their rule .

To Ministers , that they be diligent and faithfull in preaching it .

To all that haue charge , that they bring such as are vnder them to the Word .

To priuate persons , that they be willing to heare , and carefull to practise what they heare .

Note what Christ saith of the issue and power of the Word preached by his Disciples , d d Luke 10. 18. Hee saw Satan fall downe like lightning : for by it mens minds are inlightned , and their hearts conuerted , so as Satan cannot beare such sway ouer them , as hee doth ouer ignorant and wicked persons ▪

That which is in generall said of freeing men from the tyrannie of Satan , may particularly bee applied to those who are in bondage vnder his great Vice-roy on earth , How Papists may be abandoned . euen Antichrist , which deceiueth the greatest part of the world . His kingdome is a kingdome of darknesse : where the light of the Gospell shineth forth , the clouds and mistes of that darkenesse vanish away . Experience sheweth , that where the preaching of the Word is rare , there is greatest number of Antichrists vassals . God grant this may be duely considered by them , who for the safety of the Kingdome , and the furtherance of Religion , doe treate of meanes whereby the number of Papists may be diminished .

For our selues , let vs first labour for the light of knowledge to inlighten vs , and then for the light of grace to renew vs ; so shall we be freed from the kingdome of darkenesse . For the attaining hereunto , we must diligently attend to the light of Gods word , and also pray for the a a Chap. 1. v. 17. spirit of reuelation and sanctification .

They who haue sure euidence that they are b b Chap. 5. v. 8. light in the Lord , Vse 3. Comfort to such as are light . may from hence reape comfort , in that therby they may be assured , that though they liue in the world , yet they are not vnder the rule of the god of this world : he is Prince only of the darknes of this world . Liue therefore as children of light , as the Lords freemen : haue no fellowship with vnfruitful works of darknesse . For c c 2. Cor. 6. 14. what communion hath light with darkenesse ?

§. 25. Of the nature of Diuels .

THe third argument whereby the Diuels are described , is their nature : they are heere termed d d 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . spirituall things , so that

The enemies of our soules are of a spirituall substance . Doct. 11. Our enemies are spirits . Oft in Scripture are they expresly called spirits , and that both in the old and new Testament .

They were created spirits , and spirits they still remaine to be . Their fall hath not altered their substance : for then could not that nature and substance which transgressed be punished .

Vse 1 Grosly doe they erre in the nature of Diuels , who thinke , Diuels are not qualities . and teach that they be nothing but bad qualities and euill affections , which arise from our flesh . The Apostle expresly denieth them to be flesh , and implieth that they are much more then flesh : how then should they be thought to bee affections arising from the flesh ? If because they are spirituall things they should be no substances , but onely qualities , then neither should the a a Eccles. 12. 7. soules of men , b b Heb. 5. 14. nor good Angels , nor c c Iohn 4. 14. God himselfe be a substance : for all these in Scripture are termed Spirits . But spirituall things may be as truly and properly substances as bodily things , if not more : it is not any outward property of a body that simply maketh a substance : Things may be sensible , and yet be no substances , as colours , sounds , smels , &c. But for the Diuels , the actions which they performe , the places where they abide , and from whence they goe vp and downe , the power wherewith they are indued , the torments and paines which they endure , with many other like arguments , which out of the Scripture may be collected concerning them , euidently shew that they are truly and properly substances . The contrary opinion , as it is erronious , so it is very dangerous , in that it doth much extenuate those fearefull things which haue beene deliuered concerning Diuels , yea , it maketh them to be but fables . Therefore this error is so much the rather to be taken heede of .

§. 26 Of the aduantage which Satan hath .

THe spirituall nature of Diuels doth many waies aggrauate their terror . Vse 2. Spirits very terrible . For they being spirits , Spirits very terrible . 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 . a a Gen. 19. 9. 11 The Sodomites who so fiercely assaulted Lots house , being strucken with blindnesse could doe no hurt . b b 2 Kin. 6. 19. 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 . c c 2 Kin. 6. 11. 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 . a a Deut. 28. 49 This also is a very great aduantage .

4 Not subiect to any fainting , Diabolus quantum ad s nuquam cessaret tentans , nec 〈◊〉 habet alium actum , non manducat , no bibit , no dormit , &c. propterea infatigabilis e●t in malo . Chrys. in Mat. 4. hom 5. 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 , b b 2 Sam. 2. 14. &c. 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 : c c Gen. 3. 15. 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 ? Obiect .

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 a a Luk. 11. 22. trusteth him out of his hold : he keepeth vs from fainting : and for our further incouragement b b Psal. 91. 11. 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 c c Verse 11. 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 : Doct. 12. Diuels extreamely euil . Therefore as by a kind of exaggeration they are here called spirits of wickednesse , so elsewhere Satan is termed by a kind of proprietie a a Mat. 13. 19. that wicked one . Many attributes in Scripture are giuen to them , to set forth their wickednesse , as b b Mar. 1. 23. vncleane , c c Luk. 8. 2. euill , foule spirits , with the like .

In many respects may the Diuell be accounted most monstrously wicked . Reasons .

1 Because he was the first author of wickednesse : d d Ioh. 8. 44. 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 , e e Gen. 6. 5. 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 , f f Psal. 52. 3. 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 : How to know when the Diuell hath to doe with 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 the rule of Satan in vs by the workes of wickednesse . a a Ioh. 8. 44. Christ proueth that the Iewes were of their father the Diuell , because they did the lusts of their father the Diuell . For b b 1 Ioh. 3. 8. he that committeth sinne is of the Diuell , c c Chap. 2. v. 2. who worketh in the children of disobedience .

This also may serue as a strong motiue to disswade vs from all wickednesse , Vse 2. Wickednesse a diabolicall quality . because it is a diabolicall quality : therein wee are like not onely to filthy swine , but euen to the infernall spirits . By committing wickednes we make our selues the Diuels instruments , yea , his imps and lims , and we beare his Image . If it be a good motiue ( as needs it must be a good motiue , for oft it is vrged by the holy Ghost ) to stirre vs vp to holinesse and righteousnesse , d d Leu. 19. 2. because the Lord God is holy , e e Cha. 4 v. 24. because that is his Image , f f 1 Pet. 1. 14. that beseemeth his children ; then by the consequence of contraries , it is also a g●od motiue to keepe vs from wickednesse , because the Diuell is a most wicked spirit .

Note this all profane men , all impious despisers of God and of his holy Ordinances , all cursed swearers and blasphemers , all cruell , malicious , rebellious , riotous , lasciuious , beastly persons : in a word all wicked persons note this ; as here you carry the Diuels image , so assuredly shall ye in hel partake of his punishment and torment , if ye repent not .

They who will haue nothing to doe with these spirits of wickednesse , must haue nothing to doe with wickednesse it selfe . Whosoeuer let wickednesse reigne in them , let the Diuell reigne ouer them . Satan entereth not into vs but by wickednesse .

§. 29 Of the number of Diuels .

AS a generall amplification of all the forenamed arguments , in this description of our spirituall enemies , note how euery branch is set down in the plural number , Principallities , Powers , Worldly Gouernours , Spirits , whereby is implied , that

The Diuels are many . Doct. 13. Many Diuels . If the question be asked how many they be , I answere that it is a needlesse , a curious , and doubtfull question : there is no ground in Scripture for resolution of it . If the holy Scripture decide not this question , what Booke can decide it ? yea , what neede is there that it should be decided ? too curious and too bold they hane been , who haue gone about to diuide them into nine orders , opposite to their conceited nine orders of good Angels , and in euery order to place certaine millions .

But to let passe these vncertainties , certaine it is that there are a very great number of hellish spirits : for a a Reu. 12 , 7. they made an Host to fight against Michael and his Angels : yea , we reade that there were not onely seauen b b Luk. 8. 2. 30. Diuels , but an whole legion in one Man : now a legion is computed to containe about c c Hesychi●s . 6666. If at once in one Man there were so many , how many were there in all the World besides : for wee may suppose that no man is free at any time , but hath Diuels attending on him to solicit him to euill ; so that it is euident , that though their iust number cannot be reckoned vp , yet that there is a very great number , yea ( as the Apostle saith of good Angels ) a a Heb. 12. 22. An innumerable company .

Quest. Seeing there be so many Diuels , how is it that oftentimes there is mention made but of b b Vers. 11. one whom we are to resist , 1 Pet 5. 8. and stand against ? Iam. 4. 7.

Answere . This sheweth that they haue an head amongst them ; Omnes damones de Satanae veneno malitiae virtutem accipiunt , & sunt vnum in eo . Chrys. in Mat. 12. hom. 29. and that he and they concurre in the same minde , and all aime at the same end : their forces are so vnited and combined together , as if they were all but one Diuell . Besides , this word Diuell is a collectiue word , which compriseth many vnder it : as Turke , Spaniard , &c. Thus we say , all Christendome together raised an army against the Turke : or England sent forth an army against the Spaniard . Whether therefore we vse these words Satan , Diuell , &c. in the singular number , or Principallities , Powers , &c. in the plurall number , all is one . Vnder one many are comprised , and by many an vnited power is meant .

Vse This their number aggrauateth all the former points : If it be a fearefull and terrible thing to be vnder the bondage of one earthly Tyrant , The number of Diuels maketh them the more terrible what is it to be slaues to an innumerable company of Principallities , who haue such power , are so malicious and mischieuous , and are all spirits , and Diuels ? One Diuell is able to foile many armies of flesh and blood : what then is one poore man consisting of flesh , to legions of Diuels ? who haue no other hope but in flesh and blood , haue no hope of safety at all , but are in a most miserable plight . This hellish Host ( if it were seen ) could not but be much more terrible to such , then the Host of the Syrians was to him that cried out ; a a 2 Kin. 6. 15. Alasse master , a a Comfort against the multitude of Diuels . how shall we doe ? But to vs that fight vnder Christs banner , there are two strong props . One , that b b Ibid. v. 16. they which are with vs , are more then they which are with them . The other , that c c 1. Sam. 14. 6. there is no restraint to the Lord to saue by many or by few . 2. Chro. 14. 11. 1. More good Angels then euill . That there are more with vs then against vs , is apparent : for all the good Angels are with vs , watch ouer vs , and fight for vs . Now it is out of doubt that there are more good Angels then euill : for the Scripture speaketh much more of the number of those , then of these . As the Diuell had an host of euill Angels with him , so had d d Reu. 72. 7. Michael an host of good Angels with him . Mention is made of one legion of Diuels in one man , but c c Mat. 26. 53. Christ could haue had more then 12. legions of good Angels to guard him ( which amount to about 80000. ) f f Dan. 7. 10. Daniel mentioneth a farre greater number , as thousand thousands , yea , ten thousand thousands : yea , yet further , to shew that all the set numbers which wee can set , come short of their number , the Apostle termeth them , g g Heb. 12. 22. A company of innumerable Angels : surely then there are more with vs then against vs : for the good Angels h h Heb. 1. 14. are all ministring spirits , sent forth to minister for their sakes , which shall bee heires of saluation .

The consideration of this is sufficient to vphold vs , 2. God able to saue against many . notwithstanding the multitude of Diuels . But the other prop for our faith is much stronger and surer ; which is Gods infinite power , whereby he is able to saue as well against many as few . For when we consider that thousand thousands are as one to him , what neede the number of millions astonish vs , more then one ? So that although the Diuels bee many wayes fearefull to them that are out of the guard of good Angels , and protection of God , yet not to be feared of such as belong to Christ .

§. 30 Of Satans abode in the Aire .

THe fift and last argument whereby our enemies are described is in the last clause of this verse , which of all the rest is most doubtfull . Most Interpreters so expound it , as if the place of the Diuels were here set down , The aduantage of di●els in regard of their place . namely , the Aire , which is oft called Heauen ; which being so , hereby is implied , that they haue very great aduantage against vs , by reason of the place where they are . For the Diuels being in the Aire ,

1 They are aboue vs , 1. They are aboue vs . ouer our heads , euery where round about vs , and so still ready to annoy vs : this among men is counted a very great aduantage : a few men on a hill , or on high walles and Towers are able to doe much mischiefe to a great Army in a low valley beneath them .

2 They can espy all things that we doe : 2. They ouerlooke vs . so that in this respect wee are to bee the more circumspect ouer our selues , and vigilant against them . They which haue enuious , malicious enemies , which ouerlooke them , and so can see whatsoeuer they doe , will be carefull that they doe nothing whereby those espiers may take aduantage to accuse them , or to worke any mischiefe against them .

3 They are in their owne Kingdome : 3. They fight in their owne Kingdome . for the Diuell is a a Chap. 2. v. 2. a Prince that ruleth in the Aire : Now amongst men , they which are in their owne Dominion , where they haue all at command , where they may haue still new supply , haue a great aduantage . And they which warre in their enemies Dominions , had need bee backed with a farre greater power then their enemies haue : but wee of our selues are far weaker , and lesse in power then our spirituall enemies , and we fight with them in the aire , which is their Kingdome , where they haue all at command : haue they not then in this respect a great aduantage ? haue not we need to be backed with a far greater power ?

These and such like obseruations may be drawne from this circumstance of the place : which I haue the rather noted because most doe so interpret this clause .

§. 31 Of the cause of Satans quarrell .

BVt yet freely and ingenuously to make known my owne iudgement ( with submission to better iudgements ) I rather thinke that the Apostle here meaneth the cause or prize of this combate , for which it is maintained , as if it were thus translated , In heauenly things . My reasons are these .

1 In the originall , places are not exprest , but indefinitely the Apostle saith , b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . In heauenlies . Now when an adiectiue is so set alone , most vsually the substantiue vnderstood , is thing or things .

2 In other places being thus indefinitely set downe , it is taken for heauenly things , and so translated , as Heb. 8. 5. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . They serue vnto the example and shadow of heauenly things .

3 This word , being oft vsed in the new Testament , at least twenty seuerall times , is neuer vsed in any mans opinion ( this place onely excepted ) of any aeriall place , or thing , but of those things which are truely heauenly and spirituall : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . the word it selfe according to the proper notation thereof , signifieth the vpper heauenlies : so as most improperly it is taken for the lowest Heauens , the aire .

4 It is not a matter of so great weight and moment for spirits to bee in high places ouer vs , for they can as much annoy vs being beside vs , within vs , beneath vs , as aboue vs : high places may be an helpe to men who are clogged with flesh and blood , to spirits they can be small aduantages .

5 The words being expounded of heauenly things , this last clause addeth as great weight to the discription of our enemies as any of the former , as wee shall see when we handle the Doctrine .

6 Both ancient and later Diuines , Chrysost , Muscul . Perkins on Gal. 2. 11. and those of good learning and iudgement , haue thus expounded this clause ; so as it is no new or priuate conceite of mine .

Obiection . This very word is oft indefinitely vsed , as here ; and yet it signifieth Places , as Chap. 1. Vers. 3. 20. & 2. 6. &c.

Answere . Though it signifie heauenly places , yet not such as are in the lowest heauen the aire , but the highest , which is not the place of Diuels ; thither because the Diuell cannot come , I expound it Heauenly things .

Obiect . 2. The phrase will not beare this exposition : for the preposition in , is neuer put for the cause .

Answ. b b Illud in coelestib . est pro eo quod est pro coelestib . Crys . One of the Greeke Fathers , who was very skilfull in the propriety of that tongue , so expoundeth it . Besides , this particle is so vsed in other places of the new Testament : twice in one verse , namely Mat. 10. 32. Whosoeuer shall confesse me , I will confesse him , &c : word for word , in me , in him . ᶜ 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Here the preposition in signifieth the cause , as if he had said ; he that shall make confession before men for my sake , I will make confession before my Father for his sake . So againe , Mat. 11. 6. Blessed is he whosoeuer shall not be offended a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . in me , that is , for my sake : and Mat. 26. 31. All ye shall be offended b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . in me . The Kings Translators turne it , because of me . So in this my Text , this last clause hauing reference to the principall verbe , may be thus translated ; Wee wrestle because of heauenly things .

The Doctrine then which hence I gather is this :

The maine things for which the Diuels fight against vs are Doct. 14. heauenly matters . Diuels fight to strip vs of heauenlie matters . Before I proceede further to proue , or apply this point , I will a little more fully explaine it .

1 By heauenly matters , I meane such as principally respect Gods glory ( for God being himselfe Heauenly , whatsoeuer tendeth to his Honour , is in that respect Heauenly , ) and then such as respect our soules saluation : for as the things which concerne the temporall good of our body are earthly , so the things which concerne the eternall good of our soules are Heauenly : for to Heauen they aspire , and in Heauen shall they enioy their happinesse .

2 Where ( I say ) the Diuels fight for heauenly matters , Non vt ipsi victoriam adepti aliquod consequantur , sed vt nos priuent . Chrysost. matters , my meaning is , not that they desire to get them , but that they endeauour to spoile vs of them : so that in this combate the prize propounded to vs is heauenly ; namely , whether we will serue our Heauenly Father , or the hellish feene : whether we will let goe , or fast hold that heauenly treasure which Christ hath purchased for vs , all those heauenly things whereby God is honoured , and our soules are saued .

For proofe that they be heauenly things which Satan especially aimes at , obserue those seuerall temptations recorded in the Scripture : I will giue a taste of some . a a Gen. 3. 1 : &c. What aimed he at in tempting Adam and Eue ? was it not to deface Gods Image in them , and to strip them of that happinesse wherein God had created them ? The issue sheweth as much . What sought hee in tempting Christ ? a a Mat. 4. 3. 9. was it not to make him doubt whether he were the Sonne of God or no ? yea , and vtterly renounce God , and worship the Diuell ? b b Luk. 22. 31. 32. Was it not Peters faith that he sought to winow ? Doth he not blind mens eyes , c c 2 Cor. 4. 4. that the light of the glorious Gospell of Christ , which is the Image of God , should not shine vnto them ? As for earthly things he maketh not much account of them , hee can be well content to let men enioy them , he casts them to men as baits : wee reade how d d Mat. 4. 8 , 9. hee offered to Christ all the kingdomes of the world , and the glory of them , if Christ would haue worshipped him .

Obiect . c c Iob 1. He depriued Iob of his temporall estate .

Answ. It was an higher matter which Satan aimed at , namely , to bring him to denie God , and blaspheme him to his face ; f f Iob 1. 11. as may bee gathered by Satans answere to God .

He would make all like to himselfe . Thorow his pride hee is fallen from Heauen , and vtterly spoiled and depriued of all heauenly goodnesse and happinesse ; wherefore he seekes also to depriue man of the like .

Behold here the malice of the Diuell : Vse . The Diuels malice . it is no good that hee seeketh for himselfe by this fierce and long conflict which he maintaineth , but our woe and misery . g g 1 Pet. 5. 8. Hee seeketh whom to deuoure . Malice first moued him to assault man , and malice still whets him on to continue his fight against mankinde . Durst he euer haue ventred on Christ Iesus the Sonne of God , but that malice wholly possessed him ? Not vnfitly therefore are many titles giuen vnto him in Scripture to set forth his malice , as i i Zac. 3. 1. Satan , which signifieth an aduersary ; k k 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Reu. 12. 9. 10. Diuell , an accuser , l l Mat. 4. 3. & Tempter , m m 13. 19. Euill one , n n 25. Enemie , o o Ioh. 8. 44. Murtherer , and Father of lies . If the reasons of all these names ( which are not hard to gather ) be duly weighed , Vse 2. Wee fight for no small matter . they will shew that hee is euen made of malice .

Among other motiues to stirre vs vp to arme our selues well , Vide quomodo vires inimici nos excitant eo quod scimus de rebus magnis esse periculum . Chrysost. and constantly to stand and fight against the Diuell , this is none of the least . It is no small matter that we fight for , but a matter of the greatest weight and consequence that can be . Satan could say ( Iob 2. 4. ) All that a man hath will he giue for his life : yet is life but a temporall and earthly matter . If all for his life , what for his soule , and the saluation thereof , which is an heauenly matter ? so as there is no comparison betwixt them . p p Mat. 16. 26. What then shall it profit a man , though hee should win the whole World , if he lose his owne soule ? or what shall a man giue for recompence of his soule ? Simil. When wise Captaines see that a sore and fierce battaile is to bee fought , which with the very rumor thereof may dishearten their souldiers , they vse to hearten and encourage them by bringing to their mind , and setting before them the prize , or cause of their fight : some will say , Loe , ye fight for whole Townes , and Cities , and Kingdomes : others , Yee fight not to get that which is other mens , but to keepe that which is your owne ; yee fight for your Countrey , your lands and inheritances , your wiues and children : others , It is not honour and conquest , they are not goods and lands that ye fight for , but liberty and life : stand to it therefore , if the day be lost , ye are either dead men , or slaues .

Note how the Philistims encouraged one another , * * 1 Sam. 4. 9. Be strong and play the men , O Philistims , that ye be not seruants to the Hebrews . Now all these are but earthly matters ; but I may say to the Lords souldiers , It is the Lord of Heauen whose battels ye fight , his honour is ingaged therein ; it is your soules saluation , and heauenly happinesse , which is in hazard : your enemies seeke to spoile you of the precious graces of Gods sanctifying Spirit , and to depriue you of that rich & glorious inheritance , which Christ by no lesse price then his owne blood hath purchased for you : if ye yeeld to your enemies , all these yee lose , and become vassals vnto your mortall and malicious enemie the Diuell , ye are euen fire-brands of Hell . Be strong therefore , and of a valiant courage : feare not , but fight and stand it out to the vttermost ; so shall ye be more then conquerers .

The things which especially we ought to looke vnto , Vse 3. Looke especially to th●se things which Satan most seeketh to spoile thee of . to be watchfull ouer , and to labour to keepe safe , are the forenamed heauenly things : and that not onely in regard of the excellency and worth of them , but also in regard of Satans maine opposition against them . What hee in malice doth most assault , wee in wisdome must most defend , and set foote to foote against him : if an enemy bring all his forces against the chiefest Tower of a City , wise Citizens will thither bring their best munition , and strongest defence : if thus wee deale with Satan , wee shall oppose godly wisedome to his wicked subtilty , and so keepe our selues safe from all his assaults . This is the wisdome which the Apostle here teacheth vs by those seuerall peeces of Armour , which follow to be handled : for they are all concerning heauenly things , and tend to the saluation of the soule .

THE FOVRTH PART . A repetition of the meanes . Ephes. 6. 13. For this cause take vnto you the whole Armour of God , that ye may be able to withstand in the euill day , and hauing done all , to stand .

§. 1. Of repeating one and the same thing .

HEre the Apostle returneth againe to the second part of his former direction , and repeateth in effect the very same things which he deliuered in the 11. verse : namely , how we may keepe our selues safe against the forenamed enemies .

We may not thinke that this his repetition is vaine and idle : Why wee are againe and againe called vpon to put on armour . for he was guided by Gods holy Spirit , who doth nothing in vaine . Note what Ioseph saith of the iteration of one and the same thing to Pharaoh in two dreames , a a Gen. 41. 32. The dreame was doubled the second time , because the thing is established by God , and God hasteth to performe it . Many good reasons may bee giuen why here the Apostle thus repeateth his direction , as , to shew ,

1 That what before he had deliuered , was vpon very good aduice deliuered : not rashly , so as he doubted whether he might stand to it or no , but so as he dares auouch it againe and againe , as being an infallible truth , which he also knew to be a truth . b b Gal. 1. 8. 9. Like to that thundering denunciation of a curse against all that should preach another Gospell , which he laieth downe twice together .

2 That it was a needefull , behoouefull , and profitable truth : a most soueraigne and necessary meanes to keepe vs safe : necessary for vs , in regard of our owne inabilitie to stand fast without it ; soueraigne in regard of the sufficiency of the meanes , which can and will ( being rightly vsed ) keepe vs safe . c c Phil. 3. 1. Marke the reason why it was not greeuous to the Apostle to write the same things , euen because to them to whom he wrote , it was safe .

3 That naturally wee are backward and sluggish in vsing this armour : therefore hee thought it not enough once to vrge the point , but againe presseth it . Thus d d Pro. 2. 1 , &c. & 3. 1 , &c. Salomon oft repeateth diuers exhortations . So Captaines when they see their souldiers loath to arme when there is great need they should arme , will call vpon them again and againe to arme . Vse 1. Weighty points oft to be vrged .

Ministers may here learne , as iust occasion is giuen , to call their people to the remembrance of weighty points , especially such as they obserue their people most backeward vnto . It is not sufficient once to haue deliuered such a point , but againe , and if neede be , againe it is to be vrged . The Apostle hauing propounded Christ a patterne of patience to the Hebrewes , because he was a most worthy and perfect patterne , c c Heb. 12. 3. he calleth them f f 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . againe to consider him . Thus shall Ministers shew that they make a difference betwixt points of lesse or greater need ; and that they haue respect to the good of their people .

Obiection . Many will say that Ministers want matter , and therefore repeate the same things .

Answer . The very same may be obiected against the repetitions vsed by the Prophets , by Christ himselfe , by his Apostles , and other faithfull and able Ministers . But let Ministers see that they doe it not vpon idlenesse , but iust cause , and then need they not feare such cauils .

People must heere learne patience , not to snuffe , Vse . 2. Patiently heare the same things oft . or be discontent if they heare the same thing againe , which before they heard . This impatiency argueth an a a 2. Tim. 4. 3. itching eare , which cannot endure a repetition of any thing , and if sheweth that they haue more respect vnto the eare , than to the heart : b b Num. 11. 6. like the Israelites , which had more respect to their outward taste , then to their inward nourishment , and thereupon loathed Manna because they had so often tasted of it . This maketh people get them an heape of Teachers . 2. Tim. 4. 3.

In particular concerning the present point in hand , Vse . 3. This point of the Armour of God a weighty point perswade we our selues , that it is a point worthy to be attended vnto with all diligence , and to be obserued with good conscience ; that so we may giue the more earnest heed thereunto , and not let it slip . Haue we also an holy iealousie and suspition ouer our selues , fearing lest wee should bee too carelesse in vsing these meanes for our safety , yea , too incredulous in beleeuing the good vse and benefit of them . Therefore rouze we vp our selues : for where the Spirit is most earnest in vrging a point , we must be most heedefull in marking it .

§. 2. Danger must make watchfull .

BEfore wee come to the particular branches of this verse , note the inference of it vpon the former , which is plainely implied in these words , c c 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 For this cause , that is , because yee haue such terrible enemies as haue beene described vnto you , Take the whole Armour , &c. By this inference the Apostle giueth vs to vnderstand , that ,

The more dreadfull and dangerous our enemies be , Doct. The more dreadfull our enemies , the more watchfull we . the more carefull ought we to be to stand vpon our guard , and to looke to our defence . This is in effect the same that was deliuered in the beginning of the 12. verse , wee will therefore no longer insist vpon it .

§. 3. A resolution of the verse .

THis verse may be diuided and branched forth as the 11. verse was .

The Summe of it is a Direction to instruct vs how to defend and keepe our selues safe against the Diuell .

The parts are two . The first sheweth what are the meanes of safety . The second declareth the end why these meanes are to be vsed .

In the first he declareth , 1. What the meanes be . 2. How to be vsed .

The meanes are the very same which were deliuered in the 11. verse , namely , The whole Armour of God . I shall neede to speake no more thereof .

For vsing the meanes , the Apostle setteth downe an other word then before : there he said ; Put on : Here take vnto you . Both words in generall imploy one and the same thing . This latter word is a compound word , and signifieth sometimes , a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 To take vp , or to take vnto your selues : Sometimes to take againe , or recouer . We are said to take vp vnto our selues such things as we haue not of our selues , and to take againe or recouer that which wee haue lost or let goe . Both significations may be here applied .

§. 4. Whence our defence commeth .

FRom the first I gather , that ,

The graces whereby we are armed , Doct. 1. Our defeece is not from our selues . are no vertues or qualities which arise from our selues : for then it were improperly said ; Take vnto you . These graces are some of those especiall gifts which a a Iam. 1. 17. come from aboue , which we b b 1. Cor. 4. 7. receiue .

By nature we are borne in our soules as naked and destitute of spirituall Armour , Reason . as in our c c Iob. 1. 21. bodies of outward cloathing . Reade Ezec. 16. 4. 5. &c.

Vse If we find our selues destitute of this Armour , we must seeke it , not in our selues , but out of our selues , euen where it is to be had ; and that is in the Lord : for euery perfect gift commeth from the Father of lights . d d Iam. 1.5 . He giueth it to such as seeke it by faithfull prayer in the meanes appointed by him , which are his holy word and Sacraments . When there is newes of the enemies comming to inuade our Land , and thereupon Proclamations and Edicts sent forth to charge all to arme themselues : then euery one that either regardeth his owne safety , or his Soueraignes charge , seeketh out armour : and to the Armories doe they which haue none , resort . We haue the same motiues to stirre vs vp to seeke spirituall armour .

§. 5. Of the repaire of Grace .

FRom the second I gather that ,

The graces which are decayed in vs , Doct. 2. Grace decayed , may be repaired . or seeme to be lost , may be resumed and recouered . Thus much intimateth Christ vnto Peter , saying , c c Luke 22. 31. When thou art conuerted , &c. This cannot be meant of his first conuersion , which long before was wrought in him , but of his recouery . The Prophets oft call vpon Gods people , who had made themselues naked , and fallen off from their Lord and Captaine the Lord God , to returne againe vnto him . Very expresse and direct for this purpose is the f f Reu. 2 5. charge of Christ to Ephesus , Remember from whence thou art fallen , and repent , and doe the first workes . Psal. 51. 10. 12. Was it not the recouery of grace which Dauid so earnestly prayed for ? In faith he prayed , and was heard .

Two strong props there be to strengthen our faith in the recouery of grace . Reasons . One without vs , which is the Author of grace . The other within vs , which is the seed of grace .

1. It is God who is the author of grace , 1. God is the Author of Grace . who as in his nature , so likewise in his properties , is vnchangeable : so that the same cause which moued God for to bestow the graces of his Spirit on a man , Iam. 1. 17. still remaineth in him to make him renew his Spirit , and that is his mercy and goodnes , which can no more be turned from his children then the Sunne be pulled out of Heauen . Simil. A cloud may hinder the bright beames of the Sunne , yet stil it shineth , and will at length breake forth : so the beames of Gods kindnesse by the cloudes of our infirmities may be kept from vs , but still there remaineth mercy in GOD , which will at length breake through those Cloudes . For whom God once loueth a a 1 Ioh. 13. 1. hee loueth vnto the end : and in this respect the graces of his holy Spirit are termed b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 gifts without repentance .

2 The seed of grace is not c c 1 Pet. 1. 23. corruptible , 2. The seed of grace is incorruptible . but incorruptible . d d 1 Ioh. 3 9. The Apostle calleth it the seed of God : this seed is the holy sanctifying Spirit of God , which e e Ioh. 7. 38 , 39 & 4. 14. Christ very fitly compareth to a springing well , out of which flow riuers of water of life , whereby supply & repaire of grace , if it faile , may be made . Now f f 1 Ioh. 3. 9. this seed remaining in them who are borne of God , who can doubt but that which is decaied or impaired in them thorow negligence , securitie , pride , or any infirmity , may be repentance bee renewed and recouered ?

This highly commendeth the riches of Gods mercy , Vse 1. The riches of Gods mercy . who contenteth not himselfe that once hee hath well armed and prepared his souldiers against their enemies , but is still ready to make repaire of that which is battered , shattered , or lost thorow the violent assaults of the enemie , or thorow their owne negligence . One would think it sufficient that once hee bestowed on vs whole Armour , euen such as is sufficient to keepe vs safe , if our selues be not in fault . But when thorow our default any of the peeces thereof are faulty or missing , to make it all vp whole againe , much amplifieth his goodnesse .

This also sheweth a maine difference betwixt the Law and the Gospell . A difference betwixt the Law and the Gospell . ' For the Law leaueth no place to repentance , nor affordeth any meanes to resume that which is lost , or recouer that which is decaied , but vtterly condemneth a man for that which is lost or decaied : for it saith ; Cursed is euery one that continueth not in all things which are written in the Booke of the Law to doe them . Gal. 3. 10 : But the voice of the Gospell is a a Mat. 3. 2. & 4. 17. Repent , b b Ioh. 5. 14. & 8. 11. sinne no more , c c Ezec. 33. 11. Turne you , turne you from your wicked wai●s ; for why will yee die ? I may in this respect resemble the Law to d d 1 Sam. 26. 8. &c. Abishai , the Gospell to Dauid : Both of them found their enemie : Abishai would presently haue smote him starke dead : but Dauid waketh him , telleth him in what danger hee was , admonisheth him to looke better to himselfe . Thus the Law setteth forth the rigour of Gods iustice , the Gospell the riches of his mercy .

§. 6. Why the whole Armour is to be vsed .

THe ende why this whole Armour is to bee vsed , now followeth . It consisteth of two branches , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 First to withstand , which implieth a fight . Secondly , to stand fast , which implieth the issue of the fight , victory , and conquest : both of them amplified with a circumstance of time , but in a differing manner . The first hath respect to the time present ( in the euill day . ) The second to the time past ( hauing done all . ) In setting downe the end , hee also declareth the benefit of this Armour ( that ye may be able ) whereof we haue spoken on the 1. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 verse .

The word whereby the end in the first branch is expressed , is not altogether the same that was vsed in the 11. verse . The word there vsed was simple a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to stand . Here it is compound b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 to withstand , or stand against . This is a word of defiance and combate , and it also implieth the manner of fight , which is face to face , hand to hand , foote to foote , not yeelding an haires breadth to the enemy .

§. 7. Of manfull standing .

HEere then are two duties to bee obserued of all such as haue taken vnto them the whole Armour o● God .

1 That stoutly they stand against their enemies , Doct. 3. Stand stoutly . and bid them defiance : Hereof wee shall speake more on the first word of the next verse .

2 That they giue no place vnto them . Doct. 4. Giue no place to the enemy . This is a duty which the c c Chap. 4. v 27 Apostle in expresse words commandeth . d d Iam. 4. 7. Oft it is implied vnder this word that is here vsed . e e Mat. 4 3. &c. A worthy patterne wee haue hereof in the example of our Lord and Generall , 1 Pet. 5. 9. Christ Iesus , who still withstood Satan in euery assault , and would not yeeld any whit at all in any of his temptations .

Our arch-enemy is both crafty as a Fox , Reason . and cruell as a Lyon : his craft will make him soone espie and take an aduantage : his cruelty will make him follow it to the vttermost .

Great is their follie who first yeeld a little , Vse Great folly to yeeld a little . and then thinke well enough to acquit themselues : they much deceiue themselues : for after they haue once yeelded , they haue neither will nor power to stand , as they had before . For as Satan is subtill , so is a a Heb. 3. 13. sinne deceitfull : who once hath tasted of it , will scarce content himselfe with a taste , but will still more and more hunger after it . Thousands are deceiued therewith , and by small yeeldings at first , at length cleane ouerthrowne . An especiall point of wisdome it is duly to consider our owne folly and weakenesse together with the Diuels craft and power , how in our selues ( without this Armour ) there is no comparison betwixt vs and our enemies : yea , also to consider the nature of sinne , and our pronenesse thereunto ; that so we may resolutely set our selues against all temptations , not yeelding any whit at all to any . Who almost findeth not by wofull experience that a little yeelding hath caused a great ouerthrow ?

§. 8. Of the euill day .

THe time against which the forenamed Armour is prepared is next to bee handled . It is here termed b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the euill day . By euill is meant not so much sinne as trouble : and day is put for any continuance of time . Some take euill day for the whole time of a mans life , yea for the continuance of this World , all which time Satan assaulteth vs , but no longer .

This I take to be too large an extent of this phrase , for in the originall there is to each word adioined an article , that day , that euill day , which implieth some set and distinct time ; wherefore other restraine it to the day of a mans death : but that I take to be too strict a restraint : there are many other daies and times wherein vse is to be made of Armour . Wherefore in the meane betwixt both , I expound the euill day to bee that time wherein Satan shall any way set vpon vs and assault vs , whether by outward afflictions , or otherwise . All his temptations tend to euil ; and therefore the time wherein he assaulteth vs may well be termed an euill day .

Quest. When commeth that day ?

Answer . It is no more knowne before hand then the day of death , or the day of iudgement . Whensoeuer the Lord letteth loose the raines to Satan , then is that euill day . That time wherein the Diuell depriued Iob of all he had , smote his body with sore boiles , vexed him by his wife and friends , were euill daies to Iob.

§. 9. Of Satans being loose .

IN that the Apostle telleth vs of an euil day , hee implieth

There hee times appointed wherein the Diuell shall bee let loose , Doct. 5. There are times where in the Diue●l shall bee let loose . and haue liberty to assault vs . This the Apostle expresly foretold , saying , a a 2 Tim. 3. 1. There shall come perillous times . Marke the answere that was made to the soules vnder the Altar , b b Reu. 6. 10. 11. That they should rest till their brethren which should be killed as they were , were fulfilled . Thereby is declared , that as they which were dead had their euill daies , so the liuing should haue their euill daies . The c c Acts 14. 22. Apostle maketh a necessity hereof , and putteth a must vnto it , saying ; Wee must thorow many afflictions enter into the Kingdome of God . As there are common times of triall for whole Churches , so for particular persons . There is small reason for any to doubt hereof , but it is a point of good wisdome for all to looke for it . For who is there that hath not felt some experience hereof , and by his owne experience can verifie the truth of this point ?

The Lord will haue all his tried : Reasons . for so is his owne power , mercy , and wisdome the more manifested in his Saints ; and so are his enemies the more confounded . Besides , the Lord will heereby make a difference betwixt his Church here on earth , and in Heauen .

Be not secure , as if no euill day could or would come : Vse . Be not secure . this is a most dangerous conceit , whereby the Diuell getteth great aduantage , for thus he suddenly surpriseth many : and yet it is the conceit of too too many ; In their peace and prosperity they thinke there shall be no alteration , they shall neuer be moued : not onely a a Psal. 10. 6. carelesse worldlings , but oftentimes Gods children fall into this conceit , as b b Psal. 30 , 6. Dauid . Take we heede hereof , though for a while wee thinke all well , yet alwaies it shall not bee so : the euill day commeth sooner vpon some ; later vpon others ; longer it tarrieth with some , shorter with others , yet it comes vpon all : though it bee vncertaine when it commeth , and how long it tarrieth , yet most certaine it is that it will come .

§. 10. Of preparation against triall .

AS another vse of this , marke the next point , for in regard hereof the Apostle counselleth vs to prepare against it : yea , he maketh mention of the euill day , as of a motiue to make vs watchfull and carefull to arme our selues against it . Now then in that he biddeth vs take armour , that wee may stand in the euill day , his counsell is , that

Preparation must be made before hand , Doct. 6. Preparation to be made against time of triall . against the time of triall . c c Iob 1. 5. The care which Iob had for his children before hand , must wee haue for our selues . It should seeme that hee himselfe looked for the euill daies that came vpon him : for hee saith ; The thing which I greatly feared is come vpon me , d Iob 3. 25. &c. And this was it which made him e e Iam. 5. 11. so well endure so sore assaults . Very carefull was Christ in preparing the Disciples against his departure , because he knew there were euill daies comming vpon them . The last petition of the Lords prayer tendeth to this purpose .

If preparation be not before hand made , Reason . we may suddenly bee surprised and ouercome , a a Iudg. 18. like the people of Lat●h . But if wee be well prepared , we may well be the more secure .

What is like to bee the issue of them who put the euill day farre away from them , Vse . Bee not carelesse . and neuer thinke of resisting the euill one till hee set vpon them ? Many thus plunge themselues into much misery . The children of this world are in this respect wiser then many Christians : for they vse in time of peace to haue their trainings , musterings , tiltings , and many other martiall exercises , that thus they may bee beforehand prepared for warre .

Let vs in the time of our greatest tranquillity meditate of the euill to come : Vse 2. In time of peace meditate of the euill day . and for our helpe herein , obserue what euill falleth vpon others , and consider the like or worse might haue fallen , or may afterwards fall vpon vs : and therefore thorowly examine our selues , and search what faith , what hope , what righteousnesse , what sincerity , what other good and needfull graces we haue in vs , that wee be not to seeke of our Armour when the Diuell commeth to assault vs .

Hitherto of the first branch , concerning the End of arming our selues .

§. 11. Of the multitude of trials .

THe second followeth , wherein the circumstance of Time is first laid downe , and first to be handled : It is in these words , hauing done all things ; that is , hauing well passed ouer all those brunts , whereunto yee shall bee brought , and well acquitted your selues .

Here first the Apostle implieth , that

Many trials are to bee vndergone , Doct. 7. Many trials to bee passed thorow . many assaults to bee withstood , before we can looke to be free and safe . a a Acts 14 , 22. Thorow many afflictions we must enter into the Kingdome of God . b b Psal. 34. 19. Many are the troubles of the righteous . This was presented vnto vs in Christ our head , and in all his faithfull members in all ages , in Patriarchs , Prophets , Apostles , &c.

The ancient Iewes were an especiall type hereof . Canaan , a place of rest and quiet was promised vnto them ; but before they entered into it , they went into Aegypt , and were there bondmen ; from thence they came into the Wildernesse , where they were brought to many straites and difficulties ; and lastly , many sore battels fought , before they could haue rest in Canaan .

This partly ariseth from Gods good and wise ordering matters to his owne glory , Reasons . See the reason of Doct. 1. on verse 11. and his childres good : and partly from Satans insatiable cruelty , who neuer thinkes he hath assaulted enough , so long as a Christian souldier standeth : It was a sore blow he gaue Iob when he depriued him of all his goods , and children ; a blow that might haue strucken another cleane downe , yea , starke dead : but because he stood stoutly , hee lent him another blow , which was much sorer ; yea , still hee laid on with all his might , till God would suffer him to strike no longer . The like vnsatiablenesse is manifested in his instruments : Instance Sauls pursuing of Dauid , and the Pharises persecuting of Christ : they were neuer satisfied .

Thinke not the Christian combate ended when some few battels are fought , Vse 1. A few skirmishes finish not the Christians combat : and that thou art now out of all danger , because thorow Gods mercy and power thou hast hitherto beene deliuered ; rather expect and prepare for more . No doubt but Peter thought himselfe safe enough , when one maide which would haue betraied him was gone away : but a a Mat. 26. 69. &c. wee reade that a second came to him , yea others also . Wherefore so long as Satan hath liberty , ( which will be so long as wee , or any other man liueth in this World ) let vs be watchfull , and still prepared for many assaults one after another . Many stout victorious Monarchs haue beene ouerthrowne , because after a conquest they feared no fresh assault , and so haue beene suddenly surprised . It should seeme that Belshazzar was so ouertaken , b b Dan. 5. 1. 30. because the same day that hee made his royall feast , himselfe was slaine , and his kingdome taken by Darius .

Vse 2 Many thinke , that by reason of those many assaults which the Diuell maketh against them , and the many tryals whereunto they are brought , Many are oft assaulted , who are not forsaken . God hath vtterly forsaken them , and giuen them ouer to the power of their enemies ; this then may serue for their comfort , and as a prop to vphold them , that God doth thus order the estate of his children , that many things must be done and finished before we can looke for rest .

§. 12. Of holding out .

THe word which the Apostle vseth to set downe the time of conquest , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 is a word of perfection , and implieth a full and finall ending of a matter : to it hee addeth a very generall particle all : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 whereby he teacheth vs that ,

It is not sufficient well to begin the fight , Doct. 8. All assaults must be held out . and make a good onset , nor yet to hold out the brunt of some assaults , but all how many soeuer , and of what kind soeuer must be held out , all must be finished before we can looke for victory . Hee that saith all , excepteth not any at all . a a Heb. 10 , 32 , 33 , &c. This perfect finishing of all , is it whereunto the Apostle so earnestly exhorteth the Hebrewes , and plainely telleth them , that yet longer they were to endure , because b b Heb. 12. 4. they had not resisted vnto blood , and therefore not finished all . In this respect saith Saint Iames , c c Iam 1. 4. Let patience haue her perfect worke . This was Christs care , d d Joh 4. 34. to finish all : therefore when hee was going to his tryumph , he said , e e & 17. 4. I haue finished the work , &c. and againe , f f & 19. 30. It is finished . So the Apostle ( g g 1. Cor. 11. 1. who would haue vs follow him , as he followed Christ ) h h 2. Tim. 4. 7. I haue fought a good fight , and haue finished my course .

The promises of reward are restrained to this condition , Reasons . i i Mat. 10. 22. He that endureth to the end shall be saued . k k Reu. 2. 10. Bethou faithfull vnto the death ▪ and I will giue thee the crowne of life . To all those seuen Churches of Asia , to which Christ wrote , he promised a reward , but with a prouiso of l l Reu. 2. 7. 11. 17 26 , & 3. 5 , 1● , 21. ouercomming He that preuaileth in some conflicts , and is at length ouerthrowne , cannot properly be said to ouercome : so that m m Gal. 3. 4. all which is done , is in vaine , if all be not done : For marke what the Lord saith ; n n Heb. 10. 38. If any man draw back , my soule shall haue no pleasure in him . Saul fought many of the Lords battels valiantly ; but he withdrew himselfe , and the Lord forsooke him , so as at length hee was ouerthrowne . Was not the glory of all the former victories vtterly dasht hereby ? did not the Philistims as much ( if not so much the more ) insult ouer him ? So will the Diuell .

Be carefull to adde constancy vnto courage , Vse . Constancy . if thou desire the crowne of conquest ; and though thou hast done many things , yet giue not ouer so long as there remaineth any thing to be done . Doe not so much consider what conflicts haue beene endured , as how many are yet still to be endured . Regard what is to come , rather then what is past . a a Phil. 3. 13. This was Saint Pauls mind . Many in all ages , who haue done many things , haue lost the crowne of glory , because they haue not done all . I would the times and ages wherein we liue , did not affoord so many examples of back-sliding , as they doe . Many haue fallen , more are like to fall : the times are euill , men are weake , all of vs prone to faint .

§. 13. Of the issue of constancy .

YEt for our encouragement , note the last word of this verse , to stand , wherein the second branch of the end here propounded , is laid downe . To stand , in this place is a note of victory : it implieth that Satan notwithstanding all his power , malice , subtilty , fury , sedulity , with the like , cannot ouerthrow them that are well armed ; but as Conquerers , when all the conflicts are ended , they shall stand safe & sure , euen the last in the field . It is here added as the issue of the former point , as if he should haue said ; If manfully ye withstand your enemies , at length ye shall stand as conquerers ouer them . Doct. 9. Constancy getteth conquest . The point here to be noted is this , that Courage and constancy bringeth assured conquest and victorie . The * * In the reasons of Doct. promises before mentioned intimate as much . That b b Iam. 4. 7. which Saint Iames laieth downe as the issue of resisting the Diuell , is in effect the very same which is here laid downe . There it is said ; the Diuel will flie ; here , we shall be able to stand : The Diuels flight & our standing do both imply a conquest . This was the c c Iam. 5. 11. end which we know the Lord made at the end of Iohs patience . Hence it is that the Apostle d d & v 12. counteth the man blessed that endureth tentation .

Gods honour is otherwise impeached , Reasons . if they which finish all be not crowned as conquerers : e e 1 Cor. 15. 19. of all men Christs souldiers are otherwise the most miserable . Where then is the priuiledge of enduring ? wherein lieth the difference betwixt those which fight vnder Christs banner , and others , if not in preuailing ? For the time Christs souldiers are commonly much more sorely assaulted . But herein consisteth the difference , b b Heb. 13 5. that they are neuer forsaken , c c 1 Cor. 10 13 that the Lord wil giue a good issue ; that thogh they are broght vnto temptation , yet they are neuer cast into it : d d Psal. 125 3. For the rodde of the wicked shall not rest on the lot of the righteous .

In all conflicts haue an eye to this end ; Vse . Looke to the issue . though your enemies be many and fierce , yet feare not , ye shall stand when they shall flie . Patiently waite , and faint not . e e Isa. 28. 16. Hee that beleeueth shall not make haste : for God who alone can end the fight , standeth by : he ordereth all the assaults , for number , measure , kinde , continuance , and euery other circumstance ; and knoweth when and how to determine all . Therefore couragiously withstand your enemies , that ye may victoriously stand . For * * Vicisse est aduersari●s non cessisse . Hier. in Eph. 3. to giue no place to the diuell is to ouercome the diuell .

THE SECOND TREATISE Of the particular peeces of Armour .

THE FIRST PART . The duty of such as haue those peeces . Ephes. 6. 14. Stand therefore hauing your loynes girt , &c.

§. 1. Of the Coherence .

VNto the forenamed generall direction the Apostle addeth a particular exemplification of the same , distinctly setting downe certaine speciall graces , whereby as with peeces of Armour we may stand fast . This exexemplification is set forth in forme of an exhortation , wherein note ,

1. The duty whereunto he exhorteth .

2. The meanes and manner how it is to be performed .

The duty is in this word a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 stand . Though this word be the same with that which immediatly before is set down , yet is it not of the same mood , That was of the infini●●ue mood , & implyed an honour and dignity . nor of the same tence . That was a standing after the battell is ended , and so a word of conquest : this is a standing in the battaile , and so a word of conflict : this is of the imperatiue mood , and implyet● a duty ; and not one duty onely , but many duties : for it is a metaphoricall word taken from souldiers : and according to the diuers acceptation of the metaphor , it implieth diuers duties .

§. 2. Of a Souldiers standing .

1. A Souldier-like courage : for as white-liuered , fresh-water , faint-hearted souldiers are ready vpon euery brunt to yeeld and run away : so valiant couragious souldiers stand stoutly against euery brunt ; and will rather stand and die , then stirre and yeeld .

2 A setled abiding in ones proper place , or standing in his rancke , neither stragling abroad , nor going into any others place . Experienced souldiers well know what a safegard it is to haue the rancks well kept , and therefore will not step aside .

3 A watchfulnesse opposed to luskishnesse and sluggishnesse : an heauy headed , idle , luskish souldier , is euer ready to lie downe , like a tired Oxe or Horse ; but a wise watchfull souldier standeth to receiue his enemy whensoeuer he maketh any assault .

4 Perseuerance with armour still on the backe : faint-hearted weake souldiers being loth long to beare the burden of their armour , will oft put it on and off : when a skirmish is past , off goes the armour , and so is laid aside till they be forced againe to put it on : but old well experienced souldiers stand still with their armour , looking for a fresh assault , and for more conflicts .

§. 3. Of Christian valour .

1 : WE must be of a valorous couragious mind against all our enemies , Duty 1. Stand stoutly standing stoutly against them , and bidding defiance to them all , euen as a a 1 Sam. 17. 45 Dauid stood against Goliah . How needfull this is in war against flesh and blood , appeareth by b b Ios. 1. 6. 7. 9. Gods earnest vrging of it to Ioshuah : But much more needfull it is in war against Spirits .

For they , though bold enough , Reasons . yet are daunted with the stout standing of Christs souldiers ; but heartned with timorousnesse . Besides , the courage of some valourous souldiers addeth spirits to all their fellowes .

That we may with courage stand against our enemies , Grounds of encouragement . obserue these and such like grounds of encouragement .

1 That c c Ios. 1. 5 the Lord is with vs , and will not faile vs .

2 That d d 1 Sam. 17. 45 we fight in his name and power , but our enemies in their owne .

3 That e e Iudg. 11. 27. 29. out battell is most iust , and we fight in a iust cause .

4 That wee fight with f f Col. 2. 15. enemies spoiled , whose weapons are blunted , Heb. 2. 14. whose power is limited .

5 That we haue g g 1 Cor. 10. 13 promise of victory , and so are sure not to be ouercome .

§. 4. Of keeping our ranke .

2. Duty 2. Abide in thy place . WE must be careful to h h 1 Cor. 7. 20. abide in the place where our Lord hath set vs . For this know , that we haue a doubling calling , one generall , as we are Christians . The other particular , as we are distinguished in Church , Ephe. 4. 1. Common-wealth , or Family . Accordingly these two points are to be obserued .

1 That we remaine stedfast in the true Church where the Lords banner is displaied : that we retaine our profession , and start not from it for gaine as i i 2 Tim. 4. 10. Demas , or persecution , as k k 16. they which forsooke Paul . Stragling souldiers lose the succour of their Captaine , and helpe of their fellow souldiers . Such straglers from Christs armies are separatists , heretikes , time-seruers , and all reuolters .

2 That wee be conscionable and diligent in the seuerall functions of our particular callings : as in the Common-wealth , Kings , Iudges , Iustices , all Magistrates , all Subiects also , all of any Office , Trade , &c. In the Church , Ministers , other Church Officers , and people . In the Family , Masters and Seruants , Husbands and Wiues , Parents and Children . For this ende are particular duties prescribed to particular functions in Gods word . Many weighty reasons there be to vrge this .

1 a a 1 Cor. 7. 17 : God hath appointed to euery one his distinct place . Reasons . Now it was the commendation of Christ , and of Moses , that they were b b Heb. 3. 2. faithfull to him that appointed them .

2 Euery one shall bee called to account for those duties which belong to his particular calling ; according to that which was said to the Steward , Giue an account of thy stewardship . Luke . 16. 2.

3 The order wherein euery one is set , is the very beautie of the Church , and of the body of Christ : as the seuerall places of seuerall members , are the grace of a naturall body ; Yea , this order is the strength of the Church , as in an army : in this respect the Apostle saith , that the body of Christ is c c Cha. 4. v. 16. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 fitly ioined together , and firmly compacted .

4 The graces which God bestoweth on vs , as faith , loue , obedience , patience , wisdome , &c : are best exercised , and manifested in our particular callings .

5 In our proper distinct places , wee haue d d Psal. 91. 11. the Lords promise of protection , but not out of them . Many iudgements hath God executed on busi bodies , that entred vppon others places ; instance e e Num. 16. 12 , &c. Corah and his conspiracy , f f 2 Sam. 15. 2 , &c. Absolom , g g 2 Chr 26. 16 Vzziah , &c.

Wherefore wee are to take good notice of our particular places , and of the particular duties belonging vnto them , and both pray and labour for skill and ability to performe them . a a Prou. 14. 8. It is the wisdome of the prudent to vnderstand his way .

§. 5. Of watchfulnesse .

3. WEe must be b b 1 Pet. 5. 8 warchfull , and stand vpon our defence against our enemy ; hee c c Mat 24. 43. as a thiefe will suddenly set vpon vs ; comming when we are not aware of him . Duty● . Stand on thy guard . For the better performance of this duty , we must d d Luk. 21. 3● . take heed of such things as may breed in vs a spirituall slumbering and drowsinesse , as are earthly delights and pleasures , worldly cares , &c. They which will watch , e e 1 Pet. 5. 8. must be sober .

§. 6. Of perseuerance .

4. Perseuere : Duty 4. WE must perseuere and continue in well imploying the graces of Gods Spirit to our defence : thus may we better stand in the spirituall combate , then in our outward bodily fight : for our bodies haue need to haue the armour put off , for their ease and refreshing : but our soules haue no such need . The armour of God is e e Mat. 11. 30. not burdensome to the spirit . Of this duty I spake more fully in the 12. § . of the fourth part .

Thus much for the duties which this first word stand implieth .

THE SECOND PART . The kinds of the peeces of Armour prescribed .

§. 1. Of the seuerall peeces of the Armour of God in generall .

THe next point is , concerning the meanes or manner of standing , in the words following , hauing your loynes girt , &c.

In the 14. 15. 16. and 17. verses , there are sixe seuerall graces of the Spirit , compared to sixe seuerall peeces of Armour , which are especiall meanes to make vs stand fast . They are these , 1 Verity . Compared to 1 a Girdle . 2 Righteousnes . 2 a Brestplate . 3 Patience . 3 Shooes . 4 Faith . 4 a Shield . 5 Hope . 5 an Helmet . 6 Word of God . 6 a Sword .

Out of this particular enumeration of these seuerall graces and peeces of Armour , I will deliuer three or foure generall obseruations , and then distinctly handle them one by one , as they lye in order .

§. 2. Of defending our selues .

MOst of these seuerall peeces , Obs. 1. euen all of them but one , are defensiue ; that one which is offensiue , namely the word of God , The most part of a Christians Armour is defensiue . compared to a sword , is also defensiue , as well as the rest : whereby it is intimated that ,

Vse Wee that are Christians must rather seeke to defend our selues , then annoy others . This was represented in that combate which our Lord fought with the diuell : For f f Mat. 4. 1. &c. Christ was led aside of the Spirit into the wildernesse , and being there , the tempter came first vnto him , and first set vpon him : here we see that there was a necessity to moue Christ to fight , and that in a double respect . First , in that he was brought into the lists . Secondly , that being there , he was assaulted . In this fight Christ especially aimed to defend himselfe , and to repel his aduersaries weapons . Therfore all his answers are framed directly according to Satans obiections . The like we may obserue in his conflicts with the instruments of Satan , the Scribes , Pharises , Herodians , &c. as also in those conflicts , which his Prophets Apostles , and other Saints haue had with Satan , and his instruments .

Hereby we see that we fight in a iust quarrell : Reason Our quarrell is iust . for what iuster cause can there be , then for a man to defend himselfe , and his owne right ?

Obiect . But defendants are oft in the greatest blame .

Answ. True , when they keepe men from their owne right , and make them recouer it by force . But we keepe nothing from Satan which is his due : he seeketh to get those from Christ , whom Christ hath dearely bought , euen with the price of his owne blood . It is therefore a Diabolical property to raise vniust quarrels , and by force to seeke to wring from any that which he hath no right● vnto . If we be thus set vpon , lawfully we may defend● our selues , and with confidence call for Gods aide , yea also in faith depend vpon him ,

§. 3. Of resisting .

ONe offensiue weapon , the word of God , 2 Obs. Repell the enemy . which is a Sword , is put into our hands , so that iust occasion being offered , we may and ought to do our best to repell and driue away the diuell , and his instruments . Hereof I shall speake more largely on the beginning of the 17. ver.

§. 4. Of standing at defiance .

EVery part and peece of this Armour , 3 Obs. No safety in flying . is for the forepart of a man , neuer a peece for his backe , or hind-parts . What doth this imply , but that we should alwayes stand against our enemies face to face , and neuer shew them our backs , neuer flie from them ? but haue g g Neh. 6. 11. N●hemias holy resolution , and say , should such as we flie ? Oft we are stirred vp to fight , wrestle , stand , resist , &c. neuer perswaded in the whole book of God to flie , that is , to yeeld the victory vnto Satan . We may wisely auoid his temptations , and not yeeld to them , when by them he seekes to draw vs from the seruice of our Lord , to his slauery ; and thus h h 1 Cor. 10. 14. we are commanded to to flie from idolatrie , to i i 2 Tim. 2. 22. flie from the lusts of youth , &c. But timorously to ceasse from resisting temptations , and withstanding the Diuell , is dangerous to our selues , and dishonourable to God : it maketh Satan euen insult ouer God himselfe , Diabolus non opus aliquod aliud operatur , nisivt subuertat : hic est cibus illius , hi● honor , hoc & gaudium , Chrysost in Mat. 4. hom. 5. whose souldiers we are , and get great aduantage against vs ; for flying from God whom haue we to flie vnto ? being out of Gods protection the Diuell will soone make a prey of vs . Let vs not thinke , that if we yeeld the field , the Diuell will be contented : It is not the glory of conquest that hee seeketh , so much as our destruction : k k 1. Pet. 5 , 8. He seeketh whom to deuou●e

§. 5. Of the sufficiency of our Armour .

IN this particular enumeration of these seuerall peeces , Obs. 4. Euery part fenced . I find a Christian souldier armed from top to toe : for here is an Helmet for his head and face : a Brestplate , together with the tassets and cushes , from necke to middle , and from thence to the knees : a Girdle to knit them together ; greaues from knees to the soles of the feet ; a Sword for the right hand , and a Shield for the left . Well therefore might the Apostle terme it whole Armour .

Vse 1 So whole and compleate is this Armour , as we need seek for no other to adde to it , or to couer it ouer : As it is madnesse to reiect this , and trust to the clout and paper armour of Papists and wordlings : so it is childishnesse and meere folly to couer this whole Armour ouer with any other , and so needlesly clog the soule : yea it is derogatory to Gods honour and wisedome , and a degree of presumption . Such are they as acknowledge and beleeue that the word of God is perfect , and yet thinke it no harme to haue humane traditions added thereto : or that Christ onely is able to saue , and yet the helpe of Saints to doe no harme : or that faith onely is sufficient for iustification , and yet no hurt to ioyne workes also with faith , in the office of iustifying a sinner , &c.

Vse 2 Let our care be to be armed with this whole Armour , and euery peece of it , and so we may well content our selues therewith , boldly may we defie our enemies hauing it on , and not feare what they can do vnto vs . These vses haue bene largely handled , so as I need not now further insist vpon them .

THE THIRD PART . Girdle of Truth . Ephes: 6. 14. Hauing your loynes girt about with Truth .

§. 1. Of the diuers kinds of Truth .

THe first peece of spirituall Armour heere in order set downe by the Apostle , is Truth . In handling whereof I will shew , first what Truth is heere meant . Secondly , how fitly it is compared to a Girdle : Thirdly , what account is to be made thereof . Fourthly , what wyles the diuell hath to wrest it from vs :

For the first , There is in man a foure-fold truth .

1. Of iudgment . Foure kinds of truth . Truth of iudgement . 2. Of heart . 3. Of speech . 4. Of action .

Truth of iudgement is , when a mans iudgement agreeeth with Gods word , which is the touch-stone of Truth : so as the principles of that Religion which he professeth , and his opinion concerning the same , are grounded theron , and may be warranted thereby . When the vnderstanding of man , being enlightned by Gods Spirit , and informed by his word , remaineth setled and established in that doctrine which the word of God teacheth , then is there Truth in his iudgement : this Truth was it for which a a 2. Pet. 1. 12. Saint Peter commended the distressed Iewes to whom he wrote , and which b b chap. 4. v. 15 Saint Paul exhorteth the Ephesians to follow . This is opposed to errour .

Truth of heart is the singlenesse and sincerity thereof , 2. Truth of heart . whereby a man seeketh to approue himselfe vnto God the searcher of all hearts , and to be accepted of him : c c Psal. 51. 6. this is that truth in the inward affection which God loueth , and d d Isai. 38. 3. wherewith Hezekiah comforted himselfe , yea which he pleaded before the Lord , when he had receiued a sentence of death . This is opposed to hypocrisie .

Truth of speech is an agreement of the word of a mans mouth both with his mind , 3 Truth of speech . and also with the matter which he vttereth . This is it , whereunto we are exhorted , Ephes. 4. vers. 25. speake the truth . And e e Rom. 9. 1. which the Apostle oft affirmeth of himselfe . This is opposed to lying , 1 Tam. 2. 7. when a man speaketh against his mind and conscience : and to falshood , when a man speaketh contrary to the thing it selfe .

Truth of action , 4 Truth of action . is a plaine , faithfull , and honest dealing in all things , whether wee haue to doe with God , or man ; when men neither make shew of doing that which indeed they doe not , or of doing it otherwise then they doe : f f Ioh. 1. 47. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 this truth was in Nathaniel , in which respect Christ called him an Israelites in truth . This is opposed to dissimulation and deceit .

§. 5. What kind of Truth is here meant .

SOme apply the Truth here mentioned , to doctrine and religion , as if only the soundnes of it were meant : others restraine it to the vprightnesse and sincerity of our hearts and affections : others vnderstand it of the truth of our words and speeches : and others expound it of the purity and innocency of our practise and carriage .

But whosoeuer exclude any of these forenamed branches of truth , come ( as I take it ) short of the Apostles meaning ; all of them must concurre to make vp the strength and beauty of this Girdle . For truth is a generall propertie , Truth as salt . which as salt seasoneth euery thing , and maketh it sauory to God and man : the whole lumpe must be leauened with it , I meane the whole man throughout , his opinion , his affection , his communication , his conuersation .

1 Truth of iudgement is the ground of all the rest : Truth in iudgement the foundation to the rest . for though our hearts be neuer so sincere , our speeches neuer so true , our actions neuer so plaine , yet if in iudgement we be misled , all is but as straw and stubble , which when it commeth to the fire of tryall , will soone be consumed . It seemeth that before Paul was instructed in the truth of the Gospel , he had a kind of truth in his heart , for he a a Act. 22. 3. was zealous towards God ; yea also in his speeches and actions , for b b Phil. 3. 6. he was vnrebukeable concerning the righteousnesse which is the Law : yea , c c Act. 26. 9. he thought in himselfe he ought to doe what he did : he had not a double heart , a double tongue ; he pretended not what he neuer intended ; yet because he wanted truth in iudgement , all was but d d Phil. 3. 8. drosse , and losse vnto him .

2 To truth of iudgment , To truth of iudgement , adde truth of heart . must truth of heart be added , or els notwithstanding the soundnesse of doctrine which we professe , we make our selues odious and abominable to God : for God gaue man but one single simple heart : if any haue e e Psal. 12. 2. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 an heart , and an heart , the Diuell hath giuen him a double heart , it is no part of Gods Image , God will not acknowledge it . Iudas knew the truth of Religion , and preached it as wel as the other disciples , but wanting truth in his other parts , what good got he thereby , but the witnesse of his conscience against himselfe ?

3 But what if a man which professeth the true Religion , Where truth of heart is , there is truth of speech and action . thinke he hath a single heart , and yet bee giuen to lying , and to deale deceitfully ? Surely hee disgraceth his profession , and giueth iust cause of suspition , that hee hath no honest heart : for the heart is as a fountaine . Out of the abundance of the heart , proceed a mans words and actions : yea the heart is as a Queene , and hath a command of a mans tongue , and of al his outward parts : so that if there be truth in it , there will be truth in all the other parts : sincerity in the heart will keepe the tongue from lying , and the whole carriage of a man from dissimulation and deceit . We see then that of necessity all these foure branches of truth must be ioyned together to make vp this girdle .

§. 3. What kind of Girdle is here meant .

Point 11 THe next point is , how fitly Truth is compared to a Girdle . concerning the metaphor , and the fit application of this grace of truth . This speech of e e 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 girding the loynes , is in Scripture taken in a double sence : one for trussing vp a mans garments , the other for close and fast tying his harnesse together : in the former sence the metaphor is taken from trauellers or runners : for in those countries they were wont to weare long aside garments , which if they were not tucked vp , they would hang dangling about the heels of such as trauelled or runne a race , and so be a great hinderance vnto them . In this sence this metaphor is f f 1 King . 18. 46 oft vsed , 2 King 4 , 29. and therby Gods people were taught g g Exod. 12. 11. to remoue all impediments in their Christian course and iourney , Luke 12. 35. and to be as well prepared as they could be to performe the worke of the Lord . In the latter sence the metaphor is taken from souldiers , who are wont to knit their Armour close and fast vnto them , and so tye their loynes hard , partly to keepe their Armour from loosing and shaking , and partly to keepe their body steddy . h h Iob. 38 , 3. & 40. 2. In this sence the Lord said to Iob ; h h Iob 38. 3. & 40. 2. Gird vp thy loines like a man : That last phrase Like a man , sheweth that hee speaketh to him as vnto a souldier , whom hee would haue to stand stedfast , and to hearken vnto him .

Here it is to be taken in this latter sence , and signifieth a souldier-like girding of the loines : for which purpose , they who weare armour , vse to haue a strong faire girdle , commonly called a belt , whereby they knit fast together ▪ and close vnto their middle the vpper and lower peeces of their armour , as their brest-plate , and their tassets and cushes . These belts as they were strong , so they were set with studdes , being faire and large . There is a double vse of them : one to keepe the seuerall peeces of armour fast and close together , and to hold the loines of a man firme , and steddy , that he might be able to stand the surer , and hold out the longer . The other to couer the ioints of the armour , that they might not be seene . The first vse was for strength : the second for ornament .

§. 4. Wherein a girdle is resembled to truth .

THus truth is both an ornament to a Christian souldier , Quid speciosius ips averitate ad quam omnis spectator peruenire se cupere confitetur , &c. Aug. de ver. Rel. cap. ●9 and also an excellent meanes of strength to vphold him . For it doth both grace and honour him before God and man ; and also fast holdeth together other graces of Gods Spirit , especially in temptation , when they are most shaken , and so vpholdeth him . This will more euidently appeare by the particular branches of truth before mentioned .

1 What greater ornament and beauty to religion , Truth the best grace to religion . then soundnesse and euidence of truth ? This is the very glorie and crowne thereof : all other vaine glosses , as antiqui ●●e , vniuersality , vnity , vniformity , succession , consent , multitude , pompe , reuenues , &c : being separated from truth , a● but as so many pearles in a blind eye , Simil. which make it so much the more deformed : for , the more ancient , vniuersall , vniforme , and pompous superstition , idolatry , or any false religion is , the more odious , and detestable it is ; but the more true and sound it is , the more excellent and glorious it is .

So for strength , And the greatest strength . Simil. what can better settle and establish the iudgement of a man then truth ? Great is truth , and preuaileth . It is like a sharpe sword in a weake mans hand , which is able to pierce deepe though there bee but small strength to thrust it . Veritas vinci non potest , multitudine hostium non terretur . Hicron . Truth cannot be ouercome , neither is daunted with the multitude of enemies . This is it which hath made Martyrs in all ages to stand to their profession vnto death , and to seale it with their blood , rather then start from it ; yea , though many of them were illiterate men and weake weomen .

The like may be said of the other branches of truth : Truth is a come lines in euery thing . an vpright and sincere heart maketh a man amiable before God himselfe . a a 1 Kin 15. 3. 4. 5. Dauid being a man of a single heart , is termed , b b Acts 13. 22. A man after Gods owne heart . And c c Gen. 6. 8 , 9. Noach being an vpright man , found grace in the eyes of God .

No eloquence or learning can so grace and commend a mans speech as truth : for lying and falshood , are parts of that d d Cha. 4. v. 29. foule and filthy communication , which the Apostle condemneth . e e Pro. 6. 17. The Lord hateth a lying tongue : f f & 12. 22. it is an abomination vnto him .

No outward comelinesse of body can so commend a man , as plaine , faithfull , and honest dealing . g g 1 Ioh. 1. 47. This made Nathaniel so gracious in Christs eyes : but none more odious and detestable to God and man , then dissembling , and deceitfull persons : the conscience of such maketh them to shun the light , and be afraid of Gods presence , Truth doth much strengthen men . as h h Gen 3. 8. Adam . So likewise , truth in all these , doth very much strengthen and vphold a man in time of triall , and keepeth him from fainting . i i Iob 27 5 , 6 , & 31. 5. This was the ground of Iobs courage and constancy . k k Isa. 38. 3. This added an edge to Hezek●ahs prayers . l l Psal. 26. 1. This made Dauid bold to referre himselfe to Gods triall & examination . m m 1 Cor. 4. 4. This vpheld Paul against all that could be laid against him .

§. 5. Of getting truth .

Point 3 THe account which wee are to make of this spirituall belt is declared by n n Pro. 22 , 23. expounded . Solomon , what account is to bee made of truth . who exhorteth to buy the truth , and not sell it . This aduice concerneth two sorts of men , 1. Such as haue it not : they must labour to get it : 2. Such as haue it , they must hold it fast . That this direction may bee the better applied , wee are well to search whether we haue this girdle of verity or no. Fitly may I apply that to truth , which o o 2 Cor. 13. 5. the Apostle speaketh of faith ; Examine your selues whether yee haue truth , proue your selues . There is no grace which maketh a more sensible difference betwixt the children of God and of the Diuel , then truth . In this examination we must proceed in order .

§. 6. How triall of truth may be made .

1. TRiall is to bee made of the truth of our iudgement : 1. Search what truth in iudgement . whether the religion which we professe , and all the principles thereof be assuredly sound and true . To this tendeth p p 1 Thes. 5. 21 that exhortation of Saint Paul , Trie all things ; and q q 1 Ioh 4. 1. that of Saint Iohn , Trie the spirits . For this end , the direction giuen by Christ ( r r Ioh. 5. 39. Search the Scriptures ) is to be obserued and followed , s s Acts 17. 11. as it was by the men of Berea : for the Scriptures are t t Iam. 1. 18. the word of truth , and u u 2 Tim. 3. 16. the voice of God , the highest and chiefest Iudge : a most perfect , sufficient , impartiall Iudge . They who make any other Iudge may soone be deceiued .

Here see what wrong Popish guides doe to their followers , in keeping from them this touch-stone of truth . See what ideots they bee who thinke it sufficient to beleeue as the Church doth . Such are they among vs , whose onely ground of faith is the common receiued Doctrine , be it true or false . No maruell they be soone shaken and remoued : they want this girdle of truth , which should strengthen them .

2 If wee find truth seated in our vnderstanding , 2 Search what truth in heart . then are we further to obserue whether like the ointment powred on Aarons head ; Psal. 133. 2 , 3. and the dew that fell on the mountaines of Sion , it descend from the head to the heart : whether the heart be vpright before God or no. It appeareth that Dauid thorowly searched his heart for the truth thereof , Psal. 26. 1. or else durst he not with such boldnesse and confidence haue referred it to Gods triall : Ier. 17. 9. the like I might instance in Iob , Hezechiah , Paul , and many others . Great neede there is of thorow trying the heart : for it is deceitfull aboue all things , and that not onely to others who cannot discerne the secrets thereof , but also to men themselues , if at least they diue not into the bottom of it . Some be such grosse hypocrites , that they cannot but in their hearts condemne themselues , as c c Acts 5. 3. 9. Ananias and Saphira : others so simple as they beguile themselues , d d Mat. 26. 33. like Peter and the other Disciples . In all ages many haue thought better of the integrity of their heart , then by proofe and euent it hath fallen out to be . The best triall of our heart will bee by our disposition when wee are alone , or when wee can conceale our thoughts and cogitations from all men , yea , euen from the very suspition and coniecture of men : if then they be vpright , and therefore vpright , because we desire to approue our selues to God , Gen. 39. 9. as Ioseph , then may we be assured there is truth in them .

3 From the heart which is a fountaine , 3. Search what truth in speech and action . we are to proceede to the streames thereof , our speeches and actions ; and search whether from this cleare spring there flow forth cleare waters , and so see what correspondency there is betwixt them . Now here we are not onely to obserue whether our speeches doe agree with our knowledge of the thing we vtter , and with euidence of the thing it selfe , or whether our actions be plaine , or fraudulent and deceitfull ; but also whether that true and good communication which we vtter , and those true and honest actions which we performe , doe come f f Luk. 6. 45. from the good treasure of a true heart . For our helpe in this triall , note these few directions .

§. 7. Directions for triall of truth in speech and action .

1. WHat is the ground of truth in our words and actions ? 1. The ground of truth . what moueth vs thereunto ? whether popular applause ( g g Mat. 23. 5. as the Sribes and Pharises , who did all to be seene of men , h h Ioh. 12. 43. for they loued the praise of men more then of God ) or credit and estimation ( as i i 1 Sam. 15. 30 Saul ) or profit ( as k k Gen. 34. 23. the Schechemites ) or respect to some men ( as l l 2 Chr. 24. 2. 17. Ioash and his people ) or desire of quiet and auoiding trouble , ( as m m Est. 8. 17. they which became Iewes in Mordecaies time ) or company and example of others , ( as n n Acts 5 ▪ 1. Ananias and Saphira ) or intent to worke some mischiefe , ( as o o 1 Kin. 21 9. Iezabel , and p p Ier. 41. 6. Ishmael . These and such other by-respects being the ground and cause of our actions , doe plainely argue that there is no sound truth in them .

2 What is the extent of that truth we make shew of ? 2. The extent of truth . whether it be in all things . q q Heb. 13. 18. This was the proofe of the Apostles good conscience : for truth is a leuen r r 1 Cor. 5. 6. which seasoneth the whole lumpe . So as they which at sometimes , and in some things are watchfull ouer their words and actions , but carelesse at other times in other things , want this leuen of truth , as s s Mas. 6. 20. Herod .

3 What the things are wherein wee are most strictt ? 3. The obiect of truth . whether they be matters of greatest weight and moment ? They who pretend much truth in smal and light matters , and are carelesse and dissolute in great and weighty matters , haue no sound truth in them . t t Mat. 23. 23. Such were the Scribes and Pharises .

4 What order we obserue ? 4. The order of shewing truth . whether first we beginne with our selues , and looke to our owne speeches and actions . u u Mat. 23. 4. Many will be more forward and zealous in stirring vp others to all manner of truth , then themselues : yea , they will checke others for failing in such things wherein themselues are most faulty : surely there is no sound truth in such . * * Mat. 7. 3. Christ maketh this a note of hypocrisie .

§. 8. Of buying truth .

THus are wee to search our selues thorowout , and if vpon this search wee cannot find that wee haue this girdle of verity , then we must obserue the first part of the Wisemans aduice , How to buy truth . Buy the truth , that is , vse all the meanes which possibly we can , for attaining vnto , and possessing it : yea , though it be with a departing from , and forsaking of many things which seemed profitable and pleasant vnto vs , because they and truth could not well stand together . The Metaphor of buying implieth a letting goe of some things , for the attaining of other things . Excellentlie is this set forth vnto vs by two a a Mat. 13. 44 , 45. parables which Christ vttered , one of a man that bought a treasure , and another of a Merchant that bought a pearle . Truth is a rich treasure , and a precious pearle : if the worth of it , and the need which we haue of it , were well knowne , I doubt not but easily wee should bee perswaded to part with much for the getting of it . Veritas propter seipsam diligenda est , Aug. in Gal. So excellent it is , that for it selfe it is to be loued .

§. 9. Motiues to buy Truth .

I Will therefore first lay downe some motiues to stirre vp in vs a desire of truth , and then some directions , to instruct vs how to get it .

For the first , note the excellency : 2. The necessity : 3. The benefits of truth .

1 Excellent must that needs be , The excellency of truth . which maketh vs like to God : but nothing can make vs more like to him then truth : for he is the a a Psal. 31. 5 Lord God of truth , b b Ioh. 14. 6. his Sonne is truth , c c Ioh. 14. 17 his holy Spirit the Spirit of truth , d d Iam. 1. 18. his word , the word of truth ; e e Psal. 11. 9. his promises , commandements , iudgements , waies , workes , all truth . Herein doe the glorious Angels and Saints resemble God , f f Mat. 6. 10. whom to imitate is an excellent thing : g g Ioh. 8. 4. most contrary is the Diuell , and all that beare his image .

Besides , Truth is a kind of perfection in all Christian graces ; yea , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . the greatest perfection that we can attaine vnto in this life , h h Gen. 6. 9. & 17. 1. one and the same word in Hebrew , signifieth both integrity or vprightnesse and perfection , so as some translate it vpright , some perfect . In regard of this quality , i i Psal. 26. 1. we may appeale to Gods iudgement , but not in any other kind of perfection , ●sa. 38. 3. whether of degrees , parts , measure , or the like , so that in this respect it hath an excellency aboue all other graces .

2 So needfull it is and necessary , 2. The necessity of truth . as without it no other grace can be of any vse . Faith , hope , loue , & all other graces , are as corrupt and putrified meate without it ▪ Therefore the Scripture commendeth h h 2 Tim. 1. 5. faith vnfained , i i Rom. 12. 9. loue without dissimulation , k k Iam. 3. 17. wisedome without hypocrisie , &c. Yea , also lippes vnfained , innocent hands , &c.

No knowledge , l l Mat. 5. 20. & 6. 2. & 23. 14. no righteousnesse , no good thing can stand an hypocrite in any steed . What good got Saul , Iudas , Ananias and Saphira , Simon Magus , and such other hypocrites , Hypocritae ab inspectore cordis Deo mercedem non capiunt , nisi fallaciae supplicium . August . de serm. Dom. in morte . lib. 2. by all those seeming excellent gifts , which they made shew of ? all they did was odious before God : Therefore notwithstanding the Pharises prayed oft , gaue much almes , fasted oft , duly payed their tithes , with the like ; yet Christ denounceth many woes against them , Mat. 23. Hypocrites receiue no reward of God the searcher of hearts , but the punishment of deceit .

3 Such is the benefit of truth , 3. The benefit of truth . that the least measure of grace seasoned with it is acceptable to God , and in that respect very profitable to vs . It is noted of those which in Hezechias time came out of Ephraim , and other tribes of Israel , vnto Ierusalem to keep the Passeouer , m m 2 Chr. 30. 18 , 19 , 20. that they had not clen●ed themselues according to the Law , whereby they prouoked the Lord to inflict some iudgement vpon them : but Hezekiah putting the Lord in mind how they came with their whole heart to seeke the God of their Fathers , the Lord healed them . Well might * * Psal. 119. 1. Dauid pronounce the vpright blessed , for as n n Psal. 51. 6. God loueth truth , so o o Prou. 11. 20. the vpright are his delight , and p p Psal. 84. 11. hee hath promised to withhold no good thing from them .

Thus we see what good reason we haue to buy truth . Obserue now how it may be gotten .

§ : 10. Meanes to get truth .

FOr truth of iudgement , How truth in iudgement is gotten . wee must resort to the place where it may be had , that is the true Church , q q 1 Tim. 3. 15. the pillas and ground of Truth . In it is the fountaine of Truth , the holy Scriptures : in it flow forth the streames of Truth , by the Ministery of the Word . Be thou one of the members of the true Church , so shalt thou haue a right thereunto : Search the Scripture , frequent the Ministery of the Word , so shalt thou find Truth . Rather then goe without it , let goe honour , wealth , pleasures , ease , and all thy naturall and carnall lusts : let goe all . Baul had surely a good mind to buy the Truth for r r Phil. 3. 8. he counted all things losse for the excellent knowledge of Christ .

For truth in heart , How truth in heart , speech and carriage is gotten . speech and carriage , remember that thou standest alwayes in the presence of God , and that thou hast to doe with him whether thou art alone , or in company , doing any duty that appertaineth to God or man ; and in respect hereof , let thy care bee to approue thy selfe to God : Thus shalt thou get Truth . For marke the charge which God himselfe gaue to Abraham , s s Gen. 17. 1. Walke before me , and be vpright . The former part of this charge , is a cause of the latter : the latter a fruit and euidence of the former , t t Gen. 39. 9 Ioseph had well acquainted himselfe with Gods presence , which made him so honest and vpright .

This is it which maketh men such dissemblers in their words and actions , that either they know not Gods presence in euery place , or beleeue it not , or thinke not of it , or regard it not . Mans presence maketh many be faithfull , iust , honest , &c. Surely Gods presence must needs worke much more , if it were duely weighed , or else men haue Atheisticall hearts . Let vs set God alwayes before vs , and depart with any thing rather then offend him , and thus shall we come to be vpright .

§. 11. Of keeping Truth .

AFter that Truth is gotten , Sell not truth . our next care must bee fast to hold it , and thereby manifest that great account which we make of it . Sell it not ( saith the Wise man ) by no meanes vpon any condition , for any respect let it go : for then u u 2 Pet. 2. 20 , &c. it had bin better for vs neuer to haue had it . All the good we reape by verity and integrity , after it is lost , is this , that another day it will rise vp in iudgement , and be an heauy witnesse against vs . Some men make such account of some Iewels they haue , that no preferment , no fauour , no wealth , no office , nothing can purchase them ; and yet it may bee that their iewels are not worth the price which is offred for them . Should not we much more esteeme of Truth , for which no sufficient price can be giuen ? The holy Confessors and Martyrs in all ages haue well knowne the value of this iewell , and in that respect preferred it before their liuings and liues : they would not let go Truth of doctrine : a a Gen. 39. 9. Ioseph would not let goe Truth of heart and action , for loue nor feare .

§. 12. How truth of doctrine is assaulted .

THis latter point of fast-holding and safe keeping Truth , IIII. Point . Satans wyles to wrest truth from vs . is the rather to be regarded , because the Diuell and his instruments ( not ignorant , that if this Girdle be wanting , all other peeces of Armour will stand vs in no stead ) haue beene in all former ages , and still are busie to get it away from vs , sometimes by faire enticements & allurements to draw vs from truth of doctrine : on the one side are brought many plausible arguments , agreeable to the naturall humour and reason of man , ( such are most of theargumēts which Papists vse ; ) on the other side much trouble & great persecution is raised . If they c●not cleane ouerthrow Truth , yet they will do what they can to adulterate it : witnesse the Prophets and Apostles times , and euery age euer since : I would our age and Countrey were free from it . Behold how busie Popish Iesuites , Priests and Fryers are : what would they not giue ? what would they not doe , to dispossesse vs of the Truth of Religion ?

§. 13. How sincerity is assaulted .

SO likewise for sincerity , how doe profane worldlings seeke to wrest it from vs ? endeuouring to make vs odious to all , because we will not yeeld to them . These are as spitefully bent against vs for sincerity , Truth and honesty in our heart , words and actions , as Papists are for verity and soundnesse of doctrine . For some hate those that are honest and vpright ( as b b 1 Kin. 22. 8. Ahab hated Micaiah ; ) some scoffe at them ( as c c Gen. 21. 9. Ismael at Isaac , ) saying , plaine dealing is a iewell , A cursed prouerbe . and he that vseth it will die a begger . Yea they will not sticke to brand them with the odious termes of hypocrisie and dissimulation , though of all sort of people they are farthest from it : especially , if God suffer any affliction to fall on them , ( as d d Iob 2. 6 , & 9. on his seruant Iob ) then with ᵉ Iobs wife and friends , they will be ready to vpbraid vnto them their integrity and vprightnesse , as if all had beene onely in shew to bleare mens eyes . But if any that indeed with an hollow heart haue made profession , doe fall away , and so bee discouered ( as Iudas , Ananias , Demas , and such other ) their examples shall bee cast in the teeth of the most vpright .

And if , notwithstanding all this , they shall remaine constant ( as Iob did ) and not suffer their innocency and integrity to bee outfaced , Iob 27. 5. then will they obiect against them the censure of other men , and say of them , How soeuer ye thinke of your selues , yet others , and those good men too , thinke not so well of you : if ye were wise , you would giue more credit to other mens iudgement , then to your owne : for men are blind and partiall in iudging themselues .

Many by these and such like discouragements haue beene moued to make no account of Truth , but to leaue it to such as better esteeme it them they : Others , to cast it away , and to yeeld to the times , both for Religion and conuersation , shewing themselues as superstitious or profane as the worst . I will therefore as an antidote against those poysonous obiections , discouer the vanitie of them , and shew how these wyles may be auoided .

§. 14. Of the necessity of Truth in Religion .

1 ▪ AGainst fast holding Truth in iudgement , two things are especially obiected . One , that it is not necessary : The other , that it is dangerous .

Obiect . 1. They say it is not necessary , Whether a man may be saued in any Religion . because a man may be saued in any Religion .

Answ. This is a mo●t salse and impious position , the very bane of true Religion . The Apostle expresly saith , there is g g Chap. 4. v. 5. one faith . In that Christ termes himselfe h h Ioh. 14. 6. the Way , the Truth , the Life , doth he not imply that hee is the onely true way that leadeth to life ? i i Gal. 1. 8. That curse which the Apostle thundreth out against all that preached any otherwise then he had preached , ought to terrifie vs from yeelding to any thing but the Truth . k k 2 Thes. 2. 12 He pronounceth them damned which beleeue not the Truth .

§. 15. Of the pretended danger in maintaining Truth .

Obiect . 2. THe danger which they alledge , is either in regard of conspiracies , treasons and insurrections which Princes and Gouernous are subiect vnto , if they be too stiffe in maintaining truth of Religion : or persecutions which subiects are like to fall into , if they be too resolute in professing the Truth .

Answ. For the danger of Princes and Magistrates , God protecteth defenders of truth . they need not to feare 〈◊〉 because they haue God to watch ouer them , and to bee their protector , so long as they maintaine the Truth . Not to search after examples of other ages and places , consider how miraculously God preserued Queene Elizabeth ( of blessed memory ) both from inuasions of enemies abroad , and also from many conspiracies of Traitors at home . After 44. yeeres , and 4. moneths prosperous Reigne , in peace she ended her dayes , notwithstanding all dangers whatsoeuer . Many Treasons , close , cruell Treasons , such , as the like in all former ages haue not beene heard of , haue also beene intended against our present royall Soueraigne : what hath bene the issue ? They which laid the snares were caught themselues , and he yet remaineth safe , ( and long may he remaine safe . ) Surely God hath respect to the Truth , which hath bin , and still is maintained in this land . a a Henry the French King . Our neighbour King thought to auoide danger by letting go ●he Truth , and yeelding to idolatry : but thereby he cast himselfe out of the protection of the God of truth . What followed thereupon ? To be persecuted for truth a matter of ioy . One sorry villaine slue him in the midst of his guard .

As for the persecution which is raised against others , b b Mat. 5. 10 , 11 . it is a note of blessednesse , c c Luke 6. 13. a matter of reioycing : and in this respect a strong motiue to perswade vs fast to hold Truth .

§. 16. Of the pretended trouble of conscience , which sincerity is said to cause .

2 AGainst truth of heart , and remaining stedfast therein , are obiected , 1. Vexation of mind . 2. Wearisomnesse . 3. Outward troubles . 4. The iudgement of other men .

Obiect . 1. The Diuell suggesteth to many , that it is impossible alwayes to keepe the heart vpright : and that if there be a little failing , the conscience is so troubled , as it can hardly ( if at all ) be quieted : and thereupon inferreth , that it is best not at all to regard truth of heart .

Answ. Truth keepeth from despaire . There can be no better , no more soueraigne a preseruatiue against trouble of conscience then truth of heart . d d Iob 27. 5 , 6. This kept Iob from despaire : this made Hezekiah bold . e e Isai. 38. 3. Truth of heart is a strong prop to a man in the middest of his manifold infirmities : for it is impossible to keepe the heart free from all corruption , but yet there may be truth in heart . Euery corruption , though it argue imperfection , yet it argues not hypocrisie , if it steale into the heart against our honest purpose , and against our earnest desire , and being discerned , causeth godly sorrow , and Christian watchfulnesse , both in purging the heart of that which is intred in , and also in keeping it that the like enter not in againe . But where there is no truth of heart , it is vtterly impossible that there should bee any sound comfort . If such a mans conscience be euer troubled , it will be ouerwhelmed and drowned in despaire .

§. 17. Of the pretended wearisomnesse of Sincerity .

Obiect . 2. AGaine , he suggesteth that it is a wearisome thing to keep the Girdle of Truth alwayes close vnto vs . None can hold out , the most vpright haue fallen away , as Demas and others .

Answ. Truth is easie and sweet . It seemeth wearisome onely to those who neuer felt it , neuer knew it . I may say of it , as f f Mat. 11. 30. Christ of his yoke , It is easie and light . Yea , it is sweet and pleasant to him that indeed tasted of it . As for those which haue fallen , they neuer had a graine of Truth in their hearts : all the shew they made , was only a shew : g g Mat. 13. 21. They fell because they had no Truth in them . Had they beene vpright , 1 Toh . 2. 19. they would haue continued so , h h Psal. 37. 37. for marke the vp right man : the end of that man is peace .

§. 18. Of the pretended iudgements on the vpright .

Obiesct . 3. FVrther , he inferreth that the vprightest are plagued as much , if not more then others . How then can their vprightnesse be pleasing to God ?

Answ. Gods corrections no tokens of his wrath . Corections are not takens of Gods wrath , i i Heb. 12. 5 , 6. but of his loue , when they are laid vpon his children . The vpright haue many iudgements inflicted on them for proofe of their vprightnesse , ( as k k Iob 1. 11 , 12. Iob ) and therefore for their good , and for their glory , yea also for the glory of God .

§. 19. Of others opinions concerning a mans sincerity .

Obiect . Esides hee laboureth to perswade men that they deceiue themselues , in thinking they haue truth of heart , when they haue none , because other men iudge not so well of them , as they themselues .

Answ. Truth best discouered by a mans owne heart . No other man can so well discerne the Truth of heart , as a mans owne selfe : l l 1 Cor. 2. 11. For what man knoweth the things of a man , saue the spirit of a man which is in him ? As other men may iudge an hypocrite to bee vpright , when the hypocrite in his own conscience knoweth himselfe to be so : so they may iudge an vpright man to be an hypocrite . But another mans iudgement cannot make the hypocrite to be vpright : why then should it make an vpright man an hypocrite ? the hypocrites conscience condemneth him , though all the world acquite him : and the vpright mans conscience will vphold him , as Iobs did , though all the world condemne him . m m 1 Ioh. 3. 11. Beleued , if our heart condemne vs not , then haue we boldnesse towards God . For n n Rom. 14. 4. euery one standeth or falleth to his owne master .

§. 20. Pretended hinderances of plaine-dealing .

3 AGainst Truth in words and deeds are obiected , I know not what hinderances and inconueniences .

Obiect . 1. Truth is an hinderance , in that it keepeth men from much gaine : for some say , there is no liuing without lying , and vsing the common secrets of Trades .

Answ. Gaine gotby deceit is no gaine . It were much better to want gaine , then to get it by any deceit of word or deed . o o Pro. 20. 17. The bread of deceit is sweet to a man , but afterwards his mouth shall be filled with grauell : p p & 28. 22. A curse remaineth vpon that gaine which is deceitfully gotten .

But this pretext of hinderance is a meere pretext , Truth the best meanes of gaines vtterly false : for there is not a more sure meanes of gaine then truth in word and deed : and that in a double respect .

1. Omnes vehementer ne fallantur inuigilant . Aug. de ver. 〈◊〉 c. 29. Because most men desire to deale with such : so as they shall haue the best custome : no man is willing to be deceiued , but all desire that others should truly and plainely deale with them , howsoeuer they deale with others .

2 Because a a Psal. 1. 12. 1 , 2 &c. Gods blessing ( which bringeth gaine , and b b Prou. 10. 22. maketh rich ) goeth with the vpright .

§. 21. Pretended inconueniences of plaine dealing .

Obiect . 2. THe inconueniences are , that c c Iob 12 4. the vpright are laughed to scorne : they are a by-word in euery mans mouth , yea , they are trodden vnder euery ones feete , ᵈ they are made a prey .

Answ. All these wee may put as flowers into our garland of glory , and reioice in them , as we heard of persecution : for e e Luk. 6. 22. Christ maketh them kinds of persecution .

Thus we see that Truth notwithstanding all that can be obiected against it , Veritas multis impugnantibus suscitatur , & crescit . Chryso . hom. 4. de laud Pauli . is worth the keeping : all the cauils of the Diuell and his instrument are of no force to make vs little regard this girdle of verity , or lightly to let it goe : yea , such is the vertue of Truth , that like the Palme tree , the more it is pressed downe , the more it groweth .

§. 22. Of holding truth more stedfastly for opposition .

LEt vs doe with this and other peeces of spirituall Armour , as men doe with their cloakes which couer their bodies : if the wind blow hard against them , they will so much the faster and closer hold their cloakes . Euen so , the more Satan striueth to depriue vs of our spirituall robes , the more carefull and stedfast ought wee to be in keeping them .

In particular for this girdle of verity , it is so much the more highly to be accounted of by vs , who are the Lords faithfull souldiers , by how much the lesse reckoning is made thereof by the greater number of people .

In these daies all is for shew , What little regard of truth most haue . little or nothing in truth . As building , wares , apparell , and the like , are all of the sleightest stuffe , but with the fairest glosse and shew that may be ; so our religion and all things else . That religion which outwardly is most glorious and pompous , is of most imbraced , as being the best ; whereby it commeth to passe that Popery hath gotten such liking of many . Who almost is carefull to set himselfe alwaies in Gods presence , and as f f Gen. 5. 22 Enoch to walke with him ? Many who seeme very deuout at Church , seldome or neuer haue any religious exercise at home in their Family , much lesse in their closets before God . For their words , they shall be as faire as may be before a mans face , but full of falsehood , yea , most bitter and virulent behind a mans backe . And for actions , all are to bleare the purblind eyes of men . All the care is to keepe credit with men : wherein while men thinke to deceiue others , they doe most of all deceiue themselues , and their owne poore soules , which shall another day answere for this deceit .

THE FOVRTH PART . Brest-plate of Righteousnesse . Ephes. 6. 14. And hauing on the brest-plate of righteousnesse .

§. 1. Of Righteousnesse m generall .

THe second peece of our Spirituall Armour is Righteousnesse , Veritas vbiq , mater est sanctitatis , Chrylo . hom. 19. in Psa. 118. compared to a brest-plate . Fitly is this inferred vpon the former : for truth is the mother of righteousnesse , they cannot be seuered . In handling this point , I will shew , first , what righteousnesse is . Secondly , how fitly it is compared to a brest-plate . Thirdly , how this brest-plate is put and kept on . Fourthly , what is the benefit of it Fiftly , what are the wiles of the Diuell to keepe vs from it .

Point 1 Righteousnesse is our conformity vnto Gods Law , what righteousnes is . an holy quality wrought in vs by Gods Spirit , whereby we endeauour to square and frame all our thoughts , words , and actions , vnto the righteous rule of the Law of God . It is that which wee commonly call a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Iustitia est virtus qua sua cuique tribuuntur , Aug. de lib , arb. lib. 1. Iustice , a vertue whereby is giuen to euery one their due , whether it be to God or man . Righteousnesse is often restrained to that part of iustice , which respecteth man , and so is the summe of the second Table ; but then either some other word is ioined with it , which hath reference to God , as Holinesse , Luke 1. 75 : or else some circumstance of the place restraineth it to man , as Deut. 24. 13. But otherwise , when there is no other word or circumstance which restraineth it , then it extendeth it selfe to the whole Law , as here .

The Law of God is a right and perfect rule , and declareth what is due 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 c c 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Acts 22. 14. That iust one . Of him it is properly said ; d d Isa. 59. 17. That hee put on righteousnesse as a brest plate . Indeed at first , e e Eccle. 7. 31. God made man righteous , and in Heauen the Saints shall bee all f f Heb. 12. 13. iust and perfect : but on earth g g Rom. 3. 10 there is none righteous , no not one .

Answer . Legall righteousnesse . 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 E●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 . h h Rom. 10. 5. 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 i i Gal. 3. 10. cursed is euery man that continueth not in all things , &c.

By the Gospell both those are limited , and the rigour of them mitigated . Euangelicall righteousnes . For there are two parts of Euangelicall righteousnesse , one k k Rom. 10. 6 of Faith , the other of l l Heb. 13. 18 a good conscience .

The righteousnesse of faith is Christ himselfe , Righteousnes of faith . with his righteousnes imputed to vs , and by faith receiued of vs ▪ in which respect m m Rom. 10. 4. expounded . 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 . 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 n n Rom. ● ▪ 11. Spirit which quickeneth , and enableth vs to doe what we doe .

2 Powerfull , because we are by nature o o Ephes. 2. 1. Dead in sins , and p p 2 Cor. 3. 5. not able of our selues so much as to think a good thoght

3 In the regenerate , for q q Ioh. 3. 6. that onely which is borne of the Spirit , is spirit .

4 r r Acts 24. 16. Indeauour , for this being true and earnest with the very vttermost of our power , Heb. 13. 18. is the greatest perfection which in this World we can attaine vnto .

5 To approue to God and man , because s s Mat. 22. 37 , 39. duties are required towards both .

6 What Gods Law requireth , because that sheweth what God doth approue , and what man should approue . t t Luk. 1. 6. This was that righteousnesse for which Zac●ary and Elizabeth were commended .

This consisteth of two branches , First , to abstaine from euill . Secondly , to doe good . u u Psal 119. 3. Dauid describing a righteous man , saith ; Surely he doth none iniquity , but walketh in the way of God . x x Psal. 34. 14. Oft doth the Scripture ioine those two together , Isa. 1. 16 , 17. 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 . Righteousnes fitly resembled to a brest-plate . a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 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 , Leo. in retia saepe lapsus capitur , sanctiverò cum ligantur , fortiores siunt . Chrys ad popul●m hom 4 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 , Nothing but sin can wound the soule . if wee consider what it is that doth indeed mortally wound the soule , and draw●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 : b b 1 Cor. 15 56 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 , How Righteousnes is put on . which , according to the proper notation , and true meaning of the c c 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 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 d d Mat. 3. 8. 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 . e e Heb. 3. 13. Sinne is deceitfull ; f f 1 Pet. 5 8. Satan is subtill and busie ; if therefore wee bee not altered in our hearts , the meanes of restraint being remoued , soone shall wee be brought to returne vnto our old wicked course , like the g g 2 Pet. 2. 23. dogge to his vomit , and the sow to the mire : for though the sow be outwardly washed neuer so cleane , yet because her swinish nature is not altered , so soone as shee commeth at mud , shee besmeeres her selfe againe by wallowing in the mire .

§. 6. Of the benefits of Righteousnesse .

Point 4 THe benefits of putting and keeping on this holy and spirituall brest-plate , The benefit of righteousnes . are many and great .

1 It keepeth vs from being mortally wounded , as we heard before : for so long as we retaine a true purpose , and faithfull endeauour answearable thereto , wee shall neuer giue our selues ouer to commit sinne .

Obiect . They who haue had the most holy resolution haue beene wounded , and that very deepely : witnesse many of the best Saints , as Neah , Lot , Dauid , Peter , & others .

Answer . 1. At such times as they fell so fouly , they forgot their resolution ; their brest-plate was laid aside . 2. Though the sinnes of such seemed grosse and mortall in the kind or outward act , yet were they not so in their manner of performing them : they did them not with a full swinge & sway of will ; their soule was not ( to speake properly ) mortally wounded : for all their wounds ( though they seemed very sore and deepe ) were cured ; yea , many times their slips and fals were like vnto the breaking of a mans arme , or leg ; which being well set againe , is the stronger .

2 It bringeth great assurance of our effectual calling , and spirituall vnion with Christ , yea euen of our eternall election , and saluation . For h h Chap. 1. 4. God hauing chosen vs that we should be holy , they that indeede are holy , may bee sure they are chosen of God , and borne of God . To this purpose saith i i Ioh. 2. 29. Saint Iohn , If ye know that he is Righteous , ye know that euery one which doth Righteousnesse , is borne of him . Being sure of these , how can wee bee mortally wounded ?

3 It procureth a k k 2 Cor. 8. 18. good name in Gods Church while we liue , and l l Prou. 10. 7. a blessed memory after we are dead , m m 1 Pet. 3. 16. if any speake euill of vs , they shall be ashamed . Thus this Brest-plate keepeth them from many skars and scratches .

4 It confirmeth the truth of Religion , and so it may be a meanes n n 1 Pet. 3. 1. to win such as are without , o o 1 Thes. 1. 6 , 7 to strengthen those that stand , and p p 2 Cor. 9. 2. to stirre vp all to an holy emulation .

5 It doth highly honour our Lord and captaine , whose souldiers we are . a a Mat. 5. 16. This motiue doth Christ vse to stirre vs vp to put on the Brest-plate of Righteousnesse .

§. 7. Whether mans Righteousnesse be meritorious .

MAny and sundry are the wyles which the diuel hath against this Brest-plate , V. Pomt . Satans wyles against righteousnesse . and those either to make it of no vse , or to make vs either not regard it , or to waxe weary of it .

He draweth on some to cracke and breake this Brest-plate of Righteousnesse , 1. Suggest . that righteousnesse is meritorious . by beating it out further then the mettall thereof will beare it , that is , ( to speake plainely ) by making Righteousnesse to be meritorious . Heerewith he beguiled the Scribes and Pharisees , and such as imbraced their doctrine , and egregiously hath he besotted the Papists herewith .

For auoiding this decent , we are duly to consider what things are required to cause merit , Answer . What things are required to merit . and how farre short our righteousnesse commeth thereof .

Merit respecteth both the parties that giue and receiue the reward , and also the worke for which the reward is giuen .

He that vpon merit rewardeth , must receiue somthing for that he giueth , and in that respect is bound in Iustice , to giue the recompence which he giueth .

He that meriteth , must

1 Be free , and not bound by duty to doe that which he doth .

2 Be able of himselfe , and by himselfe , euen by his owne power to doe it .

3 Doe nothing afterwards whereby he forfeiteth that which once he hath merited .

The worke must both be perfect euery way , so as no iust fault can be found with it , and also worth the reward that is giuen for it .

Our righteousnesse can attaine to the height and pitch of none of these . Mans righteousnesse cannot be meritorious . For

1 It is God who giueth the reward . But a a Iob 22. 3. is it any thing to the Almighty that thou art righteous ? or is it profitable to him that thou makest thy wayes vpright ? b b & 35. 7. if thou bee righteous , what giuest thou to him , or what receiueth he at thine hands ? If God receiue● nothing by our righteousnesse , what is the bond whereby he is indebted and obliged to vs ? Mat. 20. 15. Cum Deus coronat merit a nostra , aibil aliud coronat quam munera sua . ●ug Epi●t . 105. Marke the answer of the Lord himselfe , Is it not lawfull for me to doe what I will with mine owne ? Whatsoeuer the Lord giueth , vpon meere mercy and fauor he giueth , and in rewarding our righteousnesse , he rewardeth his owne worke .

2 It is man who worketh righteousnesse : but d d Luk. 17. 10. man is a seruant vnto God , many wayes bound to performe all the seruice that hee can : yet is hee not e e 2. Cor. 3. 5. sufficient of himselfe to thinke any thing as of himselfe : but his sufficiency is of God , f f Phil. 2. 13. It is God who worketh in him both to will , and to doe . Besides , if it were granted that a man had at any time of himselfe , through his owne power done any thing , whereunto he were not bound , yet in other things hath he sinned , ( for g g Rom. 3. 23. all haue sinned ) and thereby made forfeiture of his former merit .

3 h h Isai. 64 6. All our righteousnesse being as filthy clouts , what shew of perfection can there be : if otherwise it were perfect , yet this conceit of merit would make it vnperfect : for this is not the end why it was commanded . If Adam in his innocency , had had any conceit of merit , hee had thereby stained his obedience : this conceit doth so de face the best worke , that it maketh it most odious : for it is directly contrary to the free grace and All sufficient merit of Christ Iesus . But if notwithstanding all this it were perfect , yet such is the glory which God g●ueth , that our righteousnesse i i Rom. 8. 18. can no way be worthy of it . k k 2 Cor. 4. 17. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 It is a farre most excellent and an eternall weight of glory .

If these points be seriously weighed , and if withall wee daily take a view of our righteousnesse , and compare it with the rule of Gods Law , and bee truely humbled for the defects and imperfections thereof this erronious and arrogant conceit of merit will not easily ●eaze vpon vs .

§. 8. Of the vse of Righteousnesse .

IF Satan preuaile not that way , 2 Suggest . that righteousnesse is needlesse . hee will labour to perswade men that this Brest-plate of Righteousnesse is needlesse , because Christ hath wrought a full and perfect redemption , and left nothing for them to doe : by his Righteousnesse they shall be iustified and saued : so as they which haue the shield of Faith , need not this Brest-plate . By this wyle did Satan beguile many Christians in the Apostles time , taking aduantage by Saint Pauls sound and orthodoxall doctrine of iustification by faith without workes : for the redresse whereof Saint I ames , and Saint Iude were moued to write their Epistles . Here ▪ by also hath he beguiled many in these our daies , who haue beene deliuered from the darkenesse of Popery .

For auoiding this , Answer . Righteousnes is needfull to saluation . we are duely to weigh what is the end and vse of Righteousnesse . Though it be not a meritorious cause of saluation , yet is it a meanes of attaining to saluation , the way appointed of God for vs to walke in thereunto ; so that although we bee not saued for our Righteousnesse , yet we cannot be saued without it ; l l 1 Cor. 6. 9. The vnrighteous shal not inherite the Kingdome of God , m m Heb. 12. 14. Without holinesse no man shall see God . For n n Ephes. 1. 4. God hath chosen vs that we should be holy : and o o Luke 1. 75. Christ hath redeemed vs that we should serue him in holinesse and Righteousnesse . For this end appeared the grace of God , which bringeth saluation vnto all men , p p Tit. 2. 11 , 12. that we should liue righteously . q q 1 Thes. 4. 7. Vnto holinesse God hath called vs : and r r Ephes. 2. 10. we are created vnto good workes . Thus we see how false a suggestion it is , that Righteousnesse should be needlesse ; It is cleane contrary to the expresse charge of the Apostle , s s T it 3. 14. that we should learne to shew forth good workes for necessary vses .

Whereas it is pretended , Faith and righteousnes haue their distinct vses . that the shield of Faith is sufficient , we are to hold it for a ruled case , that God maketh nothing in vaine , t t Mat. 19. 6. Those things which God hath ioyned together , let no man put asunder . Wherefore though we saw no diuerse and distinct ends of Faith and Righteousnesse , yet God hauing appointed both , both must be vsed . But there are diuers vses , apparent to all that will obserue them . Righteousnesse is needfull to testifie our obedience and thankfulnesse to God , to profit our brethren , to proue our faith , to giue euidence of our election , vocation , and iustification , and to maintaine our cause against the cauils of profanesse , impiety , wickednesse , &c. Faith is needfull to apply Christs Righteousnes , to support vs against the imperfections , and defects of our Righteousnesse , and for many other good vses , whereof wee shall heare on the 16. verse .

§. 9. Of the issue of Righteousnesse .

A Third sleight that the diuell hath , 3. Suggest . that Righteousnes is likesome . is to perswade men that this Brest-plate of Righteousnesse is very combersome and toilesome , and it wil make vs weary ; for it is against our naturall disposition , and wil be an hinderance of honour , wealth , ease , pleasure , &c. Herewith he beguiled Heb. 12. ●6 . Esau , b b 2 Tim. 4. 10. Demas , and many other . I may too truely say it , that herewith he beguileth most which professe the truth of Religion . Some cast away this Brest-plate for promotion sake , not caring how they bribe , flatter , please and fawne vpon great men : others for wealth , oppressing , defrauding , and may wayes wronging their neighbours : others for their pleasures , profaning the Sabbath , swearing , eating & drinking , vnto gluttony and drunkennesse , vsing vnlawfull games , immoderately pursuing lawfull pastimes , attyring themselues in strange apparrell aboue their estate , vnbeseeming their place , &c. Others to auoid outward reproch , for feare , directly against their heart and conscience ( I speake it with great horror of heart ) are profane and vnrighteous , Answere . An eye must behad to the issue of Righteousnesse . because it is counted a disgrace to be Righteous .

For auoiding this , we must haue more respect to the assured issue of Righteousnesse , then to some present seeming inconueniences thereof . We know that the Armour which souldiers weare on their bodies , is for the time combersome and heauy : yet for safety they refuse not to weare it : they consider that it is much better to endure a smal burthen for a while , then to endanger their liues , and lose the victory . Now such is the blessed fruit and issue of Righteousnesse , that all the honour , profit , and pleasure that can be lost , or all the reproch or shame that can be endured for it , are not worthy of the Crowne of Righteousnesse , which the Lord the righteous Iudge will giue vnto his righteous seruants . It were almost an infinite taske to declare what the Scripture , the word of Truth hath deliuered concerning the issue of Righteousnesse . Generally it saith , c c Psal. 11. 7. The Lord loueth Righteousnesse . d d Psal. 58. 11. Verily there is a reward for the Righteous : * * Pro. 10. 6. Blessings are on the head of the Righteous , &c. Particularly for the righteous person himselfe in this life , it is said , that e e Psal. 34. 15. The eyes of the Lord are vpon the Righteous . f f Pro. 10. 24. God will grant the desire of the Righteous g g Psal. 34. 19. The Lord deliuereth the Righteous out of all trouble . h h ●sal. 27. 25. The Righteous shall neuer be forsaken . i i Psal 68. 3. The Righteous shall be glad . k k Psal 92. 12. The Righteous shall flourish like a Palme tree . l l Pro. 28 1. The Righteous are hold as a Lyon . m m Pro. 4. 18. The way of the Righteous shineth as the light , &c. For his death , n n Pro. 14. 32. The Righteous hath hope in his death . o o Isa. 57. 1. The Righteous are taken away from the euill to come . After death , p p Pro. 10. 7. The memortall of the Righteous shall be blessed . q q Psal. 112. 6. The Righteous shall be had in euerlasting remembrance . At the resurrection , r r Mat. 25. 46. The Righteous shall goe into life eternall . s s Mat. 13. 43. The Righteous shall shine as the Sunne in the Kingdome of their Father . For their posterity , t t Psal. 112. 2. The generation of the Righteous shall bee blessed . u u & 37. 25. Their seed shall not begge their bread , &c.

Heere we see matter enough to answere all the discommodities that may be obiected against Righteousnesse . Moses hauing an eye to the recompence of the reward , Heb. 11. 24. &c. forsooke the honours , pleasures , and riches of Aegypt : three such baits as all the world most greedily snap at . Christ for the ioy which was set before him , endured the crosse , and despised the shame . Heb. 12. 2. Thus if we set the end and issue of Righteousnesse before vs , O quanta sanctorum virtus ! omnia ipsorum sunt venerabilia . Chrys●st . ad pop. hom. 〈◊〉 . it will make vs to let goe all earthly matters to hold it fast : for our soules find much ease through the burthen that the flesh feeleth hereby . In a word , great is the dignity , and admirable are the priuiledges of the Righteous .

§. 10. Of the Comfort of Righteousnesse .

OVt of the answer to his first suggestion , 4 Suggest . that righteousnesse is nothing worth . ( if the diuell preuaile by none of the former ) he will seeke to perswade vs that this Brest-plate of Righteousnesse can stand vs in no steed : because y y Isa. 64. 6. All our Righteousnesse is as a menstruous cloath : all is but z z Phil. 3. 8. dung and losse . Thus hee beguileth many weake Christians , and often bringeth them to vtter despaire .

Answ. Righteousnes acceptable vnto God . For auoiding this , we are to be informed that though our Righteousnesse , considered in it selfe , and compared with the perfect rule of the law , be exceeding defectiue ; or opposed to the Righteousnesse of Christ , be dung and losse ; yet as it is a worke of Gods holy Spirit in vs , proceeding from an heart purified by faith , all the imperfections therof being couered with the perfect Righteousnesse of Christ , it is acceptable vnto God , and such a thing as we may receiue much comfort in . Therefore though our Righteousnesse in it selfe , affoord no matter of boasting , yet in regard of Gods gracious acceptation , it is a thing much to be laboured after ; yea also to be reioyced in .

§. 11. Of all the parts of Righteousnesse vnited .

IF the diuell cannot by any meanes bring vs wholly to reiect all Righteousnesse , 5. Suggest . that partiall righteou●nes is sufficient . he will endeuour to make vs carelesse in some parts thereof , or at least negligent in taking the present opportunity : as if it were sufficient only in somethings to be righteous , because a a Psal. 103. 3. God is merciful to forgiue vs all our defaults : or vpon our death-beds to turne from our vnrighteousnesse , because b b Ezek. 18. 27. When the wicked turneth away from his wickednesse , hee shall saue his soule aliue . Herewith in all ages he hath beguiled many thousands .

Against the first part of this suggestion , Answer . The parts of righteousnes may not be seuered . we are to know that the seuerall parts and branches of Righteousnesse , are so firmly and inseparably knit together , that the parts cannot be seuered without the destruction of the whole . For Righteousnesse is as a chaine of many links , Qui vnam iustitiam fecerit cunctas virtutes implesse dicatur , quae inuicem se sequuntur , & sibi haeren : ●ita vt qui vnam habuerit omnes habeat & qui vna carucrit cunctis careat . Hier. in Isa. 56. the seueral links of this chaine , are those seuerall duties which the law requireth to be performed to God & man : let any one of the links be taken away , the chain is broke ; if the chain be broken , that which did hang by it must needs fal down . To this purpose saith the Apostle . * * Iam. 2. 10. Whosoeuer shall keep the whole Law , and yet faileth in one point is guilty of all . Righteousnesse is compared to a a a Iob. 29. 14. garment , as well as to a Brest-plate . A garment must couer vs all ouer : yea our Righteousnesse must be like b b Ioh. 19. 23 , 24 Christs coate that may not be diuided : If it be cut in the middle , it cannot but make vs ashamed , as c c 2 Sam. 10. 4 , 5. Dauids seruants were when their coats were cut .

Obiect . If this were so , who should be saued ? for d d Iam. 3 , 2. in many things we sinne all .

Answ. Indeed all sinne in many things : but all sin not after the same manner . The righteous when they sinne , are drawne into sinne either through their owne weakenesse , or thorow the violence of some temptation : they take not liberty wittingly and willingly to nourish any sinne , or omit any duty : in which respect they are said d d 1 Ioh. 3 9. not to commit sinne : and it is noted as a property of the righteous to c c 2 Kin. 23. 25. Luk. 1. 6. walke in all the Commandements of God . When a righteous man is thus carefull and watchfull in auoiding sinne , and doing his duty , then will the Lord be mercifull to pardon him his infirmities : but if any wilfully continue in any sinne , what remaineth but a fearefull looking for of iudgement ?

§. 12. Of the danger of deferring repentance .

AGainst the second part of the suggestion , Man cannot when hee list repent . wee are to know that although whensoeuer an vnrighteous man truly repenteth , he shall be pardoned , yet he cannot truly repent whensoeuer hee will . Hee that refuseth to turne when God calleth him , prouoketh God to giue him ouer to the hardnesse of his heart . As for such as thinke to repent at their death , how know they what warning they shall haue of their death ? May they not suddenly bee taken away as g g Dan. 5. 30. Belshazzar , and h h Luk. 12. 20. the rich foole ? But what if some sicknesse come before as Deaths haruinger ? Surely there is little hope that such as before haue not , should then turne vnto God : For then commonly is the body weake , the spirits faint , the heart dull , the mind troubled , and the Diuell most busie about vs : and God hath giuen no promise to the vnrighteous to succour him at that time , but rather i i Prou. 1. 27. &c. the contrary .

Obiection . k k Luk. 23. 43. Christ was mercifull to a theefe at the time of his death .

Answer . 1. That one example of that kind is recorded , that none should vtterly despaire : 2. Onely that one , that none should presume : 3. It cannot be proued that purposely he put off his repentance to that day ▪ 4. It is not safe to make an extraordinary action ( as this was ) a patterne : for Christ did then miraculously worke on that theefe , to giue in that moment of his humiliation an euidence of his diuine power .

§. 13. Of being ouer-iust .

LAstly , 6. Suggest . That a man may be ouer-iust . hee beguileth many by suggesting that they may be l l Eccl. 7. 18. ouer-iust , and so maketh them the lesse carefull in putting on the brest-plate of righteousnesse .

Answer . Answer . For auoiding this , know for an vndoubted truth , Who are ouer-iust . that in true righteousnesse a man cannot be ouer-iust : that is , too strict in auoiding any sinne , or too conscionable in performing any bounden duty . For why ? m m Rom. 6. 23. Euery sinne is mortall . And of euery duty an account is to be giuen : for they are the Talents which God hath committed to our charge .

But for a man to make a righteousnesse vnto himselfe which is not grounded on Gods word , Si quem̄ ad omnia fratrum peccata conspexeris , hunc scito plus esse iustum , quam iustum est . Hi●r . and therein to be strict , is to be ouer-iust . To count such things to be sinne , which by Gods Law are not made sinne , is to bee ouer-iust : to be a busie-body , is to be ouer-iust : to bee censorious without iust ground , is to be ouer-iust , &c. But goe along by Gods word , which is the rule of righteousnesse , hold close to it , and thou canst not be ouer-iust .

Thus wee see how Gods word is able to make vs wise against all the wiles of the Diuell . Let our care be to make good vse of that wisdome .

§. 14. A direction for the vse of Righteousnesse .

1. LEarne we what is true Righteousnesse , that we trust not to a counterfeit brest-plate , and bee pierced thorow while we thinke our selues safe .

2 Acquaint wee our selues with the vse , end , beauty , benefit , and necessity of Righteousnesse , that we may be the more desirous to get it if we haue it not : or if we haue it , the more carefull in keeping it fast on , and close to vs .

3 Let a daily examination bee made of our life past , that of all our former vnrighteousnesse wee may truly and soundly repent : and with the true euidences of our former righteousnesse , our consciences may be comforted in the day of triall . a a Acts 23. 1. & 24. 16. The Apostle comforted himselfe in the middest of his troubles with the testimony of his good conscience . Heb. 13. 18.

4 Let there be an holy resolution for the time to come to walke on in the way of righteousnesse , b b Deut. 5. 32. without turning to the right hand or to the left . Behold c c Psa. 119. 106 Dauids resolution , and d d Phi. 3. 13 , 1● Pauls practise .

For the better performance of this most holy resolution ,

1 Put on Righteousnesse with all the parts thereof .

2 Remoue all impediments at the first , and giue no place to the Diuell .

3 Waxe not weary , but bee constant .

THE FIFTH PART . Shooes of the preparation of the Gospell of Peace . Ephes. 6. 15. And your feete shod with the preparation of the Gospell of peace .

§. 1. Of the Grace here meant .

THe third peece of Spirituall Armour is not so plainely and distinctly laid downe as the former . It will be needfull 1. To search out what is that particular grace which is her● meant . 2. How fitly it is compared to that part of harnesse which is here implied . 3. How the grace here meant is gotten . 4. How needfull and profitable it is . 5. How it hath her perfect worke . 6. What are the extreames contrary to it . 7. What wiles the Diuell vseth to depriue vs of it .

1. Because the phrase which the Apostle vseth is somewhat doubtfull and ambiguous , there are many discrepant opinions about that which is meant thereby .

Among those many , there are two which come neerest to the point , and are implied vnder the description of this grace , though neither of them ( as I take it ) be the grace it selfe . One is Knowledge of the Gospell , the other is Peace of Conscience . The former is implied vnder this word Gospell , ( for without knowledge of the Gospell the soule cannot be setled . The Gospell vnto him which knowes it not , is no Gospel , of no vse at all . ) The other is implied vnder this word Peace , whereby is meant that Peace of Conscience , which by the knowledge of the Gospell is wrought in vs . But the Preparation here spoken of , is another grace distinct from both these ; euen an effect which followeth from them both . Wherefore as the causes of a thing are not the thing it selfe , so neither of those graces seuerally considered in it selfe , is the distinct peece of Armour here meant . The Syriach Translator well cleareth the meaning of the Apostle , who thus turneth it ; * * Calceate in pedibus vestris praeparationem Euangelij pacis . T●em . interp. Put as shooes on your feete the preparation of the Gospell of Peace . Vnder this word Preparation then ( according to the literall and Grammaticall construction , which is the best and surest ) is the grace it selfe comprised : for it implieth a furniture which the Gospell of Peace procureth and prepareth : or an heart setled , resolued , and prepared by the Gospell of Peace , to goe on to God thorow all difficulties . Now the very grace it selfe which thus setleth the soule , I take to bee Patience : for it is without all doubt , the drift

1. Some take the preparation of the Gospell to bee a readinesse to preach the Gospell , thinking that the Apostle alludeth to that prophesie of Jsaiah ; How beautifull are the feete of him that declareth peace . Isa. 52. 7.

Answ. Thus this peece of armour should appertaine onely to Ministers ,

whereas it is cleere that the Apostle prescribeth the whole Armour to all Christians .

2. Other , to bee a promptnesse to professe the Gospell , agreeable to Saint Peters counsell , Be ready ( or prepared ) to giue an answere ; &c. 1. Pet. 3. 15.

Answer . This promptnesse and readinesse , is rather an effect of the grace here meant , then the grace it selfe , as we shall after heare .

3. Other , to bee an Euangelicall obedience .

Answer . Thus would it bee confounded with the former grace . For Righteousnesse is an obedience to Gods word .

4. Other , to bee the Gospell it selfe , alluding to that of Dauid , Thy word is a lampe vnto my feet . Psal. 119. 105.

Answer . The phrase which the Apostle here vseth , sheweth that not so much the Gospell it selfe , as somthing wrought thereby , is heere meant .

and scope of the Apostle , In horum calce●mentorum fig●● am ▪ & illa calceamenta in Exodo praecesserunt , quae habere ●ascha vescentibus imperatur , & his qui ad faciendumpiter pacati sunt . Signum s●quidem praeparationis est , calceatis pedibus comedere , vt corroborati paschali cibo , satam & horribilem possint eremum pertransire . Hier. in hunc locum . to arme the Christian souldier against trouble and affliction , by this particular peece of spirituall Armour here meant : but what grace so fit therevnto as patience ? This was it wherewith Iob , to vse Christs phrase ( Luke 21. 19. ) did euen possesse his soule . And this is it which Saint Iames prescribeth as a meanes to arme vs against trouble , Iam. 1. 3 , 4 , &c. For patience is a gift of God , whereby wee are enabled to beare those crosses which God laieth vpon vs . Many were the troubles which the Christian Hebrewes endured for profession of the Gospell : to enable them to endure all those troubles , the Apostle saith ; g g Heb. 10. 36. They had need of patience . Vnder this word Patience I comprise all those first graces of the Spirit , whereby the Gospell teacheth that men are prepared to goe with Christ into the field ; as the deniall of ones selfe , that taking vp of ones crosse , with resolution to follow Christ . It is here called h h 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . a preparation , because by it a man is fitted , prepared , and made ready to goe on in his course , notwithstanding all dangers and distresses whatsoeuer meet with him in the way to hinder him . It is said to bee the preparation of the Gospell , because it is the Gospell which teacheth it , and is the cause thereof : nothing but the Gospell can prepare a mans heart against trouble . Lastly , this epithete Peace , is added to shew what the Gospell bringeth vnto vs , and worketh in vs , namely , peace to God , as wee shall after more fully heare . To conclude this first point , in briefe note , that it is the knowledge of the glad tidings of reconciliation , which pacify●ng our conscience , prepareth our hearts , and worketh in them true sound Christian patience , whereby we are ready to march on in our course against all annoyances .

§. 2. Of the resemblance of Patience to shooes .

Point 2 II THe peece of harnesse whereunto patience is here resembled , How fit the Apost●es metaphor is . is that whereby a souldiers feet or legs are couered : for a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . feete are here expressed , and the metaphor of b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . being shod , implieth as much . By feet he meanes legs also : the peeces of armour that are proper to this purpose , are called greaues , or leg-harnesse , they are also called souldiers shooes , and bootes . The metaphor may either be generally taken of all shooes , or particularly of greaues . For the generall , wee all know that the vse of shooes is to keepe our feete from sharpe stones , hard clods , with the like : for our feete are naturally tender , insomuch that if we goe abroad barefoot , euery hard stone hurteth them , euery sharpe sticke and pricking thorne pierceth them : therefore wee vse not to venter abroade bare●foote : If any be so foole-hardy as to venter , soone will he waxe weary , and either sit downe and goe no further , or else turne backe againe . But if wee haue good bootes or shooes on , then wee thinke our selues well fenced , and so with boldnesse and courage goe on , whatsoeuer the way be .

To apply this . Application of the metaphor . Stones , stickes , thornes , and the like , are not more greeuous to our bare feete , then troubles , crosses , and afflictions are to our naked heart and soule . Now then this world thorow which we must passe to Heauen , being a very hard and rough way , stony and thorny , full of all sorts of afflictions ; if our soules be naked and bare , not fenced with patience , and so fitted and prepared well to endure all crosses , we shall either neuer venter to enter into this hard way , or at least not endure to hold out therin . But if our soules be thorowly possest with sound and true patience , then shall we with vndanted courage , passe thorow all the troubles of this World .

For the particular ( which is the rather to be considered , The vse of greaues in warre . because the Apostles whole direction is taken from warre ) the vse of greaues and leg-harnesse , were to keepe the legs and feet from hurts and wounds , because if they were wounded or broken , a man could no longer stand , but was ouerthrowen . Such souldiers as stand in the front of the battell , or single themselues out alone as c c 1 Sam. 17. 6 Goliah , most commonly haue their legs fenced with these . Besides , it being a stratagem which enemies oft vse , Caes . Comment. to sticke the way by which they know that the aduerse parties must needes passe , with short stubs and pikes , ends of speares , and such like , of purpose to gall their feete and legs , and make them weary of going on ; souldiers vse to weare bootes , and greaues , to preuent such mischiefes . Surely the Diuell vseth such a stratagem against Christian souldiers : for knowing in what way they are to walke to Heauen , hee sets many prickes and crosses therein , as reproaches , disgraces , troubles , vexations , persecutions , by losse of goods , liberties , and liues ; yea , many times grieuous torments and tortures : now if our soules be not fenced with the preparation of the Gospell of Peace , what hope , yea , what possibility is there of going on , and holding out in that way ?

§. 3. Of the ground of Patience .

Point 3 THe Apostle himselfe in the last words of this verse sheweth how this Preparation , how patience is gotten . this fence and furniture of the soule , namely patience may be gotten , euen by the Gospell of Peace : for it is such a preparation as the Gospell of peace teacheth and worketh , whence it followeth , that the Gospel of Peace , is the onely true ground of this peece of Armour .

For the better clearing of this point , I will distinctly shew ,

1 What the Gospel is .

2 What Peace is here meant .

3 Why Peace is thus attributed to the Gospel .

4 How the Gospel of Peace effecteth this preparation .

§. 4. Of the Gospel .

GOspel , 1 What the Gospel is . according to the proper notation of the a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . originall word , signifieth a good message , or glad tidings : so it is sometimes translated , as Rom. 10. 15. How beautifull are the feet of them which c c 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . bring glad tidings ? &c. The same notation may our English word Gospel admit : for spell in ancient time signified speech : Gospel then is a good speech . * * Lat Fren. ●tal . Span. &c The most elegant and learned languages retaine the Greeke word .

The good and glad tidings which this word implieth , is , that Christ Iesus the Sonne of God , is giuen vnto the sonnes of men . An d d Luk. 2. 10 , 11. Angel from heauen thus expounded this word ; for hauing said , e e 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . I bring you gla● tidings , he addeth , that vnto you is borne a Sauiour which is Christ the Lord . Therefore the Histories which purposely write of Christ Iesus , declaring his Diety and humanity , his conception and birth , his life and death , words and deedes , humiliation and exaltation , &c. are by an excellency and propriety termed Gospels , or to speake as the Scots doe , Euangiles , and the penne-men of them Euangelists . If it bee duely considered into what a woe-full estate man by sin had implunged himselfe , how no creature in Heauen or earth was able to succour him , what full redemption Christ hath wrought and vnto how excellent an estate he hath redeemed vs , Euangelium est mare in qu● diuinae gratiae plenitudo est . Amb. Hexam . lib. 5. cap. 7. it will appeare , that neuer the like glad tidings was or could be brought to man-kind then this , that Christ a Sauiour was giuen vnto them ; so that this message may well be called a Gospel or Euangile . In it is the very fulnesse of Gods fauour manifested .

§. 5. Of that Peace which the Gospel causeth .

THe Peace heere spoken of , 2 What peace is here meant is our reconciliation with God . In the beginning God made man after his owne Image , by vertue whereof , there was a sweet harmony and concord betwixt God and man ; God hauing reuealed vnto man what was his good will , pleasing and acceptable vnto him ; man being both able , and also willing to doe that which was acceptable to God . But long this Peace did not last : it was soone broken , and that wholly , and onely through mans default . For man wittingly sinned against his Creator , and thereby iustly prouoked his wrath : thus came enmity betwixt God and man . Such a breach was made by mans rebellion , that all creatures in Heauen and earth were not able to make it vp . Christ therefore , the eternall , true , naturall , proper , onely begotten Sonne of God , tooke vpon him to be a Mediator betwixt God and man . Hee satisfied his Fathers Iustice , pacified his wrath , procured his fauour towards man , whereby God was moued to offer reconciliation vnto man ; Deus appellatur pacis quia per Christum ei reconciliati sumus , qui est pax nostra , Hieron . Hedib . quaest. 12. withall he gaue vnto man his sanctifiing Spirit , to breed faith in him , that thereby man might receiue and embrace this reconciliation . In this respect God is called the God of Peace ( Rom. 16. 20. ) and Christ our Peace , ( chap. 2. 14. ) Prince of Peace ( Isa. 9. 6. ) And God is said in Christ to reconcile the world vnto himselfe , ( 2 Cor. 5. 19. ) Thus through the mediation of Christ , God offering , and man accepting reconciliation , a most perfect and inuiolable peace is made betwixt them , and this is the peace here meant . As fruits of this peace there flow from it remission of sinnes , quietnesse and comfort of conscience , ioy of heart , willingnesse and ability to doe that which is pleasing vnto God , freedome from the dominion of sinne , from the power of the Diuell , from the euill of all crosses , from the sting of death , and of the graue , and from the feare and fire of Hell .

§. 6. Why it is called the Gospel of Peace .

THis Peace is so appropriated to the Gospel , 3 How Peace is appropriated to the Gospel . that it is called the Gospel of Peace , and that in a double respect , First , of the matter . Secondly , of the effect .

1 The subiect matter of this glad tidings , is the forenamed Peace and reconciliation betwixt God and man . The Gospel first declared , and still continueth to publish the same : neither the Law , nor any humane writings can doe this : therefore so soone as f f Luk. 2. 10 , 11 one Angel had declared this glad tidings , an whole troope of heauenly souldiers cryed out g g 14. Peace on earth . It was the Gospel which declared peace to h h Gen. 3. 15. Adam , i i & 7. 1. Noah , k k & 12. 3. Abram , and the rest of the Saints in al ages , before and since Christs time . l l Isa. 52. 7. They therefore which preach the Gospel , are said to publish Peace .

2 It is a powerfull effect of this Gospel , to worke Peace in them that heare it , and beleeue it . For m m Gal. 3. 2. in and by the Ministery of the Gospel , the Spirit of Christ is conueyed into our hearts : in which respect it is called n n 2 Cor. 3. 8. the ministration of the Spirit . This Spirit first moueth vs to embrace reconciliation offered in the Gospel , and then it quieteth our conscience , and so worketh Peace therein .

How admirably doth this commend vnto vs the loue of God , Vse 1. Gods loue . and of his Sonne our Sauiour ? he thought it not enough , that at first he made al in peace , though he might iustly haue reiected man for euer , as he did the Diuels , because man willingly and rebelliously broake this Peace ; yet to magnifie his mercy towards man , he spared not his Sonne , but gaue him to be our Peace , who , ( to vse the Scripture phrase ) a a Cha. 2. v. 16. slue hatred , and made Peace : yea not so onely , but also gaue his Gospel , thereby making open proclamation of Peace , and inuiting men to imbrace it . Excellently is this set forth in the b b Mat. 22. 2. &c. parable of the Kings sonnes wedding ; Luk. 14. 16. &c. if we doe as they who were inuited thereunto , how iustly doe we deserue to be depriued of this Peace ?

What a blessing is it to haue the Gospel preached among vs : Vse 2. A blessing to haue the Gospel . the Gospel of Peace , such a c c Phil. 4. 7. Peace as passeth vnderstanding ? Is it not an heauy curse to want this Gospel ? this should be a strong motiue to stirre vp Ministers , diligently and faithfully to preach the Gospel , and to stirre vp people earnestly to giue heed and credence thereunto , euen as they tender their Peace .

§. 7. Of the ground of true Patience .

FRom that which hath beene deliuered of the Gospel of Peace , 4 The Gospel of peace prepareth a mans heart against trouble . that maine point which we haue in hand , by necessary consequence followeth , that the onely meanes of preparing our soules patiently to beare all crosses , and constantly to goe through all troubles in our Christian course , is a right knowledge of the glad tidings of our reconciliation with God . d d Gen. 12. 2 , 3 , It was this Gospel of Peace wherewith God encouraged Abraham to come out of his owne countrey , and with a patient and prepared heart to passe ouer all these difficulties whereunto he should be brought . This was that glad tidings which the Lord brought to e e Exod. 3. 6 , 7 Moses , to f f Ios. 1. 5. Ioshua , to g g Iud. 6. 12. Gedeon , and many others for that very end . I might instance this in many thousand examples , and shew how the courage and patience of the Saints , which hath beene admirable to the world , hath beene grounded on this sure foundation the Gospel of Peace . For the truth is , that all the Prophets all the Apostles , all the true Christian confessors , and Martyrs in all ages , who haue endured more then flesh and blood could possibly with patience beare , haue had their feete shod , that is , their hearts armed and prepared with assurance of their reconciliation with God : but hauing such a cloude of witnesses , I will content my selfe with naming two or three .

Many and sundry were the troubles , inward and outward , by open enemies , and deceitfull friends , on Sea and land , which Saint Paul went thorow , and that with an inuincible courage and resolution : the cause of all is euident to be that h h Rom. 8 31 , 32 , &c. knowledge which he had of Gods loue to him , and of his reconciliation with God . On this ground of confidence he did after an holy manner insult ouer all aduerse power . i i Iam. 5. 11. But Iob yet suffered much more , and his patience was so admirable , that the holy Ghost maketh choice of him aboue all other , as a marke to behold , and a patterne to follow . What was the ground of his patience ? surely many of those diuine speeches which he vttered to his wife and friends , euidently shew , that the knowledge of his reconciliation with God , was it which made him so confident and patient . There is yet another who farre exceeded these and all other Saints both in suffering and patient bearing , namely Christ : the assurance of his Fathers loue was the ground of his patience , as appeareth both by that k k Ioh 17. 24. profession which he made thereof , a little before his suffering ( saying vnto his Father , Thou louedst me before the foundation of the world , ) and also by those titles which in his most bitter agony he gaue vnto God , as in the Garden ▪ l l Mat. 26. 39. O my Father , &c. On the Crosse , m m Mat. 27. 46. My God , my God .

§. 8. Of the meanes whereby Patience is wrought .

THus we see the truth of this point sufficiently proued ; The Gospel prepareth our hearts by declaring . that the Gospel of Peace , is the ground of Patience : now further consider how it doth prepare the soule of man to endure . This it doth by perswading mans mind , and resoluing his heart of these two principles .

1 That nothing shall hurt him .

2 That all things shall turne to his good .

For the first , 1 That nothing can hurt vs . most sure it is that nothing can make vs miserable , but onely sinne : Sinne is the very sting of all troubles aed crosses : sinne is it which maketh them to be heauy burdens : this maketh trouble of conscience to be intollerable : death and the graue to be most terrible : the diuell which hath the power of death to bee so horrible : yea , the Law of God , and God himselfe to bee so full of dread and terrour . Let sinne be remoued , and our conscience assured thereof ; then may we , then will we comfort our selues in all troubles : for then shall we appeare before the Throne of God , as before the mercy-seat of a gracious Father , and take his Law , as a direction to teach vs how to please him . Then shall wee esteeme all crosses as corrections of the Lord for our profit , yea , as his physicke to purge out our corruptions , & as proofes of his graces in vs . Then will our conscience rest quiet and well contented : then shall we thinke of death , as of a gate to heauen , and of the graue , as of a sweet bed to rest in , till the day of the consummation of our eternall blisse in body and soule : yea , then shall wee not need to feare the diuell , because he can haue no power ouer vs , much lesse hell and the torment thereof . Therefore doth a a Psal. 32. 1 , 2 Dauid annexe blessednesse to remission of sin : so that b b Mat. 9. 2. vpon this ground might Christ well say to the man sicke of the palsie , Sonne , be of good comfort .

This being so , the Gospel of Peace which assureth vs of our reconciliation with God , and of the remission of our sinne , assureth vs also that nothing can hurt vs , because the sting of euery thing , which is sinne , is pulled out . If the forked tongue of an adder , the poysonous teeth of a snake , the sharpe sting of a waspe be pulled out , what hurt can they doe ?

For the second , 2 That all things shall make to our good . by the Gospel ᶜ We know that all things worke together for good , vnto them that loue God . For the Gospel assuring vs of reconciliation with God , how can we but be assured that he tendereth vs as his children , and with a fatherly affection seeketh our good in all things which by his good prouidence he bringeth vpon vs . d d Psal. 112. The prosperity of those with whom God is reconciled is a blessing : e e & 119. 71. afflictions are for their good : so is f f Reu. 14. 23. death and the graue : Mir● quodam modo etiam ipsum peccatum iufto in iustitiam cooperatur . Ber. in Psal. 91. serm. 2. yea , I may truly say that the sins of those who are accepted of God , do turn to their good : not that sinne is any way good in it selfe , being in it selfe the greatest euill that is or can be , and the cause of all euill of punishment ; but that God through his infinite power and wisedome ( who can bring good out of euill , ●s at first he caused light to shine out of darkenesse ) doth so order it : like vnto a skilfull Apothecary , who can so order and temper ranke poison , as it shall proue very medicinable .

Quest. What is that good can come from sinne ?

Answ. 1 In regard of h h Exod. 32. 3● & 34. 6 , 7. God , whose mercy and grace is manifested and magnified in forgiuing sinne : for i i Rom. 5 20. Where sinne abounded , there did grace much more abound .

2 In regard of sinners , Nonne coope ratur nobis ille casus in bonum vnde & humiliores efficimur & cautiores ? Bern. ibid. ( I meane repentant sinners , for of their sinnes I speake ) it worketh in them godly sorrow ( a sorrow not to be repented of , because of the excellent fruits thereof ▪ noted 2. Cor. 7. 10 , 11. ) It worketh also an high esteeme of Gods free grace and rich mercy , a longing desire after Christs righteousnesse , a diligent watchfulnes our our selues for the time to come , a Christian readinesse to beare with the slips and infirmities of other , with the like .

These are two such grounds of Patience , as all the writings of all the men in the world cannot affoord the like ▪ It is the Gospel , and the Gospel alone , which hath made them knowne , and not onely so , but also instrumentally worketh faith in our hearts : 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 , Vse 1. Counterfeit patience . 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 matter● as by the Gospel is reuealed , but such as mans natural● 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 k k Rom. 5. 3. such a patience as is seasoned with comfort and ioy .

§. 10. Of the manner of working true Patience .

AS wee desire true patience , Vse 2. How patience may be rightly grounded in vs . 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 a a Psa. 119. 49. 50. 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 , Vse 3. How men may be perswaded vnto true patience 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 b b Mat. 9. 2 Be of good comfort , and patient .

§. 11. Of the necessity of true Patience .

Point 4 THe fourth generall point to be considered , The necessity of patience . is the necessity of this peece of Spirituall Armour . Though it be compared to legge-harnesse , which may seeme to be least necessary , Simil. 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 . c c Heb. 10. 36. 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 d d V. 6. 12. before , that the Saints in former times thorow faith and patience inherited the promise , and in that respect both that Apostle , and also e e Iam. 5. 10. 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 , Reason . Many troubles to be vndergone . 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 : Quis Sanctorum sine certamine coronatus est ? Abel iustus occiditur , &c. quaere & inuenies singulos aduersa perpessos . Hier. ad Eustoch . 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 ●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 ) f f Acts 9. 31. 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. Troubles in most peacable times . 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 , g g Gal. 4. 29. 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 h h Gen. 21. 9. Ismaeticall persecution .

In the most quiet times of the Church , i i Isa. 59. 15. 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 a a Mat. 10. 35. 36. 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 from all troubles and crosses , that in his owne experience he knoweth no● what they meane : If any should so say , I might mor● truly say to his face , that either hee is of a most stupid , blockish , and sencelesse disposition ; or else that plainely hee lieth . But suppose for the time , that it were possible for a man to be freed from all outward troubles , hath he none within ? Is all quiet in his soule and conscience ? Had he neuer any griefe of mind , anguish of spirit , vexation of heart , trouble of conscience ? then neuer had he any sinne , or at least neuer any sence and feeling of sinne .

§. 13. Of the Authours of our troubles .

THis is thus brought to passe , partly by the good guiding prouidence of God , and partly by the malice of the Diuell : God both aiming at , and also bringing forth good thereby : the Diuell aiming at euill , but crossed in his purpose .

That troubles and crosses fall not on vs without God , Troubles fall not out without God . is euident by many expresse testimonies of Scripture , as Isa 45. 7. The good which comm●th from troubles . Amo. 3. 6. Iob 1. 21. 2 Sam. 16. 11. Eze. 20. 3● . Heb. 12. 6 , 7. The good which God aimeth at , and effecteth by those troubles he inflicteth on his children , is manifold : as ,

1 b b 2 Cor. 12. 7. The preuenting of some great mischiefe and euill

2 c c 2 Chr. 3● 12 The purging out of some festering poysonsome sinne . Luk 5. 17.

3 d d Heb. 12. 10. 11. The vpholding and keeping vs safe and stedfast in the right way .

4 e e 1 Pet. 4. 1● . The proofe and triall of such gifts and graces as he hath bestowed on his children .

That the Diuell also hath his hand in afflicting Gods children , Satan hath his hand in afflicting S●ints . is cleare by these ( among many other ) Scriptures , Iob 1. 9. 10. & 2. 5. 1 Chro 21. 1. Zac. 3. 1. Luk. 22. 31.

2 Cor. 12. 7. Re●el . 2. 10. That which the Diuell aimeth at herein , is to f f Iob. 1. 10. discourage vs , and to turne vs out of the right way , g g 1 Thes. 2. 18 to hinder the progresse of the Gospell , and in a word h h 1 Pet. 5. 8. to deuoure vs . The Diuell well knoweth how weake and feeble our nature is , how soone our flesh is quailed , how irkesome troubles are to vs by nature : this way therefore hee laboureth by all the meanes he can , secretly and openly , by himselfe , and instruments to annoy vs .

§. 14. Of the necessity of Patience .

THe point then being so cleare , T●lerantia molestiarum omnibusc in ha● vita subeunda est , tendentibus ad arborem vitae . Aug. de Gen. l. 2. that of necessity many troubles must be passed thorow , before wee come to our heauenly rest , it necessarily followeth , that of necessity we must be shod and fenced with patience . The want of this grace hath beene the cause that many , who for a while haue made an hot onset in the Christian battell , at length ( when they felt the hard and rough way wherein they marched , and when they found themselues galled and pricked with the troubles which they haue met withall ) haue fallen away , and refused to goe on any further in their Christian course : i i 2 Tim. 4. 16. as they which forsooke Saint Paul .

§. 15. Of the benefit of Patience .

AS this grace is necessary , so also is the benefit thereof exceeding great : for if we be well shod therewith , no trouble will dismay vs , or hinder vs in our Christian course : it maketh such burdens as seeme very heauy to flesh and blood , to be but light and easie to be borne ; and such things tollerable , which naturall men thinke intollerable , and vnsupportable ; yea , it keepeth vs from being foiled and ouercome . k k Iam. 5. ●0 . This made Iob passe ouer such grieuous assaults as neuer any , that we reade of , euer endured the like .

When the holy Ghost speaketh of the victory which the Sainis haue gotten , he saith ; a a Reu. 13. 10. & 14. 12. Here is the patience of the Saints , implying , that thorow their patience they ouercame all their troubles .

§. 16 : Of the perfect worke of Patience .

Point 5 V THe counsell therefore of Saint Iames ( Chap. 1. verse 5. ) is worthy to be noted ; it is this , How patience hath her perfect worke . Let patience haue her perfect worke . The worke of patience is said to be perfect in respect , First , of the condition . Secondly of the extent . Thirdly of the continuance .

1 For the condition it must be true , 1 It must bee sound . hearty and sound , not fained and counterfeit . As integrity and vprightnesse is a kinde of perfection in all Christian graces , so also in patience .

2 For the extent it must reach to all manner of crosses , 2 It must reach to all crosses . heauy and light , inward and outward , home and abroad , whether they come from the Diuell , or any of his wicked instruments ; or from God himselfe , and his owne hand , of what kinde , quality , quantity soeuer they be : in this respect , said the Apostle ; d d 2 Cor. 6. 4 We approue our selues in much patience .

3 For the continuance , 3 It must endure to the end . it must endure vnto the end , so much doth the e e 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . notation of the word , which the Apostle vseth , imply . To the end I say , not onely of that present affliction which lieth vpon vs , but also to the end of our life : so as wee must both patiently beare the present , and also prepare our selues for future crosses . In this respect Christ ●aith ; f f 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Hee that hath patience to the end shall be saued . Mat. 10. 2● . Iobs patience

Among other Saints , Iobs patience had her perfect wo●ke in all these respects : Had it not beene vpright and sound , he could not haue so stood against his friends , who suspecting his vprightnesse , thorowly sifted him . The many trials whereunto he was brought , and his patient enduring all ( for hee was ouercome by none ) manifesteth the extent of his patience : neuer any ( Christ excepted ) endured more , neuer any ( the same excepted ) more patiently endured all . The History it selfe , g g Iob. 13. 15. his owne testimony , and h h & 42 , 7. Gods also , and the i i Iam. 5. 11. The necessity of the perfect woike of patience . witnesse of his Apostle , doe all verifie the continuance of his patience to the end .

§. 17. Of the kinds of crosses .

THat wee may the better apply this Apostolicall direction , as before in generall wee shewed the necessity of patience , so here in particular we will shew how necessary it is that patience haue this perfect worke .

This will appeare by the kinds of crosses whereunto we are subiect .

1 They are not scar-crowes , troubles in shew and appearance onely , but such as pierce both body and soule , and make the stourest to stoupe and shrinke . Therefore counterfeite patience will stand vs in no steed .

2 The number of trials whereunto wee shall bee brought , is vncertaine : one calamity vpon another ( as waues ) may fall vpon vs : k k Iob. 1. 16 , 17. 18. that which is written of Iob , how one messenger followed another , all bringing dolefull newes , sheweth what may befall any of vs . Now suppose wee should as patiently beare some , as Iob , but yet taint vnder the burden of others ; where is the benefit of that former patience ? Some that haue endured imprisonment , banishment , and such like trials , yea who haue beene ready to endure sword and fire in time of persecution , haue beene discouraged and turned out of their good course by reproch , and disgrace , in time of peace : other that can patiently passe ouer publicke troubles , are so disquieted with priuate losses , and crosses at home in their families , that they are made vnfit to performe any Christian duty to God , or man . Other that can well endure paine of body , sickenesse and such like crosses , cannot beare vexation of mind , or disturbance of their passion .

3 It is also vncertaine how long we shall be subiect to tryals , because the continuance of our life is vncertaine . This world is the field of the Lords battell , so long as we are in the field , the enemies will assault vs : now to yeeld before the battell be ended , is worse then neuer to haue endured any at all : the glory of all our former patience is not onely lost , but also turned into shame and ignominy , and l l Heb. 10. 38. God prouoked vtterly to giue vs ouer .

This last point is the rather to be regarded , because most faile therin : for many can endure an heauy burden , and a sore brunt for a while , but if long it lie vpon them , then they faint . This was it wherin the Hebrewes failed , a a Heb. 10. 35. & 12. 3. for the redressing wherof , the Apostle is very earnest .

§. 18. Of too light regard of Crosses .

TWo extreames ( whereunto we are very prone to runne , VI Point two ●xtreams con●●●ry to patie●ce . the Preacher , and which much hinder this perfect work of patience ) are noted by b b Pro. 3. 11. and by c c Heb. 12. 5. the A●postle : one is , too light regard , the other is , too great feare of such crosses as God layeth on men : for some despise them , as matters not much to be regarded ( so much the notation of the originall d d 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . words imply : ) other faint and sinke vnder the burthen of them , as if they were vnsupportable , not to be endured ( so much also the notation of the c c 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . other originall words imply : ) They looke not to God who smiteth : these fixe their eyes too fast vpon his Iustice and wrath . It is commonly stupidity of mind , or stubbornesse of will , that maketh men fall into the former . Sunt nonnulli qui molestiam quidem sustinent , caeterum fructu priuantur Ch●ys . de Laz. con. 3. They , who are by nature stupide and blockish , haue not a spirituall sence of crosses , but are like to men dead drunke , ( Pro. 23. 33. ) they endure many troubles , but receiue no good by any trouble . Such were those Israelites of whom h h I●r 53. Ieremiah complaineth : and i i Exod 5 2. Pharaoh was such an one . They who are of a stubborne disposition , despise Gods corrections , as k k Pro. 27. 22. the foole whose foolishnesse will not depart from him , though thou shouldest bray him in a morter , &c. Such were those Israelites of whom l l Isa. 1. 5 Isaiah complaineth : and m m 2. Chr. 28. 22. Ahaz was such an one ▪ These are two dangerous rockes , at which many suffer shipwracke : two such stumbling blockes , as cause many to fall , and pitch into hell . Yet n n Stoicks . many count the first of these , ( namely , so to stand out all crosses , as not to be moued therewith ) a vertue : answerable to this heathenish opinion is the practise of many , who professe themselues to be Christians . Let publike iudgements fall on the land where they liue , as famine , plague , sword , &c. or on cities and townes in that land , as inundations of waters , fires , sicknesses , &c. or on their owne houses , their wiues , and children : are little moued , no though it fal vpon their owne pates . If they may be freed from them , or deliuered out of them , they thinke it well : if not , they thinke it destiny , they must beare it , and so like beasts , or rather like blockes lye vnder their burthen : thus many lye on their death beds , without remorse , like o o 1 Sam. 25. 37. Naball , whose heart dyed within him , and he was like a stone .

§. 19. Of despising Gods corrections .

THe other sort , that through a rebellious will , despise Gods corrections , are the worser sort : they prouoke God to shew himselfe a God of vengeance , euen a consuming fire : for p p Psal. 18. 26. With the froward , he will shew himselfe froward . Reade what God threatneth , ( Leu 26. 18 , 21 , 24 , 28. ) and how he executed those threats ( Amo. 4. 6. &c. ) That in these our dayes , men carry themselues stoutly against God , is too euident , both by Gods dealings and mens . For God is very mercifull , slow to anger . What is the cause then that he hath of late sent so may iudgements one after another vnto this land ? wee may truely say with Ieremiah vnto God , q q Lam. 3. 12. We haue sinned and rebelled , therefore thou hast not spared . For man , who is bettered by the Lords correcting hand ? what sinne is left ? oh beloued , let vs take heed we prouoke not God to lay his tod aside , and to take vp a staffe , or if that make vs not stoop , to vnsheath his sword , and cleane cut vs off ,

§. 20. Of fainting vnder the Crosse .

THis extreame the wickeder sortfall into , into the other fall the weaker sort , but the better , yea many the deare Saints of God . r r Psal. 6. 6. Dauid seemeth , by his owne confession , to haue fainted in his mourning : for such is the feeblenesse of our nature , such our forgetfulnesse of Gods power and promises , that we oft let go from vs those stayes and props , which the Lord hath afforded vnto vs , to vphold . The Apostle implyeth , that euen Gods children , without great watchfulnesse , and continuall obseruation , are very ready to waxe faint . Experience , as of all other times , so of ours also , doth verifie as much . For how is it that there should be such slackenesse in many , who haue beene heeretofore very forward & zealous , and that mens after proceedings should bee so vnlike to their former good beginnings , but that they faint by reason of that hard way , and those manifold troubles , by which wee must passe vnto heauen ? Great is the danger and damage of this fainting : it makes men weary of well doing , it causeth them to repent of the good which is done , and to turne backe into an easier course ( as they suppose ) and so to lose all the glory of that good which hath beene done : yea , it oft causeth fearefull doubting , and despaire , and so maketh all the help which the Scripture affordeth to be in vaine .

§. 21. Directions to keepe men from despising the Crosse .

WE ought therfore to be watchfull against both these extreames , How wee may be kept from de●pising Gods corrections . that we fall not into the former , obserue these few directions .

1 In all afflictions looke ( as a a 2 Sam. 16. 11. Dauid did ) vnto him who smiteth , and know that they come not by chance , but by Gods wise disposing prouidence : and that purposely to breed in vs true remorse .

Know also that the Lord can adde crosse vnto crosse , till he pull downe our stout stomacks , or breake our proud backes , and bring vs to vtter confusion . Yea , know that his wrath is as his greatnesse , infinite , vnsupportable : on whomsoeuer it lighteth , it crusheth him down to hell : so that though a man might thinke he could beare all outward crosses , yet Gods wrath can presse him much more heauily .

2 Take notice of the iudgements which other men by despising the Lord , bring vpon themselues : this may worke vpon thine hard heart . It is an especiall point of wisedome to be warned by other mens harmes . This was the wisedome of the third captaine which was sent to Eliah . 2 King . 1. 13. &c. Note the issue .

3 Make vse of the least crosses , and begin speedily to humble thy selfe . If thy heart begin to be touched , suffer it not presently to be hardned againe , but more and more humble thy selfe . Thus will the Lord repent of the iudgment he intended , and turne from his wrath , as he did in the time of Hezekiah . Ier. 26. 18 , 19.

§. 22. Directions to keepe men from fainting .

THat we fall not into the latter extreme , How we may be kept from fain●ing vnder the crosse . 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 goodnes● 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 them 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 , VII . Point . Satans wyles to vnfurnish our soules . 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 ? What need of patience . 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 a a Psal. 30. 6. Dauid was in this manner assaulted .

Answ. Very great need . Experience of all men in all ages doth sufficiently confute the substance of this suggestion , and plainly discouer the falsehood of it ( as b b §. 12. 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 , c c Psal. 30. 7. Thou didst hide thy face , and I was troubled . It is very likely that then the Diuell beguiled him when his d d 2 Sam. 7. 1. 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 , God in loue and wisdome correcteth . 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 e e Heb. 12. 6. loue therefore moueth him to correct them .

That we may oppose godly wisedome against the wicked policy of our enemy , In peace be prepared against trouble . 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 , In what steed can patience stand vs ? nor remoue the least crosse that falleth on man . In what steed then wil this furniture stand him ?

Answ. In very great steed . Though it were granted that patience could neither preuent , nor remoue any crosse , yet will it stand vs in very great steed . 1 It enableth ●s to bea●e al crosses . 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 al● troubles , and with some quietnesse to passe them ouer , and it keepeth the soule from being pierced : 2 It maketh many crosses seeme lighter . Yea , it maketh great and heauy burdens seeme much lighter then otherwise they would . f f Horat Leuius fit patientia quicquid corrigere est nefas . 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 ? g g Pro. 18. 14. The spirit of a man will sustaine his infirmity , but a wounded spirit who can beare ?

Further I adde , 3 It preuenteth and remoueth many . 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 sicken●sse , in outward disgrace banishment , imprisonment , &c. the anguish of soule which proceedeth from an impatient heart , Peior est ●ello timor ipse belli . Senec. 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 . Can there be peace with God while God scourgeth . 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 . God in loue correcteth . 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 a a Prou. 3. 12. Heb. 12. 6. whom the Lord loueth he chasteneth . The ends which God aimeth at in correcting his children , and the fruits which answerably issue from thence ( whereof we haue heard b b §. 13. before ) euidently demonstrate , that the troubles of the righteous are no fruits of Gods wrath , but rather of his loue . Yet a wonder it is to see how many are deceiued with this diabolicall suggestion ; and they not onely profane and wicked men , but euen deare Saints of God , while the crosse lieth vpon them , as c c Psal 79. 5 Dauid . The reason is , because at that time Sence worketh more then Faith . Wherefore for the auoiding of this assault , we must let faith haue the predominancy and highest rule in vs , euen aboue reason and sence : we must d d 2. Cor. 5. 7 walke by faith , and not by sight . Faith resteth on Gods word , and beleeueth what it saith , though sence contradict it neuer so much . Now the word of God affirming that God correcteth whom hee loueth ; if faith beare sway in vs , it will perswade vs that in our greatest troubles God loueth vs , and in loue bringeth those troubles vpon vs . Wherefore for the strengthening of our faith , let vs oft meditate of e e Heb. 12. 5 the consolations of the Scripture .

§. 26. Answer to Satans suggestion of the many troubles which Gods loue causeth .

Suggest . Is not the want of the Gospell the best way to bee free from trouble ? THe Diuell to shew that he careth not which way he preuaileth , so he preuaile any way , hath a contrary fetch . Hee will grant indeed that God scourgeth euery sonne whom he loueth ; but with all addeth , that the more God loueth any , ●he more troubles he bringeth vpon them ; and therefore inferreth , that the Gospell of peace is so farre from being a meanes to defend vs from trouble , that it is the cause of much trouble ; and therefore the best way to be free from trouble , is to bee without the Gospell of peace . Thus was f f Psa 73. 13. 14 Dauid tempted : yea , thus were the g g Ier. 44. 18. Israelites hearts hardened against God in Iere●●ahs time .

Answ. No verily . It is false that the more God loueth any , the more he scourgeth them : For as Gods wisdome moueth him to correct his children , so his loue moueth him to moderate his correction . Besides , the inference , that therfore reconciliation with God is no good remedy against troubles , is vnsound and absurd : for , assurance of our reconciliation with God , sweetneth all troubles . But for a more full answere to this suggestion , note these foure points concerning the benefit of our peace with God in the case of afflictions .

1 ▪ That it keepeth many iudgements from vs which fall vpon the wicked : yea , which otherwise would fall on vs .

2 ▪ That it alters the nature of all troubles which befall vs .

3. That by it wee are assisted and supported in all .

4. That by reason thereof we shall be deliuered and freed from all .

These 4 confortable points I wil distinctly proue , because by them al the euil suggestions of Satan may be answered .

1 For the first , obserue the threatnings in Gods word , 1 Peace with God keepeth many iudgements away . and ye shall find them made against such as a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . hate God , and are hated of him . Reade the 26. chap. of Leuit. and the 28 of Deut. There Gods curses are denounced against the wicked , but his blessings promised to the righteous : reade the 91 Psal. where Dauid expresly confirmeth this point , and sheweth how they which trust vnder the shadow of the Almighty , and so haue peace with him , are deliuered from many troubles . Note the Histories of the Iewes vnderidolatrous and wicked Kings , and vnder religious and good Kings ; God being forsaken by them , brought many calamities vpon them : but being loued of these , deliuered them from many which their enemies intended against them : Yea , when generall iudgements were brought vppon the Land , c c Ezec. 9. 4 God sent forth one to marke those whom hee loued , that they might bee spared in the iudgement . The reason is cleare : for it is sinne which causeth the most grieuous iudgements : Now the Gospell of peace being a meanes to mooue God to for giue vs the sinnes which wee haue committed , and to moue vs to forsake our sinnes , and to seeke to please him , it must needs be a meanes to keepe vs from many iudgements , which otherwise would fall vpon vs . Besides , it keepeth vs from a reprobate sence , ( whereunto the d d Rom. 1. 28. heathen were giuen , and the e e Acts 28. 29. Iewes after they had lost their peace with God : ) from despaire , whereunto f f Mat. 27. 5. Iudas fell ; and from hell fire , which g g Mat. 25. 46. shall torment wicked men . These of all are the most wofull iudgements , and from these doth the Gospell of peace wholy free men .

Here note what an egregious point of folly it is to feare to please God , for feare of troubles ; as if a man should feare to put on shooes , left his shooes should cause stones to lie in his way : yet many feare to be at peace with God , because it maketh men to hate , reuile , reproach , scorne , wrong , and persecute them : not considering that Gods wrath is infinitely greater then mans . Are they not like the fish that leapeth out of the warme water , into the flaming fire ? Or rather like selfe-murtherers , who to free themselues from some momentany anguish in this world , cast themselues into hell torments , which is endlesse , and easelesse ?

§. 28. Of the nature of the Saints affliction .

2 FOr the second ; 2. It altereth the nature of all crosses . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . the afflictions which befall the righteous , are called chastisements , and corrections , euen such as tender Parents lay vpon their deare children ; to shew that the nature of them is altered , the sting is pulled out , the curse is remoued ; so that although the originall ground of all afflictions was sinne , and they first i●vengeance executed for sinne , yet now inflicted on th● Saints , they are not vindict●ue for reuenge , but rathe● medicinable for Physicke : for Christ hath paid the ful● price and ransome for all our sinnes , he hath endured the full punishment for them , and left nothing to be by way of expiation endured of vs .

Obiect . h h 2 Sam. 12. 14 Gods manner of punishing his childeren . The Saints are punished for sinne , as Dauid .

Answer . True it is that God taketh occasion from sinne , to punish his children , but not in vengeance for the sinne committed which is past , but for a warning to make them the more carefull and watchfull ouer themselues for the time to come . And herein lieth a maine difference betwixt the punishment of a Iudge and a Father : a Iudge respecteth the fact past ; if it be against the Law , though the delinquent partie be neuer so penitent , and though there bee neuer so great hope of his amendment , yet hee denounceth the sentence of Law against the Malefactor : but if a father be verily perswaded that his child will neuer commit the like trespasse againe , which he hath committed , assuredly hee would remit the punishment : but when hee correcteth , it is to preuent the like in the time to come .

God carrieth himselfe as a Iudge to the wicked , but as a Father to the Saints : his corrections are for their instruction , not for their destruction . As a a Heb. 12. 10. God aimeth at his childrens good and profit in correcting them , so also hee giueth them a sweete taste of the good they receiue thereby , which maketh them b b Psal. 119. 71. 75. acknowledge as much , and he thankefull for it ; and so carry themselues towards God , as a good patient towards his Physitian , who hath prescribed bitter pils vnto him : for the time he digests them willingly , and after he hath felt a kindly worke of them , he thanketh them .

§. 29. Of Gods assisting his children in affliction .

3 FOr the third , 3. By it , assistance in all troubles is obtained . c c 1 Cor. 10. 13 Heb. 13. 5. many faithfull promises hath God made to stand by his children , to be with them , and assist them in their seuerall afflictions , and neuer to forsake them . Hence is it that the Saints , to the great admiration of others , haue patiently endured such crosses , as many haue thought they would haue beene vtterly pressed downe with the heauy burden of them , euen as the Barbarians looked when Paul should haue fallen downe dead . Acts 28. 6.

§. 30. Of Gods deliuering his Children out of all afflictions .

4 For the last , 4. And at length full freedome from all cros●es . d d Psal. 34. 19. many faithfull promises hath God likewise made to deliuer his Children out of all their troubles . Saint Iames setteth before vs the issue of Iobs triall , as an euidence of this point , ( saying , Yee haue seene the end of the Lord ; and withall hee rendreth a good reason thereof , Prou 118. The Lord is very pittifull and mercifull , ( Iam. 5. 11. ) 1 Cor. 10. 13.

Obiect . Some lie all their life time vnder the crosse .

Answ. Yet at the end of life , by death shall they be deliuered ; in which respect the diuine Oracle pronounceth them Blessed that die in the Lord , Reu. 14. 13. for they rest from the● labours .

Obiect . So are the wicked deliuered by death .

Answ. Nothing so : they fall from one misery to another , from a lighter to a greater , from an earthly , to an hellish woe : so that herein lieth a maine difference , betwix● the death of the wicked , and of the Saints . Death thrusteth the wicked from temporall troubles into eternall to●ments : but it deliuereth the Saints from all trouble , and bringeth them to euerlasting glory : Breuis est molestia , aterna erit beatitudo , Aug. in Psal. 36. their misery shall soone haue an end , their felicity shall neuer haue end .

Thus then wee see patience grounded vpon the Gospell of peace , to bee much profitable euery manner of way .

THE SIXTH PART . The shield of Faith . Ephes. 6. 16. Aboue all , taking the shield of Faith , wherewith yee shall bee able to quench all the fiery darts of the wicked .

§. 1. Of the Apostles manner of pressing the point of Faith .

THe fourth peece of Spirituall Armour is more largely set forth , and more forcibly vrged then any of the rest . For the Apostle contenteth not himselfe with a bare exhortation , to stir vs vp to vse it , but with weighty reasons presseth his exhortation , and that on both sides , before and behind : Before , comparatiuely , preferring it to all other graces ( aboue all . ) Behind , simply , declaring the vertue and efficacy of it , ( whereby yee shall bee able to quench , &c. ) By the first he maketh way to his exhortation ; by the last he knocketh it downe fast , euen to the head , as we speake .

§. 2. Of vrging matters of moment :

HEre by the way wee may learne a good instruction both for Ministers and people .

For Ministers , Matters of weight to bee pressed of Ministers . that they obserue what points bee of greatest weight and by some speciall item and memento , to raise vp their peoples attention thereunto , yea , and with some speciall euidence of reason and argument to inforce the same . Thus because the obseruation of the fourth Commandement , is an especiall meanes to bring men to keepe all the other Commandements , the Lord prefixed a memento ( Remember the Sabbath day ) and withall vseth many strong reasons , the more to stirre vs vp to keepe it .

Thus is an expectation wrought in the hearers , Reasons . of some point of moment ; which will be an especiall meanes to moue them the better to obserue it , and to ponder it .

§. 3. Of giuing heed to weighty matters .

For people , that when they obserue any one point aboue other to be vrged & pressed , they giue the more diligent heed thereto : d d Heb. 2. 1. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . for if euery duty laide downe in Gods word be stedfast , that is , firme , sure , and inuiolable ; so as the transgressors thereof shall reape a iust recompence of reward , how shal they escape who neglect those maine and principall duties , which aboue others are most earnestly vrged ? Let that therefore which is most pressed by the Spirit and Ministers of God , be best regarded by the people of God .

Obiect . This especiall heed of one point will make men carelesse of other .

Answ. Nothing lesse : for the end thereof is not to make vs slothfull in any point , but to quicken vs vp , and make vs extraordinarily carefull in that which is so vrged . Suppose a master send his seruant of a message , and giue him many things in charge to do , Simil. but giueth him an especiall item for one , and vseth many reasons to make him carefull of it , doth he giue his seruant any occasion to neglect the other ? or wil a good seruant take any occasion from thence , to neglect them ? Such collections are made onely by mans sloathfull flesh ; they which gather them , abuse the wisdom & care of God to help our weaknes ; they who are guided by Gods Spirit , will be otherwise minded , knowing that an extraordinary vrging of one point , is to make vs extraordinarily carefull of that , but carelesse and negligent of none .

§. 4. The Resolution of the Text.

TWo points are to be noted in this verse . First , the transition , whereby the Apostle passeth from other points to this . Secondly , his exhortation vnto the grace heere mentioned .

In his exhortation note 1 The matter thereof . 2 The motiue thereto :

That layeth downe a duty to be performed ( Take the shield of Faith . )

This declareth the benefit of performing that duty in the last words , that ye may be able to quench , &c.

In the duty obserue , the action required , ( take , ) and the obiect thereof : which is both plainly expressed ( Faith ) and also illustrated by a metaphor ( shield . )

The motiue declareth the power , vertue and efficacy of Faith ; which is , to quench all the fiery darts of the wicked . Touching this grace thus set downe , I will deliuer these points .

First in generall by way of preface and preparation , I will first shew how excellent a grace it is : and then more particularly and distinctly declare ,

2 What Faith is .

3 How fitly it is resembled to a shield .

4 How it is wrought .

5 How it must be proued .

6 How it may be preserued .

7 How it is to be vsed .

8 What it is the benefit , and power of it .

9 What are the wiles of the diuell to keepe vs from it , and how they may be auoided .

§. 5. Of the preheminency of Faith aboue other graces .

I. I. Point . The excellency and necessity of Faith . THe excellency , yea and necessity also of Faith is implyed in this translation ( aboue all . ) The a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . originall phrase is diuersly translated , as thus b b Hieron . in omnibus . ad omnia . in all , as if he had saide , in all things whatsoeuer yee doe , vse the shield of Faith : and thus , to all , as if he had said , to all other graces , adde this : and thus d d Beza . insuper , inprimis . moreouer , or especially , or ( as we translate it ) f f Eras . super omnia . aboue all . All these in effect imply one and the same thing , onely this latter is somewhat more emphaticall , and as proper as any of the rest . This is somewhat like to g g Pro. 4. 23. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 that Hebrew phrase , which Solomon vseth , Keep thine heart aboue all keepings , implying thereby , that the heart of all other parts is most narrowly to be watched ouer , most carefully and diligently to be looked vnto , so is Faith aboue all to be regarded .

Quest. Is Faith simply more excellent and necessary , then other sauing graces ?

Answer . All sauing graces are in their kind very excellent and necessary , as hath before bene shewed of verity , righteousnesse and patience : neither can a Christian wel spare , and be without any of them : for they are as seuerall linkes of one chaine , whereby a Christian is held out of hell ; if but one linke breake , the chaine is broken , and downe falleth he that was held thereby : yet some linkes in a chaine may be put to greatest stresse , and so be of greatest vse . Faith serues to beare the greatest brunts , and in that respect may be counted most excellent , and most necessary ; euen as the shield of all other parts of armour is the most needfull , as we shall after heare .

§. 6. Of pressing the doctrine of Faith .

THe Apostle vseth this phrase ( aboue all ) in the beginning of his exhortation , to set an edge vpon it , and to make it the sharper , that so it may pierce the deeper into vs : as if a captaine should giue diuers directions to his souldiers , to instruct them to arme , and fence themselues , and among those seuerall directions , set some speciall item on one of them , and say , Aboue all remember this , would not this item make him the more to regard it ? As h h Gal. 6. 10. where the Apostle saith , Doe good to all , especially to them who are of the houshold of Faith : doth it not make a Christian so much the more to be moued with compassion , when hee seeth any of the faithfull stand in need of his helpe ? Hence then I obserue that ,

Among , Obs. Faith especially to be taught and learned . and aboue other po●nts and principles of Christian Religion , and mysteries of godlinesse the doctrine of Faith is especially to be opened and vrged by Gods Ministers , and to bee learned and obserued by Gods people . What point thorowout the whole Scripture is more vrged ? all the rites and types of the Law , set forth the doctrine of faith , b b Rom. 10. 8. Moses , and the c c Act. ●0 . 43. Prophets preached it , so did the d d Act. 19. 4. fore-runner of Christ , e e Mar. 1. 15. Christ himselfe , and his f f Rom. 10 8. Apostles . For some especiall instances of this point , reade and obserue g g Ioh. 3. 14. &c. Christs conference with Nicodemus , and Pauls Epistles to Rom. and Gal.

No other doctrine more setteth forth the glory of God , Reasons . and more maketh to the good of his Church & children .

§. 7. Of the honour which Faith doth vnto God .

GOd is then honoured , Faith most of all setteth forth Gods glory by acknowledging when he is acknowledged to be as he is , namely , most holy , wise , true , powerfull , mercifull , iust , &c. But the beleeuer , and the beleeuer onely so acknowledgeth him .

1 For God holinesse , 1 Gods holinesse . how approacheth the beleeuer before God ? surely in an vtter ab●egation of himselfe , and in the mediation of Christ Iesus : for well he knoweth , that himselfe is all ouer defiled with sinne , and that Iesus Christ the Iust , is an aduocate with the Father , who by his blood purgeth vs from our sinnes , and with his righteousnesse couereth vs . This manner of appearing before God , sheweth , that the beleeuer acknowledgeth God to be so perfectly holy , as he cannot endure the sight of any vncleane thing .

2 For Gods wisedome : 2 Gods wisedome . who are they that subiect themselues to God in all estates of prosperity and aduersity ? Beleeuers onely . Why then ? their faith perswadeth them that God is wisest , and best knoweth what estate is fittest for them , and so euen against their owne sence and naturall reason , faith maketh them wholly resigne themselues to Gods wise prouidence , and in that respect to be thankefull in all things .

3 For Gods truth : 3 Gods truth he that beleeueth , h h Ioh. 3. 33. hath sealed that God is true : for what maketh men beleeue , but that they iudge him who hath promised that which they beleeue , to be faithfull and true ? Faith then is an acknowledgement , and a confirmation of Gods truth , which is an high honour giuen to God , for God maketh great reckoning and account of his truth .

4 For Gods power : 4 Gods power . many of the promises which God maketh to his children , are of things which seeme impossible : yet faith giueth assent thereunto , and thereby testifieth that God is Almighty , that nothing is impossible to him . Thus i i Rom. 4. 20 , 21. Abram by his faith did magnifie Gods power , and so did k k 2 Chr. 20.12 . Iehosaphat also .

5 For Gods mercy : 5 Gods mercie . that is the especiall and most proper obiect of Faith . If the poore sinner were not perswaded that God were rich , yea euen infinitely rich in mercy , he could neuer beleeue the pardon of his sinnes : faith then is it which aboue all commendeth Gods mercy .

6 For Gods Iustice : 6 Gods Iustice . what maketh beleeuers so strongly trust vnto , and wholly rely vpon the sacrifice of Christ ? Because on the one side they beleeue God to be so perfectly iust , that without expiation and satisfaction for sin , there can be no hope of mercy : and on the other side , the sacrifice of Christ being of such infinite value , as to make full satisfaction to Gods Iustice , they beleeue that God will not exact that of them , for which Christ hath satisfied , but will manifest fauour to them , because Christ hath purchased fauour for them . These are points of Iustice , to require satisfaction , to remit that for which satisfaction is made , to bestow that which is merited and purchased . But Faith acknowledgeth all these , and so commendeth Gods Iustice ; for it hath respect to Gods Iustice , as well as to his mercy .

Obiect . Sinners ( repentant and beleeuing sinners ) vse to appeale from the barre of Gods Iustice , to his mercy-seate : what respect then hath Faith to Gods Iustice ?

Answer . In regard of themselues , How faith resteth on Gods Iustice . and their owne manifold pollutions and imperfections , euen in their best workes , they dare not stand to the tryall of Gods Iustice , but cry for mercy and pardon : but yet in confidence of the All-sufficient sacrifice of Christ Iesus , they may appeale to Gods Iustice : for God is not vniust to require a debt that is paid .

In these and other like respects , it is said of l l Rom 4. 20. Abrah●● , That he was strengthened in the Faith , and gaue glory to God . So doth euery beleeuer in some measure : the stronger faith is , the more glory is giuen to God . But on the contrary , no sinne is more dishonourable to God then infidelity : for that which is said of one particular , m m 1 Iohn 5. 10. He that beleeueth not , maketh God a lyar , may be applyed to the rest , he maketh God vnwise , impotent , mercilesse , vniust , &c.

§. 8. Of the good which Faith bringeth vnto man .

IN regard of mans good , Faith of all other graces is the most necessary , profitable , and comfortable .

It is the first of all sauing graces wrought in the soule of a Christian , as the heart is the first member framed in the body . Yea , it is a mother-grace , which breedeth and bringeth forth other graces , as the heart being quickned , sendeth forth life into all the other parts . Faith the first grace .

That it is the first , Fides est prima quae subiugat animam Deo . Aug. de agon . Chr. cap. 12. is euident : for Christ is that fountaine in whom all fulnesse dwelleth , ( Col. 1. 19. ) of whose fulnesse al● receiue , ( Ioh. 1. 16. ) without whom we can doe nothing , ( Ioh. 15. 5. ) Now it is Faith whereby wee touch Christ : By Faith , Christ dwelleth in our hearts , ( Ephes. 3. 17. ) The spirituall life which we liue , we liue by Faith in the Sonne of God , ( Gal. 2. 20. ) therefore till by Faith we be ingraffed into Christ , no true , sauing grace can be in a man . Without Faith , it is impossible to please God , ( Heb. 11. 1. )

That also it is a mother grace is cleare , Faith a Mother grace . for from Faith springeth repentance , loue , new obedience , &c. Repentance is a change of the heart , as the g g 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 notation of the Greeke word implyeth . Now what is it that changeth the heart of a sinner ? Is it not the apprehension of Gods infinite loue and rich mercy ? a perswasion that a mans sinnes are pardoned ? The apprehension of Gods wrath , and feare of hell fire , may worke some sorrow for sinne committed ; yea also it may restraine a man from committing many sinnes , at least for a time : but that which altereth the naturall disposition of the heart , which changeth and reformeth it , is Faith in the remission of sinne : h h Act. 15. 9. Loue a fruit of Faith . By Faith God purifieth the hearts of men .

True Christian loue also is a reflection of Gods loue to man : till a man feele Gods loue to warme his heart , and to set it on fire , he can loue neither God nor man . He that loueth his brother aright , must loue him in and for the Lord , and so must loue God before : but it is not possible for any to loue God , except he beleeue that God loueth him . Can a peece of yron giue heat and burne , except it be first heated by the fire ? But our hearts are naturally more destitute of loue to God , then any yron of heat : they must therefore be set on fire by Gods loue , and a sweet apprehension thereof , before they can loue God : h h 1 Ioh. 4. 19. We loue God , because he loued vs first : It is i i Gal. 5. 6. Faith which worketh by loue . Thus I might further shew how all other sanctifying graces spring from Faith . But what followeth from thence ? surely this , that if any sanctifying and sauing grace be needfull , then is Faith especially , which is the Mother of all ; without it , no grace at all , no life at all : for the iust shall liue by his Faith , Fides est vitis , virtus palmes : siquidem nec palmes absque vite , nec virtus . sine fide aliquid est . Ber● . sup. Cant. serm. 30. ( Hab. 2. 4. ) From faith commeth the spirituall life of a Christian in this world . ( Gal. 2. 20. ) and eternall life in the world to come ( Ioh. 3. 16 , &c. ) Yea , no benefit from Christ without Faith : though Christ n n Ioh. 3. 34. receiued the spirit without measure , and o o Col. 1. 19. it pleased the Father that in him should all fulnesse dwel : yet to such as haue no faith , he is as p p Ioh. 4 11. Faith profitable . a deepe well , out of which no water of life can be had .

But when a man hath faith , what is the profit and benefit thereof ? Much euery way . q q Ephes. 3. 17. By faith Christ dwelleth in our hearts , and so we are vnited to him . r r Rom. 1. 17. By Faith wee liue : by Faith we are s s & 3 25. reconciled , t t & 28. iustified , u u Act. 15. 9. sanctified , * * Ephes. 2. 8. saued . It were infinite to reckon vp all the benefits of Faith . In regard of profit and benefit to ourselues , it far surpasseth all other graces . By other graces , as loue , mercy , kindnesse , wisedome , and the like , we may be profitable to others : but Faith is it which draweth and bringeth in to our selues , bodies and soules , all the profit .

It is also a grace of admirable comfort : Faith comfortable . this is it which bringeth x x Rom. 5. 1. peace of conscience , y y Phil. 4●7 . That peace of God which passeth all vnderstanding : this vpholdeth in all troubles , and that many times aboue and against sence and reason . All comfort without Faith is in vaine : when all other comforts faile , then may faith vphold vs . Thus faith vpheld z z Iob 13. 15. Iob , a a 1 Sam 30. 6. Dauid , b b 2 Chr. 20. 12 Iehosaphat . When other graces , and the testimony of our conscience faile , Faith may support vs : for the conscience hath respect to the man himselfe , to his disposition and carriage , which is subiect to many temptations , and many alterations : but Faith hath respect to GOD and his promises , to Christ and his sacrifice , which are props , or rather rockes that neuer faile . In this respect is Faith fitly compared to a shield : for as a souldier who hath a good shield , and is able well to vse it , will not vtterly be discouraged , but stand out in the battell , though his head-peece bee crackt , his brest-plate battered , his girdle loose , &c : So when verity , righteousnesse , patience , and other like graces seeme to faile , he that hath sound faith will not vtterly be quailed and confounded .

Faith being so excellent a grace , as that whereby God is most honoured , so necessary , profitable , and comfortable a grace as hath beene shewed ; what point of Christian Religion is rather to be made knowne , is more to be pressed , oftner to be inculcated ? about what can a Minister of Gods word better spend his time , study , and paines ? For Faith is the most proper and principall obiect of the Gospell , which is therefore called , a a Rom. 10. 8. The Word of Faith , b b Gal. 3. 2. The preaching of Faith , yea , c c 1 Tim. 1. 19. Faith it selfe .

§. 9. Of the high account which wee ought to make of Faith .

AS Ministers are most to preach this Doctrine , so are people to learne it aboue all , to be very well instructed in it , that they may know what true faith is : yea , to examine themselues whether they haue in them this grace or no : if not , to enquire how it may be gotten , how discerned and proued : if they haue it , to labour well to preserue , increase , and vse it : for Faith is a capitall grace . We must therefore in this respect learne wisdome of the Serpent , who hath an especiall care of his head : if hee be assaulted and cannot flie , hee will couer his head with the rest of his body , and suffer it to be strucken and wounded rather then his head . Wee ought to bee the more carefull of this Head Vertue , because Satan ( who well knoweth the worth of it ) seeketh most to assault it . Is it not good wisdome to looke to that most of all , which hee most of all si●teth ? Of these points I shall more distinctly speake afterwards . This I thought good to premise by way of preparation vnto the discourse following , taking occasion from the Apostles Preface , aboue all .

§. 10. Of the Papists c●uill against Faith .

IF any popishly minded shall thinke , Obiect . or say , that so much preaching and learning of Faith , is an hinderance to good workes , and maketh men carelesse of all piety and charity .

I answer , Answer . The doctrine of Faith no hinderance to good workes . that if any be so minded , they are d d 2 Cor. 4 ▪ 3. Opera sunt exfide , non ex operibus fides . Aug. de gr . & lib. ●rb . cap. 7. blinded by the god of this world , that the light of the glorious Gospell should not shine vnto them . The truth is , that no other doctrine can make men more conscionable in performing all duty to God and man , then the doctrine of faith . From Faith proceed all good workes : For it is faith in Gods loue which moueth a man to loue God againe , and loue to God is it which moueth a man to loue his brother , which is made after Gods Image , and standeth in Gods roome and steed . Now there can be no stronger motiue to stirre vp a man to any duty then loue : A louing childe will much more seeke to please his father , then a seruile bond-slaue : and a louing friend will doe much more kindnesse for a friend , then a stranger , though he be hired thereunto . He that indeed beleeueth that God so loued him , as he spared not his onely begotten Sonne , but gaue him a price of redemption ; that in his Sonne God hath vouchsafed to bee reconciled to him , to giue him pardon of all his sinnes , freedome from hell and damnation , and to bestow on him all things pertaining to life and happinesse ▪ hee that is thus perswaded of GODS loue to him , cannot but haue his hearten arged to doe what may be pleasing and acceptable to God : no hope of reward , no feare of reuenge can so prouoke a man to all good workes , as loue which Faith worketh . Besides , c c Rom. 13. 3. Heb. 11. 6. whatsoeuer is performed without Faith and loue , is no whit acceptable to God : God accepteth a cup of cold water giuen in Faith and loue , infinitly much more then thousands of rammes , or ten thousand Riuers of Oyle giuen in way of presumptuous merit , or else of slauish feare .

The obiection therefore of our aduersaries against the Doctrine of Faith , Quid fides conferet emolumeti si vita sincera non fuerit , & pura● Chrys. aduer. vit. mon. lib. 1. is a meere cauill and slander . They who take liberty thereby , either to commit any euill , or to omit any good , turne the grace of our God into wanton●esse , ( Iude 4. ) and peruert it to their owne destruction . ( 2. Pet , 3. 16. )

§. 11. Of Faith in generall .

THus much concerning the Transition . The Exhortation followeth : wherein we are first to consider the thing simply set downe , and to shew what faith is .

Point 2 Faith in generall is a beleeuing of a thing to be true . ; what faith is . Our English word Faith seemeth to be taken from the Lattin fides , which according to the notation thereof is as much as a a Cic. offic. lib. 1 fi●t dictum , be it so as is spoken . b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 The notation of the Greeke word implyeth as much : so also of the ● Hebrew , in which language one and the same word signifieth Truth & Faith , from whence is deriued that common Hebrew word which is vsually vttered at the end of our prayers , Amen ; which signifieth an assent of the mind to that which is spoken , as to truth .

§. 12. Of the kindes of Faith .

THis assent may be either to the word of the Cre●●● , or of the creature . The faith of which now we speake , hath reference to the Creator and his word , and may in generall be defined a beleefe of the truth of God . Faith thus taken , is either common to al , or proper to the elect . That common faith is extraordinary , or ordinary .

d d Mat. 17. 22. Extraordinary Faith , Miraculous faith . is a beleefe that some extraordinary and miraculous thing shall fall out . This is grounded either vpon some especiall promise , or extraordinary reuelation made to the party in whom it is : and it is giuen but at some speciall times , to some speciall persons , on some speciall occasions : e e Ioh. 11. 10. 51 by it things to come may be foretold , or other f f Mat. 7. 22. great workes done : It is a gift of the Spirit , but one of those which are giuen , rather for the good of others , then of that party which hath it ; g g 1 Cor. 12. 9 , 10. so as it may bee in a wicked reprobate , h h Mat. 7. 22. as in those who shall pleade it at Christs Iudgement Seate , but in vaine . This is that which commonly is called a Miraculo●● Faith .

Ordinary Faith , Historicall faith . is either that which resteth onely in the minde of a man , or else draweth the will also . The former of these is that Faith whereby an assent is giuen to the truth of Gods word . This is commonly called as historicall Faith : because thereby credence is yeelded to the History of Gods word , that is , all things which are written in Gods word , are beleeued to be true . This may one doe which is not any whit the better affected 〈◊〉 Gods word , either to loue God , or feare him , or trust in him the more for this faith . For thus the very i i Iam. 2. 19. Di●el● are said to beleeue .

The latter kind of ordinary faith common to all sorts , Temporary faith . as well reprobate as elect , is that faith whereby such an assent of the mind is giuen to the Gospell , and to the gracious promises thereof , as the heart is affected with them , and reioyceth in them for a season . k k Acts 8. 13. This was in Simon Magus , who in regard thereof yeelded to be baptized : and in those Iewes who were willing for a season to reioyce in l l Ioh. 5. 35. Iohns light . This is commonly called a temporary Faith , because it lasteth not for euer , but cleane fadeth away , and that for the most part while a man liueth here in this World , especially if hee be brought to any triall . m m Lu. 8. 13. Christ fitly compareth this faith to corne sowen in stony ground . I deny not but that it may continue so long as a man liueth , but then with his life it endeth without any fruite , as smoake that cleane vanisheth away to nothing : in which respect n n Pro. 11. 7. Hypocriticall Faith . The hope of a wicked man is said to perish when he dieth . This faith is also called an hypocriticall faith , not because hee that hath it doth onely make an outward flourish in shew , purposely to deceiue men ; for then could not the heart be affected , nor the man reioyce therein : but because it is not sound , but appeareth both to the party himselfe , Two kinds of hypocrisie . and also to others , to be better and sounder then indeed it is : for there is a double hypocrisie , one whereby men purposely seeke to deceiue others , as the o o Mat. 23. 14 , 25. Pharises : another whereby they deceiue themselues , as p p Acts 26. 9. Phil. 3. 6. Paul . That former ariseth from vaine-glory , couetousnesse , and such by respects : this latter from ignorance , simplicity , slothfulnesse , carelesnesse , security , and the like , which keepe men from trying that grace which appeareth to bee in ●hem , whether it be sound or no. This faith is called hypocriticall , in opposition to an attribute proper to true ●auing faith , namely q q 1 Tim. 1. 5. & 2 Tim. 1 , 5. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 vnfained .

§. 13. Of the titles giuen to true Faith .

THe faith which is here meant by the Apostle , Iustifying faith . is a farre more precious Faith then any of these : it is proper to the Elect , and by a propriety called , a a Tit. 1. 1. The faith of Gods Elect : for none but the Elect haue it , and all the Elect haue it at one time or another : when once they haue it , they neuer vtterly or totally lose it , but it continueth with them till it hath brought them to the purchased inheritance , euen to the possession & fruition of that which they beleeued , at which time they shall haue no more need of it . It is therefore called sauing Faith , because b b Eph. 2. 8. it bringeth vs vnto saluation ; and iustifying Faith , because it is that meanes or instrument which Gods Spirit worketh in vs , whereby we apply vnto our selues Christ Iesus , in and by whom c c Rom. 3. 28. wee are iustified : and sanctifying Faith , because d d Acts 15. 9. by it God purifieth our hearts .

§. 14. Of the definition of iustifying Faith .

THis true , Definitio . sound , There are many definitions of true faith giuen by learned and godly men , which though they differ in some words and phrases , yet if they be well examined , they will bee found to agree all in substance : some may bee more copious , some more succinct , yet in effect all the same : The Scripture it selfe ( which was all giuen by inspiration of God ) doth oft va●●e the phrase , in setting downe this true faith whereof we now speake : as to beleeue God . Rom. 4. 3. ( Credere Deo . ) To beleeue in God . Iob. 14. 1. ( credere in Deu● ) or in the Lord Iesus . Acts. 16. 31. To beleeue in the name of God . Ioh. 1. 12. To beleeue the Gospell , &c. Mar. 1. 15. Neither is there any more cause why men should stumble and bee offended with the diuers phrases and words wherewith faith is defined by seuerall men , then with the diuers manner of setting downe the same Histories of Christ by the seuerall Euangelists . vnfained , iustifying , sanctifying , sauing Faith , whereof wee now speake ; I say , this Faith is a beliefe of the Gospel , whereby Christ and all his benefits offered therein , are receiued .

In this definition note the two vsuall parts of a definition , 1. e e Genus . The common matter of it , ( A beliefe of the Gospell ) 2. f f F●●m● . The particular forme , or difference ( whereby Christ , &c. ) The former sheweth wherein true iustifying faith agreeth with other kinds of faith : the latter wherein it differeth from them .

1 It is a beleefe ) this it hath common with all kindes of faith ; Genus remotum . where there is no beleefe , no credence , no assent giuen , Many leaue out this common genus ( a beleefe of the Gospell ) and in steed of it pu. in genus remotius , viz. a worke of Gods Spirit . But they who leaue out either of these , suppose them to be necessarily vnderstood . Other in the forme expresse Christ alone , and not his benefits : yet they vnderstand Christ with all his benefites . Some make this the forme of faith , To be perswaded that Christ is his : some this , To apprehend or lay hold on Christ ; some this , To apply Christ vnto himselfe . These and other like phrases , doe in effect imply no other thing then to receiue Christ which word I haue the rather vsed , because it is the very word and phrase of the holy Ghost . ( Ioh. 1. 12. Heb. 11. 17. ) and as proper , pertinent , and perspicuous as any of the rest : for there is a receiuing on the soules part , as well as on the bodies . there is no faith at all .

2 Of the Gospell ) though the whole word of God bee the generall obiect of iustifying Faith , Genus proximum . yet the Gospell is the speciall obiect thereof : by it is the heart of a beleeuer especially moued , and affected ; and this is it which iustifying faith hath common with that kinde of faith that commeth nearest vnto it , and is hardly distinguished from it , namely a temporary faith . What the Gospell is wee haue shewed * * Treat . 2. Part 5. §. 4. before . The summe of it is plainely and fully laide downe by Christ himselfe , in these words , m m Ioh. 3. 16. God so loued the World , that hee gaue his onely begotten Sonne , Thus in all this variety we see there is no contrariety at all : no discrepancy in substance of matter , but onely in circumstance of phrase . that whosoeuer beleeueth in him , should not perish , but haue euerlasting life .

3 Whereby Christ and all his benefits offered therein . ) Againe , where some define faith to be a resting on God , the difference betwixt them and other , is onely in order ; for they make a perswasion of Gods mercy in Christ , to follow vpon a mans resting on God : these make resting on God ( which is confidence ) to follow vpon the fore-named perswasion : this difference therefore implieth no contradiction , or contrariety in matter . This I thought good to note , both to preuent the cauils of aduersaries , and also remoue a stumbling blocke from the weake . Christ Iesus is the subiect matter , Certum propriumque fidei fu● damentum Christus est , Aug. Enchir. cap. 5. and very substance of the Gospel , and so the proper and peculiar obiect of iustifying faith . Christ I say , not barely and nakedly considered in himselfe ( for then were he no Sauiour ) but accompanied with all those benefits , which as our Mediator and Redeemer he wrought and purchased for vs . The Apostle setteth downe foure of those benefits , 1 Cor. 1. 30. Wisdome , Righteousnesse , Sanctification , Redemption : vnder which the other may bee comprised . These are said to bee offered in the Gospell .

1 Because of the necessary relation betwixt receiuing and offering : for receiuing presupposeth an offering .

2 To shew the ground of our receiuing , which is Gods free offer .

3 To shew that all they who receiue not Christ , plainly reiect him : and so are iustly condemned for reiecting him .

4 Are receiued ) In the act of receiuing , the nature of iustifying faith especially consisteth , for thereby is Christ made a mans owne : in this the best temporary faith that may be , commeth short of iustifying faith : for all that ioy which temporary beleeuers conceiue , ariseth not from any true possession of Christ , but onely from some apprehension of those great and excellent things , which in the Gospell are promised . Iustifying faith is as it it were the hand of the soule , a spirituall instrument framed in our hearts by the Spirit of God , whereby we lay hold on Christ , and apply or take vnto our selues , and receiue those things which God in the Gospel offereth vnto vs . Ioh. 6. 53 , 54. This word of receiuing , fitly answereth that metaphor of eating and drinking , Mat. 26. 26 , 27 so oft vsed in the Scripture to set forth the nature of Faith . Ye know that all the benefit we receiue by food , cometh from our eating & drinking it : though there be set before a man great plenty of dainty and wholesom cheare , yet if it be not eaten , where is the benefit of it ? so in vaine is Christ with all his benefits offered , if he be not receiued .

Fitly also doth it answer another excellent metaphor , Ephe. 5. 32. 2 Cor. 11. 2. ( namely of marriage ) which is oft vsed in the holy Scripture , to set forth that neere vnion which is betwixt Christ and the faithfull . God maketh offer of his Sonne in marriage to mankinde : Christ came downe from heauen to be a suter , and to bee espoused : Ministers his friends , intreat vs in Christs steed , to accept him ; when in our hearts we accept this offer , and receiue this Sonne of God to be our husband , then in truth and indeed wee beleeue , and not before .

Thus haue I opened this definition of Faith in the seuerall parts thereof : out of it two especiall points are to be noted .

1 That euery faithfull soule , In Faith there is an assent of mind . euery true beleeuer giueth a full assent in his mind to the truth of the Gospel , that a a Ioh. 3. 16. God so loued the world , that he gaue his onely begotten Sonne , that whosoeuer beleeueth in him , should not perish , but haue euerlasting life : so as heere is excluded , b b Iam. 1. 6. a wauering opinion ( for beliefe is a strong perswasion ; ) and also a presumptuous conceit , ( for the Gospel is c c Eph. 1. 13. the Word of Truth , which cannot deceiue . )

2 That with the assent of the mind , 2 A consent of will . there goeth a consent of the will : soas what the beleeuer conceiueth in his vnderstanding to be true , he embraceth in his will to be good , and so in his heart ioyfully receiueth that fa●●r which God freely offereth vnto him , namely , Christ Ie Iesus , and in , & with him all things needfull to saluation .

Thus by Gods offer of his Sonne in the Gospel , and our receiuing of him by Faith , we come to be espoused to Christ , d d Cant 2. 16. as a Bride to her Bridegroome : to be in graffed into him , e e Rom. 11. 24. as sciences into a stocke : f f 1 Cor. 12. 12. to be of one body with him , he the head , we the members , and so he and we to make one Christ . By the Faith here spoken of , g g Eph. 3. 17. Christ dwelleth in our hearts , he is ours , and we are his . This , and nothing but this is it wherewith we shal be able to quench all the fiery darts of the wicked .

§. 15. Of the resemblance betwixt Faith and a Shield .

NOw further marke how fitly this Faith is compared to a Shield . III. Point . Faith fitly compared to a shield .

A Shield is a generall fence for the whole body , especially for the principall parts , the head and heart . There are sundry kindes of shields , bucklers , and targets vsed in warre : some round and small , some square , some like an halfe moone , some after one fashion , some after another , and accordingly they haue diuers names . h h 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 The Greeke word which heere the Apostle vseth , is taken from i i 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 a doore or gate : so as it signifieth , a long , broad , large shield , wherewith the whole body was couered . The vse of it is both to auoide handy blowes , The vse of a Shield . strokes , foines , pushes and the like , made with Sword , Halberd , Sp●are , and such like weapons ; and also to keepe off Darts , Arrowes , Bullets , Stones , and such annoyances as were shot , and flung afarre off : so as it is a common defence against all sorts of weapons , all kinds of assaults .

Of this vse is Faith , Application of the metaphor . able to defend the whole man from al sorts of temptations cast against him by any of his spirituall enemies , the flesh , world , or diuell . By Faith the beleeuer holdeth out Christ himselfe , and the power and efficacy of his obedience and suffering , against all spirituall assaults : if this defend him not from all , what can ? This will keepe vs safe from temptations , taken from the corruption of our nature , imperfection of our obedience , innumerable number , and infinite weight of our sinnes , from prosperity , aduersity , or the like , if at least it be well vsed . Of the well vsing of it , we shall * * §. 68. &c. afterwards heare .

§. 16. Of the meaning of the word Take .

THe next point to be handled , is the Action whereunto we are exhorted in this word k k 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Take , which is the very same that he vsed before , verse 13. it is heere vsed in as large a sence , both to take vp , or to take vnto one , and also to take againe and recouer a thing . Souldiers let not their Shield lie on the ground , but take it vp in their hands , hold it our against their enemies , mouing it vp and downe euery way where the enemy strikes at them ; if the enemy continue to fight , or renew the fight , they still hold it out againe and againe : yea , if by their owne weakenesse , or thorow the violence of any blow , they let it fall , or slip , they presently seeke to recouer it , and take it vp againe .

Thus must we take vp and hold forth this spirituall Shield of Faith against all the temptations of Satan : and if thorow our owne infirmity , or our enemies fiercenesse we suffer it to faile and fall away , then recouer it againe , and continue to defend our selues with it , so long as wee shall haue enemies to assault vs .

This point of taking the Shield of Faith , respecteth diuerse sorts of people :

1 Them who haue it not ; they must labour to get it .

2 Them who doubt whether they haue it , or no : they must proue it .

3 Them who feare they may lose it ; they must seeke to preserue it .

4 Them who are established therein ; they must well vse it .

I wil therefore in order shew how faith may bee 1 Gotten . IIII. Point . How Faith is gotten . 2 Proued . 3 Preserued . 4 Well vsed .

§. 17. Of the Author of Faith .

FOr the first , note first the Author of Faith . Secondly , the meanes whereby it is wrought .

1 The Author of Faith is , God the Author of Faith . euen a a Iam. 1. 17. he from whom euery good giuing , and euery perfect gift commeth . b b Ephe. 2. 8. Faith is the gift of God . c c Ioh. 6. 29. This is the worke of God that yee beleeue &c. Now because this is one of those workes of God , which are said to be d d ad extra . without towards the creature , it is in Scripture attributed to all the three persons , and to euery of them . To the first , where Christ saith , e e Ioh. 6. 44. No man con●●me vnto me (i) beleeue ) except the Father draw him . To the second , where the Apostle calleth f f Heb. 12. 2. Iesus the Author and finisher of our Faith . To the third , where the Apostle ▪ g g Gal. 5. 22. reckoneth Faith among the fruits of the Spirit .

§. 18. Of the motiue and end why God worketh Faith .

IN declaring why God worketh Faith , obserue , 1 What moueth him thereto . 2 What hee aimeth at therein .

Nothing out of God can moue God to worke this precious gift in man : h h Phil. 2. 13. It is his meere good will that moueth him , as i i Mat. 11. 26. Christ expresly declareth in his thanksgiuing to God , saying , It is so , O Father , because thy good pleasure is such .

The end which God aimeth at in working this grace is principally in respect of himselfe , k k Ephes. 1. 6. the setting forth of his owne glory , as we shewed before : but secondarily the m m Ioh. 3. 16. & 20. 31. saluation of mankind . Therefore Saint Peter termeth n n 1 Pet. 1. 9. saluation the end of our Faith .

Vse These points I thought good thus briefly to note ,

1 To commend vnto you this precious gift of Faith . For how much the more excellent the Author of any thing is , and the end which he aimeth at therein , so much more excellent is the thing it selfe .

2 To take away all matter of boasting from them who haue this gift : though it be a most precious grace , yet o o 1 Cor. 4. 7. it affordeth no matter of glorying to vs in our selues , because we haue it not of our selues .

3 To stirre vs vp to giue all the praise and glory thereof to God : vpon this very ground doth the Apostle giue p p Rom. 11. 33. glory to God , because of him , and through him , and for him are all things .

4 To shew that it is not in mans power to haue it when he will ; that so ye may be the more carefull in vsing the meanes which God affoordeth and appointeth for the attaining thereto . Is it not a point of egregious folly to be carelesse in vsing , or negligently to put off those meanes of obtaining any excellent thing , which he who onely can worke and bestow that thing , hath appointed for the obtaining thereof ?

§. 19. Of the meanes of working Faith .

IN laying downe the meanes which our wise God hath appointed to worke Faith ,

I will shew , 1 What God himselfe doth . 2 What he requireth man to doe .

In considering what meanes God vseth , let vs all note what order he obserueth in making the means effectuall .

The meanes are , Outward . Inward .

The outward meanes are either such as both worke and strengthen Faith , The meanes of getting Faith . as the word of God : or onely strengthen it , as the Sacraments . Hereof I shall speake * * §. 65 , 66. heereafter .

Concerning the Word , Gods word the outward meanes . Accenditur fidei lampas igne diuini verbi . Chrys. in Mat. 25. the Apostle saith , ʳ How shall they beleeue in him of whom they haue not heard ? and therevpon thus concludeth , Faith commeth by hearing , and hearing by the word of God , ( Rom. 10. 14 , 17. ) Of Gods word there be two parts , the Law , and the Gospel . Both these haue an especiall worke for the working of Faith . The law to prepare a mans heart for Faith , in which respect it is called s s Gal. 3 24. our schoole-master to bring vs to Christ , that wee may be iustified by Faith . The Gospell to worke further vpon the heart so prepared , and to accomplish this worke of Faith : whereupon he termeth the Gospel by a propriety , t t Rom. 10. 8. The Gospel of Faith : and saith of the Ephesians , u u Eph. 1. 13. that they beleeued after that they heard the Gospel .

Quest. Whether is the Word preached onely , or the Word read also a meanes of working Faith ?

Answ. It may not be denyed but that the holy Scriptures themselues , Preaching the Word is the most proper meanes of working faith . and good Commentaries on them , and printed Sermons , or other bookes , laying forth the true doctrine of the Scripture , being read and vnderstood , may be the blessing of God worke Faith : but the especiall ordinary meanes , and most powerfull vsual meanes , is the word preached : this is it which the Scripture layeth downe a a Rom. 10. 14. How shall they bele●ue in him , of whom they haue not heard ? how shall they heare without a Preacher ? b b 1 Cor. 1. 21 It pleased God by preaching to saue , &c. c c Gal. 3. 2. Yee receiued the Spirit by the hearing of Faith .

Thus we see that preaching is Gods ordinance , wherevnto especially without question he wil giue his blessing . Besides , it is an especiall meanes to make people to embrace the promises of the Gospel , when Gods Ministers d d 2 Cor. 5. 16 , 20. to whom is committed the word of reconciliation , and who stand in Christs steed , as though God did beseech vs , shall pray vs to be reconciled to God , and make offer and tender vnto vs of all the promises of God .

The inward meanes ( or rather cause ) is the sanctifying Spirit of God , Gods Spirit the inward cause . who softneth , quickneth , openeth our hearts , and maketh them as good ground , so as the good seed of Gods word being cast into them , taketh deepe rooting , & bringeth forth the blessed fruit of Faith . The e e 1 Cor. 2. 4 , 5 Apostle saith , that his preaching was in demonstration of the spirit , that their Faith might be in the power of God . It is noted that f f Act. 16 , 14. the Lord ( namely by his Spirit ) opened the heart of Lydia , that she attended vnto the things which Paule spake . In respect hereof the Apostle termeth the preaching of the Gospel , g g 2 Cor. 3. 8. a ministration of the spirit : yea , he vseth this phrase , h h & 4. 13. the spirit of Faith , because Faith is wrought inwardly by the Spirit .

§. 20. Of the Lawes worke towards Faith .

THe order which God vseth is this , The order of working faith First , hee worketh on the vnderstanding , and then on the will .

The vnderstanding he inlighteneth by his Word , 1 The vnderstanding enlightened . as in all fundamentall necessary points of Christian Religion , so in two especially : First , in the misery of a naturall man , Secondly , in the remedy thereof . That the Law discouereth . This the Gospell reuealeth .

Touching mans misery , Gods Spirit by the Law informeth a mans iudgement both of his wretchednesse thorow sinne , and of his cursednesse thorow the punishment of sinne . Mans misery made knowne by the Law . Perlegem fit cognitio pec●ati & expraeu●ricatione legis abundantia peccati , Aug. epist. 9 5. The Law discouereth such an infinite multitude of sinnes , as otherwise man could not possibly find out . It discouereth not onely notorious sinnes of commission , but many other transgressions which naturall men count no sinnes ; many sinnes of omission , many sinnes of thought and heart , yea , the very seed of all sinne , the contagion and corruption of our nature . Saint Paule expresly saith ; i i Rom. 7. 7. I knew not sinne but by the Law : for I had not knowne lust , except the Law had said , thou shalt not lust . The Law also maketh knowne the hainousnesse , and greeuousnesse of sinne , how it is out of measure , yea , infinitely sinfull , because it is committed against an infinite Maiesty , and that also against his expresse will reuealed in the Law ; so as sinne being directly contrary to the pure , holy , and blessed will of God , cannot but make vs more odious and abhominable before God then any venimous Toade , Adder , or any other poysonous creature is in our sight .

Further the Law manifesteth the punishment of sin , which is Gods infinite wrath for the least breach of any one branch of the commandements : for it saith , k k Deut. 27. 26. Cursed be he that confirmeth not all the words of the Law . Now the fruits of Gods wrath are all plagues and iudgements in this world , both outward in our estates , and on our bodies ; and inward in our conscience and soule ; in the and death , which is exceeding terrible to a naturall man : and after all , the torment of hell fire , which is intollerable and euerlasting : neither doth it reueale vnto vs any remedy of helpe , but rather sheweth that we are vtterly vnable to helpe our selues , and that no creature in heauen or earth , is able to afford vs helpe or succour ; but vile wofull wretches as we are , so shall we continually remaine .

Thus the Law sheweth vs to be such creatures , as it had been better for vs neuer to haue beene borne , or if borne , then to haue bene any other then such as we are , wretched cursed men .

§. 21. Of the Gospels worke in Faith .

BVt yet by the preaching of the Gospel , The remedy reuealed by the Gospel . the Spirit further enlighteneth our vnderstanding in a remedie which God in the riches of his mercy hath afforded vnto vs , and in the benefit thereof . For the Gospel reuealeth Christ Iesus , who being the true eternall Sonne of God , euen euery God , and so able to beare the infinite wrath of his Father , and procure his fauour , tooke vpon him , into the vnity of his person mans nature , wherein he subiected himselfe to the Law and both fulfilled the righteousnesse , and also vnderwent the curse thereof .

This is the remedy . The benefit hereof is , that God is reconciled to the world , his wrath being pacified , his fauour procured : that remission of sinnes , and deliuerance from the punishment thereof , both in this world and in the world to come , are obtained : that all needfull blessings for this temporall life , all needfull graces for a spirituall life , and eternal life and happinesse in the world to come , are purchased .

Without knowledge of these points concerning the forenamed misery , and remedy , it is impossible for any man to haue Faith : and yet may men haue , and many haue this knowledge who neuer attaine vnto Faith : so as this is not sufficient : Wherefore the Spirit proceedeth further to worke vpon the will of man .

§. 22. Of Griefe going before faith .

TWo especiall workes are wrought vpon the will : 2 Mans will wrought vpon . one in regard of mans misery , the other in regard of the remedy ,

The first is to be pricked in heart , Griefe for sin . grieued in soule , wounded in conscience , and brought , in regard of any hope in our selues , or any other creature , euen to dispaire : yea , and to tremble againe within and without , in soule and body for our sinnes , and the punishment due to them . Thus were a a Acts 2. 37. the Iewes pricked in their hearts , and b b & 16. 29. the Iaylor so terrified with Gods iudgements that hee trembled againe , and thereby their hearts were prepared vnto Faith .

For the measure of griefe it is not alike in all , in some it is greater , in some smaller : yet in all there must be , as a sight of sin , and of the misery thereof , so a particular sence of that wretchednesse wherein we lie by reason of it , an vtter despaire in our selues , true griefe of soule , and compunction of heart for it .

§. 23. Of Desire going before Faith .

THe second worke is to desire aboue all things in the World , Desire of mercie . one drop of the infinite mercy of God , and to be willing to giue all that a man hath for Christ , accounting him more worth then all things beside in heauen and earth , as the b b Mat. 13. 46. Merchant in the Gospell esteemed the pearle which he found .

This earnest desire is in Scripture set forth by c c Luk. 1. 53. hungering , d d Isa. 55. 1. thirsting , panting , longing , &c. All which imply a very vehement and vnsatiable desire ; so as they which haue this desire wrought in them , will giue no rest to their soules , till they haue some sweet feeling of Gods loue to them in Christ , and some assurance that Christ is theirs : whereupon God who hath offered to satisfie the hungry and thirsty , and to satisfie the desire of such as pant and long after him , by his Spirit worketh in such as are so prepared , such an inward assent of minde , and credence vnto the promises of the Gospell , that particularly they apply them vnto themselues , and gladly accept the free offer of God , and so receiue Christ with all his benefits . This is that onely ordinary meanes , and the order thereof , which God for his part hath set downe to worke faith in man .

§. 24. Of mans endeauour to get Faith .

THe meanes required on mans part , are next to be declared . Here I will shew what man must doe that he may beleeue : and what motiues there be to stirre him vp to beleeue .

Two things are to be done of man : one that to his vttermost power he vse and well imploy that ability , What man must doe to beleeue . whatsoeuer it be , that he hath by nature or speciall gift .

Because God in wisedome hath appointed the preaching of his word , to be the meanes of working Faith , man must diligently vse that meanes , and constantly attend thereupon , not giuing ouer till hee find the blessed worke of Faith wrought in him . A naturall man may goe to Church , and with his outward eare hearken to the Word , and wait vpon it . And because prayer is a meanes to moue God to giue his Spirit , and thereby to open mans heart to receiue the Word into it , and to make his word powerfull and effectuall , he must also as well as he can , pray to God for his Spirit , and for his blessing on his Word . For a naturall man may pray , though not in Faith ; and God doth oft heare the desire of such , as he heareth k k Iob 39. 3. the yong Rauens when they cry for want of their meat .

The other , Act. 7. 1. that we resist not any motion of Gods Spirit , like the rebellious Iewes , nor putte off from vs the promises of the Gospel , as if they belonged not vnto vs , and thinke our selues vnworthy of eternall life .

§. 25. Of Gods offering Christ .

FOr motiues to make a man bold to apply vnto himselfe the promises of the Gospel , Motiues to beleeue . there are none at all in himselfe ; he must cleane goe out of himselfe , and duely weigh these three points , 1 The author of the promises of the Gospel . 2 The cause of the promises of the Gospel . 3 The extent of the promises of the Gospel .

For the first : 1 It is God that made the promise of the Gospel . It is God that made the promises : he it is that maketh offer of Christ Iesus , and in him of all things belonging to life and happinesse . b b Ioh. 3. 16. GOD so loued the World that he gaue his onely begotten Sonne , &c. With what face may the creature refuse to receiue that which his Creator offereth ? Now that we may not doubt , but be assured that he will make his word good , we are especially to consider two properties of God . 1. His Power , 2. His Truth .

The one sheweth , that hee is able to doe what he hath promised .

The other , that he will not faile to doe it .

§. 26. Of Gods Power to make his offer good .

NO question can iustly bee made of Gods almighty Power : 2. God is able to performe his word . Nemo de Deo optimè existimat , qui non eum omnipotentem , atque ex nulla parte communicabilem credit . Aug. de lib. arb. l. 1 for the Scripture expresly saith ; With God shall nothing be impossible . ( Luk. 1. 37. ) All things are possible to him . ( Mar. 10. 27. ) Which is to be noted against our deadnesse , dulnesse , and vntowardnesse to beleeue , in regard whereof wee may thinke that a man naturally dead , may as easily eate and drinke as we beleeue : but when we consider the Power of Gods might , how e e Ma● 3. 9. hee is able of stones to raise vp children vnto Abraham ; wee may well thinke f f Eze. 36. 26. that hee is able to take away our stony heart , and giue vs an heart of flesh . Abraham looked to Gods power , and thereby was moued to beleeue that God would performe his promise , though I saacke in whom the promise was made , were to be sacrificed ; g g Rom. 4 Heb. 11. He did not doubt of the promise , being fully assured that he which had promised , was also able to doe it .

This motiue taken from Gods almighty Power , is in Scripture oft vsed to stirre vp men & woemen to beleeue the promises of God . It was vsed to h h Gen. 18. 14. Sarah , to the i i Luke 1. 37. Virgin Mary , to k k Ier. 32. 27. Ieremiah , & to the l l Mar. 10. 27. Disciples of Christ . And it is the rather to be thought of , because we are very prone by nature to make doubt thereof : for albeit in our iudgements wee are well perswaded of Gods Omnipotency , and with our mouthes can professe as much ; yet when we are in great straits , brought to a pinch , and see no ordinary meanes for the effecting the thing which wee desire , then we thinke that God himselfe is not able to doe it : like m m 2 Kin. 7. 2. the incredulous Prince ; and not he onely , but the n n Psal. 78. 19. 20. vnbeleeuing Israelites also , though they had beene long nurtured vnder Gods speciall gouernement , and seene many of his maruellous workes ; yea , o o Num. 11. 12. 22. Moses himselfe was subiect hereunto .

§. 27. Of Gods truth in making good his offer .

NO more question can be made of Gods truth , then of his power : 3 God is true , and will perform his promises . for he is p p Psal. 31. 5. the Lord God of truth , q q Iam. 1. 17. with him is no variablenesse , nor shadow of turning : r r Ti●us 1. 2. Hee cannot lie , s s Heb. 6. 18. it is impossible that he should : for t t 1 Thes. 5. 24. faithfull is hee which promiseth ; the Gospell in which his promises are made , 〈◊〉 a a Ephe. 1. 13. the word of truth : his Sonne who declareth them , b b Reu. 3. 14. 〈◊〉 faithfull and true witnesse : His Spirit which sealeth them vp , c c Ioh. 14. 17. a Spirit of Truth .

This truth of God is to be meditated of , in regard of the greatnesse of Gods promises : for when man heareth of Christ , and all his benefits offered in the Gospell , hee will be ready to thinke and say ; Oh here are sweete and excellent promises , but they are too good to be true , I feare they are too great to be performed . But if that man remember how faithful and true God is that made them , it will make him thinke againe , and say ; though they were much greater , yet God who is able , assuredly wil not faile to performe what he hath promised .

§. 28. Of Gods free offer .

● FOr the cause whereby God is moued to offer Christ and all his benefits , 4 Gods goodnesse moued him to make his promises to man . it was his owne goodnesse , and nothing else . Now there are two things which doe highly commend Gods goodnesse . First , the freenesse of his grace . Secondly , the riches of his mercy .

Gods grace is euery way so free , 5 Gods grace is free . that the goodnesse which he sheweth to his creature is altogether of himselfe & from himselfe . d d Ioh. 3. 16. God so loued the world , that he gaue , &c. e e Rom. 5. 10. When we were enemies , we were reconciled to God . f f Gen. 3. 15. When there was none to mediate for vs , God offered grace , and gaue his Sonne to be a Mediator .

This is to be noted against mans vnworthinesse , for he is ready to looke downe vpon himselfe , and say ; Ah , I am too too vnworthy to partake of Christ : what can there be in me to moue God to beftow his Sonne on me ? and thus keepe himselfe from beleeuing . But if we consider that God respecteth his owne goodnesse , and not ours in giuing vs his Sonne ; and that his grace is euery way free , that conceit of our vnworthinesse , can be no iust impediment to Faith .

§. 29. Of the Riches of Gods Mercy .

AS for the Riches of Gods Mercy , 6 Gods mercy is abundant . they are vnutterable , vnconceiuable : I may well crie out , and say ; Oh the deepenesse of them ! how vnsearchable are they , and past finding out ? According to Gods greatnesse , so is his mercie , it is infinite , and g g Psal. 108. 4. reacheth aboue the Heauens : so as God may well be said h h Ephe. 2. 4. to be rich in mercy , and i i Exo. 34. 6. abundant in goodnesse .

This is to be noted against the multitude , and haynousnesse of our sinnes ; which because they are innumerable and infinite , keepe many men from beleeuing the pardon of them . But the consideration of the infinitenesse of Gods mercy , which is as an Ocean , sufficient to swallow them all vp , though they were more , and greater then they are , will vphold vs against that temptation : for no sinne can be greater then Gods mercy : k k Mat. 12. 31 , 32. The sinne against the Holy Ghost , is not therefore vnpardonable , because it is greater then Gods mercy ; l l Gen. 4. 13. Greater then can be pardoned , as Cain desperately thought of his sinne ; but because the heart of him who committeth it , is vncapable of mercie : as if a ventlesse vessell be cast into the Sea , Simil. it cannot take in one drop of water , not because there is not water enough in the Sea to fill it , but because it hath neuer a vent to receiue water .

§. 29. Of the extent of Gods offer of Christ .

3 FOr the extent of the offer of Christ , 7 Gods promises are offered to all . it is so large , so generall , as no person can haue any iust cause to thinke himselfe exempted . The Angell that brought this glad tidings from Heauen , said ; That it was for m m Luk. 2. 10. all people . n n Ioh. 1. 6. 7 The man that was sent from God for a witnesse , bare witnesse of the light , that all men thorow him might beleeue . When Christ sent his Apostles forth to preach the Gospell , he bid them o o Mat 28. 19. Goe , and teach all Nations : And to shew that no particular man in any Nation was excepted , but euery mothers child included , p p Mar. 16. 15. Saint Marke setting down the same commission , expresseth euery creature ; meaning euery reasonable creature .

I will not here stand to discusse this question , whether the sound of the Gospel hath been heard in euery corner of the world , or no : it is sufficient for our present purpose to know , that whersoeuer the sound therof cometh , there by the ministery of it , tender and offer is made to euery soule , of Christ and all his benefits , euen as when the r r Num. 21. 8. brasen serpent was lift vp , a remedy was afforded to all that looked vpon it . a a Ioh. 3. 14 , 15 Christ resembleth this brasen serpent to himselfe , and maketh this very application thereof . God herein dealeth with the world , as a King ( against whom his whole kingdome , euen all his subiects haue risen vp , and rebelled ) who causeth a generall pardon to be proclaimed to all , and euery one that will lay downe their weapons , and accept pardon .

This vniuersall offer of Christ , The generall offer of Christ a meanes to draw all to receiue Christ is an especiall meanes to draw a poore sinner to receiue Christ : and it is to bee noted against the last barre , wherewith men vse to keepe their hearts close shut from entertaining Christ : for when they be brought to acknowledge that God is able to performe all his promises ; that he is faithfull , and will performe them : that it is not mans vnworthinesse that keepeth him from shewing fauour vnto man , but that his owne goodnesse moueth him thereunto , yea that the number and weight of many sinnes cannot damme vp , and keepe backe the euer-flowing streames of his mercy , they will obiect and say ,

Wee know not whether we are any of those persons to whom the promises of the Gospel are intended , Obiect . and for whom Christ indeed dyed . But for answere hereunto ,

1 I exhort such to learne of God by hearing him , Answer . and vsing his meanes how to know

§. 30. That the offer of Christ , is asufficient ground to receiue Christ .

2 OF such I would demand what further ground they would haue to receiue Christ , then this , that God offereth Christ vnto them ? wouldest thou ( whosoeuer thou art that disputest against God , and against thine owne soule ) wouldest thou climbe vp into Heauen , and enter into Gods secret closet , where his records are , to set whether thy name be written in the booke of life or not and then if it be , beleeue ? what a preposterous conc●● is this , directly thwarting the vnsearchable wisedome of God ? God hath reserued his eternall counsell , concerning the election of men , as a secret vnto himselfe ; yet hath he ordained and reuealed meanes vnto the sons of men , by the right vsing whereof , they may come to b b 2 Pet. 1. 10. make their election sure : God hath also said , c c Deut 29. 29. that Secret things belong vnto himselfe , reuealed things to vs . Now marke the preposterous course of these men ; curious they are , and ouer-curious in that which is secret , but ouer-carelesse in that which is reuealed . If this be not to oppose mans shallow braine to the bottomles depth of Gods wisdome , I know not what is . Had it not been notorious folly for any of the Israelites to haue lien burning with the 〈◊〉 of the fiery serpents till they had dyed , refusing to looke on the brazen serpent , and said , when I know that the serpent was lifted vp for mee , I will looke vpon it ? Did not the very lifting vp of the serpent shew that it 〈◊〉 Gods will they should looke on it , and looking be cured so God causing Christ to be lift vp by preaching of the Gospel before thee , sheweth that he would thou should deft beleeue , and beleeuing haue life euerlasting .

§. 31. That a mans vnworthinesse ought not to keepe him from beleeuing .

SAy not therefore , I can see nothing in my selfe why Christ should belong to me . Obiect .

I told thee before , that thou must cleane goe out of thy selfe , and looke vpon God . Answer .

But for thy further satisfaction herein , let me demand two things of thee .

First , whether any man before he beleeued , saw any thing in himselfe why Christ should rather belong to him then to any other . Quest. 1. The Scripture saith , d d Rom. 3. 33. There is no difference , for all haue sinned , and are depriued of the glory of God . What then ? Wouldest thou be singular , and haue a ground of Faith proper and peculiar to thy selfe ? Is not this a spice of vaine-glory ? wouldst thou not haue something to boast in ?

Secondly , whether thou seest any thing in thy selfe why thou shouldest not beleeue ? Quest. 2. The offer of Christ is vniuersall to all . Who separateth thee ? Obiect not thine vnworthinesse : for who is worthy ? nor the multitude and grieuousnesse of thy sinnes : for he that hath fewest and least , hath burden enough to presse him downe to the lowest pit of hell , if God be not mercifull vnto him . But tell me , is the number and weight of thy sinnes an heauy burden vnto thee ? doe they grieue and vexe thy soule ? art thou pressed downe with them ? Loe here is a motiue to make thee beleeue . This is an euidence that thou art one of those to whom Christ is giuen : for Christ after peculiar manner inuiteth such to come vnto him , saying , a a Mat. 11. 28. Come vnto me all ye that are laden and weary , and I will ease you . For b b Luk. 5. 32. he came to call sinners and thereupon the Apostle with a vehement asseueration auerreth this point , c c Tim. 1. 15. This is a faithfull saying , and worthy of all acceptation , that Christ Iesus came into the world to saue sinners .

§. 32. Of long waiting .

Obiect . BVt many with heauy hearts haue long waited vpon the meanes , and diligently attended to the Word , and yet find no faith wrought in them .

Answ. We may not prescribe any time to God : as he worketh on whom he will , so hee worketh when hee will : d d Hab. 2. 3. Though he tarry , waite : e e Heb. 10. 37. for yet a very little while , and he that shall come , Est animi generosi perdurare quo ad Deus misereatur nostri . Crys . parad Theod. will come , and will not tarry . God neuer failed any that continued to waite on him , At length he satisfied their longing . Remember f f Ioh. 5. 5. &c. the history of that poore diseased man that lay so long at the poole of Bethesda : at length his desire was effected , hee was cured .

Let me therefore ( in the name of Christ Iesus ) prouoke euery one before whom Christ is lift vp in the Ministery of the Word , and administration of the Sacraments , to looke vpon him , and to perswade themselues that he belongeth vnto them , and so receiue him into their hearts , and beleeue .

Neither let them say , Obiect . that if Christ should not belong to them , Answere . they sinne in beleeuing : for boldly I say againe if any vpon the forenamed grounds beleeue , None sinne in beleeuing . they finne not : no man can sinne in beleeuing ( in presuming , hee may sinne , but there is a great difference betwixt Faith and presumption , as we shall * * §. 88. hereafter shew ) g g Ioh 3. 18. He that beleeueth shall not bee condemned , h h 1 Ioh. 5. 10. Hee hath the witnesse●● himselfe : So that in beleeuing he sinneth not . But whosoeuer beleeueth not , refuseth and reiecteth Christ , 〈◊〉 they i i Mat. 22. 3 , 5 , 6. who were inuited to the mariage of the Kings for and did not come .

§. 33. Of mans sinne in not beleeuing .

Obiect . FAith is not in mans power . How then can a man sinne in not beleeuing ?

Answ. How man sinneth in not beleeuing . 1 God gaue ability to man ( when he created him after his owne image ) to lay hold on any promise that at any time God should make vnto him : so as God gaue him power to beleeue . But man thorow his owne default disabled himselfe . May not God iustly exact what he gaue ?

2 No vnbeleeuer doth what lieth in him to beleeue : but faileth in some thing that he might doe . To omit those among whom the sound of the Gospell came not , ( because now we haue not to doe with them : ) k k Mat. 22. 6. Some persecute or l l Acts. 2. 13. scoffe at the Ministery of the Gospel : m m Acts 13. 45. 1 Cor: 1 : 23. some speake against the meanes it selfe , counting it foolishnesse : n n Luke 14. 18. some are carelesse in comming to it , pretending many vaine excuses : o o Mat. 3. 7. some come for company , or other by-respects : p p & 13. 19 , some attend not though they come : q q 21 , some soone let slippe what they heare : r r 22. some let the things of this world choake that which they heare : in something or other all they which beleeue not come short of that which they might haue done , for attaining vnto this precious gift of Faith . And that is it for which another day they shall be condemned .

3 Vnbeleefe is in a mans power : who distrust and gaine-say the promises of the Gospel , doe it of their free will : they wittingly and wilfully refuse and reiect the gracious offer of Christ Iesus . Marke what Christ saith of Ierusalem , t t Mat. 23. 37 : How oft would I haue gathered thy children together , and ye would not ?

§. 34. Of the heinousnesse of Incredulity .

THus we see that no vnbeleeuers can haue iust excuse for themselues : Incredulity a grieuous sinne . their Incredulity is truly and properly a sinne ; yea , it is a most grieuous sinne : heinous against God , and dangerous vnto man .

As Faith of all graces doth most honour God , 1 Dis●honourable to God . so this of all vices doth most dishonour him . It impeacheth the forenamed properties of God , namely u u Psal. 78. 19 , 20. his power , as if God were not able to make good his promise : * * 1 Ioh. 5. 10. his truth , as if God were vnfaithfull , yea , a plaine lyer , as the Apostle speaketh : x x Gen. 4. 13. his mercy , as if it were dryed vp with the heat of mens sinnes , and his * * Psal. 10 4 , 5. presence in euery place , as if he were not euer by vs . It maketh a man flie from God as y y Gen. 3. 8. Adam did , and contemne his gracious offer of pardon , as desperate rebels and debtors : it maketh Christ to haue dyed in vaine : yea it is accompanied with a kind of obstinacy , as in Thomas who said , z z Ioh. 20. 25. I will not beleeue it .

In regard of men , 2 Dangerous to men . no sinne so deadly and dangerous ; it stoppeth the current of Gods mercy , it barreth vp heauen gates against men , Filios Diaholi infide litas facit . quod peccatum proprium vocatur , quasi solum sit , &c. Aug. cont. ep. Pelag. lib. 3. c. 3 and openeth the mouth of hell for them , and maketh them Satans vassals . Whereas Faith bringeth an absolution for all sinnes , this layeth all our sinnes open to the wrath of God . The truth is , a a Ion. 3. 18. He that beleeueth not is condemned already : and why ? because he beleeueth not in the Sonne of God . God hath made offer of his Sonne , but he will not receiue him . Is not this to reiect Christ , and to iudge ones selfe b b Act. 13. 46. vnworthy of eternall life ? Wherefore to conclude this point , seeing there is so good ground to beleeue , & that not to beleeue is so heynous a sinne , let none dare to distrust , or to put off from him the promises of the Gospel : we may haue a godly ieaiealousie ouer our selues , and vse a conscionable care in trying the truth of our Faith , ( as after I will shew ; ) but to reiect the offer which God maketh of Christ , wee may not dare : if we feele not Faith wrought in vs , wee must waite till we feele it .

§. 35. Of prouing Faith .

THus we see how Faith may be gotten : V. Point . The tryall of Faith . the next point is to shew how it may be prooued . Wee haue heard how pretious a thing Faith is : it doth therefore greatly behoue vs throughly to try our Faith , whether it be sound or no. Simil. If a man goe to buy a gold chaine , hee will not be deceiued with a faire glittering shew , but hee will haue it toucht with the touchstone againe and againe : but c c 1 Pet. 1. 7. Faith is much more precious then gold that perisheth .

§. 36. Whether Faith may be knowne or no.

BEfore I shew how Faith may bee proued , Faith may be knowne . it will bee needful by way of preparation and preuention , to declare whether a Christian can know if he haue sound true Faith or no : for , many conceit that it is sufficient to haue a good hope ( as they speake , ) imagining that no man can say certainly he hath a true Faith . If this were so , in vaine it were to seeke how it may be proued , who will labour to proue that which cannot be found out ? But against that conceit I auouch , that The true beleeuer may know that he hath a true and found Faith . For the Saints haue professed as much : d d Psal. 116. 10 I beleeued saith Dauid . e e Ioh. 6. 69. We beleeue and know , say the disciples : and f f 2. Tim. 1. 12. S. Paul saith , I know whom I haue beleeued .

§. 37. Whether ordinary persons may know they haue Faith .

Obiect . THose were extraordinary persons , and had this knowledge of their Faith , by extraordinary reuelation .

Answ. The g g Act. 8. 37. Eunuch , and the h h Ioh. 9. 38. blind man knew as much , and yet were no extraordinary persons . But to shew that this knowledge came not of any extraordinary reuelation , proper to extraordinary persons , the Apostle speaking of that spirit which Dauid had , saith , i i 2 Cor. 4. 13. Wee haue the same spirit of Faith , &c. Paul had the same spirit that Dauid had , and other Christians the same that hee , whereby they might discerne their Faith , and therefore he vseth the plural number , We haue the same spirit , &c. yet more expresly he saith , k k 1 Cor. 2. 12. We haue receiued the spirit that is of God , that we may know the things which are giuen vs of God . Is not Faith one of those things ? yea , it is one of the most principall of them ? Vpon this ground the Apostle exhorteth vs , l l 2 Cor. 13. 5. to proue our selues whether we are in the Faith , &c. In vaine were this exhortation , if Faith could not be discerned and proued .

§. 38. Of the difference betwixt those who seeme to haue Faith , and those who indeed haue it .

1 Obiect . THe heart of man is deceitfull aboue all things , who can know it ? m m Ier. 17. 9. how then can the truth of any grace be discerned ?

Answ. In naturall and wicked men , there is a n n Psal. 12. 2. double heart , wherby it cometh to be deceitful : but the faithfull haue o o Isa. 38. 3. a single , simple , honest , vpright , perfect heart .

2 Obiect . Many presume of what they haue not : yea , very hypocrites goe so farre , as they can hardly , if at all be discerned . Many of them doe more resemble the faithfull , then counterfeit coine doth current money : for herein the Diuell helpeth mans wit . Iudas was not discerned by the Disciples , till Christ discouered him . Though they which haue no faith , may be deceiued , yet they which indeed haue it , may discerne it .

Answer . If that which is counterfeit coine be thorowly tried , if it be brought to the touch-stone , if clipped thorow , if melted , it will be discerned : so hypocriticall Faith . But suppose some be so ( I know not what to say ) cunning or simple , that they deceiue others and themselues ; yet thereupon it followeth not , that he which indeed hath faith , should be deceiued , because he which hath it not , is : A man which dreameth that he eateth and drinketh , Isa. 29 8. Simil. may for the time strongly be conceited that he doth so , and yet be deceiued : Can not he therefore which is awake , and in deed eateth and drinketh , know that he doth so ? Hee that wanteth a thing , groundeth his conceit vpon meere shewes and shadowes : but he that hath that which he is perswaded he hath , groundeth his perswasion on sure , sound , reall euidences .

Obiect . 3. Many which indeede haue faith , make a great doubt and question of it , yea , they thinke and say , They haue no faith at all . How then can Faith bee knowne ?

Answer . That is thorow mens owne weakenesse , Though in a temptation a man doubt , yet out of it hee may haue assurance . or thorow the violence of some temptation . When they are strengthned , and the temptation remoued , that doubting will be dispelled . But it followeth not , because at some times , some persons are so exceeding weake , and so violently assaulted , that therefore they should neuer know that they haue faith ; or that other which are not so weake , nor so assaulted , should not bee able to know their owne faith . Simil. In naturall matters there may be some , who thorow long sicknesse , or some wound , blow , or bruise on their head , know not what they doe : Can not therefore healthy , sound men know ? After Dauid had giuen many euidences of his assurance of faith , thorow some temptations hee doubted .

§. 39. Whether Faith and doubting may stand together .

Quest. CAn then true Faith stand with doubting ? True Faith may stand with doubting .

Answ. Yea , it can : for what the Apostle saith of knowledge , may we apply to other Christian graces , euen to the mother of them all , Faith ; a a 1 Cor. 13. 9. we beleeue in part : The man that said , b b Mar. 9. 24. Lord I beleeue , yet doubted : for he added , helpe my vnbeleefe . This doubting is not of the nature of Faith , but rather contrary vnto it , arising from the flesh which remaineth in vs , so long as wee remaine in the World : Fidei praecipua virtus in eo est , vt non ambigas Chrys. in Tit. hom. 3. therefore the more strength Faith getteth , the more is doubting driuen away . Yet as the Spirit in truth may be where the flesh is , so in truth may Faith be where doubting is : but as we must striue to subdue the flesh , so also must we striue to dispell doubting .

§. 40. Of trying Faith both by the causes , and by the effects :

NOw come we to the maine point , How Faith may be proued and knowne .

For the true triall of Faith , How faith may be proued . we must consider both the causes , and also the effects of Faith : how it was wrought , and how it worketh ; and compare these together . Most doe send men onely to the effects of Faith , by them to make triall of the truth of them : but there is an hypocriticall Faith , which bringeth forth many fruits so like true Faith ; and true Faith is oft so couered with the cloudes of temptations , that if respect be had onely to the effects , counterfeit Faith may be taken for true Faith ; and true Faith may be counted no Faith . The birth therefore and the growth of Faith must be considered iointly together , and one compared with another , that they may both of them giue mutuall euidence one to another , and so both of them giue a ioint and sure euidence to a mans soule and conscience that he is not deceiued .

§. 41. Of that illumination which causeth Faith .

WE are first to begin with the birth of Faith : Note that many differences may be discerned in the causes of Faith after Faith is wrought , which cannot be found before faith . of the meanes and order of working Faith , I haue spoken before : for the proofe of Faith in this respect , we must apply the seuerall points before deliuered to our owne Faith , & examine whether it were accordingly wrought : namely , whether it were grounded on a true illumination of the minde , in regard of mans misery , and the remedy appointed by God : and of a right disposition of the heart , both in regard of true griefe for sinne , and true desire after Christ .

For Illumination , Causes of Faith . it is not sufficient that we haue a generall knowledge of the fore-named misery and remedy , 1. Illumination . that such and such are all men by nature , that this is the remedy afforded vnto them ; but we must haue an experimentall knowledge of our owne wofull estate , as Saint Paul had , f f Rom 7. 7 , &c when he set forth his own person as a patterne of a miserable man , g g 1 Tim. 1. 13. and in particular reckoned vp his owne particular greeuous sinnes : this is it which will driue a man to Christ : if at least we also vnderstand that the remedy is such an one as may bring redemption vnto our selues .

It is more cleare then needs be proued , that what Faith soeuer ignorant men , men that liue in neglect , and contempt of Gods Word , make shew of , hath not so much as a shew of sound Faith , but is palpably counterfeit : therefore this first point may not be left out in the triall of Faith .

§. 42 : That Griefe goeth before Faith .

FOr the disposition of the heart , 2 Compunction and griefe of heart . vnlesse first it haue beene touched with a sence of mans wretchednesse , and grieued thereat , it is to be feared that the pretence of Faith which is made , is but a meere pretence : for God healeth none but such as are first wounded . a a Mat. 9. 12. The whole neede not a Physitian , but they that are sicke . b b Luke 4. 18 Christ was annointed to preach the Gospell to the poore , to heale the brok●● hearted , &c.

Obiect . Many haue beleeued that neuer grieued for their misery , as c c Acts 16. 14 Lydia , d d Heb. 11. 31 Rahab , c c Luke 23. 42 the theefe on the crosse , and others , of whom no griefe is recorded .

Answer . Who can tell that these grieued not ? It followeth not that they had no griefe , because none is recorded : All particular actions and circumstances of actions are not recorded ; it is enough that the griefe of some , as of f f Acts 2. 37 the Iewes , of g g & 16. 29 the Iaylor , of h h Luke 7. 38 the woman that washed Christs feete with her teares , and of others is recorded .

But the griefe of the theefe is implied both by reprouing his fellow , and also by acknowledging his owne guiltinesse , Rahab saith , i i Ios. 2. 11 That their hearts melted .

Obiect . That which is said of Rahab , is said of others also , who beleeued not .

Answ. Though the same affection be iointly attributed to all , yet it was very different in the kinde , manner , and end thereof . The heart of others melted for feare of a temporall destruction : it was a worldly sorrow ; but hers a godly sorrow , because shee was an aliant from the common wealth of Israel , and out of the Church of God , and therefore so earnestly desired to be one of them .

Lydia might bee prepared before shee heard Paul , for shee k k Acts 16. 13 , 14. accompanied them which went out to pray , and shee worshipped God : or else her heart might bee then touched when shee heard Paul preach . The like may be said of l l Acts 10 44. 45. those which heard Peter when hee preached to Cornelius , and of others . Certaine it is that a man must both see and feele his wretchednesse , and bee wounded in soule for it , before Faith can be wrought in him . Yet I denie not but there may bee great difference in the manner & measure of greeuing . Some m m 1 Sam. 7. 6 , draw water , and poure it out before the Lord : n n Luke 7. 38. Their heart poureth out abundance of teares . o o Acts 16. 29 Other tremble and quake againe with horror . Other long continue in their griefe . Other are so deepely wounded within , that they cannot expresse it by outward tears , but are euen astonished , as with a wound that bleedeth inwardly . Other see in what a wretched and cursed estate they lie , and are greeued , and euen confounded that they can greeue no more : yet it pleaseth God after hee hath shewed to some their woefull estate thorow sinne , and touched their heart therewith , ( bringing them thereby to loath their owne naturall estate , to despaire in themselues , and to condemne themselues , vtterly renouncing all confidence in themselues ) presently to stirre vp their hearts to desire and embrace the sweete promises and consolations of the Gospell .

Faith therefore is not to be iudged by the measure , but by the truth of griefe , which may be knowne by the causes and fruits thereof .

§. 43. How Griefe which worketh Faith is wrought .

FOr the causes , Causes of true griefe . 1 Gods word worketh it . true griefe which worketh Faith , ariseth ,

1 p p Acts 2. 37. From the word of God , whereby sinne and Gods wrath for the same is discouered .

Obiect . The q q & 16. 26 , &c. Iaylor was humbled with an extraordinary iudgement .

Answer . No doubt but he had heard the word of God before : for Paul had beene sometime in that City , so as that iudgement was but as an hammer to driue into his heart the nailes of Gods word : for it is the proper vse of Gods iudgements to beate downe the hard and stoute heart of man , and so to make him sensibly apprehend ▪ Gods wrath denounced in his Word against sinners . So ▪ was r r 2 Chr. 33. 10 , 12 : Manasseh brought to apply the threatnings of Gods word to himselfe by a great iudgement .

2 From despaire of all helpe in our selues , or any other creature : 2 It ariseth from despaire in our selues . This made the Iewes and Iaylor say ; s s Acts 2. 37 , & 16. 30 What shall we doe ? So long as man retaineth any conceit of helpe in himselfe , all his misery , and griefe for it , will neuer bring him to Christ .

3. And from sence of Gods disp●easure . From our wretchednesse and vildnesse by reason of sinne , whereby God is offended , and his wrath prouoked ; as well as from our cursednesse by reason of the punishment and fearefull issue of sinne : Thus was the prodigall childe grieued , because he had t t Luke 15. 18. sinned against his Father .

§. 44. Of the effects which that Griefe that causeth Faith , bringeth forth .

GRiefe thus wrought , bringeth forth these and such like effects . Effects of true griefe .

1 u u Ier. 31. 19 Shame for the euill which hath beene done .

2 A true and thorow resolution to enter into a new course : Surely they which came to Iohn and said , * * Lu. 3. 10 , 12 , 14. What shall we doe ? were thus minded . Rom. 6. 21.

3 A renewing of griefe , Vbi dolor finitur deficit poenitentia . Aug. de ver. pen. c. 13. so oft as occasion is offered . True spirituall griefe which worketh Faith , is neuer cleane dried vp , because sinne , the cause of it , is neuer cleane taken away : Thus the griefe which breedeth Faith continueth after Faith is wrought , though not in the same manner and measure : for before Faith it cannot be mixed with any true ioy , and sound comfort , as it may be after Faith is wrought .

Many who haue no better then a temporary Faith , are at first much grieued , and wounded in conscience ; but after they receiue some comfort by the promises of the Gospell , are so iocund and ioyfull , that they grow secure againe , and neuer after let griefe seize vpon them ; no , though they fall into such grieuous sinnes as might iustly renew their griefe : they put off all with this , That once they grieued . Dauid , Paul , and many other faithfull Saints of God were otherwise affected , as is euident by those a a Psal. 6 , 2 , 3 , & 32 , 3 , & 51 , 1 , &c. many grieuous groanes , sighes , and exclamations which are recorded of them . Rom. 7. 24

§. 45. Of that Desire which causeth Faith .

THe second thing to be examined in the disposition of a mans heart for the proofe of Faith , 3 Desire of Christ . is the Desire of it after Christ : greefe at our misery without desire of the remedy , is so farre from being Faith , that it causeth desperation .

That true desire which worketh Faith may be knowne , Proofes of true desire . 1. By the Cause , 2. By the Order , 3. By the Quality , 4. By the Fruits , 5. By the Continuance of it .

1 It is the Gospell , 1. The Cause . and nothing but it , that can worke in mans heart a true desire after Christ : because by it alone is Christ reuealed and offered .

2 It followeth vpon the fore-named griefe for sinne , 2 The Order . and despaire of succour in our selues or others . c c Acts 4. 12. The Apostle vseth this as a motiue to stirre vp men to beleeue in Christ , that there is not saluation in any other .

3 It is both an hearty and true desire , 3 The Quality . and also a vehement and earnest desire . For the first of these , it is not onely an outward desire of the tongue , but an inward desire of the soule : d d Psal. 42. 1. 2. My soule panteth , my soule their steth for God , saith Dauid . This inward hearty desire is best knowne to a mans owne selfe : 1 Cor. 2. 11. for what man knoweth the things of a man saue the spirit of a man which is in him ?

For the second , it is a greater desire then the desire of any other thing can be . No man so desireth any earthlie thing , as the poore sinner desireth Christ , if it be a true desire : therefore the Scripture vseth such metaphors to set it forth , as imply greatest ardency , as hungring , thirsting , &c. wherof wee haue heard * * §. 23. before , f f Num. 23. 10. Balaams slight wish could be no cause or signe of Faith .

4. 4. The Fruits . It maketh a man carefull and conscionable in g g Mat. 13. 44. vsing the meanes which God hath appointed to breede faith , yea , and earnest in calling vpon God to blesse those meanes , and to be merciful vnto him , h h Luke 18. 10. 13. as the poore Publican did .

5 It still raiseth vp and preserueth an appetite after 5. Continuance . Christ , Longe aberit a siti satietas , longe a saetietate fastidium , quia sitientes saturabimur , & satiati sitiemus . Aug. de Spec. c. 29. euen after we haue tasted him . Desire after Christ before we beleeue ariseth from that sence we haue of the want of Christ : but after we beleeue , partly from the sweet taste we haue felt of him , and partly from the want we still feele of him , so as we can neuer be satisfied . Hereby is the couetous mans true desire of mony manifested , because he can neuer be filled , but the more he hath , the more he desireth An vnsatiable desire of Christ is a good couetousnesse . i i 1 Pet. 2. 2. The Apostle exhorteth to desire the sincere milke of the Word , to grow thereby : not once onely to taste of it . If euer a man be satisfied with Christ , and begin to loath him , he neuer truely beleeued in him . For first , Christ is not like corporall meates , which with abundance may cloy the stomach : the more he is tasted , the better and greater will our appetite be . Secondly ; no man in this world can receiue such a measure as to be filled thereby . If therefore a man desire Faith , and fall away , that seeming desire which he had , neuer bred Faith in him .

§. 46. Of ioyning the effects with the causes of Faith , in the tryall thereof .

IF vpon that fore-named illumination of the mind , and disposition of the heart , the Spirit of God hath drawne vs to accept of Christ Iesus tendred in the Gospel , then hath Faith been kindly wrought , and by this manner of breeding Faith , a man may haue good euidence of the truth of it , especially if he also finde that his Faith doth kindely worke , and bring forth the proper fruits thereof . For Faith is operatiue , Faith is operatiue as fi●e euen as fire . Where fire is , there will be heat , the more fire the greater heat : if but a little heate , there is a small fire , if no heate at all , surely no fire . I deny not but fire may be so couered ouer with ashes , that the heat will not sensibly appeare , but yet heate there is within , so as if the ashes be remoued , the heat will soon be felt : so surely , where true and sound Faith is , there will be some holy heate , some blessed fruits thereof : it may for a time , through the violence of some temptation , be so smothered , and suppressed , as it cannot be discerned , but when the temptation is ouer , it will soone shew it selfe : if not , I dare boldly say , there is no true , liuing , iustifying Faith , but a meere dead Faith . I haue my warrant from an holy Apostle , Absit vt sentiret vas electionis iustificari bominem per fidem etiamsi male vivat , & opera bona non habeat , Aug. ●de gr. & lib. arb. cap. 7. so to say , ( Iam. 2. 20 , 26. ) It is a working Faith , which is the true iustifying Faith ; and this is the constant doctrine of our Church , taught in our Vniuersities , preached in pulpits , published in print by all that treat of Faith . That which our aduersaries obiect against the orthodoxall and comfortable doctrine of Iustification by Faith alone , ( that we make iustifying Faith to be a naked dead Faith , without all good workes ) is a meere cauill , and a most malicious slander : for though we teach that in the very act of iustification , b b Ephe. 2. 8 , 9 , Faith onely hath his worke without workes : yet we teach not that this Faith is destitute of all workes , but that it is a Faith c c Act. 15. 9. which purifieth the heart , and d d Gal. 5. 6. worketh by loue . Thus in regard of the office of Faith , we teach as wee are taught by e e Rom. 3. 28. Saint Paul , that a man is iustified by Faith without works : and in regard of the quality of Faith we teach , as wee are taught by f f Iam , 2. 24. Saint Iames , that of workes a man is iustified ( tha● is , declared so to be ) and not of Faith onely . Wherefor● for the sound proofe of Faith , we must haue also recourse to the fruits of it .

§. 47. Of the fruits of Faith .

IT were an infinite taske to reckon vp all the fruits of Faith . For all the seurall and distinct branches of piety and charity , if they be rightly performed , are fruits of Faith . Faith is the mother of all sanctifying graces : for by it we are ingraffed into Christ , and so liue the life of God . Euery sanctifying grace therefore is an euident signe of Faith . But that I may keepe my selfe within compasse , I will draw the principal effects of Faith , wherby it may be best proued , vnto two heads . First , a quiet : conscience . Secondly , a cleare conscience . This hath respect to that benefit which we receiue by Faith : That to the author thereof .

§. 48. Of a quiet conscience proceeding from Faith .

A Quiet conscience is that which excuseth a man before God : What is a quiet conscience . so farre it is from accusing , that it excuseth ; whence ariseth an admirable tranquility of minde , Nihil eft quod ita voluptatem afferre solet , atque pura conscientia . Chrys●n . 2 Cor. ho●● . 12. which the Apostle calleth , i i Phil. 4. 7. The peace of God which passeth all vnderstanding . It is euident that Faith breedeth this : k k Rom. 5. 1. for being iustified by Faith , we haue peace toward God . So soone as a sinner truely beleeueth , he hath some peace of conscience : the more his Faith increaseth , and the stronger it groweth , the more peace he hath in his soule . From Faith then ariseth this peace , A quiet conscience ari●seth from Faith . and from nothing else . For it cannot possibly come from any perfection in man . Indeed Adams conscience in his integrity did excuse him before God , because there was nothing in him blame-worthy : but so could no mans since his fall : for besides those palpable euill deeds whereunto euery mans conscience is priny , whose conscience can excuse him in the best workes that euer he did ? k k Isa. 64. 6. Is not all our righteousnesse as filthy clouts ? this Dauid well knew , when he thus prayed , l l Psal. 143. 2. Enter not into iudgement , &c. but Faith ( assuring the conscience , that m m 1 Ioh , 2. 1 , 2 We haue an aduocate with the Father , Iesus Christ the Righteous , that he is the propitiation for our sins , purging our soules with his owne most precious blood ) pacifieth it : so that where this peace of conscience is , there must be a true iustifying Faith .

§. 49. Of the difference betwixt a quiet conscience , and a not-troubling conscience .

Obiect . THe conscience of many wicked men lyeth quiet , and troubleth them not .

Answ. No wicked ma●● consci●ence can be quiet . Their conscience is improperly said to be quiet : it is either a slumbring conscience , which though for a time it seeme to lie quiet , yet when it is awaked & roused vp , it will rage and raue like a fierce , cruel , wilde beast , a a Mar. 27. 5. as Iudas his conscience did : or else ( which is worse ) a seared and dead conscience , which will drowne men in perdition and destructiou , before they be aware of it . b b 1 Tim. 4. 2. Such a seared conscience had the ancient Heretiques . Now these two maine differences there are betwixt these not-troubling consciences , and that quiet conscience . First , they onely accuse not : this also excuseth . Secondly , they lie still onely for a time , at the vttermost for the time of this life : : this is quiet for euer , euen at the barre of Christs iudgement Seate .

§. 50. Of the difference betwixt conscience excusing , and not-accusing .

2 Obiect . MAny wicked men in doing euill , c c Acts 26. 9 : haue thought they ought to doe so : yea that d d Ioh. 16. 2. they did God good seruice therein : their conscience therefore must needs excuse them .

Answ. Nothing so : for , because they had no sure warrant out of Gods Word for that which they did , their conscience could not excuse them : onely it accused them not , and that by reason of the blindnesse of their iudgement . It remaineth therefore to be a proper worke of Faith , gounded on the Gospel , the word of Truth , to cause a quiet conscience .

§. 51. Of Security arising from a quiet conscience .

FRom this quiet conscience proceed two blessed fruits , which are likewise effects of Faith , & sure tokens therof . First , an holy security of mind . Secondly , a spirituall ioy of heart .

For the first ; Holy security . a beleeuer hauing in his conscience , peace with God , resteth secure for saluation , and for all things that make thereunto , so as with e e Psal. 4 8. Dauid he may say , I will both lay me downe in peace , and sleepe , &c. This security is ●in regard of the issue , not of the meanes . For herein lyeth the difference betwixt the godly and worldly security : to be secure and carelesse in vsing the meanes of saluation , which God in wisedome hath appointed , is a carnall , sinfull security : but to rest on God for a blessing on the meanes , and to be secure for the euent , is an admirable worke of Faith . This is that f f 1 Pet. 5. 7. casting of our care and g g Psal. 55. 22. burden on God , and h h & 37. 5. resting vpon him , which the holy Ghost oft vrgeth : they onely who by Faith haue receiued Christ , and haue their consciences quieted through his blood , can thus securely cast themselues vpon God : well and fitly therefore said Ieho●aphat , i i 2 Chr. 20. 20. Beleeue in the Lord ●our God , so shall ye be established .

§. 51. Of ioy arising from a quiet conscience .

FOr the second , Spirituall ioy . that spirituall ioy is an effect of Faith following vpon peace of conscience , the Apostle sheweth : for he ioyneth them together , and saith , k k Rom , 5. 1 , 2. Being iustified by Faith , we haue peace toward God , &c. and reioyce . It is noted of the Eunuch , that after he beleeued , and in testimony thereof was baptized , l l Act. 8. 39. he went away reioycing : and of the Gaoler that m m & 16. 34. he reioyced , that he with all his houshold beleeued in God : and of the faithfull Iewes , that n n 1 Pet. 1. 8. they beleeued and reioyced with ioy vnspeakeable and glorious . This ioy ariseth from Faith , in regard of that benefit which Faith bringeth with it , which is no lesse then Christ himselfe , and in , and with him , all things needfull vnto full and compleate happinesse : so that we may wel conclude , where true spirituall ioy is , there is true iustifying Faith .

§. 52. Of the difference betwixt the ioy of the vpright , and hypocrite .

Obiect . MAny o o Luk. 8. 13 Ioh. 5. 35. that haue no better then a temporary Faith , haue great ioy wrought thereby in their hearts .

Answ. The ioy of hypocrites not sound . Their ioy is no true , sound , solid ioy , but a meere shadow and shew thereof , which is euident both by the birth , and also by the death of it . The birth is too sudden to be sound : that which suddenly sprouteth vp , can haue no deep rooting : p p Mat. 13. 20. Christ fitly compareth such ioy to corne sowen in stony ground .

The death of it is irreconerable , it cleane drieth vp , and vtterly vanisheth away , which , if it had substance , it would neuer doe : therefore q q Iob 20. 5. Mat. 13. 21 the Scripture maketh it a property of an hypocrites ioy to be but for a moment : as dew vanisheth away by the Sunne , so may their ioy by persecution .

True spiritual ioy which ariseth from Faith , Notes of spirituall ioy . is wrought by degrees : Fidelis etst timet a iudice , sperat a saluatore , cum iam in animo eius timor & loetitia obequitent & obuient sibi . Bern in reg. Nat Dom. se●m . for it followeth after a continuall affection , namely sorrow ; they that mourne shall be comforted , ( Mat. 5. 4. ) As sorrow is lessened by Faith , so is ioy encreased : but yet alwayes there remaineth a mixture of griefe and ioy , because there still remaineth in man cause of mourning and reioycing , namely , the flesh and the spirit .

Yet this ioy is so fast rooted on a sure ground , which is Christ apprehended by a true and liuely Faith , that it continueth for euer , and neuer vtterly vanisheth away . It may be obscured by temptation , as the shining of the Sunne by a cloude : but as light can neuer be taken from the Sunne , so ioy neuer vtterly seuered from Faith : hee that can and will performe it , hath said it , a a Ioh. 16. 22. Your ioy shall no man take away from you . Such is the power of Faith which breedeth this ioy , that the heate of afflictions cannot dry it vp , but oft times it causeth it to grow and increase : for b b Rom. 5. 3. we reioyce in tribulations . c c Acts 5. 41 The Apostles reioyced because they were counted worthy to suffer rebuke for Christs Name . The d d Heb. 10. 34 Hebrewes suffered with ioy the spoiling of their goods . This hath in all ages been verified in many Martyrs .

§. 53. Of Faith when the fruits of it appeare not .

Quest. WHat if a man cannot find in him these effects of Faith , as peace of conscience , security of minde , ioy of heart , hath he then no true Faith at all ?

Answ. I dare not so pronounce : for true beleeuers may be much troubled in their minde , Faith sometimes as a tree in winter . fearefull of their estate , full of griefe and mourning , and seeme to be , farre from those fore-named signes , both in the beginning , while Faith is as it were in the bud , and also in the time of temptation , as it were in winter time . But yet there may be obserued in such persons , an inward panting and breathing ( which are signes of life ▪ ) namely , a groning & greeuing that they want those fruits of Faith , and an earnest desire of them .

Such weake ones are to haue recourse to the causes of their Faith , and thereby to support themselues till the winter season be passed ouer , and till it please the Lord to vouchsafe vnto them a pleasant spring , wherein their Faith , may send forth the fore-named fruits : yet in the meane while let them obserue such fruits of Faith as vsually are in the weakest , namely , loue of God , and Gods children , desire and endeauour to please God , and feare to offend him , with the like , which are branches of a cleare conscience .

§. 54. Of a cleere conscience proceeding from Faith .

BY a cleere conscience I meane c c Acts 24. 16. Heb. 13. 18. a faithfull endeauor to approue our selues vnto God : What is a cleare conscience . and that on the one side by doing that which is pleasing and acceptable vnto him : and on the other by auoyding that which is offensiue to his excellent Maiesty , & greeueth his good Spirit .

This proceedeth from Faith , and that in a double respect .

1 Because Faith is the instrument wherby we draw all that vertue and grace from Christ our head , which enableth vs to keepe a good conscience : I liue ( saith the Apostle , meaning a spiritual life ) By the Faith of the Son of God .

2 Because it assureth vs of Gods loue and kindnesse to vs , and thereby perswadeth and euen prouoketh vs in all good conscience to serue him : the Apostle therefore who said , I liue by the Faith of the Sonne of God , addeth , who loued me , &c. wherby he implieth that the loue of Christ made knowne to him , moued him to liue that spirituall life : for when a sinner once beleeueth that God hath indeed so loued him , as to giue his onely begotten Sonne for him , his heart is so affected , as h h Psal. 116. 10 , 11. Dauids was , thinking what to render vnto God ; but finding nothing to giue , he seeketh what may please God , and setteth himselfe in way of thankefulnesse to doe that , ( as faithfull i i Heb. 11. 5. Enoch who had this testimony that he pleased God , ) being very fearefull to offend him , ( as faithfull k k Gen. 39. 9. Ioseph , who being tempted to doe euill , said , How shall I doe this and sinne against God ? ) This cleare conscience being a proper worke and fruit of Faith , must needs be a sure note and euidence thereof : 1 Tim. 1. 5. which the Apostle implieth by ioyning them together . They who indeed haue a good conscience , haue a sweete , sensible and powerfull proofe of the truth of their Faith . I will therefore a little longer insist vpon this point , and distinctly shew ,

1 What is the groud or fountaine of a cleare conscience .

2 What the inseparable properties thereof are .

3 What the extent of it is .

These points I will the rather note out , because they are further euidences and proofes of Faith .

§. 55. Of loue arising from Faith .

THe ground-worke of a cleare conscience is loue : Loue the ground of a cleare conscience . for Faith giueth assurance of Gods loue : a sence of Gods loue worketh loue to God : as fire causeth heate , so loue causeth loue , m m 1 Ioh. 4. 19. We loue God , because he loued vs first . And this loue stirreth vs vp to endeauour to haue a cleare conscience before God . I may not vnfitly resemble Faith , loue , and a cleare conscience , to the sappe , bud , and fruit of a tree : n n Ioh. 15. 5. the tree is Christ , the seuerall branches are particular Christians : the sap which runneth thorow all the seuerall branches , and is the very Hab. 2. 4. Gal. 2 , 20. life of them , is the Spirit : that which receiueth and conueyeth the sappe into euery branch is Faith : the budde which first sprouteth out , is p p Gal. 5. 6. Loue : the fruit which commeth out of that bud , and manifesteth all the rest , is that cleare conscience which now we speake of : both fruite and budde spring out of the sappe ; yet the fruit commeth immediatly out of the bud : so both loue and a cleare conscience come from Faith , but a cleare conscience immediatly from loue . Our loue to God is it which maketh vs carefull to please him , fearefull to offend him . Wherefore first make tryall of Faith by loue : for marke what Christ said of the poore penitent sinner , a a Luke 7. 47. Many sinnes are forgiuen her , for she loued much . What ? was her loue the cause of the forgiuenesse of her sinnes ? No : it was a fruit , a signe , a proofe thereof : her sinnes being forgiuen , and the pardon of them reuealed to her heart & conscience , she loued Christ , and in testimony of her loue washed , wiped and kissed his feete . b b 1 Ioh 4. 19. We loue God because we are first loued : yea because the c c Rom. 5. 5. loue of God is first shed abroad in our hearts by the holy Ghost , whereby we haue a sence of Gods loue to vs . Now because God who cannot be seene , hath left vs a visible image of himselfe , euen our brother , whom he hath set in his owne steed , therefore our loue to God moueth vs also to loue our brother , and so d d Act. 24. 16. endeauour to keep a cleare conscience before God and men . e e 1 Ioh. 3. 17. & 4. 20. Saint Iohn doth much presse the loue of our brother , as an euident fruite and signe of our loue to God . Loue of our brother , a note of the weakest faith . Among other notes of true Faith , this especially is to be obserued , as a tryall of the weakest Faith : when other notes faile , this may stand a poore Christian in great steed . The Faith of many is so weake , that it doth not pacifi● their conscience , nor breed any ioy in them , yet it worketh loue : for aske one who is a weake , yet a true Christian , and findeth not in himselfe a quiet conscience , spirituall ioy , and such like euident testimonies ( whereof I haue before spoken , Pia fides fine charitate esse non vult . Aug. epist. 83. which argues a strong Faith , ) aske him if he loue God , hee will not deny it , but say , Oh , I loue God with all my heart . If hee doe deny it , further aske , if he be not greeued for displeasing God , if his desire and endeauor be not to please him : or yet further aske if he loue not such as he is perswaded loue God . Few that are indeed true Christians , and not ouerwhelmed with some violent temptations , will deny these . Now these argue a loue to God in them , which must needs proue that they haue Gods loue in some measure reuealed to them , and that they beleeue God loueth them , though sensibly they discerne it not .

§. 56. Of a pure heart arising from Faith .

2 THe next thing which argueth a cleare conscience to be a fruit of Faith , A cleare conscience is alwayes accompanied with a pure heart . is an inseparable property thereof , namely a pure heart . f f 1 Tim. 1. 1. 5 These two doth the Apostle ●oyne , and that together with Faith and loue : ●ea , g g 2 Cor. 1. 12. hee ●placeth the testimony of a good conscience in simplicity ●and godly purenesse . Now h h Act. 15. 9. from Faith commeth purity of heart : for Faith hath immediate respect to God alone , who i i 1 Sam. 16. 7. seeth not as man seeth , but k k Ier. 17. 10. searcheth the heart , and tryeth the reines , & in that respect causeth a man to walk before him in truth , and with a perfect heart : therefore is true Faith called vnfained faith : so as hee that in truth dares say , l l Psal. 26. 1. Iudge me , O Lord , for I haue walked in mine integrity , hath a good euidence of Faith .

§. 57. Of keeping a good conscience in all things

3 THe last point is concerning the Extent of a cleare conscience , which is without restraint , and that in a double respect ,

1 Of the m m Heb. 13. 18. matter , in all things .

2 Of the continuance , n n Act. 24. 16. alwayes .

The generality of the matter hath reference to the rule of a good conscience , A cleare conscience extendeth it selfe vnto all things . which is his reuealed will , to whom I desire to approue my self , & that is Gods word . Because I desire to please God , therefore whatsoeuer I know to be his will , I endeauour to doe . Thus did o o 1 King . 15 5 Dauid , p p 2 Kin. 23. 25. Ioseph , q q Luk. 1. 6. Zacharie and Elizabeth , r r Heb. 13. 18. Paul , and many other testifie their good conscience to Gods word , and therby gaue proofe of their true Faith .

This extent of a good conscience respecteth rather the integrity of the heart , then the perfection of the work : for perfection of the worke is a full and perfect fulfilling of all the commandements of God , whereunto none can attaine in this world .

Integrity of heart is a true and equall endeauour to performe them all , and that though they seeme neuer so contrary to our corrupt humor : for herein lyeth a maine difference betwixt Faith vnfeined and hypocriticall . The lusts of an hypocrite rule him , & preuaile ouer his Faith : s s Mar. 6. 17 , &c. in such things as crosse not his lusts , he can be content to obey , but no further : loath he is to try himselfe : he endureth not that any other should try him .

But vnfeined Faith controuleth all naturall conceits and worldly desires : it maketh both reason and will to yeeld to Gods word and will : and so maketh a man ready to doe whatsoeuer hee knoweth to be Gods will : yea , it breedeth an holy iealousie of himselfe ( as a a Iob 1. 5. Iob had of his children , ) so as he is very carefull in examining his heart and wayes , and willing that others should trie him , yea , desirous that God would sift him , and discouer such hidden sinnes and corruptions as himselfe cannot find out . Hence it followeth , that

1 For sinnes past , which by his owne , or other mens , or the Lords meanes are found out and discouered , he is truly humbled , and giueth no rest to his soule till he haue some assurance of pardon , as b b 2 Sam. 12. 13. Dauid .

2 For the time present , Psal. 51 because he findeth the flesh still remaining in him , he maintaineth a strife & fight against sinne , as c c Rom. 7. 15 &c. Paul .

3 For future times he is watchfull , that he be not ouertaken as in former times ; as d d Psal. 119. 11. Dauid .

To this integrity of heart , a faithfull man may attaine . It is that which wee daily pray for in the third Petition : it is all that God exacteth : where it is found , it is a good euidence of Faith . And it is the rather to be noted , because it is both an encouragement for a Christian to endeauour to doe what he can , knowing that his honest will shall be accepted : and also a comfort against his manifold infirmities and imperfections , keeping a man from despaire .

§. 58. Of the Continuance of a good Conscience .

FOr the Continuance , A cleare conscience endureth to the end . a cleare Conscience which proceedeth from a sound Faith , neuer decaieth , nor yet standeth at a stay : but rather groweth and increaseth : as e e Reu. 2. 19. Christ said to the Church at Thyatira , I know thy loue , seruice , faith , patience , and workes , that they are more at the last then at the first . The g g Phil. 3. 13. &c. Apostle saith of himselfe , That hee endeauoured to that which was before , and followed hard toward the marke : and thereupon exhorteth others to be so minded . This must needs be a good euidence of Faith , because Faith is that which receiueth , and conueigheth in and from Christ such supply of grace , as maketh the beleeuer grow vp thereby , h h Iohn 7. 38. Hee that beleeueth in me ( saith Christ ) out of his belly shall flow riuers of water of life . By their continuance are many which had onely a temporary and hypocriticall Faith discouered , who otherwise before they fell away , would hardly , if at all , haue beene discerned .

That conscience which is thus grounded on Loue , accompanied with sincerity , and extendeth it selfe to all things which are pleasing to God alwayes , is that good and cleere conscience which is so much commended in the holy Scripture : he that is assured thereof ( as the Apostle was , Heb. 13. 18. ) hath a sensible euidence of true Faith .

Thus wee haue heard how Faith may bee gotten , and proued .

§. 59 : Of the issue of ouer-much boldnesse .

THe third point is how it may be preserued : which point is the rather to be deliuered to preuent two extreames , Two extreams whereinto many are ready to fail . The one is ouer-secure boldnesse : 1 Ouer-secure boldnesse . the other , ouer-childish fearefulnesse . For when men haue gotten and proued their Faith , some thorow the pride of flesh are proane to be insolent , and too much to boast of it : other thorow their weakenesse ( which also ariseth of the flesh ) to feare the decay and losse of it .

The ground of the former extreame is , Obiect . that Faith is an immortall seede , which shall neuer cleane vtterly decay , and cleane fall away . This they know , and are able to proue by testimony of Scripture , and euidence of reason .

But though this ground be very sound and orthodoxall , Answer . yet the collection which is made from thence is vnsound , and impious : for it crosseth Gods wisdome , who hath ordained and reuealed meanes for the preseruing and cherishing of that which hee hath appointed to continue to the end : wherefore wee are exhorted e e Phil. 2. 12. to worke out our saluation ( though it be f f 1 Pet. 1. 4. in Heauen reserued for vs ) withfeare and trembling . But , to preuent that illusion , let it be noted , that a man if hee make not the better proofe of his Faith , may be deceiued , and take counterfeit for current ; a temporary Faith for iustifying Faith : which if he doe , then his ground faileth : for a temporary Faith may cleane drie away , g g Luke 8. 13. as the Corne sowen in stony ground : witnesse h h Acts 8. 13. Simon Magus , i i 2 Tim. 4. 10. Demas , and k k Iohn 2. 23. many that beleeued in Christ . It is likely that they which are ouer-bold , neuer thorowly tried the truth of their Faith : for one note of true Faith is an holy iealousie , lest Faith should decay .

§. 60. Of losing Faith .

2 THogh true Faith cannot totally & finally fall away , How farre the sence of faith may be lost . yet it may to their feeling be so farre gone , as it will make them with heauy harts to repent their proud boldnesse , and carelesse security . For ,

1 It may be so couered ouer and smothered , as it cannot be discerned : they can for the time haue no assurance of it .

2 All the ioy and comfort of it ( wherewith they were formerly vpheld ) may be cleane taken away , and they euen faint for want of it .

3 No fruits thereof may appeare , but they be as trees in winter : little conscience of any duty , dull in hearing Gods word , cold in prayer , nothing remaining but a formall profession , if that .

4 Their consciences may proue a very racke , a greeuous torture and torment vnto them .

5 It is not like to be recouered with a wet finger , with a light sigh , and a groane : but they may call , cry , and roare againe and againe , before they be heard .

6 When they recouer it , it may be they shall neuer attaine to that measure which once they had : if to that measure of the thing it selfe , yet not of the ioy and comfort of it : they may carry the griefe of this their folly to their graues .

§. 61. Of the grounds of Scripture against secure boldnesse .

FOr preuenting these fearefull effects , they who are tempted to this extreame , must be very watchfull ouer themselues , and seriously meditate of those premonitions which tend to this purpose , as a a 1 Cor. 10. 12. Let him that thinketh he standeth , take heed lest he fall . b b Rom. 11. 20 Thou standest by Faith , be not high minded , but feare . c c Heb. 12. 15 Take heed that no man fall away from the grace of God . d d & 3. 12. Take heed lest at any time there be in any of you an euill heart of vnbeleefe in departing from the liuing God . e e & 4. 1. Let vs feare lest at any time by forsaking the promise , any of you should seeme to be depriued . f f Mat. 26. 41. Watch and prau that ye enter not into temptation . g g Heb. 10. 38. If any withdraw himselfe my soule shall haue no pleasure in him . Not without iust cause are these and such like premonitions much vrged and pressed by the Holy Ghost : for well hee knoweth how prone we are to fall away from grace . Lead , iron , stone , or any other earthy heauy thing , is not more prone to fall downeward , if it be not continually drawne and held vp by some meanes or other ; nor water more subiect to waxe cold if fire be not kept vnder it , then we are to decay in grace , if wee bee not watchfull ouer our selues , and carefull to vse all good meanes for nourishing and increasing thereof . Besides , we are subiect to many temptations , which are as water to fire ; they will soone quench the Spirit , if we be not the more watchfull and carefull to stirre it vp . Yea , if once we waxe secure , selfe-conceited , and ouer-bold , wee prouoke God to giue vs ouer to Satan , and our owne lusts , 2 Sam. 11. 2. as for a time he gaue Dauid ouer .

§. 62. Of the assurance of Faith .

THe ground of the latter extreame is , 2 Ouer-childish fearefulnesse . 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 . Assurance in Christ . 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 : e e 1 Iohn 4. 13 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 f f Eph. 3. 17. 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 , g g Ioh. 10. 27. 28. 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 , The power of Christs Spirit n the weakest 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 , a a Iohn 5. 24. He that beleeueth , hath euerlasting life , and shall not come into condemnation , but is passed from death vnto life . b b & 4. 14. 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 . c c 1 Iohn 5. 4. This is the victory that ouercommeth the World , euen our Faith . d d 1 Pet. 2. 6 Hee that beleeueth on Christ shall not be confounded . * * Psal. 125. 1. 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 : e e Ier. 31. 3. I haue loued thee with an euerlasting loue . f f Isa. 54. 8. With euerlasting kindnesse will I haue mercy on thee . g g 2 Sam. 7. 15 My mercy shall not depart away from him . h h Psal. 132. 11 The Lord hath sworne in truth , hee will not turne from it . i i Ier. 32. 40. I will make an euerlasting couenant with them . k k Rom 11. 29. 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 , ( l l Luke 22. 32. 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 m m Iohn 14. 16. hee shall abide with vs for euer , and that n n Phil. 1. 6. 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 . VI. Point . How Faith may be preserued and increased .

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 .

WEe haue heard before how Faith was bred by the word ; 1. 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 , ● 1 Pet. 2. 2 that yee may grow thereby . He had said before , That we were b b & 1. 23. 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 * * §. 24. 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 , 2 By the Sacraments . to strengthen our Faith , which they doe two wayes . First , they are Gods c c Rom. 4. 11. seales added vnto his word , that by two immutable things ( Gods promise , and Gods seale ) wherein it is impossible that God should lie ) wee might haue strong confidence . Secondly , they doe as it were visibly set before our eyes the sacrifice of Christ ( which is the ground-worke of our Faith ) so as in , and by them Iesus Christ is euen d d Gal. 3 1. crucified among vs . e e Rom. 4. 11. The Apostle noteth , that Abram after he beleeued , receiued the signe of circumcision : & withal rendreth the reason because it was a seale of the righteousnesse of the Faith which he had : therefore it serued to the confirmation and preseruation of his Faith . To this end f f Acts 8. 37. Philip baptized the Eunuch after he beleeued .

Vse God in wisedome hauing ordained these meanes to cherish our Faith , we ought to bee conscionable in a frequent vse of them , otherwise shall we shew our selues rebellious against GOD , and iniurious to our owne soules .

§. 67. Of prayer for increase of Faith .

2 PRayer is that meanes which God hath appointed to obtaine all grace , 3 By prayer . all strength of grace , yea and a blessing vpon all his ordinances ( as I will * * Treat. 3. part . 1. §. 20. after shew ) so that it must needs in that respect be a notable preseruatiue of Faith . Besides , by prayer wee make our selues after an holy manner familiar with God , and so haue more and more euidence of Gods loue and fauour to vs , whereby our Faith must needs be much strengthened . When Satan desired to winnow the Apostles , what meanes did Christ vse to preserue Peters Faith : g g Luk. ●2 . 32. I haue prayed ( saith he to Peter ) for thee that thy Faith faile not . Thereby Christ also teacheth vs what we must do to preserue our Faith . After that once Faith is bred in vs , in Faith we may pray that it faile not , but we cannot so pray to get Faith . A man that heareth the sweet promises of the Gospel , and withall heareth that Faith is that meanes whereby the benefit of them is receiued , may earnestly wish for Faith , and desire God to giue it him : but in Faith ( which yet he hath not ) he cannot pray for Faith , as after he hath it , he may for the preseruation of it : therefore faithfull prayer is a proper meanes to cherish , keepe , strengthen and increase Faith .

§. 68. Of well vsing Faith .

THe last point obserued out of this exhortation is , VII . Point . How faith may bee well vsed ; How Faith may be well vsed .

The Apostle doth not simply say , Take Faith , but addeth this resemblance shield , saying , Take the shield of faith : teaching vs thereby that we must vse Faith as souldiers vse their shield . I shewed before how souldiers vse to hold out their shields against all the assaults and weapons of their enemies : to keepe themselues safe , they vse to lie vnder their shields , and so couer and defend their bodies : thus must we shelter our soules by Faith , holding it out against all spirituall assaults , and ( as I may so speake ) lie euen vnder it . Faith is vsed as a shield by resting on gods promises This in general is done by resting on Gods promises , which are the ground-worke and rocke of our Faith . For by true Faith we doe not onely giue credence to the truth of Gods promises , but also trust to them , and build vpon them , assuring our selues that they shall be effected to our good , and a a 2 Chro. 20. 20 so remaine secure whatsoeuer fall out .

This vse is to be made of Faith , both in prosperity , and in aduersitie .

§. 69. Of the vse of Faith in prosperity .

IN prosperity Faith hath a double vse .

1 It maketh vs acknowledge that it is the Lord which hath so disposed our estate , Two vses of faith in prosperity . b b 1 King . 8. 20. 24. as Salomon did , saying , The Lord hath made good his word , &c.

For Faith hauing an eye to the promises of God , and exercising it selfe about them , when any good thing falleth out , it attributeth and applyeth it to such and such a promise , and so acknowledgeth it to be brought to passe by the word and prouidence of God .

2 Faith maketh vs rest vpon God for the time to come , that all shall goe well with vs , c c Psal. 16. 5. &c. as Dauid did . For it maketh a man thus to reason : God hath made many faithfull promises neuer to faile or forsake them that trust in him . He hath hitherto made good his word to me . He still remaineth the same God , true and faithfull . I will therefore trouble my selfe with vndue feares . I feare no euill ; but beleeue that it shall euer go well with me . Hereupon also faithfull parents exhort their children to trust in God : yea quietly they commend their owne soules into Gods hands , and commend their children to Gods prouidence , and that vpon this ground , exhorting them also to depend on God , as Dauid did , 1 Chr 22. 11. and 28. 9. ) For * * Habet fides o culo ▪ suos quibus quodammodo videt verum esse quod nondum videt . Aug. epist. 85. faith hath eyes whereby it doth after a maner see that to be true , which yet it seeth not .

§. 70. Of the vse of Faith in aduersity .

IN aduersity it hath also a double vse .

1 It vpholdeth vs in the present distresse , when else we know not what doe : instance Dauid ( 1 Sam. 30. 6. ) and Iehosaphat ( 2 Chr. 20. 12. )

2 It moueth vs patiently to g g Ose. 6. 1 , 2. waite for deliuerance : for God hauing promised to giue a good issue , Faith resteth vpon it , euen as if it were now accomplished .

Thus in generall we see how Faith hath his vse alwaies in all estates .

§. 71. Of oft calling to minde Gods promises .

I Will furthermore particularly shew how we come to shelter our soules vnder Faith . Two helpes of Faith . For this , two especiall things are requisite .

1 A faithfull remembrance of Gods promises .

2 A wise and right application of them .

For the first , Dauid ʰ hid Gods promises in his heart : thus it came to passe that those i i Remembrance of p●omises . promises vpheld him in his trouble , q q Psal. 119. 11. ●●50 . and he receiued admirable comfort by them . Assuredly if the beleeuer doe call to mind Gods promise of succour and redresse in his distresse , it will quiet him for the time , and make him rest in hope till he enioy the accomplishment of that promise . It is dangerous to forget Gods promises . While a beleeuer well remembreth , and duely considereth what great and excellent promises are made , how mighty , faithful and mercifull he is that made them , hee thinketh that the world may be as soone ouerthrowne , as his Faith . But the letting of Gods promises slip out of his memory , is that which maketh him faint . The Apostle hauing k k Heb. 12. 3 , 5. secretly intimated vnto the Hebrewes their fainting , declareth the cause thereof , Sicut lucerna nisi ei subministraueris oleum extinguetur , sic fides nisi assiduis nutriatur meditationibus scripturarum . Chrys. in Mat. 25. by telling them they forgat the consolation : for that which is not remembred , is as not knowne . Now Gods promises being the ground and very life of Faith , what vse of Faith can there be , if Gods promises be vnknowne , or ( which for the time is all one , ) not remembred ? As a lamp wil soon be out , if oyle be not continually supplyed : so Faith , if it be not nourished with continuall meditation of Gods promises , will soone faile .

Vse By way of exhortation let vs be stirred vp to search Gods word , where his promises are treasured vp : and note what promises are there made for our comfort and encouragement : yea let vs vse the helpe of others , especially of those to whom l l Isa. 50. 4. God hath giuen the tongue of the learned : yea ( among and aboue all others ) of them whom God hath placed in his steed , to whom m m 2 Cor. 5. 19 , 20. he hath committed the word of reconciliation : let vs vse their helpe for the finding out of Gods promises , and hauing knowledge of them , oft meditate and thinke on them , that so they may be the more firmely imprinted in our memories , as in a good treasury and store house , and the more ready to be brought forth for our vse ; like that n n Mat. 13. 52. good housholder which bringeth forth out of his treasure , things both new and old . As we vse our memories , so shal we find them ready to help vs in time of need : o o Num. 15. 38. Deut. 6 , 7. &c. God therefore prescribed vnto his people diuers helpes for their memories .

§. 72. Of well applying Gods promises .

IN the second particular helpe ( which is wise and right application of Gods promises ) consisteth the greatest vse of Faith , 2 Right application . for which we haue need of the Spirit of wisedome and reuelation .

The promises of the Word are declarations of Gods fauour towards man , and of his prouidence ouer him for his good : for it pleased God as to take care of man , and to prouide for him all things needfull , so before● hand to make faithfull promises to him thereof , to vphold him till the time of the accomplishment of them .

Now for the better application of them , wee are to consider both the promises themselues , and the persons to whom they are made .

In the promises three things are to be obserued . First , the matter contained in them . Secondly , the kinde or quality of them . Thirdly , the manner of propounding them .

The matter of Gods promises , Generall promises . is either generall , concerning supply of all good things , and deliuerance from all euill : or particular , concerning the seuerall particular estates , and needs of men .

§. 73. Of applying generall promises .

THat first promise which God made to man after his fall ( p p Gen. 3. 15. He shall breake thine head , ) was a generall promise : for by it is promise made of Christ Iesus , and of that full redemption which Christ should make of man . So that promise which God made to Abram ( q q Gen. 22. 18. In thy seed shall all the nations of the earth be blessed : ) Heere is all happines in Christ promised to all the faithfull . And that which the Apostle setteth downe , a a Rom. 8. 28. All things shall worke together for the good of them that loue God , &c. And again , b b 1 Cor. 3. 22. All things are yours : that is , all things tend to your good , and helpe forward your happinesse and saluation . Many other like generall promises there be in the Scripture , Why general promises are to be obserued . which are the rather to be remembred , because they extend themselues to all estates , to all conditions , and to all kinde of distresses whatsoeuer ; so that if we cannot call to mind particular promises , fit for our present estate , we may vphold our selues with these generall promises . For example , Gen. 3. 15. when the diuell or any of that serpentine brood shall assault vs , remember we that all that they can doe , is but to nibble at our heeles , he shall neuer be able to crush our head , to destroy our soule : yet his head shall be crushed , he vtterly vanquished . If we be in any misery , remember we that blessednesse is promised vnto vs , Gen. 22. 18. and blessed shall we be . If any thing seeme to make against vs , Rom. 8. 28. this is promised to be the issue , that all shal turn to our good .

§. 74. Of applying particular promises .

PArticular promises fit for our particular estates and needs are added to the general , Why particular promises ●●●dfull . because we are weake and subiect to slip , and cannot well apply , and rest vpon the generall promises . These are very many , I will endeauor to draw them to some distinct heads .

They concerne this life , or the life to come . Those for this life are of temporal , or spirituall blessings . For the life to come , heauenly and glorious things are promised .

Promises of tempo●all things are to supply things needfull . remoue things hurtfull .

For supply of things needfull , it is said , c c Psal. 34. 9. Nothing shall be wanting . d d Mat. 6. 33. All things shall be ministred . e e Phil. 4. 19. God shall fulfill all your necessitie , &c. Besides , there are other particular promises fitted to our seuerall necessities : to such as want meat , drinke or apparell , Christ hath said , f f Mat. 6. 25. 32 . Bee not carefull for your life , what ye shall eate , or what ye shall drinke , nor yet for your body what ye shall put on , &c. your heauenly Father knoweth that ye haue need of all these things . They which desire to haue yet more particulars , let them reade Leu. 26. 4 , 5. &c. and Deat 28. 3 , 4. &c.

In the Scripture are further to be found particular promises for Orphans , Widowes , Captiues , &c. likewise for time of warre , famine , sicknesse , &c.

If now we want any needfull thing , the vse of Faith is to make vs rest vpon these and such like promises : for if they be rightly beleeued , they will make vs cast our care on God that careth for vs , and moderate our immeasurable carking aftet them ; mouing vs patiently to waite for the accomplishment of our desire , or contentedly to want what God denyeth .

For remouing things hurtfull , and deliuering vs out of troubles , God hath expresly said , h h Psal. 50. 15. I will deliuer thee . i i & 91. 10 , 11 , 12 . There shall none euill come vnto thee : The Angels ha●● charge ouer thee , to keepe thee in all thy wayes , le●t thou dash th● foote , &c.

Here then the vse of Faith is this , that if we be in any trouble , these and such like promises make vs rest quiet ▪ patiently expecting the issue that God will giue , and th●● without prefixing any time ( for k k Isa ▪ 28. 16. He that beleeueth make●● not haste , ) or prescribing any meanes to him , ( as faithful Moses when he said , l l Exod. 14. 13. Stand still , and see the faluation of th● Lord , &c. )

For spirituall matters , we haue many most comfortable promises , as that m m Ier. 31. 33. &c. God will be our God , wee shall be his people , we shall all know him : he will forgiue our iniquities : he will write his Law in our heart : n n Luke 11. 13 . he will giue the Holy Ghost to them that desire him , &c. So there are many particular promises for particular graces , as for Faith , Hope , Loue , &c. And for growth and increase in these .

The vse of Faith here is to vphold vs against our manifold defects , infirmities , and imperfections . For first it giueth euidence to our soules , that the graces wee haue are the gifts of God , because God promiseth them . Secondly , it maketh vs rest on God for perfecting of that good worke which he hath so graciously begun ; a a 2 Tim. 1. 11 . I know whom I haue beleeued ( saith Saint Paul ) and I am perswaded that he is able to keep that which I haue committed to him , &c.

For promises of heauenly things , the Scripture is euerie where plentifull : that b b Luke 23. 43 the soule shall at the dissolution of the body goe immediately to Heauen , that c c 1 Cor. 15. 22 the body shall rise againe , and d d Phil. 3. 21. be made like to the glorious body of Christ : and we e e Mat. 25. 34. enioy euerlasting happinesse , with the like .

The vse of Faith in regard of these , is to vphold vs with the expectation of that heauenly happinesse which is promised , yea , though wee bee here destitute of worldly things , and in many troubles and tribulations .

§. 75. Of applying absolute promises .

2 FOr the kinds of Gods promises , The kinds of Gods promises ▪ 1. Absolute promises . some are absolute which God hath simply and absolutely determined to accomplish euen as they are propounded : as before Christ was manifested in the flesh , f f Isa. 7 ▪ 14. the promise of the Messiah , and h h & 2. 1 . of calling the Gentiles : since that time the i i Rom. 11 ▪ 26 promise of calling the Iewes , and of k k Mat. 24. 30 Christs second comming in glory . l l 1 Cor. 1. 5. All sauing , sanctifying graces , being absolutely necessary to saluation , are thus promised to all Gods children : and m m 8. the continuance and perseuerance of them vnto the end ; and also the end and issue of all , n n Iohn 10. 28. eternall life .

The vse of Faith in these , is to vphold vs against all feare and doubt , euen when we haue not a sensible feeling of them : for God ( who is able to performe whatsoeuer he hath promised ; and true and faithfull in all his promises ) hauing absolutely promised such & such things , though all things in Heauen and Earth should seeme to make against them , yet would Faith beleeue them .

§. 76. Of applying conditionall promises .

OTher promises are conditionall , 2 Conditionall promises . which are no further promised then God in wisdome seeth to be most meete for his owne glory , and his childrens good . Thus are promised ,

1 All temporall blessings , o o Luk. 16. 20. which Lazarus an holy Saint wanted .

2 Freedome from all crosses and troubles . What Saint hath not had his part in some of them ? who hath been freed from all ?

3 Freedome from all temptations . As our head was tempted , so haue his members from time to time .

4 Lesse principall graces , which are called restraining graces , being giuen rather for the good of others , then of them who haue them . p p 1 Cor. 12. 8 , &c. These the Spirit distributeth seuerally , not all to euery one , but some to one , some to another .

5 The measure of sanctifying graces : for though euery Saint hath euery sauing grace in him , yet hath he not a like measure : some haue a greater , and some a lesse .

Admirable is the vse of Faith in these conditionall promises : The vse of Faith in conditionall promises . for it maketh vs so to trust to Gods power , as we subiect our selues vnto his will ; as q q Mar. 1. 40. the Leaper , who said ; If thou wilt thou canst make me cleane ; and h h Dan. 3. 17 , 18 those three constant seruants of God , who said ; Our God is able to deliuer vs from the hot fiery Furnace , and hee will deliuer vs out of thine hand O King . But if not , be it knowne to thee O King , that wee will not serue thy gods , &c. For Faith perswadeth vs that God is wiser then our selues , and that he better knoweth what is good for vs then we our selues doe , and so moueth vs to resigne vp our selues wholly to Gods good pleasure .

This is the generall vse of Faith in respect of these conditionall promises , it hath also other particular vses , as

1 For temporall things , so to rest on Gods promise , as we beleeue God will either supply our wants , or inable vs to beare them : as God had taught Paul s s Phil. 4. 1● . how to want .

2 For crosses , so to beare them , as being assured that God will either free vs from them , as he deliuered t t Ioh. 42. 10. Iob : or u u 1 Cor. 10. ●3 assist vs and inable vs to beare them , * * Heb. 12. 1● and turne them to our good .

3 x x 1 Cor. 10. 1● For temptations that God will stand by vs , and giue a good issue .

4 For restraining and common graces so to content our selues , as we doubt not but also to haue such sanctifying as shall be needfull to our saluation ; which also is to be applied to the measure of sanctifying graces , according to that answere of God to Saint Paul , y y 2 Cor. 12. 9. My grace is sufficient for thee .

§. 77. Of applying implicit promises .

FOr the manner of propounding Gods promises , The diuers manner of setting downe Gods promises . they are either expresly declared , or else by consequence implied . Expresse promises are either generally propounded to all : of these we haue heard before ; or else particularly applied to some particular persons . Some of these are such as are not proper to him alone to whom in particular they are directed ; but for the good of others also . If we find such needfull for vs , it is the vse of Faith to apply them to our selues with as strong confidence as if they had beene directed to vs . This a a Heb. 13. 5. the Apostle teacheth vs to doe : for where God made a promise to Ioshuah , ( b b Ios. 1. 9. I will not faile thee , &c. ) the Apostle applieth it to all Christians . The ground of this application is taken from Gods vnchangeable and impartiall manner of dealing : the same God that he is to one faithfull man , the same he is to all . If therefore he would not faile I●shuah , neither will he faile any .

By consequence promises are implied , either in the examples , or prayers of faithfull Saints .

In their examples , by those blessings which they haue enioyed . For that which God bestoweth on one , he is ready to bestow on euery one to whom it is needfull : Gods giuing it to one , is a promising of it to all . So as we may with as strong confidence depend vpon God for such needfull things , as if God had expresly promised them . Thus doth c c Iam. 5. 11. Saint Iames vrge that end which God gaue to Iobs troubles , as a ground of our Faith , to make vs waite for a like deliuerance in our troubles .

In their prayers , by those things which they haue praied for in Faith and obtained . Their faithfull calling vpon God , and Gods gracious hearing of them , are as much as a promise , that God in such and such things will heare vs calling vpon him : thus did Dauid make this a ground of his faith . Psal. 22. 5.

The vse of Faith in these implicit promises is to perswade our hearts that God will deale with vs as hee hath in former times dealt with his faithfull children .

§. 78. Of the true Heires of Gods promises .

THe last point to be noted for the right application of Gods promises , is the persons to whom they belong . Here note two points .

1 Who are the righteous heires and children of Gods promises . The persons to whom Gods promises belong .

2 How these heires are qualified .

1 For the first , Christ Iesus the true naturall Sonne of God , as hee was Emanuel , God with vs , our Head and our Redeemer , is properly the heire of all Gods promises , e e 2 Cor. 1. 20. In him they are , yea , and Amen . That is to say ; In him they are propounded , ratified , and accomplished . This is euident by those generall promises which are the foundation of all the rest . f f Gen. 3. 15. He , ( that is , Christ ) shall breake thine head . g g & 22. 18. In thy seede ( h h Gal. 3. 16. that is , Christ ) shall all the Nations of the Earth ●e blessed . Now how is Christ the heire of Gods promises ? as a priuate person ? onely in himselfe ? No verily : but as a publike person , as the head of a body : for Iesus together with all the Saints , which were giuen him of his Father , make but one mysticall body , i i 1 Cor. 12. 12 which is Christ : so as all the faithfull together with Christ are heires of the promises ; they , and they alone haue a right vnto them : so as what the Apostle saith of godlinesse . I may fitly apply to Faith , which is the Mother of all Godlines , k k 1 Tim. 4. 8. Faith is profitable vnto all things , which hath the promise of the life present , and of that which is to come . Both generall and particular promises , promises of earthly , spirituall , and heauenly things ; conditionall , and absolute promises : all promises belong to the faithfull .

§. 79. Of applying Gods promises to the right persons .

2 FOr the second , the seuerall conditions and qualities of the persons to whom seuerall promises are made , are exceeding many . Sometimes they are made to Faith , sometimes to obedience , sometimes to vprightnesse , to cheerefulnesse , to constancy , to loue , to feare ; to such as mourne , hunger , are heauy laden ; to such as pray , heare Gods Word , keepe his Commandements ; to the fatherlesse , widowes , captiues , poore , sicke , &c. It is not possible , neither yet is it needfull that I should reckon vp all : they are here and there to be found throughout the Scripture .

The vses of Faith in respect of the persons to whom the promises are made , are these .

1 To assure vs that we are they to whom they appertaine .

2 To make vs apply them to those seuerall qualities which we find in our selues , as if we hunger , to beleeue we shall be satisfied ; if we mourne , that we shall be comforted , and so in the rest .

To make vs expect the accomplishment of them , according to our seuerall needs : as when we are in any trouble , to expect deliuerance ; when tempted , assistance ; when in want , releefe , &c.

Thus ( as distinctly as I can ) haue I shewed how the shield of Faith may be vsed .

Hitherto of the manner of the Apostles exhortation .

§. 80. Of the meaning of the Metaphor .

THe motiue whereby hee inforceth his exhortation , 8. Point . The benefit and power of Faith . followeth : wherein is contained the eight generall point to be deliuered in this Treatise of Faith , which is the benefit and power of Faith , in these words ;

Wherewith yee shall be able to quench all the fiery darts of the Diuell .

THe Apostle here vseth another Metaphor . His manner of phrase may at first sight seeme to bee improper , That a man should take a shield to quench fire : A shield is rather to keepe off a blow . But if we well note the drift of the Apostle , and also the manner of framing his speech , wee may find that it is not so improper as it is taken to be . For first , he saith not , By the shield ye quench ; but a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . by it ye shall be able to quench . Againe , he saith not simply , whereby ye shall be able to quench darts , that had beene improper , but he addeth fiery . Thus because Satans temptations are as darts , and as fiery darts , he vseth the metaphor of a shield , in opposition to the one , and the metaphor of quenching in opposition to the other . Thus wee see that the Apostles speech is proper enough , answearing two metaphors in their seuerall kindes : A shield in relation to d●rts : quenching in relation to fiery .

Besides , A double benefit of Faith . hereby hee declareth a double benefit of Faith : one to protect vs from Satans temptations , that they annoy vs not : the other , ( if they doe pierce and wound our soules , ) to cure the hurt which they haue done .

To amplifie this benefit of Faith , the Apostle describeth our enemy by his malicious and mischieuous nature ( the wicked ) ( or , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . as the originall with an emphasis setteth it downe , that wicked one ) and his temptations , by the kind of them vnder this metaphor Darts .

Of the nature of this wicked one , I haue spoken before on verse 12.

For the metaphor , a Dart is a kinde of weapon that is flung , slung , or shot at a man farre off , which if it hit him , will deepely pierce him , and sorely gall him . I shewed before how we were oft forced to wrestle with Satan , and to grapple with him hand to hand . Here is shewed that he hath also Darts to shoote at vs a ▪ farre off , so as hee can pierce and wound vs when wee see him not : he can send at vs , though he come not to vs . As when c c Reu. 12. 15. the Dragon could not come at the Woman , he cast waters after her . This Woman is the Church ; the red Dragon , Satan ; Waters , his manifold temptations or darts .

Thus we see that

The Diuell can euery way annoy vs , Obser . Satan can euery way annoy vs . both at hand and afarre off : when he is suffered to come to vs , and when he is restrained and kept from vs .

Vse How can wee now at any time be secure ? Doth it not stand vs in hand to watch alwaies , alwaies to bee well armed , and haue this shield of Faith ?

That the benefit and power of Faith may be the better discerned , I will shew more distinctly , 1 What these Darts are . 2 How they are kept off . 3 Why they are called f●●●y . 4 How they are quenched .

§. 81. Of Satans Darts here meant .

SOme take afflictions to be meant by Darts . What are Satans darts .

Answer . There is another proper peece of armo● to defend vs from the hurt of them , namely , The preparation of the Gospel of Peace .

Other take all sinnes and all prouocations to sinne , to be heere meant .

Answ. This must needs be too generall : for thus should the seuerall peeces of Armour , and their distinct vses be confounded . The Brest-plate of Righteousnesse is the proper fence against such temptations .

I take the Darts here spoken of to be those seueral and sundry temptations which the Diuell vseth to draw vs to doubt of that helpe wee haue in GOD , Diabolus in varias desper ationis cogitationes nos immittit , quo excludat in Deum expectationem . Chrys. paren . ad Theod. and to despaire : for oft he casteth sundry thoughts of despaire into vs , that he might shut out all hope in God , and so draw into perdition . Thus afflictions , so farre forth as the Diuell vseth them as meanes to disquiet and vexe the soule , may be here vnderstood : and likewise all sinnes and prouocations to sinne , as they tend hereunto . These temptations were they light and fasten , pierce deepe . Satan let store of these flie against Iob , they fell on him as thicke as haile-stones : despaire was it which Satan sought to bring Iob vnto by depriuing him of his cattell , goods , children , & all that he had : by striking his body all ouer with sore botches & boiles . The contradicting speeches of Iobs wife and friends ( the instruments of Satan herein ) tended to this . These darts also he let flie at Dauid , as appeareth by the many complaints of Dauid : yea , he flung some of these at Christ in the d d Mat 4. 3. wildernesse , in the e e & 26. 37 , &c garden , and on the f f & 27. 46. crosse . No darts so wound the body , as these wound the soule where they fasten .

§. 82. Of the vertue of Faith against Satans Darts .

2 THese darts are onely kept off by Faith : Faith onely keepeth off the darts of Satan . for Faith alone giueth vs assurance of Gods loue : by it wee so rest and repose our selues on the fauour of God in Christ , as nothing can make vs doubt of it , or separate vs from it . g g Iob 13. 15. Though he slay me , yet will I trust in him , saith Iob. Reade Psal. 3. & 91. & Rom. 8. 38 , 39. The stronger our Faith is , the better are we fenced against these temptations : the weaker our Faith is , the deeper doe they pierce : yea if they preuaile against vs , it is because we want this shield , or at least haue let it fall , and so for the time want the vse of it . Therefore a a 1 P●t. 5. 9. Saint Peter exhorteth to be stedfast in the Faith , while wee resist the diuell ; as if he had said , Looke to your shield , keepe it safe , hold it out manfully against all the darts of the diuell .

§. 83. Of Satans fiery darts .

3 THey who by these Darts vnderstand afflictions , What are Satans fiery darts . say , they are called fierie , because afflictions are greeuous to the flesh ; they who vnderstand sins , because as fire they kindle one another and so increase .

Answ. But there is an higher matter here meant ; for the metaphor is taken from malicious mischieuous enemies who poison the heads of darts , and arrowes , & bullets which they shoot at men : these poisoned things being of a fiery nature , if they pierce into a mans flesh , lie burning , and tormenting the body , and continue to inflame it more and more , till they haue soaked out the very life of a man , if in time they be not cured . Thus the forenamed temptations of Satan , tending to doubt and despaire , ( if they fasten ) vexe , grieue and torment the soule , burning and festring therein , till they bring a man to vtter destruction , if the fire and heat of them bee not slaked and taken away . It must needs bee great burning , great anguish and vexation that made Dauid cry out and say , b b Psal. 6. 1 , 3 , 6 O Lord rebuke me not in thy wrath , &c. My bones are vexed : my soule is also sore vexed , &c. I fainted in my mourning , &c ▪ c c & 31. 9 , 10. & 32. 3 , 4. I am in trouble , mine eye , my soule and my belly are consumed with griefe , &c. I roared all the day . d d Iob 3. 3. &c. & 6. 2 , &c. Much more bitter exclamations did Iob send forth , and yet what men were these ? what excellent Worthies of the Lord ? If the fiery venome , and burning poison of Satans darts so tormented such men , men of admirable Faith , how doe they torment men of weake Faith , yea men of no Faith ? f f Mat. 27. 5. Iudas was so tormented therby , that his life was an vnsupportable burden vnto him , he could not endure it , but made away himselfe , as many other haue done in all ages .

§. 84. Of the vertue of Faith against Satans fiery Darts .

4 THe onely meanes to coole this scorching heare , By Faith onely the fiery darts of Satan are quenched . & to asswage this burning , is the blood of Christ : and Faith onely is the meanes to apply the efficacy of Christs blood to our soules : by Faith therefore , and by nothing else , may these fiery Darts be quenched . As balsom , & such other medicinable oyles which Chirurgions haue for that purpose , being applied to that part of mans body which is in flamed with the forenamed poisonous weapons , asswage the heate , driue out the poison , and cure the flesh : so Faith , which applieth the vertue of Christs Sacrifice to a perplexed and troubled soule , dispelleth the inward anguish thereof , pacifieth and quieteth it , and so cureth the wounds thereof . The Faith of Dauid did thus cheere vp and refresh his soule after it had been perplexed ; in which respect he saith vnto his soule , g g Psal. 42. 5. Why art thou cast downe and vnquiet ? Wait● on God , &c. Thus h h 11. & againe , i i 43. 5. and againe he cheereth vp his soule : this also drew the fiery poison out of Iobs soule , as that speech implieth , k k Iob 13. 15. Though he s●lay me , yet will I trust in him .

§. 85. Of stirring against despaire .

ARe temptations to despaire , Vse . 1. Yeeld not to despaire . piercing Darts ? fiery Darts ? Keepe them off as much as possibly may be . As we feare to drinke poison , let vs feare to despaire . It will be a fiery burning poison in our soule , that wil yeeld vs no rest ; as we see in such as are ouercome thereby . Let vs not dare to yeeld vnto it ; but though God should seeme to be so angry with vs as to kill vs , yet with Iob , to trust in him . For this end we must suffer Faith to haue the vpper place in vs , euen aboue sence and reason too . And for this end looke vnto God , Qui diffidit , summi b●ni bonitatem maiorem sua nequitia non sentit . Aug. de ver. poen , cap. 5. and duly weigh both what he promiseth , and why hee maketh such gracious promises to vs : and looke not to our selues and our own deseruings , but rather know that Gods mercy is as an ocean in comparison of the drops of our sinnes : they that despaire , little consider how much greater Gods goodnesse is , then their sinne .

§. 85. Of the need and benefit of Faith .

IN how wretched a condition doe they liue , Vse 2. Wretched are they who want Faith . who are destitute of Faith ! they lie open to all the fiery , burning , tormenting temptations of the diuell ; they haue no meanes to preuent them , none to quench them when they are wounded in conscience . This fire must needs either stupifie all their spirituall sences , dry vp all the life of the soule , and take away all feeling : or else torment them intollerably without all hope of redresse , as Caine , Saul , Iudas , and such like were tormented . It were much better for a man not to bee , then not to beleeue .

What an admirable vertue is Faith ? Vse 3. The vertue of Faith . what vertue hath it in it selfe ? What benefit doth it bring vnto vs ? What Christian souldier ( that is wise , and feareth these fiery darts , ) dares enter into the battaile without this balsom ? The maine and principall ende , for which the Apostle here setteth downe these benefits of Faith , that which especially he aymeth at , is , to commend vnto vs this precious gift , so as it may be a strong motiue to vrge all the forenamed points concerning Faith , whereof wee haue spoken before , and to stirre vs vp diligently to labour and vse all the meanes we can , First to know what true Faith is , Secondly , to get it , Thirdly , to proue it , Fourthly , to preserue and increase it , Fiftly , well and wisely to vse it .

§. 86. Of spirituall recouery .

BEhold here a sure ground of much comfort and great encouragement , Vse . 4. Spirituall wounds may be cured . euen to such as are weake , and by reason of their weakenesse , or else through the violence of some temptation , haue let fall their shield , so as Satans fiery Darts haue touched their conscience , and pierced their soule . Let them not thereupon vtterly despaire , and yeeld themselues ouer to Satans power , but know that yet their Faith may stand them in steed , that yet there is a further vse of it , not onely as a shield to keepe off , but as balsome to drawe out the fire , to quench it , and cure the wound . a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . The word which the Apostle here vseth , implieth ( as wee haue shewed ) a recouering , resuming , and taking vp againe our shield . Let not therefore our faintings , failings , and spirituall wounds put vs out of all hope , as if death and destruction , without all remedy and recouery , must needes follow thereupon : But rather let vs with all speed haue recourse to Gods promises , and to Christ Iesus the true heire of them , and so renew our Faith , as c c Luk. 22. 61. Peter renewed his , when he looked vpon Christ .

§. 87. Of Satans assaulting our Faith .

THe last point yet remaineth , IX . Point . Satans wyles against Faith . which is , to discouer the manifold wiles which the Diuell vseth against this heauenly gift , and to shew how they may bee auoyded . We haue heard before how he laboureth to spoile vs of the Girdle of Truth , Satan most of all assaulteth our faith . Brestplate of Righteousnesse , and Shooes of Patience ; but his best wit and greatest force is bent against the Shield of Faith . The first assault made against Eue , was in regard of her Faith , d d Gen. 3. 1. Hath God indeede said , &c : so against Christ , ( e e Mat. 4 ▪ 3. If thou bee the Sonne of God , &c. ) Herein did he oft tempt the f f Psal. 78. 22. 31. Israelites , yea & Moses g g Num. 20. 12 also in the wildernesse . h h Luk. 22. 32. This was it for which he desired to winnow Peter ; and for which i i Thess. 3. 5. Paul feared lest hee had tempted the Thessalonians . Lamentable experience sheweth how mightily hee preuaileth by this temptation : in time of persecution he bringeth men hereby to renounce their profession : and hereby at all times he bringeth many to the very pit of despaire .

That which hath been before deliuered concerning the excellency , Reason . necessity , vse and benefit of Faith , declareth the reason , why the Diuell so assaulteth it : for hee , being our Aduersary walking about , and seeking whom to deuoure , espieth that Faith is it which especially preserueth vs safe from being deuoured ; that this is the victory which ouercommeth both k k 1 Pet. 5. 9. himselfe and his chiefe agent and instrument the l l 1 Ioh. 5. 4. world ; and therefore with all might and maine endeauoureth to spoile vs of this shield . It is therefore needfull we should know what are his wyles , and how they may be auoyded .

His sundry kindes of wyles may be drawne to two heads , namely those wherby he laboureth either to keep men from Faith , or else to wrest Faith from them . I will in order discouer some of the principall in both kinds , which are these .

§. 88. Answer to Satans Suggestion , that it is presumption to beleeue .

1. Suggest . FIrst , it is altogether impossible to attaine vnto any such gift as Faith is . Secondly , can any man be assured that Christ is his ? Thirdly , whosoeuer hath any such conceit , presumeth . Fourthly , to inforce this temptation the further , he also suggesteth , that the ground of Faith ( Gods word ) is vncertaine . And fiftly , though that Scripture were the certain Word of God , yet the Ministery of it by man , is too weake a meanes to worke so great a worke as Faith is thought to be this Suggestion hath preuailed much with Papists .

Answ. First , that which hath been before deliuered concerning the getting of Faith , sheweth that this is a lying Suggestion . Secondly , it hath been expresly proued that a man may know he hath Faith . Thirdly , the differences betwixt Faith and presumption shew , that assurance of Faith is no presumption .

1 Faith driueth a man out of himselfe : Differences betwixt faith and presumption . because the beleeuer can find no ground of confidence in himselfe , therefore hee casteth himselfe wholly vpon CHRIST .

Presumption findeth something in the man himselfe to make him boast .

2 Faith resteth on a sure ground , which is Gods Word , that both commandeth vs to beleeue , and promiseth to performe that which we doe beleeue .

Presumption relyeth onely on a mans surmize and meere coniecture .

3 Faith is ioyned with the vse of the means : both of those meanes whereby it was first bred , and also of those which God hath appointed for the nourishing of it .

Presumption not onely carelesly neglecteth , but arrogantly contemneth all meanes .

4 Faith is wrought by degrees : first by knowledge , then by griefe , after by desire , as we heard * * §. 20 , 21 , 22 , 23 , 24 ▪ & §. 41 , 42 , 43 , 44 , 44. before .

Presumption is a sudden apprehension of the mind .

5 Faith maketh a man worke out his saluation with an holy iealousie , yea with feare and trembling : oft calling vpon God , and depending on him .

Presumption is ouer-bold .

6 Faith maketh a man depart from all iniquity , and keepe a cleere conscience .

Presumption is accompanied with much pollution , at least inward .

7 Faith is most sure in time of tryall , then is the strength of it most manifested .

Presumption like a Bragadocha then maketh greatest florish when there is least danger .

8 Faith continueth vnto the end , and neuer falleth away .

Presumption is subiect to decay totally and finally .

4 Of the certainty of Gods word we shal after speak :

5 For mans Ministery it is Gods ordinance ; & thence it hath that mighty power to worke Faith : for God who at first brought light out of darkenesse , can by weake meanes worke great matters : Besides , a a 2 Cor. 4. 7 We haue this treasure in earthly vessels , that the excellency of that power might be of God , and not of vs .

§. 89. Answer to Satans suggestion of the difficulty of getting Faith .

2 Suggest . IF it be not impossible to get Faith , yet it is so difficult and hard a matter , that not one of a thousand who seeke it , obtaine it . Herein Satan preuaileth with idle , slothfull persons , b b Pro. 22. 13 & 26. 13. who in all things which they should enterprise , pretend more dangers and difficulties then needes , of purpose to find a pretence to their idlenesse .

Answer . Though it bee hard to the carnall carelesse man , Faith not hard to the willing . yet ( as Salomon saith of knowledge , Pro. 14. 6. ) Faith is easie to him that will beleeue ; not that it is simply in mans power , but that Gods Spirit so openeth his vnderstanding in the mysteries of godlinesse , so worketh on his hard and stony heart , making the one capable , and the other pliable , as thereby the man is brought like softened waxe easily to receiue the impression of Gods seale . Though man in himselfe be dead in sin , yet Gods word is as powerfull to quicken him , as Christs was to raise Lazarus . Indeed many seeke , and find not , aske , and haue not : but why ? d d Iam. 4. 3 Saint Iames giueth one reason , They aske , and seeke amisse . They seeke Faith in themselues , and from themselues : they seeke it by carnall and fleshly deuices : they seeke it by their owne wit and reason . Saint Paul rendreth another reason , e e 2 Cor. 4. 4. The God of this world hath blinded their minds , that the glorious light of the Gospell should not shine vnto them . Because they oppose against Gods truth so farre as it is made knowne vnto them , or wittingly winke at it , or turne from it , God giueth them ouer in iust iudgement to the power of Satan , who blindeth their minds . But if we repaire to the Author who giueth Faith , and to the spring whence it floweth ; if we rightly vse the right meanes of attaining it , and waite at the doore of Wisedome till shee open vnto vs , vndoubtedly we shall find Faith and not misse of it .

§. 90. Answer to Satans suggestion of the small need and vse of Faith .

3 Suggest . FAith is a needlesse thing . This conceit the Diuell putteth into the mind of two sorts of people : first of proud Pharisaicall Iusticiaries , who trust to their owne righteousnesse : these thinke that the brest-plate of righteousnesse is armour enough : Secondly , of secure , carnall Gospellers , who imagine that a good hope ( as they call it ) is sufficient , there needeth not assurance of Faith .

Answer . God maketh and ordaineth nothing in vaine : as for the proud Iusticiary , Great neede of Faith . let him first know , that righteousnes seuered from Faith , is no righteousnesse : though righteousnesse ioyned with Faith be of good vse , yet seuered from Faith , it is of no vse at all . Secondly , that the Brest-plate of righteousnesse , which the best men euer in this World had , was full of crackes and holes , full of many defects and imperfections , through which Satan would soone haue wounded them euen to death , if they had not had this shield .

As for the secure Protestant , if euer hee feele the fire of Satans darts , he will find that all the assurance which possibly he can attaine vnto , is little enough . That poore man which said ; f f Mar. 9. 24. I beleeue , Lord helpe my vnbeliefe : And the Disciples which said , g g Luke 17. 5. Lord increase our faith , saw that a good hope was not enough .

As a preseruatiue against this poysonous temptation , wee must labour for all the assurance of Faith that wee can .

§. 90. Answer to Satans suggestion of the damage arising from Faith .

4 Suggest . FAith is hurtfull to a mans credit , honour , profit , pleasure , &c. Herein Satan preuaileth with worldlings , whose hearts are onely on things here below .

Answer . First , the price of Faith , Great is the worth of Faith . yea of one graine of Faith , is of more worth then all the treasure in the world : this that good h h Mat. 13. 44. Merchant well knew , who sold all to buy it .

Secondly , they who are wounded with Satans fiery darts , would willingly forgoe all credit , wealth , and pleasure that the World possibly can giue , for a dramme of Faith .

Thirdly there can be no true credit , honour , &c. without Faith : all are sanctified by Faith , otherwise they are meere shadowes and shewes .

§. 91. Answer to Satans suggestion of Mans vnworthinesse .

5 Suggest . FAith is too good and precious a thing for poore wretched sinners to haue : herein hee preuaileth with distressed fearefull Christians .

Answer . Mans vnworthinesse no hinderance of Faith . For remouing of this , wee must remember what was * * §. 28. 29. before deliuered of Gods free grace , and rich bounty , which is not restrained by our vnworthinesse .

If the Diuell by these , or such like meanes cannot keepe vs from getting faith , he hath other wiles to wrest it from vs , which follow .

§. 92. Answer to Satans suggestion of mans imperfection .

6 Suggest . THy Faith is not sound , but counterfeit : for it is mixed with many imperfections , transgressions , weakenesses , doubtings ; there is no growth or increase of it : many weake Christians are brought hereby to stagger .

Answer . Imperfect Faith may be true & sound . Oft proue thy Faith , especially by the causes , and by thy loue , and a a Heb. 13. 18. true desire to liue honestly : Know that euery thing here is imperfect , yet that truth and imperfection may stand together : striue against these imperfections , and vse the meanes for encrease of Faith .

§. 93. Answer to Satans suggestion of trusting to meanes .

7 Suggest . THere are meete helps afforded for all distresses : why may not men trust to them ? Is it not good to seeke to the Physician in sicknesse ? to trust vnto number and prowesse of men in warre ? and to friends in time of need ? Thus he maketh many to cast away the shield of Faith , their confidence in God , and to trust vnto outward meanes , as b b 2 Ch● . 16 12 Asa .

Answer . All meanes are subordinate to Gods Prouidence , and guided thereby : Subordinate meanes take not away the vse of Faith . therefore in the vse of them wee must looke vnto God , and depend on him , and call vpon him for a blessing : neither supply of meet meanes , nor want of them , must any whit lessen our trust in God , but to God must all the glory be giuen , whatsoeuer the meanes be .

§. 94. Answer to Satans suggestion of apostacy .

8 Suggest . THou canst neuer hold out : thy Faith will not onely be in vaine , but thy latter end is like to be worse then the beginning : How many haue fallen away in all ages , and daily doe fall away ?

Answer . Faith falleth not cleane away . There are meanes to preserue and increase Faith , as well as to get it : let them be well vsed , and thy Faith shall neuer faile : Luke 22. 32. Remember Christs prayer for Peters Faith : as for others , wee cannot so well know the ●oundnesse of their Faith as of our owne .

§. 95. Direction against Satans stormes .

IF he preuaile not by any of these , or such like subtill suggestions , he will try by all the stormes and troubles he can , to shake and ouerthrow our Faith .

We must therefore be like sound Oaken Trees , which the more they are shaken , the deeper roote they get in the earth ; and know for our comfort , the Diuel can raise no greater stormes then God in wisedome permitteth him . Virtus fidei inper●cutis secura est . Chrys. in Mat. 20. hom. 37. God in the end will turne all to our good , as he dealt with Iob , ( Iob 42. 10. &c. ) so that if we beleeue , we shall surely be established . Faith maketh men secure in perils .

THE SEAVENTH PART . The Helmet of Hope . Ephesians 6. 17. And take the Helmet of Saluation .

§. 1. Of the difficulty of a Christian Souldiers Estate .

EXcellent meanes of defence are those whereof we haue heard , especially the last of them : yet the Apostle thinketh them not sufficient , but proceedeth to set forth other peeces of armour , saying , a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Obseru. from the inference . No easie matter to bee a Christian Souldier . And take , &c. Whence wee may well gather , that

It is no easie matter to be a Christian Souldier , and stedfastly to stand vnto the end against all assaults . Many graces are needfull to be added one to another for that purpose . One might haue though that when hee had named the shield of Faith , he need haue added no more : but God who knoweth both our weakenesse and pronenesse to faint , and also the power and subtilty of our aduersaries better then our selues , seeth it needfull that an helmet be vsed as well as a shield : our care therefore must be to vse this also .

§. 2. Of the Spirituall Grace here meant .

THis fift peace of Spirituall Armour ( though it bee not plainely expressed ) Some referre these two metaphors , Helmet , Sword , vnto the Word of God , and say that two vses of the word are set downe vnder two metaphors : one to be defensiue as an Helmet : the other to be offensiue as a sword . is necessarily implied to be Hope ; Hope the fifth pe●ce of armour . for a a 1 Thes. 5. 3. in another place where hee vseth this metaphor , Answer . The sword alone of it selfe implieth both these vses , for it is an especiall meanes of defence as well as of offence : these two metaphors being as distinctly set downe as any of the former , there is no reason why they should be referred to one and the same thing . hee expresseth Hope , Put on ( saith he ) for an Helmet the hope of Saluation . What could more plainely be spoken ? and what better interpreter of the Apostles minde could wee haue then the Apostle himselfe ? Other say that Christ himselfe is here meant by this metaphor Helmet , because he is Saluation , and because the very word here vsed ( 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ) is in other places attributed to Christ , as Luke 2. 30. & 3. 6.

Saluation is thus applied to Hope , because

1 Saluation is the maine end of our Hope , Why it is called the hope of saluation . that which aboue all toher things wee waite for : Answer . It is not properly attributed to Christ , but tropically , because he is the Author and finisher of our saluation . It is more proper to take it for the thing it selfe which Christ hath purchased , eternall life . when we come to the possession of it , then hath Hope her end , and period .

2 It is an especiall meanes of attaining vnto Saluation , 2 Thogh Christ be here meant by this word Saluation , yet cannot Christ with any fit congruity be comprised vnder this metaphor Helmet : for if we reade the words plainely , Take the Helmet of Christ , what else can be meant but the helmet which Christ vsed , or which he giueth or prescribeth to vs , as the Armour of God ? Thus it will be the same thing which we meane , namely , Hope : for as Christ is the author and finisher of our Faith , so also of our Hope . ( e e Rom. 8. 24. We are saued by Hope . ) This is that coard whereby wee hold fast to Gods promises till they bee all accomplished , which will not bee vntill wee enioy saluation .

3 Herein lieth a maine difference betwixt the hope of worldlings , and Saints : their hope reacheth no further then to the things of this life ; therefore d d Pro. 11. 7. when they die their hope perisheth , but these e e 1 Pet. 1. 3 , 4. hope for an inheritance immortall , &c. Therefore f f Pro. 14. 32. they haue hope in their death : for g g 1 Cor. 15. 19 if in this life onely wee haue hope in Christ , wee are of all men the most miserable .

Thus hauing shewed what this Helmet of Saluation is , I will distinctly shew , 1. What Hope is . 2 How it differeth from Faith . 3 How fitly it is compared to an Helmet . 4 How necessary it is . 5 How it is gotten , preserued , and vsed . 6 What are Satans wiles against it .

§. 3. Of the definition of Hope .

HOpe is an expectation of such good things to come , 1. Point . What hope is . as God hath promised , and Faith beleeued .

1 In expectation especially consisteth the very nature of Hope ; g g Rom. 8. 25. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . If we hope , &c. h h Psal. 37. 7. We waite . Dauid ioyneth hoping and waiting together , as implying one and the same thing ; h h Psal. 37. 7. Waite vpon the Lord , and hope in him .

2 Good things are the proper obiect of Hope : Spes non nisi bonarum rerum est , nec nisi faturarum . Aug. Enchir. cap. 8. herein it differeth from Feare : We feare things euill and hurtfull . I looked , that is , hoped for good ( saith Iob : ) The thing ( namely ) that euill thing which I feared , is come vpon me ? Iob 3. 25 & 30. 26. )

3 These good things are to come : not past , nor present , which either are or haue beene seene : l l Rom. 8. 24. Hope which is seene , is no hope : for how can a man hope for that which he seeth ?

4 They are also such as God hath promised . For the ground of our Hope is the promise of God , who is faithfull and true : we may well waite for that which he hath promised , whatsoeuer it be . In this respect this true Hope is termed m m Col. 1. 23. The Hope of the Gospel : that is , an Hope which waiteth for those things which in the Gospel are promised . n n Luke 3. 26. This was the ground of Simeons Hope . These promises are of all needfull things in this world , both Spirituall and Temporall ; of assistance vnder all crosses , and of deliuerance from them : and at length of eternall glory and happinesse in heauen , which ( because it is furthest off , and includeth in it an accomplishment of all other promises , ) is the most proper obiect of Hope . In which respect the Scripture doth thus entitle it , o o 1 Thes. 5. 8. Hope of Saluation , p p Tit. 3. 7. Hope of eternall life , q q Rom. 5. 2. Hope of glory , &c.

5 The things we hope for , are also such as Faith beleeued . For there is such a relation betwixt Faith and Hope , as is betwixt a mother and a daughter : Faith is the mother that bringeth forth Hope ; and Hope is a blessed daughter which nourisheth Faith . r r Heb. 11. 1. Faith is the ground of things hoped for . Till a thing be beleeued , a man will neuer hope for it : s s Gal. 5. 5. By Faith we waite : that is , Faith causeth vs to waite . Againe , except a man hope , and waite for that which he beleeueth , his Faith will soone decay .

§. 4. Of assurance and patience of Hope .

THus in generall we see what Hope is . Two properties of Hope . There are two especiall properties which the Scripture doth oft annexe to Hope , 1 Assurance . 2 Patience .

For Assurance , expresly saith the Apostle , 1 Assurance . t t Heb. 6. 11. Shew diligence to the full Assurance of Hope . In regard of this property it is said , u u Rom. 5. 5. Hope maketh not ashamed , that is , disappointeth not him that hopeth , of the thing which he waiteth for , so as he need not be ashamed of his Hope . Fitly therefore is it termed , * * Heb. 6. 19. An Anchor of the soule , both sure and stedfast . According to the quality and quantity of Faith , is the quality and quantity of Hope . What a man beleeueth , that he hopeth for : as he beleeueth , so he hopeth for it : but true Faith doth assuredly beleeue the truth of Gods promises : therefore true Hope doth certainely expect them , for there are the same props to vphold our Hope , as are for our Faith , to wit , the goodnesse , power , truth , and other like attributes of God : Hope ariseth not from mans promises , nor is nourished by mans merits .

Our aduersaries make vncertainty a property of Hope , Vncertainty no property of Hope . and ground it vpon coniectures and probabilities : wherby they take away one main difference betwixt the hope of sound Christians , and carnall Libertines : and cleane ouerthrow the nature of sauing Hope : for though , by reason of the flesh , the best may sometimes wauer in their Hope , as well as in their Faith : yet is not this wauering of the nature of Hope , but the more Hope encreaseth , the more is doubting dispelled .

For Patience , b b 1 Thes. 1. 3. ● Rom. 8. 25. that also is expresly attributed to Hope : If we hope for that we see not , we doe with patience waite for it : How needfull it is that our Hope bee accompanied with patience , we shall see hereafter .

§. 5. Of the agreement betwixt Faith and Hope .

HOpe agreeth with Faith in many things : II. Point . Wherin Hope and Faith agree . for example in these .

1 In the Author . In the Author and worker of them both , which is Gods holy Spirit , as c c Gal. 5. 22. Faith is a fruit of the Spirit , so d d Rom. 15. 13. we abound in Hope thorow the power of the holy Ghost .

2 In the matter . In the common matter , for both are sauing and sanctifying graces , as e e Eph. 2. 8. We are saued by Faith , f f Rom. 8. 25. so also by Hope : and as g g Act. 15. 9. By Faith the heart is purified , so h h 1 Ioh. 3. 3. he that hath Hope purgeth himselfe .

3 In the ground . In the Ground of them , both of them are grounded on Gods promises as we haue heard .

4 In the properties . In the fore-named properties Assurance and Patience . The same Apostle that made mention of i i Heb. 6. 11. Assurance of Hope , mentioneth also k k & 10. 21. Assurance of Faith , and as l l Rom. 8. 25. he that hopeth waiteth with patience , so m m Isa. 28. 16. he which beleeueth maketh not haste .

5 In the continuance . In continuance , which is onely til they haue brought vs to the possession of the inheritance promised : in which respect Loue , which continueth euen in Heauen , is preferred both to Faith and Hope .

6 In the effects . In many excellent effects : as are a cleare and quiet conscience : an vtter denyall of a mans selfe : a casting of himselfe wholly on Gods grace : a patient bearing of all crosses , perseuerance vnto the end , &c.

§. 6. Of the difference betwixt Faith and Hope .

THey differ in these things especially . Wherein they differ .

1 In their order : Faith is first , for it bringeth forth Hope : n n Heb. 11. 1. Faith is the ground of things hoped for .

2 In the kind of Obiect : Faith is also of things o o Heb. 11. 3. past , and p p Ioh. 20. 29. present : hope onely of things to come .

Obiect . Faith is also of things to come : for we beleeue eternall life .

Answ. Faith giueth q q 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Heb. 11. 1. a subsistence , and present being , to such things as are to come ; by it we beleeue those good things which are promised to be ours , though the possession of them be to come .

3 In their nature : Faith beleeueth the very truth of Gods promises , and r r Ioh. 3. 33. sealeth that God is true : Hope waiteth till God manifest and accomplish his truth .

Thus we see that Hope is a different and distinct grace from Faith : yea so , as it may be of vse when faith faileth : and it serueth to cherish and vphold Faith : needfull it is therfore that vnto Faith it be added .

§. 7. Of the resemblance betwixt Hope and an Helmet .

FItly is Hope resembled to an Helmet , III. Point . How fitly Hope is resembled to an Helmet . which , according to the notation of the 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Greeke word , couereth the head all ouer , so as vnder it may be comprised the Beuer , and whatsoeuer couereth the face . The vse of this Helmet is to keep and fence the head safe from Arrowes , Darts , Bullets , Swords and other weapons , whereby it might otherwise be sorely wounded , and the man be killed downe-right .

He that hath his head and face well and safely couered , will be bold and couragious without feare , lifting vp his head , and looking his enemy in the face , and so boldly goe on forward , not fearing Arrowes , Darts , or any such things that shall be shot , or throwne at him . Euen so he whose soule is established with Hope , waiting for Saluation in the end , will with an holy resolution goe on in his course to God , not fearing the manifold assaults of his spirituall enemies , being assured that they shall not pierce his soule , but that at length he shall remaine a Victorer , when the Diuell and his instruments haue shot all their Arrowes against him . Hope of Saluation maketh a man rouse vp his soule and spirit in the midst of temptations : thus much the notation of that t t 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Rom. 8. 19. word , whereby the Apostle setteth forth the Hope and earnest expectation of the creature , implieth . Dauid alludeth heereunto , saying , Vide Beza . annotat . Vnto thee , O Lord , lift I vp my soule : And againe , I will lift vp mine eyes to the mountaine , Psal. 25. 1. & 121. 1. from whence my helpe commeth .

Out of all that hath beene said , may easily be gathered what is the vse of hope , and how needfull and profitable a peece of Armour it is .

§. 8. Of the vse of Hope .

THe vse of it is to keepe vs from fainting , that we be not confounded through any assaults of our enemies : for y y Rom. 5. 5 : Hope maketh not ashamed , but maketh bold and confident : z z Psal. 27. 13. 14. Dauid implieth that he had fainted , but for his hope , and thereupon exhorteth others to Hope in the Lord . In this respect , * * Heb. 6. 19. the Apostle vseth another metaphor , and resembleth Hope to an Anchor . Sicut anchora iactata de naui non permittit cam circūferri , licet venticommoueant , sed firmam facit , ficet spes . Chry. in Heb. hom. 11 When Mariners haue a good sound Anchor fast tyed to the ship with a strong Cable , and fast fixed on firme ground , they dare sleepe quietly therein , though stormes and tempests arise : for the Anchor will keepe the ship safe and sure , so as it cannot be carried away of winds , nor beaten against rocks , nor swallowed of gulfes . Thus doth Hope after an holy maner make vs secure , and that though afflictions and temptations like stormes , be raised against vs . a a Psal. 23. 4. Though I should walke through the valley of the shadow of death , I will feare no euill , saith Dauid ; whereby he manifesteth his holy security , which also he doth by many other like speeches in his Psalmes .

§. 9. Of the need of Hope , in regard of the vncertaine and long date of Gods promises .

THis being the vse of Hope , IIII. Point . Hope necessary in foure respects . it is very needfull , yea necessary , and that in foure respects .

1 In regard of the time which God hath set downe for the accomplishment of his promises , 1 Time vncertaine . which time is oft both vnknowne , and long dated , though the time be of God certainly determined , so as it cannot be preuented , ( Ioh. 7. 30. ) nor shall be ouerpassed , ( Hab. 2. 3. ) yet d d Mar. 13. 32. Act. 1. 7. it is not alwayes made knowne vnto vs . It is therefore needfull that we waite for the time of the accomplishment of them . Such a collection doth Christ himselfe inferre vpon such a ground : e e Mar. 13. 33. Take heede , watch and pray : for ye know not when the time is . And excellently doth he exemplifie it by the f f Luke 12. 36 , &c. parable of the seruants that waited while their Master returned from the wedding .

In wisedome also it pleaseth God many times to set a long date to the accomplishment of his promises . When g g Gen. 12. 7. Abraham came out of Haran , then God promised seed vnto him , and a blessing vpon his seed , yet was h h & 21. 5. Abraham an hundred yeeres old before he had a childe of Sarah : so there passed at least twenty fiue yeeres betwixt the making and performing of this promise , ( compare Gen. 12. 4. & 21 : 5. ) yet i i Rom. 4. 18. aboue Hope , vnder Hope , did he wait for it . k k Luk. 2. 25 , &c. The promise which was made to Simeon was not accomplished till he was an old man , ready to die ; yet he continued to wait . There passed almost foure thousand yeeres betwixt that time . l l Gen. 3. 15. wherein the blessed seed of the woman was first promised , and m m Luk. 2. 1. &c. wherein he was exhibited . There haue passed aboue fiue thousand yeeres since n n Iude v. 14. the time that the glorious comming of Christ vnto iudgement was promised , and yet is not accomplished , and God knoweth when it shall be . The date of many promises , are much longer then the Saints thought of : and they are kept longer in suspence then they looked for . In this respect there is great need of Hope , yea of patient Hope . Note the answer giuen to the soules vnder the Altar , which was , o o Reu. 6. 10. 11 Dei promissis credere debemus etiamsi multum temporis interfluat . Chrys. in Gen. hom. 39. That they should rest till their fellow seruants , and their brethren that should be killed euen as they were , were fulfilled .

The office of Hope , is to make vs waite , and still to waite , and that with patience , though God tarry neuer so long , Though it tarry , waite , ( Hab. 2. 3. ) Dauid waited though his soule fainted . ( Psal. 119. 81. )

§. 10. Of the need of Hope in regard of troubles .

2 IN regard of those many troubles and perplexities which doe fall out betwixt the making and accomplishing of Gods promises , 2 Troubles many . we haue a great need of Hope . Exod. 5. 7. After that God had promised Canaan to Israel , Israel was in miserable bondage before he possessed Canaan : yea , after God had sent Moses to tell them that the promised time of their deliuerance was come , they were more cruelly oppressed , before they could get out ; and when they were got out , what and how many streights were they brought vnto at the red sea , and in the wildernesse before they entred into Canaan ? euen such and so many , as of all the men which came out of Aegypt , onely two ( which patiently waited to the end , ) entred into it . Dauid was promised to haue the Kingdome of Israel : but how was he persecuted , and made to fly the Countrey before he was crowned ? How oft were the people of God made a prey to their enemies , and scorned among the nations before the promised Messiah was exhibited ? What desolations hath the Church been brought vnto ( it hath been like the Moone in the deepest waine ) and yet Christ not come ?

Thus doth the Lord in wisdome dispose of his Church while it is here warfaring on earth ; as for many other iust and weighty reasons , so to try if we can waite , patiently waite , and that s s Rom. 4. 18. vnder Hope , though it be aboue Hope . In regard of these troubles , therefore is Hope very needfull , as t t Heb. 10. 35. &c. the Apostle implieth , who earnestly exhorteth the Hebrewes , euen in this respect to waite . It is the office of Hope , to make vs waite and abide til God remoue the crosse .

§. II. Of the need of Hope in regard of the scoffes of the wicked .

3 HOpe is needfull in regard of the scoffes and reproaches of the wicked : 3 Wicked scoffe . for if Gods promises be not speedily accomplished , u u 2 Pet. 3. 4. they are ready to vpbraide Gods children , and say , Where are his promises ? If afflictions befall them , * * Psal. 42. 10. Where is their God ? If afflictions be greeuous , x x & 3. 2. There is no helpe for him in God . Is not then Hope necessary to vphold vs against these ? Dauid hereby vpheld himselfe : for when the wicked said , Where is their God , he said to his Soule , y y & 42. 11. Waite on God .

It is the office of Hope to make vs looke so much the more stedfastly vpon God , and the faster to cleaue vnto him , by how much the more wicked men doe seeke to draw vs from the Lord .

§. 12. Of the neede of Hope in regard of our owne weakenesse .

4 WE haue need of Hope , 4 we weake . in regard of our own weakenesse , for we are very prone by nature to thinke that God forgetteth vs , and remembreth not his promises made to vs , if at least it be a long time before he accomplish them ; or if he bring vs to any streights , and seeme to hide his face from vs . Dauid was herewith sorely tempted , it made him cry out , and say , a a Psal. 13. 1. How long wilt thou forget me , O Lord , for euer ? How long wilt thou hide thy face from me ? But what vpheld him ? himselfe sheweth that it was his hope ▪ For in the same Psalme he saith , b b Psal. 13. 5. I trust in thy mercy .

It is the office of Hope in this respect , to make vs hope aboue hope , as c c Rom. 4. 8. Abraham ; and against sence , as d d Iob 13. 15. Iob.

Thus we see that hope is so needfull , as there is no liuing in this world without it : herein is the prouerbe verified , If it were not for hope the heart would breake .

§. 13. Of getting and preseruing Hope .

LEt vs therefore in the next place obserue how it may be , V. Point . How hope is gotten . first , gotten , secondly , preserued , thirdly , wel vsed .

1 It is gotten by the same meanes that faith is : for it is the daughter of Faith . See Treat. 2. part . 6. & . 17. &c. The meanes which beget faith , do immediatly hereupon beget hope .

2 It is preserued by two meanes especially . 2. How preserued .

1. By a due consideration and ful perswasion of Gods properties ; which make vs patiently abide for the accomplishment of his promises .

2 By a faithful remembrance of Gods former dealings .

Foure speciall properties of God are for this purpose to be obserued . 1. His free grace . 2. His infinite power . 3. His infallible truth . 4. His vnsearchable wisdome .

For being in our hearts perswaded by faith . 1. Faith in Gods promises vpholdeth hope . First , That the same grace which mooued God to make any gracious promise , will further mooue him to accomplish it . And secondly , That hee is able to doe it . And thirdly , So faithfull , that not a word which he hath said shall fall to the ground : Yea , and fourthly , That he is most wise in appointing the fittest times and seasons for all things , so as may most make to his owne glory , and his childrens good ; we are thus brought to waite , and to continue waiting on God ( without prescribing any time to him ) till he hath actually performed what he faithfully promised .

§. 14. Of Experience nourishing Hope .

GODS former dealings both with others , 2 Experience vpholdeth Hope . and also with our selues being faithfully remembred , worke such an e e Rom. 5. 4. experience as cannot but bring forth Hope : For this experience doth euidently demonstrate what God is willing and able to doe . f f Psal. 22. 4. & 34. 6. & 143. 5. Hereby was Dauids Hope much cherished and strengthened . g g Iam. 5. 11. This meanes doth St Iames vse to strengthen the hope of Christian Iewes , bringing to their memories Gods dealing with Iob.

For this end , we must acquaint our selues with the Histories of former times , especially such as are recorded in the holy Scriptures : for h h Rom. 15. 4. Whatsoeuer things are written afore time ( namely in those Scriptures ) are written for our learning , that wee thorow patience and comfort of the Scriptures might haue Hope . It is also good to be acquainted with other Ecclesiasticall Histories : but especially to obserue Gods dealings in our owne times .

The i i Rom. 5. 4. experience which most of all bringeth forth Hope , is that which we haue of Gods dealing with our selues , whereof we haue two notable examples , one of Iacob , ( Ge● . 32. 10. ) The other of Dauid , ( 1 Sam. 17. 37. )

For this end we are well to obserue and remember all those gracious fauours which God from time to time vouchsafeth to vs , and not carelesly let them slip at the time present , nor negligently forget them in the time past . The Israelites in the wildernesse failed in both these : m m Psal. 106. 7. They vnderstood not Gods wonders , while God was doing them ; neither afterwards did they remember the multitude of Gods mercies . This was the cause that they could not waite till the time appointed for their entring into Canaan was come : but fainted , and fell in the Wildernesse .

§. 15. Of meditating on the end of Hope .

TO these may be added as a further meanes to vphold and cherish Hope , Oft meditate of the end of Hope . a serious and frequent meditation of the end of our Hope , Si vis sustinere laborem , attende mercedem . Aug. in Psal. 36 namely , that rich and glorious inheritance which Christ hath purchased for his Saints , and God hath promised vnto them . Much might be saide to amplifie this point , but I will referre it to the priuate meditation of the Reader : and let it the rather be meditated of , because we see the hopes of worldly men to be sustained with matters which are no way comparable herevnto . Obserue what their hope is in earthly things , which are very vncertaine : o o Iam. 5. 7. The husbandman waiteth for the fruite of the earth , and hath long patience for it , vntill hee receiue the former and the latter raine . As the Husband-man , so the Souldier , the Marriner , the Merchant , who not ? Their hopes make them vnter much , and send themselues forth to great dangers , & yet oft they faile of their hopes . Shall Christians of all others cast away their Hope , the end whereof is more excellent then all things in Sea and Land , which also they are sure to receiue , if they faint not ? a a Heb. 10. 35. Cast not away your confidence , which hath great recompence of reward .

§. 16. Of the resemblance betwixt Hope and an Anchor .

3 THe vse of hope may fi●ly be set forth by that other metaphor whereunto Hope is resembled , 3. How hope is well vsed . namely , an Anchor . ( Heb. 6. 19. )

1 It must be cast vpon a sure ground . 1 Cast the anchor of hope on a sure ground . If an anchor becast into a bottomlesse sea , where is no ground , or on quick sands , which are no sure ground , it is of no vse , the shippe may be tossed vp and downe , and suffer wracke for all that . The onely sure ground of hope is Gods promise reuealed in his Word . That this is a most firme ground cannot bee doubted of , vnlesse the goodnesse , power and faithfulnesse of God be called into question . For as God himselfe is , so is his ▪ Word , faithfull and true , sure and certaine : nothing more firme and stable : a a Matth. 5. 18. Till heauen and earth perish , one iot or title of Gods word shall not scape , till all things be fulfilled . b b Psal. 119. 19. Dauid cast the anchor of his hope vpon this ground . We are therefore to acquaint our selues with Gods manifold promises .

2 It must be fast fixed on that sure ground . 2 , Fast fixe it on that ground . If an anchor onely lie vpon the ground , and be not fixed on it , as good be without ground .

Then is hope fast fixed on Gods promise , when his promise is stedfastly beleeued : Faith maketh a way and entrance for hope . c c Rom. 4. 18 , &c. Abraham first beleeued Gods promise , and then waited for it .

First therfore labour for true and sound faith in Gods promises , then will thy hope be sure and stedfast .

3 It must oft be setled and fixed anew . 3. Of● renew , the hold . If an Anchor loose and slacken after it hath once been fastned , a storme may cartie the shippe away : where then is the benefit of the former fastening ? Our hope in regard of our owne weakenesse , and the violence of Satans manifold stormes , is much subiect to loosening , to wauering . It must therefore oft be renewed : d d Isa. 40. 31. They that waite on the Lord shall renew their strength . These words may be taken both as a promise of God , shewing what he will doe ; and as a duty on our part , shewing what we ought to doe .

For this end , againe and againe meditate on those promises which we haue once knowne and beleeued , and oft call to minde Gods former benefits and performance of his promises : ( these were Dauids vsuall practises . ) For these being meanes to raise vp Hope in vs at first , the recalling of them to our mindes againe , must needes be meanes to renew our hope .

§. 17. Answer to Satans suggestion against a sure ground of Hope .

IN the last place , VI. Point . Satans wiles . Satan hath many waies to spoile vs of this peece of Armour also , and that either by labouring to keepe it from vs , that we neuer haue it , or to wrest it from vs after we haue it .

Because there is a mutuall relation betwixt Faith and Hope , so as without Faith there can be no Hope , he bends what forces he can against Faith to keepe vs from it , or depriue vs of it . To auoide this , the former Treatise of Faith is to be obserued .

His Suggestions more proper against this grace , are such as these .

Suggest . 1 There needeth no such adoe to find out a sure ground ; if thou hope well , it is well enough . Thus he preuaileth with the greater sort of our people , especially with the more ignorant and ruder sort , who doe not onely in their hearts conceiue , but with their tongues also are ready to vtter such conceits as these , I hope well , yea , I hope to be saued as well as the best . Here is their anchor cast out . But aske them , what is the ground of their Hope , all the answer they can giue , is , They Hope well . Many that know not the fundamental points of Christian Religion , nor the first grounds of Saluation , ( being much worse then the e e Heb. 5. 12. Hebrewes , of whom the Apostle complaineth that they had need be taught which are the first principles of the Oracles of God ) will yet say , I hope well .

Answer . To auoid this , all ignorant persons , though they be growne in yeeres , must be willing to be instructed and euen catechised . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Luke 1. 4. Theophilus a Nobleman was so instructed . Ministers must vse to catechise and teach fundamentall grounds . Ignorance of people is a shame and dishonour to the Gospell ; it maketh them a prey to Satan , and f f Ose. 4. 1. 2 Thes. 1. 8. bringeth them to the very pit and gulfe of destruction .

§. 17. Answer to Satans suggestion of false grounds of Hope .

Suggest . 2. THe best grounds of Hope are , 1. A mans owne merits . 2. The meritorious workes of others , euen their workes of supererogation , 3. A● mans owne honest dealing and good meaning : 4. A man● prosperous estate . Thus hee deceiueth men with fal● grounds . In the first of these , he preuaileth with the prou●der sort of Papists , who trust to their owne merits . In th● second , with the more silly and foolish sort , who trust t● the merits of others : In the third , with many among● counted ciuill , honest men , men of their words , iust i● their dealings , &c. but sauour of little piety to Go● wards : as also in many of the poorer sort , who thinke an● say . They doe no man any wrong . In the fourth , with sottish worldlings ; who make Earth their Heauen .

Answer . All these are like quicke-sands , which bring more danger then safety to a ship .

For the first , see the answer to the first suggestion against righteousnesse . §. 7.

For the second , see the 3. vse of the 2. Doctrine , on verse 10. §. 5.

For the third , remember

1 That all the honest dealing in the World , without Faith , is nothing acceptable to God , ( Heb. 11. 6. )

2 That good meanings and intentions may stand with most abhominable impieties and iniquities . For proofe whereof , reade Iohn 16. 2. and Acts 26. 9.

3 That it more beseemeth fooles then wise men to build all their hopes vpon coniectures .

For the fourth , know that outward prosperity , wealth , health , honour , credit , ●auour of friends , and the like , are but c c Mat. 5. 45. common gifts which God indifferently bestoweth on all sorts of people : they oft proue the Diuels baits to allure men vnto him , and his hookes to hold them fast , and drowne them in perdition .

§. 18. Answer to Satans suggestion of licentious trusting on Mercy .

3. Suggest . STill trust to Gods Mercy , and Hope therein ; and in confidence thereof , take liberty ●othy selfe to doe what seemeth good in thine owne eies . Thus hee maketh carnall Gospellers , Libertines , hypo●rites , and the like , ( d d Iude ; v. 5. Who turne the grace of God into wan●nnesse ) to let their anchor of Hope lie loose vpon the ●re ground of Gods mercy .

Answer . When Gods mercy is wilfully and wittingly abused , his iustice is prouoked to take vengeance : Gods grace giueth liberty to no sinne , e e Tit. 2. 11. 12. The grace of God which bringeth saluation vnto all men , teacheth vs to denie vngodlinesse and worldly lusts , and to liue soberly , righteously , godly , &c : This is the end of grace , and this also will be the power and efficacy thereof in all to whom it belongeth : for they who partake of the merite of Christs sacrifice to haue their sinnes pardoned , partake also of the efficacy thereof , to haue the power of sinne subdued .

§. 19. Of Satans seeking to depriue vs of the vse of Hope .

IF thus the Diuell cannot keepe vs from attaining true Hope , then will he labour to quaile our Hope , and so spoile vs of it , and that by these and such like meanes .

1 By making vs too carelesse , and too secure , wherein he somewhat preuailed with Lot , Dauid , Peter , and such other .

For auoiding this , we must duly consider our owne weakenesse , and the many fierce temptations whereunto we are subiect , and thereby be stirred vp to watch and pray , as f f Mat. 26. 41. Christ vpon this ground exhorteth his disciples .

2 By mouing vs to despaire , by reason of our vnworthinesse : and here he will obiect what we are by nature , what by the multitude and greeuousnesse of our actuall transgressions , and in these respects how vnworthy of the saluation which we waite for .

For auoiding this , we must remoue our eyes from off our selues , and cast them vpon the free grace , and rich mercy of God , and vpon the all-sufficient merit of Christ , and remember that the saluation which God hath promised , he will giue for his owne Names sake .

3 By calling into question the truth of Gods promises , especially when he seemeth long to delay the accomplishment of them , or when troubles arise .

For auoyding this , we must be perswaded , that God is wisest , and best knoweth the fittest times and meanes for accomplishing his promises .

THE EIGHTH PART . The Sword of the Spirit . Ephes. 6. 17. And the Sword of the Spirit , which is the Word of God .

§. 1. Of adding a Sword to other peeces of Armour .

THe sixt and last peece of Armour , is not only defensiue as all the former , but offensiue also , like a Sword . a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Note 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 , Doct. Driue away thy spirituall enemies . from annoying vs , but our care and endeauor must be to driue them away , and destroy them . b b Iam. 4. 7. 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 c c 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Col. 3. 5. killing our members on earth , d d 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Rom. 8. 13. mortifying the deeds of the body , e e Gal. 5. 24. crucifying the flesh and the world , f f Rom. 6. 6. destroying the body of sinne , g g 1 Cor. 9. 27. beating downe the body , and keeping it in subiection . We haue a notable example hereof in our Head and Generall Christ , i i Mat. 4. 10. who put the Diuell to flight : likewise in one of his Captaines , S. Paul , k k 1 Cor. 9. 27. who brought his body into subiection , & l l Gal. 6. 14. to who the world was crucified .

If we stand onely vpon defence , we embolden & hearten our enemies , Reason . 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 , Magistrates must cut off the enemies of the church 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 k k Rom. 13. 4. They are the Ministers of God , to take vengeance on such as doe euill . l l 2 Kin. 23. 20. 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 them , they must vse both .

3 The vse of the temporall Sword is a great helpe to the spirituall , The vse of the temporall sword an help 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 , 2 Ministers must resute error , and reproue vice . 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 , m m 2 Cor. 10. 4 , 5 , 6. 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 , n n Tit. 1. 9. 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 , 3 Priuate Christians must subdue their enemies 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 , 1. Point . What is the Word of God 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 a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 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 b b 2 Tim. 3. 16. God himselfe .

2 Of the matter , which is c c Ephe. 1. 9. Gods will .

3 Of the end , which is Gods d d & 3. 10. glory .

4 Of the efficacy , which is Gods e e Rom. 1. 16. power .

This word is properly and truely the right sence and meaning of the Scripture : Not the letter but the sence is Gods word . for except that bee found out , in many words there may seeme to be matter of falshood , ( as that f f Mar. 13. 32. the Sonne knoweth not the day of iudgement , ) of heresie ( as that the Father is greater then the Son ) and contradiction , g g Ioh. 14. 28. ● as betwixt that which Christ said ( my Father is greater then I , ) and that which the Apostle said , ( that h h Phil. 2. 6. 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 , Vse . Search out the sence of Scripture . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . and that with care and diligence , as Christ implieth , where he commandeth to i i Ioh. 5. 39. 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 . Singuli sermones , syllabae , apices , puncta in diuinis scripturisplena sunt sensibus Hier. in Eph. 3. 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 not thus search the Scriptures , insteed of Gods word wee may alleadge our owne conceits .

§. 3. Of the meanes to finde out the true sence of the Scripture .

FOr our helpe in finding out the true sence of Scripture , there are diuers profitable meanes , as

1 Vnderstanding of the originall tongues : Vide Aug ▪ de doct. Chr. l. 3. c. 24 , 25. &c. diuerse errors & heresies haue been drawn from translations . It is likely that the first thing that moued Papists to make mariage a Sacrament , was the word Sacramentum which the vulgar translation vseth Ephes. 5. 32. and which the Rh●mist ; translate a Sacrament . But k k 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . the originall , signifieth a mystery , or secret .

Besides , euery language hath proper kinds of speeches , which being translated word for word , in other languages would seeme obsurd : so that for the true vnderstanding of the propriety of many Scripture phrases , knowledge of the originall tongues is needfull .

2 Skill in the Arts , whereby proper and figuratiue phrases may be discerned and distinguished , and whereby the true construction of words , and iust consequence of arguments may be obserued .

These especially are for the learned , wherein the valearned , must seeke the helpe of the learned .

3 Knowledge of the Analogie of Faith , that is , of the fundamentall points of our Christian religion , that no sence be made contrary to any of them . The literall acceptation of these words , l l Mat. 26. 26. This is my body , and the heresie of Transubstantiation grounded thereon , is contrary to the sixt article of our Creed , He ascended into heauen , and fitteth at the right hand of God , &c.

4 Obseruation of the scope , of that place which is interpreted , and of the circumstances going before , and following after . Thus may the true meaning of that parable touching the Samaritan , Luk. 10. 30. &c which shewed mercy to the man wounded and halfe dead , be easily found out .

5 Comparing one place with another . Thus the meaning of many types and prophesies in the old Testament , may be vnderstood by the application of them in the New . By comparing obscure places with perspicuous places , the obscure will be made perspicuous .

6 Prayer . Agant orando & quaerendo & bene viuendo vt intelligant , Aug. de Trin. l. 3. c. 17 2 Thes. 2. 10. 11. For thereby the Spirit of reuelation , wherof the Apostle speaketh ( Ephes. 1. 17. ) is obtained ▪ therefore Dauid prayeth vnto God to open his eyes that he may see the wonders of Gods Law , ( Psal. 119. 18. )

7 Faith and obedience to Gods word , so farre as it is made knowne : God giueth ouer such to beleeue lies , who receiue not , or loue not the truth .

§. 4. Of the resemblance betwixt the word of God and a Sword .

A Sword , II. Point . How fitly Gods word is compared to a sword . whereunto the word is compared , hath a double vse : one to defend a man from the assaults of his enemies ; ( they who can well vse a sword , find a great vse hereof , euen in this respect . ) The other is to annoy , driue backe , and destroy a mans enemy . q q 2 Sam. 23. 10 This double vse did Eleazar one of Dauids Worthies make of his sword , ( which he vsed so long , that it claue to his hand againe , ) he defended himselfe and the Israelites , and destroyed the Philistims therewith .

Thus the word of God is of great vse , both to defend ●s from all the assaults of our spirituall enemies , and also ●o driue away , confound , and destroy them . It is profita●le for doctrine and reproofe , for instruction and correction , ( 2. Tim. 3. 16. )

This is euident by Christs manner of vsing the Word ●n his conflict with Satan : by it he did defend himselfe against the s s Mat. 4. 4. first , and t t 7. second assault , and u u 10. by it in the ●hird , he draue the diuell away . Thus he vsed it afterwards in his conflicts with Scribes , Pharisees , Sadducees , ●nd others . When any thing was obiected against Christ , ●sually he a a Mat. 12. 3 , 5. defended himselfe with the Scriptures , and with the Scriptures he b b & 22 , 32 , 44. confounded them : so did c c Act. 7. 1. &c. Ste●hen , d d & 18. 28. Apollos , and all the Apostles .

By the Word also may all carnall and fleshly lusts be cut downe and subdued ; Gladius dicitur sermo diuinus quia sicut gladius carnes praecidit . sic & sermo diuinus concupis●●ntias carnales . Chrys. in Mat. hom. 8. as flesh may be cut in peeces by a sword .

Wherefore as Gentlemen , souldiers , and trauellers , alwayes haue their swords by their sides , or in their hands ready to defend themselues , and to spoile their enemies , so ought we alwayes to haue this sword in readinesse . Let vs shew our selues as wise and carefull for the safety of our soules , as naturall men for their bodies .

§. 5. Why the Word is called a Sword of the Spirit .

Vse THis word of God is called the Sword of the Spirit , as in regard of the a a 2 Pet. 1. 21. Author of it , which is the holy Spirit , so also of the nature and kinde of it : for it is Spirituall : and so opposed to a materiall sword made of mettall : which may be called the sword of flesh . To this purpose , the Apostle saith , b b 2 Cor. 10. 4. The weapons of our warfare are not carnall : ( not carnall , is in effect as much as Spirituall . ) Hence is it that it is so Heb. 4. 12. liuely and powerfull , sharper then any two edged sword , piercing euen to the diuiding asunder of sou● and spirit , and of the ioynts and marrow , and is a discerner of the thoughts , and intents of the heart . Were it not spirituall , it could not possibly pierce so deepe , it could not discerne the thoughts of the heart : neither could it any way annoy the Diuell who is not flesh and blood , ( as we haue heard ) but a spirit .

Behold Gods goodnesse and wisedome in furnishing vs with such a weapon as our greatest enemies , euen they who are not flesh and blood , do dread : and that not without cause , because it is of power to confound them . So as if we be wise , skillful and carefull in vsing i● we d d 1 Pet. 3. 14. need not feare their feare , nor be troubled : Phil. 1. 28 : but wee shall rather strike dread and terror into them .

§. 6. Of the meanes of well vsing the Word .

FOr the well vsing of this Spirituall Sword , 3. Point . Foure graces needfull to vse the word aright . 1 Knowledge . foure especiall graces are needfull . First , Knowledge . Secondly , Wisdome . Thirdly , Faith . Fourthly , Obedience .

1 For Knowledge , In all things that we doe , we must by the Word vnderstand and know what God saith ; what is his good will , pleasing and acceptable to him : for which wee haue both the practice of the Psalmist ( Psal. 85. 8 : ) and the precept of the Apostle ( Rom 12. 2. Eph. 5. 17. ) For by the holy Scriptures onely and alone we may attaine to the knowledge of the whole will of God . Per scripturas solas potes plenam dei intelligere voluntatem . Hier. ad Demet. Without knowledge of Gods truth we shall be alwaies wauening , and neuer established in any truth , whether it concerne iudgement or practise ; nor yet with courage resist any contrary corruption .

§. 7. Of the meanes to attaine Knowledge by the Word .

FOr this , obserue these directions .

Vse 1 Reade the Word diligently and frequently : h h 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 1 Tim. 4. 13 Giue attendance thereunto : and that not onely with others , but also alone with thy selfe , that thou maist better obserue it . Haue set times for this end , and be constant in obseruing them : if by any vrgent occasions thy taske be omitted at one time , double it another time .

2 i i Ios. 1 , 8 Meditate of that which thou hast read . Psal. 119. 97 Meditati●n is an especial meanes to helpe both vnderstanding and memory . A thing at first reading is not so well conceiued 〈◊〉 when it is seriously pondered : this serious pondering ●aketh a deepe impression of it in our memories .

3 Attend to the preaching of Gods Word : and bring thereunto a mind willing to learne . This is Gods ordinance , in the vse whereof we may well waite and depend vpon God for his blessing , and that ,

1 To enlighten our vnderstanding .

2 To worke vpon our affections .

3 To teach vs how to apply it .

§. 8. Of Wisdome in applying the Word .

2 FOr Wisdome ; 2 Wisdome . It teacheth vs rightly to apply the Word , and that both in the true sence and meaning of that particular place which we alleadge , and also according to the present matter for which it is alleadged .

If we misse of the meaning of the place , it is no word of God , but a conceit of our owne braine : k k 2 Pet. 3. 16. We peruert the Scripture to our owne destruction . If it be not pertinent to the matter , it is as a plaister or a medicine wrongly applied , which healeth when it should draw , and so causeth inward festering : or draweth when it should heale , and so maketh the sore or wound much worse . A potion mistaken , oft killeth the patient . Euen so , if the terrors of the Law be vrged to a wounded conscience , they may dri● a man into vtter despaire : or if the sweete promises of th● Gospell be applied to profane Libertines , and carnall● Gospellers , they may make them highly and intolerably● presume . Nothing can be more pernicious then the wor● wrongly applied . It is like l l 2 Sam. 1. 12. Sauls sword , which neuer ve●ned empty from the blood of the slaine : when it was held o● against the enemies , it destroyed them ; when Saul himselfe fell vpon it , it runne into his owne bowels , it kille● him . So the Word well vsed against our spirituall en●mies , destroyeth them : if we fall on it our selues , it m● be the death of our soules : for it is m m 2 Cor. 2. 16. either the sauour of death , or the sauour of life . Needfull it is then that vnto knowledge wisdome be added , that we may rightly apply it .

For this end we must obserue , as the true meaning of the place it selfe , so the occasion , matter , and end why it is alleadged , that so fit and pertinent places may be alleadged . Thus did Christ vse the Word : he alleadged n n Mat. 4. 4 a most fit text against distrust , so also against o o 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 presumption , and against p p 10. idolatry .

§. 9. Of Faith in Gods Word .

FOr Faith , the power of Gods Word is restrained therevnto : 3 Faith . for q q Rom. 1. 16. it is the power of God to euery one that be●eeueth . All knowledge and wisdome without it is in vaine t t Heb. 4. 2. The Word which the Iewes heard , profited them not because it was not mixed with Faith in them that heard it . Euah vnder stood Gods Word well enough , and wisdome shee had enough well to apply it ; but because shee did not stedfastly beleeue in it , but was brought to doubt of it , shee lost the vse of this Sword ; her enemy came in vpon her , and killed her .

For this end the authority of the Scriptures is well to be noted : Quod diuinarum scripturarum perspicua firmatur authoritate sine vlla dubitatio ne credendum est . Aug. ep. 1● 2 they are of diuine authority ( 2 Tim. 3. 16. ) Gods oracles are recorded in them : not one ●ot or ti●●le of them shall scape till all be fulfilled ( Mat. 5. 18. ) This knowne and beleeued , will bring vs to giue full assent to the truth of them .

§. 10. Of yeelding obedience to the Word .

FOr Obedience , In Religion a man knoweth no more then he practiseth . 4 Obedience . In this respect it is true , that a a 1 Cor. 8. 2. If a man thinke hee knoweth any thing , hee knoweth nothing yet as he ought to know : so as without obedience all knowledge is nothing , b b Iam. 1. 23 , 24 as Saint Iames declareth by a fit comparison taken from one that beholdeth his face in a glasse , and forgetteth what manner of one he was . This therefore must be added to all the rest ; and herein we must be carefull that e e Deu● . 5. 32 we turne neither to the right hand , nor to the left : neither carelesly neglect that which is commanded , nor preposterously doe that which is forbidden . Thus d d Iohn 13. 17 blessed are they which know , if they doe the things which they know . In this experimentall knowledge consisteth the very power of this spirituall Sword : by it is lust subdued , the world crucified vnto vs , and the Diuell driuen away .

§. 11. Of the manifold vse of Gods Word .

Point 4 THe benefit of well vsing this Sword , The benefit of well vsing the word . Non nouimus clios libros ita destruentes superbiam ▪ ita des●ruentes inimicum , &c. Aug. Confes : lib. 13. is admirable : for there is no error in iudgement but may be refuted , no corruption in life but may be redressed hereby : Neither is there any true sound doctrine but may bee proued and maintained against all gaine-sayers , or any vertue and duty but may bee warranted by it , and wee thereby directed also in the performance thereof . e e 2 Tim. 3. 16 The Apostle expresly saith of the Word , that it is profitable to all these : f f Psal. 119. 98 , 99 , 100. Dauid vpon his owne experience affirmeth that by Gods Word hee was made wiser then the Ancient , then his Teachers , then his Enemies . Ancient men who haue much experience of many times , and of many things done in those times , commonly get much wisedome by their long experience ; so as f f Iob 11. 12. among the ancient is wisedome , and in the length of daies is vnderstanding . Yet Gods Word taught Dauid to vnderstand more then experience could teach the ancient . Yea , though Teachers commonly know more then Schollers , or learners , ( g g Mal. 2. 7. Their lips should preserue knowledge : ) yet Dauid by Gods Word exceeded all his Teachers in knowledge . And though enemies thorow their continall searching after sundry points of pollicy , and inuenting many stratagems and cunning wyles , as also by prying into the attempts of the aduerse parties , grow very subtill and crafty ; yet by this Word of God did Dauid learne more wisdome then all they . For Gods Word is of a farre larger extent then mans wit , wisdome , learning , and experience can attaine vnto . Though the Booke wherein Gods Word is contained , be not comparable in multitude of letters , sillables , and words , to the massie Volumes of many mens works ; yet for substance of sound matter , and variety of seuerall and sundry directions , all the Bookes in the World are not comparable to it . Euery good thing whatsoeuer may be iustified thereby : euery euill thing whatsoeuer may be disproued thereby : so as by this Sword euery good thing which is opposed against may be maintained , and euery euill thing whereunto we are tempted , be repelled . There is no crosse vnder which any man lieth , no distresse whervnto any is brought , but may be eased , and helped by Gods Word : from it may sound comfort be fetched , by it may a man be supported . h h Psal. 119. 50 This was Dauids comfort in his trouble . Art thou afflicted in body , or troubled in conscience ? Are thy Children , kinsfolke , or any other which thou accountest neere and deare vnto thee , a vexation vnto thee ? Is thy estate decayed ? Art thou troubled with euill men , or any other way distressed ? Search the Scriptures : therein shalt thou find comfort enough , if rightly thou canst apply them .

In a word , this Word of God is to the blinde i i Psa. 119. 105. a Light : to them that wander , k k 9. a Guide : to them that are in distresse , l l 50. a Comfort : to them that doubt , m m 24 a Counseller : to the vnlearned n n Pro. 1. 4. a Teacher : And what is it not ? it is all things to all men .

Vse 1 O excellent Instrument ! How much bound vnto God are we for it ? The word an excellent weapon . What account ought we to make of it ? How expert ought we to be in it ? Whosoeuer carelesly neglecteth it , or lightly esteemeth it , is most vngratefull to God , who in wisedome and goodnesse hath prouided it for him ; and most iniurious to himselfe , in losing the vse and benefit of such a weapon .

§. 12. Of the wrong which Papists doe in detaining the Word .

Vse 2 WHat enemies to the safety and saluation of people , are Papists ? They are enemies of Gods people , who depriue them of the vse of the Word . who ( like the Philistims , 1 Sam. 13. 19. 22. ) depriue them of this weapon ? Herein they plainely declare themselues to be seruants of Antichrist , and enemies of Christ . They doe euen conspire with Satan himselfe : and so also doe all they which openly or couertly speake against priuate reading , and publike preaching of the Word ; who scoffe at that knowledge which lay men and woemen haue in Gods Word .

§. 13. Of neglecting Gods Word .

Vse 3 AS for those who themselues neglect , or reiect , Who neglect the Word , are enemies to their owne soule . or abuse Gods Word , what enemies are they to their owne soules , making way to their owne destruction ? too many so doe , as

1 They who care not to reade it , 1 Who reade it not , or heare it not at all . or heare it at all : of all Books they least respect the Bible . Many will haue Statute Bookes , Chronicles , yea , Play-bookes , and such like toyish Pamphlets , but not a Bible in their House or hands : yea , ( which is very lamentable ) some Schollers which intend to be Diuines , haue , and reade store of Postils , Legends , and such like trash , and yet are strangers to the holy Scriptures . Some vse to carry other Books with them to Church , euen then to draw away their mindes from hearing Gods Word , when it is read and preached by others . Some goe yet further , and will not suffer their Wiues , Children , or other of their Houshold to reade the Word . And some scoffe at such as carry the Scriptures with them to Church , terming them in reproach , Biblecarriers . All these , and all other like these , haue no sword at all .

2 They who haue Bibles , 2. Who seldom reade it . and it may be fairely bound vp : but why ? onely to lie in their house ; or to carry with them to Church : they reade it ( if at all ) as seldome as may be ; their wordly affaires will afford them no time to reade the Scripture . How many be there , that neuer in their liues read thorow all the Scriptures , if euer they read thorow any one Booke ? These haue a Sword , but to hang by the wals .

3 They who reade much ; 3 Who search it not . but onely reade , neuer search the Scriptures , to find out the true sence and meaning of it : much like vnto supersticious Papists , who content themselues with mumbling ouer at set times a certaine number of prayers stinted by their bead , not regarding what they pray . These haue their Sword alwaies in the scabbard .

4 They who as they reade , 4 Who seeke not to be edified by it . so seeke for the true sence , but to what end ? onely to vnderstand the truth of the History , to reconcile seeming differences , to maintaine discourse , or it may be also to iustifie the truth of doctrine against gaine-sayers : but not to be edified in Faith , and to haue sinne mortified thereby . These draw forth this sword onely to flourish with it .

5 They who in searching out the sence of Scripture , 5. Who neglect the preaching of it . trust to their owne skill , wit and vnderstanding , & neglect the ministery of the Word , whereby this sword is ( as it were ) whetted and made sharpe , and they taught well to vse it . These foolish and ouer bold souldiers care not how vnskilfull themselues be , or how blunt their weapon be .

6 They who doe all they can to bee expert in Gods word , 6. Who vse it against the truth . but with a trayterous minde to fight against the truth contained therein ( as Heretikes ; ) yea and it may be to ouerthrow the authority of the word it selfe ( as many Atheists ) These fight with Christs weapon vnder Satans colours against Christ himselfe .

§. 14. Answer to Satans suggestion , that the Scripture is not Gods word .

THe chiefest sleights which Satan hath to depriue vs of this weapon , are these . V. Point . Satans wi●es to depriue v● of the Word .

Sug. 1. There is no such word of God at all : that Scripture which is called Gods word , was not inspired of God , but so said to be , onely to make men to giue greater credence thereto . Thus before Gods word was written , Satan brought men to doubt of that reuelation of Gods will which it pleased God to giue to man , as a a Gen. 3. ● , 4. our first parents , and b b 1. Pet. 3. 19 , 20. the old world . Now it is written , he makes men thinke it is but as other writings of mans inuention : herewith are not onely plaine Atheists , but also many poore distressed wauering soules deceiued . 1. Haue thy iudgement well informed in the authoritie of the Scriptures .

Answ. For auoiding this , we must first labour to haue our iudgements well informed by what arguments wee can , of the diuine authoritie of the Scripture : many arguments might bee alledged to this purpose : but because learned men haue taken good pains herein , Perkins in Prophe , cha. 3. & in cases of consci . l. 2 , c. 3. & published that which they haue collected concerning this point , in print , I will referre the Reader to such bookes : for they are euery where almost to be had .

Among other arguments this may be one , that not onely all sorts of men ( as well wicked and profane , as godly and religious ) haue an inward feare , and dread of the Scripture , and beare a great reuerence thereunto , but euen they who gainsay the diuine authority of Scripture haue in their consciences a secret sting which oft pricketh them , and checketh them for it , though they labour neuer so much to suppresse it

2 We must pray for the Spirit of reuelation , or inspiration , 2 Pray for the spirit of reuelation . which may inwardly testifie vnto our Spirits and perswade them that God is the Author of the holy Scriptures . Ephe. 1. 19. For howsoeuer many arguments may be brought to euict a mans iudgement thereof , so as in his iudgement he cannot gainsay it , yet it is only the inward testimony of the Spirit , which is able to perswade mans heart thereof , and so make it willingly embrace and entertaine the Scripture as Gods word .

3 We must giue no place to doubting about this point , 3 Giue no place to doubting . but hold it as a principle vndenyable . In humane Arts , Audiendi non sunt qui forte dicerent , vnde scis illos libros vnius veri & veracissimi dei Spiritu esse humano generi ministratos ? id ipsum enim maxime credendum erat , &c. Aug. Consci . l. 6 , c. 5. the Professors thereof teach , that there are some principles which without all contradiction and question must bee taken for graunted , so as if any deny ●hem , hee is to be answered with a Cudgel , rather then ●n Argument : for example , if any deny that the fire is ●ot , it were fitter to thrust his hand or foote into the 〈◊〉 while hee felt the heate of it , then by reasons ●oue vnto him that it is hote . If any humane Art haue ●ch vndenyable principles , much more the Arte of ●rtes , Diuinity : And in Diuinity , of all principles , this is one which least of all ought to be brought in question , because it is the very ground-worke of all . Wherefore if any such suggestion be cast into our hearts by Satan , let vs with an holy indignation ( as f f Mat. 4. 10. Christ did when hee was tempted to worship the Diuell , ) bid Satan auoyde .

§. 15. Answer to Satans Suggestion of the imperfection of Gods word .

2 Sugg . IT is but a leaden sword , as a nose of waxe it may be turned euery way . Pighius , Cusan . in Epist. ad Bohem. 2. & 7. Heretiques , Idolaters , Schismatiques , profane persons , worldlings , yea and the diuell himselfe turne it to their owne turnes . Besides , it is so blunt , as it can neither cut off errors in iudgment , nor roote out corruptions in life : for notwithstanding the best application that may be made of Gods word , heretiques remaine as peruerse in iudgement , and wicked men as obstinate in life , as if this sword had neuer been vsed against them . In these hath Satan much preuailed with Papists .

Answ. It is most false that Gods word is either so flexible or so blunt . Gods word a sure rule . It is a most g g Psal. 19. 7. 8 , 9. & 119. 160. true , right , certaine , infallible , vndeniable word , alwayes constant , euer one and the same for euer : so absolutely perfect , as h h Reuel. 22. 18. 19. nothing can be added to it , or may be taken from it . i i Gal. 1. 8. Whosoeuer teacheth any otherwise then it teacheth , is accursed . k k 2 Pet. 1. 19● Saint Peter termeth it , * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . A more sure word then that diuine voice which was heard from heauen at Christs tranfiguration : which he doth not any whit to extenuate the authority of That , but the more to commend This vnto the Church ; so as if a difference could be made , this written Word of God should haue preheminence ; and so doth l l Ioh. 5. 33. &c. Christ also seeme to preferre it vnto the witnesse of Iohn the Baptist , of his owne workes , and of the Father himselfe .

§. 16. Of Heretiques falsifying the Word .

THat which Heretiques , Haeretici carpunt eloquia scripturarum , et quantum in se est maculant . Hieron in Ezec. 34. or other wicked men alleadge to iustifie any error in doctrine , or corruption in life , is onely the bare letter of the Word , not the true sence thereof , and so not the word of God , but conceits of their owne braine : for if all the Scriptures which they alleadge , be well sifted and throughly examined , we shall find them either mangled , or mingled , peruerted or misapplied .

First mangled by leauing out somthing of moment ; m m Psal. 91. 11. as in the text which Satan alleadgeth to Christ , Mat. 4. 6. he left out this clause , in all thy waves , which had taken away all the force of his temptation : for it was not Christs way to fling himselfe headlong from a pinacle , there being other wayes and meanes whereby he might come downe : so a a Gen. 6. 5. in the description of a naturall mans condition , this word onely is left out in the vulgar Latin translation , whereby they would auoid the text alleadged against their semi-Pelagian opinion of mans being onely halfe dead in sinne . Cuncta cogitatio cordis intenta esset ad malum omni tempore . So also in Rom. 11. 6. this clause is left out , But if it be of works , then is it no more grace , otherwise worke is no worke . Which words are a most euident testimony against merit of works .

2 Mingled , by adding something which may make for them , as the old Latin copies in Rom. 4. 2. added this word ( Legis ) of the Law , and thence they inferre that all works are not excluded from iustifying a man . And in al the Latin copies this word b b Luke 1. 28. ( full ) in the Angels salutation to Mary is added , Aue gratia plena . whence they likewise gather an argument to deify the Virgin Mary .

3 Peruerted , and that two wayes , First , by taking that literally which is meant figuratiuely , as that phrase of Christ in the institution of his last Supper , c c Mat. 26. 16. This is my body , 2 By taking that allegorically , which was spoken properly , as that speech of Peter to Christ , d d Luke 22. 38. Here are two Swords , Bonifac. 8. in extra● . whereby they would proue that there belongeth to the Pope two Swords : the spirituall Sword of a Pastor : and the temporall Sword of a King .

4 Misapplyed , by turning the places which they alleadge , to another thing then was intended by the Holy Ghost . As in that speech of Christ to Peter e e Mat. 16. 18. Vpon this Rocke , &c. Bellarm. de Rom. ●ent . lib. 1 ca. 10. they apply that to Peter , and to the Pope , which Christ meant of himselfe . Herein doe Separatists and Shismatiques much offend . These Texts f f Gen. 3. 15. I will put enmity betweene thy seede and her seed : g g Isa. 52. 51. Depart , depart yee , come out from thence , &c. h h Reu. 18. 4. Goe out from her my people , with the like , they alleadge to draw men from all the assemblies of Gods Saints whither any wicked men doe resort .

§. 17. Of the sharpenesse of Gods Word .

WHereas hee suggesteth that the Word is a blunt Sword , The Word a sharpe sword . expresly he crosseth i i Heb. 4 13. the testimony of the holy Apostle , who saith that it is a very sharp and ke●●e Sword , sharper then any two edged sword , piercing euen to the diuiding of the soule & spirit , &c. That Hereticks & other wicked men are no whit moued thereby , it is because their hearts are hardned as k k Exod. 7. 13. Pharaohs was , and their eies blinded as l l Num. 22. 31. Balaams : they are m m Ephe. 4. 19. past feeling . If euer they come to haue any life , and light , & sence , this Sword wil so pierce their soules , as it wil vtterly confound them , so as they shall not haue what to oppose . In the meane while so sharpe is this Sword , that I doubt not but it maketh a wound euen in the conscience of the hardest heart . But what if at all it pierceth not such obstinate persons ? yet it defendeth vs from being hurt by their obstinacy , so as this Sword is not altogether without vse .

§. 18. Answer to Satans Suggestion of the difficultie of Gods Word .

3 Sugg . THis Sword is so fast in the scabberd , that it can hardly , if at all , be pulled out . To speake plainly , it is so hard and difficult , that the true meaning cannot be found out . Herein also are Papists besotted , who alleadge to this purpose the words of Peter , that among those points which Saint Paul deliuered in his Epistles , n n 2 Pet. 3. 16. some are hard to be vnderstood .

Answ. If God deserue more credence then Satan , Gods word perspicuous this Suggestion is directly false . God saith that his o o Psa. 119 , 105 Word is a light vnto our feet , and a lanthorne vnto our pathes : p p & 19. 8. that it giueth light to the eyes : that it q q Pro. 1. 4. giueth to the simple sharpenesse of wit , and to the child knowledge and discretion : that r r 2 Cor. 4. 3. if it be hid , it is hid to them who are lost , in whom the god of this world hath blinded their minds . Scriptura omnibus accessibilis , pauciffinis penetrabilis . All these and such like Diuine testimonies argue a perspicuity in the Scripture , Aug. Epist. 3. so as all may and ought to haue free accesse vnto it , but very few can diue into the depth of it : for it cannot be denyed but that in sundry respects the Scriptures may be said to be hard .

§. 19. Of the respects wherein the Scripture is difficult .

FIrst , in regard of the matter : Many profound & deep mysteries are contained in them , which Dauid calleth s s Psal. 119. 18. wondrous things : thus * * 2 Pet. 3. 16. many things in Pauls Epistles are hard : yet these profound mysteries are so plainely and distinctly laid downe in the Scripture , that they who are not ouercurious , ( t t Rom. 12. 3. presuming to vnderstand aboue that which is meet to vnderstand , but will vnderstand according to sobriety ) may conceiue . For example , the Trinity of persons in the vnity of the Deity , the hypostaticall Vnion of the two natures of Christ in one person , with the like , are vnconceiueable mysteries : yet so plainly opened in the Scripture , as we may well discerne these things * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . to be so , though we cannot fully conceiue * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . how they should be so .

Secondly , 2 The maner of writing . in regard of the manner of writing : many abstruse phrases are therein , as diuers Hebraismes , which it may be were familiar to the Iewes , but are obscure to vs , and sundry Metaphors , allegories , and other tropes and figures . Yet these by diligent study of the Scriptures , and carefull vse of the meanes * * §. 3. beforenamed , may also be found out .

Thirdly , 3 The persons in regard of the persons who reade or heare the Scriptures . x x 1 Cor. 2. 14. Naturall men are not capable of the things of the Spirit of GOD , they cannot know them : y y 2 Cor. 44. and the God of this world doth blinde the eyes of wicked men : yet z z 1 Cor. ●2 . 15. He that is spirituall , discerneth all things : for God giueth vnto him * * Ephe. 1. 17. the Spirit of reuelation , whereby the eyes of his vnderstanding are opened . Many despise the Scripture because of the plainnes of it : Quomodo eris penetrator obscurorum , contemptor mani festorum ? Aug. de Fast . what maruel then that God hide from them the great and diuine mysteries of his Word ? how should he conceiue that which is hard , who despiseth that which is easie ?

Fourthly , 4 Manner of searching . in regard of the manner of searching : for if men cursorily and carelesly reade the Scripture , no maruell if they vnderstand little or nothing ; for a a 〈◊〉 . 2. 4 , 5. the promise of finding is made to those who seeke as for gold , and search as for treasures .

§. 20. Of the reasons why the Scripture is in some respects difficult .

IN these and such like respects the Scriptures are indeed hard , which the Lord hath so ordered for iust and weighty reasons , as

First to declare vnto man his naturall blindnesse , and to suppresse all selfe-conceit . By the mysteries of the Word , the wisdome of man is found to be foolishnesse .

Secondly , to keepe holy things from Hogs , and Dogs , and so to make a difference betwixt the children of the kingdome , and the wicked .

Thirdly , to maintaine the diuine ordinance of preaching , and expounding the Scriptures .

Fourthly , to raise vp in vs an appetite after the Word , and an high esteeme of it , and to keepe vs from loathing it . Deepe and profound matters are much desired and respected easie things are soone loathed . Magnifice et salubriter Spiritus ita Scripturas modificauit , vt locis apertiorihus fami o● curreret , obscurioribus fastidia detergeret . Aug. de Doct. Chr. lib. 2. ca. 6. Wherefore the holy Spirit of God hath so tempered the holy Scripture , as by the perspicuity of it we are kept from staruing , and by the difficulty of it from loathing it .

Fiftly , to stirre vs vp diligently to study and search the Scriptures , and carefully to vse the meanes whereby we may finde out the hidden Treasure in it .

Sixtly , to make vs to call vpon him who is the Author of the Scripture , to giue vnto vs the Spirit of reuelation , and not to reade or heare the Word without faithfull and earnest prayer .

§. 21. Of the perspicuity of the Scripture .

BVt to returne to the point . Though the word in the forenamed respects , and for the forenamed reasons be difficult and obscure , yet is it for the most part so perspicuous , as with great profit , and to good edification , Scriptura quasi amicus familiaris sine fuco ad cor loquitur indoctorum atque doctorum . Aug. Epist. 3 it may bee read and heard of the simple and vnlearned . And as for all the fundamentall points of Christian Religion , necessary to saluation , they are clearely and plainly set downe , so as the humble and obedient heart may distinctly , without wauering and gainsaying , conceiue and beleeue them . Greg. Epist. ad Leand. Thus not vnfitly is the Scripture compared , in regard of the perspicuity of it , to afoard , ouer which a Lambe may wade ; and in regard of the difficulty of it , to a Sea , in which an Elephant may swimme .

§. 22. Answer to Satans suggestion of the danger of suffering all sorts to reade the Scriptures .

4 Sugg . IT is indeed a two-edged Sword : but too sharpe and keene for children . It is not fit that Lay-men , Woemen , and such as haue not skill in Tongues and Arts , should reade it : they oft pierce and wound their own soules & consciences with this Sword , as children hurt themselues with kniues . With this also are the Papists exceedingly beguiled .

Answ. As the Word is sharpe in it selfe , so hath b b Pro. 1. 4. The word sharpens the wit of the simple . it an inward power to giue sharpnes of wit , & that vnto the simple : and to the child , knowledge and discretion , so as by the word they may learn wel to vse the Word . How can that be thought to be vnfit for laymen & women to vse , which God hath expresiy commanded them to vse , except question be made of his wisdome ? As the forenamed girdle , brest-plate , shooes , shield , helmet , were prescribed to all of all sorts , so this sword : and Christ , without exception of any , saith to all , Iohn . 5. 39. Search the Scriptures . God expresly commandeth , That the Law bee read to all , euen men , women , children , strangers , Deut. 31. 11. 12. And great reason there is for it : for as euery one eateth for himselfe , so he liueth by his owne faith : but the Word is the ground of faith . By it therefore must they know what they belieue . Verbum est b●nus gladius , cuius gladij bon●̄● vulnus : vulnerat dei verbum sed non v●cerat Ambr. de virg. lib. 3. As for those wounds in conscience which many receiue by the Word , they are good wounds , whereby , such corruption as festred in them being let out , the conscience is more soundly healed vp ; the wounds which it maketh turne not to festring sores .

§. 23. Answere to Satans suggestion of the hurt of much knowledge .

5. Suggest . TOo much knowledge is not good , it f f 1. Cor. ● . 1. puffeth vp , it maketh people contemne their brethren , neglect Ministers , loathe preaching . But ignorance is mother of deuotion . These things hath Satan taught , not only Papists , but also many other , which pretend an hatred of Popery , to obiect against the Word .

Answ. Knowledge in it selfe is a very good thing , Knowledge of the Scripture necessarie . a dutie expresly commanded : g g 2. Pet. 1. 5. Ioyne with vertue , knowledge , saith Saint Peter : yea Saint Paul goeth further , and implieth that it is our duty to bee h h Col. 〈◊〉 filled with knowledge , and to i i 2. Cor. 8. 7. abound therein : and on the other side the Prophet complaineth , that k k Ost . ●●6 . Gods people are destroyed for lacke of knowledge . It is not knowledge , but the abuse thereof which puffeth vp , and l l 1. Cor. 8. 1. so much doth the Apostle imply . Now if the abuse of a good thing should make vs auoid it , what good thing should not bee auoided ? The cause that Ministers , or any other are contemned , is not knowledge , but that corruption which is in man ; euen as by the venome in a Spider , the sweete iuice of a flower is turned into poison .

But the truth is , Knowledge maketh preaching to be had in esteem that nothing maketh the preaching of Gods word to be more highly accounted of , then knowledge : for

1 They who know something of the great mysteries of godlinesse , if they know it aright , find such good therby , that earnestly they desire to know more .

2. They desire also to haue their affections wrought vpon , and that which they know , to be oft brought vnto their mindes : for which end also the preaching of the Word is ordained . m m 2. Pet. 1. 13. This moued S. Peter to write .

3. They who know that to be true which is preached , doe in that respect the better attend vnto it , with greater assurance beleeue it , and more highly esteeme the Preachers of it : because they know it to be the truth of God . Thus the Thessalonians receiued the Word preached a a 1. Thess. 1. 5. In much assurance , because b b & 2. 13. they receiued it Not as the word of men , but of God . There can be no greater enemie to preaching and Preachers then ignorance : instance the rude villages of the Countrie .

§. 24. Of Ignorance : how hainous a sinne it is .

The deuotion which is pretended to come from ignorance , is meere superstition , or , which is worse , Idolatry . So much the Apostle affirmeth , c c Gal. 4. 8. When ye knew not God , ye did sernice to them which by nature are not Gods . Ignoratio Scripturarum , ignoratio Christi est . Hier. in pro●e●● in Isa. For ignorance of Gods word is the cause of all error , as Christ implyeth , saying , You erre , not knowing the Scriptures , ( Matth. 21. 29. ) Yea the Scriptures being They which testifie of Christ ( Ioh. 5. 39. ) vpon ignorance of the Scriptures must needs follow ignorance of Christ . Now ignorance being in it selfe a most odious vice , d d 2. Thess. 1. 8. against which Christ will come in flaming fire to render vengeance : and a mother sinne , which bringeth forth many other notorious sinnes : how can any good thing come from it ? Certainly this cauill which is raised against knowledge for ignorance , hath sprung , either from Enuie , whereby men grieue at the knowledge and good parts which are in others ; or from Ambition , whereby they seeke to be eminent aboue all other ; or from Policie , seeking thereby a couer for their owne ignorance . c c Num. 11. 29. Moses ( who desired that all the Lords people were Prophets ) and f f Act. 26. 29. Paul ( who wished that al that heard him were altogether as he himselfe was ) were otherwise minded .

§. 25. Answere to Satans suggestion of the non-proficiencie of many hearers .

5. Sug. MAny who reade and heare much are not any whit the more freed from assaults : the flesh , world , and Diuell , beare as great a sway in them , as in any other .

Answ. It is certaine that many are most wrongfully blamed . A more in their eyes who loue the Word , is made a beame : Mans dulnes can bee no blame to the Word . a mole-hill , a mountaine . If indeed there be any such , as there are too many , the fault is not in the Word , but in themselues . Though the Sunne shine neuer so hot , and oft on a stone , it softneth it nothing at all . If it shine on clav , it hardneth it . Stony hearts are no whit bettered ; muddie , claiey , polluted hearts are made worse .

THE THIRD TREATISE . Of the meanes to vse spirituall Armour aright .

THE FIRST PART . Of Prayer in generall . Ephesians 6. 18. Praying alwayes with all prayer and supplication in the Spirit , and watching thereunto with all perseuerance and supplication for all Saints . 19. And for mee , that vtterance may be giuen vnto mee ; &c.

§. 1. Of the ioyning of prayer with the whole Armour of God .

AFTER that the Apostle , How to get and vse the Christian Armour . like a good Captaine , had sufficiently , furnished the Christian Souldier from toppe to toe with all needfull spirituall Armour , both defensiue and offensiue , hee proceedeth to instruct him how hee may get and well vse this Armour . To all other graces adde Prayer .

The best generall meanes that hee could prescribe , is prayer : for that Armour being spirituall and heauenly , wee fleshly and earthly , Some take prayer to be a distinct part and piece of Christian Armour : whereunto I agree not for two reasons . First , The forenamed pieces are so compleate ( for by them a man is armed from top to toe ) that there is no part wanting . Secondly , No outward piece of Armour is annexed to it , whereunto it should bee resembled : therefore I rather take prayer to be an especiall meanes to helpe vs well to weild and vse the forenamed Armour . we are as vnfit to vse it , as a Childe to vse a Gyants Armour .

In setting downe this heauenly exercise of prayer , hee so setteth it downe in the last place after all , as it hath a reference to all , and such a reference as implieth a ioynt vse of it with all the rest : for he vseth the participle praying , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 as if he had said , put on the whole armour of God praying , take Girdle , Brest-plate , Shooes , Shield , Helmet and Sword , praying

Hence I obserue , Obser. that To all other meanes which are vsed for defence or offence , Prayer must be added . It must , I say , be added : neither they nor this omitted , but both ioyned together . Excellently was this of old set forth by the Israelites manner of going to battell . Oratione operatio , & operatione fulciaetur oratio . Hier. in Lam. cap. 3. As the people were to goe armed , and to fight , so a a Num. 10. 9. the Priests were to goe with siluer Trumpets , and to sound : this sounding with siluer Trumpets implyed hearty and earnest prayer . Note the benefit hereof . 2. Chron. 13. 14 , &c. Thus b b Exod. 17. 9. &c. while Ioshua and the people were fighting with the Amalakites , Moses stood lifting vp his hand , and Aaron and Hur staied his hand : This was an outward figure of their inward powerfull prayer . When Moses let fall his hand , and hee left to pray , Amalek preuailed . So while c c 1. Sam. 7. 9 , 10. Israel fought against the Philistims , Samuel prayed : and while d d Psal. 60. 1. Ioab fought against Aram , Dauid prayed . The like I might instance in e e 2. Chr. 14. 11 Asa , f f and 20. 6. Iehosaphat , g g and 32. 20. Hezekiah , and other Saints . If in fighting against flesh and blood , Saints were thus carefull in adding prayer to other meanes , how much more ought wee so to doe in our spirituall combates against spirits ? g g Mat. 26. 30. Christ in his agony prayed : and h h 2. Cor. 12. 8. Paul when he was buffetted of the messenger of Satan , praied .

God who hath appointed meanes of safetie , Reason . will not crosse his owne ordinance : without the vse of them hee will not protect any . But of himselfe no man is able to vse the Armour aright : it is God which enableth him . Wherefore because God will do nothing without vs , we must arme our selues and fight , and because wee can doe nothing without God , we must pray .

§. 2. Of the meane betwixt presuming , and tempting God .

Vse BE carefull in keeping the golden meane betwixt two enormous extreames : one of tempting God in neglect of the meanes which he hath appointed for our safetie : the other , of presuming against God , in trusting so much to the meanes , as we seeke not to him for helpe and succour . Into both these extreames fell the Israelites : i i Num. 14. 2. one while they would not venture to fight , and so tempted the Lord : k k and 4. 4. another while they would needs fight of their owne head , without seeking helpe of the Lord , and so presumed obstinately . Rebellious are they who reiect the meanes : they cleane cast themselues out of the protection of God . Presumptuous are they who trust to the meanes , and call not vpon God ; they prouoke God either l l Ezech. 16. 15. 39. to strip them of such things as they glory in , or else to turne them to their owne destruction , m m 1. Sam. 17. 8 ▪ 49. as hee did the strength of Goliah , n n 2. Sam. 17. 23. and wisedome of Achitophel . The middle way betwixt the rocke of rebellon , and gul●e of presumption , is , so to shew our obedience in vsing all the meanes which the Lord prescribeth , as wee manifest our confidence in him , by seeking strength of him . o o Mat. 19. 6. Those things which God hath ioyned together let no man put asunder . To all the forenamed graces adde prayer : pray for Armour , pray for strength , wisdome , and abilitie well to vse Armour , pray for a blessing on the well vsing it : bee vpright and pray , righteous and pray , patient , faithfull , sted fast in hope , expert in Gods word , and pray : pray before the fight , fight and pray ; without prayer no good successe can be expected : through prayer we may be assured to be assisted .

§. 3. Of diuiding the Word aright .

IN laying downe this doctrine of Prayer , the Apostle doth so skilfully couch together many seuerall and distinct points , as euery word almost affordeth a seuerall doctrine : he contenteth not himselfe in generall to exhort vnto the dutie of prayer , but also declareth diuers circumstances appertaining thereunto . Whence obserue that

It is a warrantable course of teaching , Obs. to set forth Principles of Religion in their seuerall and particular branches . This is one kind of a a 2. Tim. 2. 15. diuiding the Word aright .

Thus will the vndestanding of hearers be much informed with a distinct knowledge of the mysteries of godlinesse , Reason . and thus shall they much better discerne the great depth of those mysteries , and the rich treasure that is contained in them . Yea thus also shall their memory bee much helped in retaining them : for seuerall branches distinctly and in order set downe , are a great meanes to strengthen memory .

Vse This iustifieth that manner of teaching , which is ( as wee speake ) Common-place-wise : by particular defining , diuiding , subdiuiding , and distinct handling of particular branches of the Principles of Religion .

Obiect . The Apostles vse to comprise many distinct points compendiously in few word : but many Preachers spend many words in laying forth one point .

Answ. They laid a foundation onely , and therefore were the briefer : these make vp the building , and therefore may and ought to be the more copious . Yet this giueth no warrant to such as spend much time in meere discoursing , without any distinction of order or matter : or to such as are ouer curious in multiplying their diuisions , or ouer-tedious in amplifying them . Neither doth this tie all Preachers , at all times to vse one and the same method●diuers b b Rom. 12. 6. Preachers haue diuers gifts : and diuers places of Scripture require a diuers manner of handling : c c 1. Pet. 4. 10. Let euery man , as he hath receiued the gift , minister the same .

§. 4. Of the points to be handled in prayer .

IN these words of the Apostle concerning prayer , note ,

1 His exhortation vnto the dutie it selfe .

2 His direction for the better performing of it . In his direction obserue ,

1 The kinds of prayer , all prayer and supplication .

2 The time thereof , alwayes .

3 The ground of it , in the spirit .

4 An helpe thereunto , watchfulnesse .

5 The meanes of preuailing thereby , perseuerance .

6 The person for whom .

1 In generall , for all Saints .

2 In particular for himselfe , vers. 19. 20.

That hee might the better vrge this particular vnto them , he declareth .

1 What he would haue them pray for in his behalfe , verse 19.

2 Why he would haue them pray for him , verse 20.

The first point to be handled , being the dutie it selfe , I will therein distinctly shew . First what Prayer is . Secondly , why we ought to pray .

§. 4. Of the definition of Prayer .

TRue Christian prayer is a right opening of the desire of the heart to God . 1. Point . What prayer is .

Heere note these three points . First that the hearts desire is to be opened . Secondly , that it is to be opened to God . Thirdly , that it be rightly done .

The very forme and essence of prayer consisteth in the opening and making knowne of a mans inward desire , which the Scripture setteth forth by a metaphor of a a 1. Sam. 1. 15. Powring out the soule . b b Psal. 62. 8. Powring out the heart : c c and 142. 2. Powring out a mans meditation , or complaint .

I call it a desire of the heart . First , because all desires arise from the heart , that is , the fountaine of them . Secondly , to distinguish true pray er from euery s●eight wish , and from lip labour .

These desires are made knowne by outward and inward meanes . The outward meanes are d d Psal. 5. 1. words or e e and 123. 1. signes . Words do most liuely and plainly set forth the intent of the heart : yet signes also , as lifting vp the hands , casting downe the eyes , stretching abroad the armes , bowing the knees , ●ostrating the body and the like , doe both manifest a mans ●inward desire , and also stirre vp his affection . The inward meanes are f f Rom. 8. 26. sighes and groanes : by these God discerneth ●mans desire , as well as by words and signes . Psal. 79. 11. For g g 1 Sam. 16. 7. God is 〈◊〉 as man , h h 1 Chr. 28. 9. hee vnderstandeth all the imaginations of the thoughts .

§. 5. Of the obiect of Prayer , God onely .

THus is the desire to be opened , and that to God : which Dauid well knew , and therefore saith , i i Psal. 38 9. Lord , all my desire is before thee : Reasons . yea to God alone : for Prayer is a principall part of diuine seruice : But k k Mat. 4. 10. God onely shalt thou serue . Oft are we in holy Scripture called vpon , to call vpon God , Ne quis audeat preces offerre nisi , soli domino Deo &c. Orig. contr. Cel● . lib. 5. but neuer by precept , promise , or any other way warranted to call on any other . The true Saints , whose prayers haue beene approued , haue euer prayed vnto God , neuer vnto any other . And that vpon iust and waightie reasons .

First , l l Ier. 17. 10. God onely knoweth whether our desire come from the heart within , or from teeth outward , and so can distinguish whether it be true prayer ( euen a powring out of the soule ) or no.

Secondly , God onely is m m Ier. 23. 23. euery where present , in all places , to heare the suites of all persons .

Thirdly , God only is n n Luke 1. 34. Almightie , able to grant vs what sute soeuer we shall make .

Obiect . One creature may be helpefull to another , why therefore may not prayer be made of one to another ?

Answ. Why no creature is to be prayed vnto . First , no creature can of it selfe be helpefull to any other , further then God suffereth and enableth it .

2. It is not a sufficient ground to moue vs to call vpon a creature , because it may be helpefull ( for then many vnreasonable creatures might bee prayed vnto , which is a most vnreasonable thing for any reasonable man to doe ) we must know that he to whom we pray , heareth vs , and is both willing and able to succour vs . But this can wee know of no inuisible creature , whether Angell or Saint departed : we neither know where they are , nor what they can doe . In vaine therefore it is to call on them .

3. Difference betwixt diuine and ciuil prayer . Difference must be made betwixt ciuill and diuine prayer . This is made with assurance of faith , and perswasion of diuine attributes in him to whom we make it , together with religious adoration , which is o o Reu. 19. 10. proper to the diuine Maiestie , and to be performed to no creature , neither p p and 22. 9. Angell , q q Acts 10. 26. nor man . And this is it whereof heere we speake , and whereof all the question is betwixt vs and our aduersaries .

Ciuill Prayer is that which is made onely in ciuill respects ; and that in such particular things wherein we are perswaded they to whom it is made , can helpe vs : as to pray Ministers to teach and instruct vs in the way to eternall life ; to pray Magistrates to relieue vs against the wrongs of vniust men ; to pray Physitians in sicknesse to helpe vs ; and to pray others the like wherein they are able . Yet so to seeke helpe of these , as of Gods instruments , whom God hath prouided to help , and in that respect to cal vpon God , and depend vpon him for his blessing on that helpe which man affordeth vnto vs . Thus we deny not but that ciuill prayer may bee made to men liuing and conuersing with vs , to whom wee may make knowne our desire by outward meanes . But religious prayer is to be made to God alone .

§. 6. Of the reasons why our desire is to be made knowne to God .

Quest. WHat need is there that any prayer should be made to God at all ? a a Psal 44. 21. God knoweth the secrets of our heart , and b b and 139. 2. vnderstandeth our thought a far off .

Aus . Why it is needfull to make knowne our desire to God . Prayer is made not simply to make knowne the desire and thoughts of our hearts to God , so as otherwise God might bee ignorant of them , but to testifie mans obedience to that order which God hath set downe . For it hath pleased God in his vnsearchable wisdome , to appoint prayer a meanes to obtaine all needfull blessings at his hands . Were there no other reason to shew the equitie hereof , but Gods ordinance and commandement , it were sufficient : but this hath God appointed very wisely for many good reasons : as ,

1. That it might appeare we vnderstand our owne desires , and haue a sence of the thing we want .

2. That we may not onely know , but acknowledge God the Author and fountaine of all blessings .

3. That wee may manifest our faith in his gracious promises , and good guiding prouidence .

4. That when we receiue the good thing we haue asked , we might ascribe the praise thereof to God . For the making knowne of our wants to God , and crauing supply of them at his hands , is a meanes to make vs acknowledge that , that supply which we haue is made by him , and that the praise thereof is due to him .

§. 7. Of the things which are requisite to the right maner of prayer .

THe third thing in the definition of Praier ( in this word right ) is not lightly to bee passed ouer : many points are comprised vnder it : they may all be drawne to these two heads , 1 The Matter 2 The Maner of Prayer .

The Matter in general must be things lawful and good . How to pray aright .

The Maner respecteth , 1 The Persons both to whom the prayer is made , and also who maketh it . 2. The thing which is prayed for .

The Person to whom we pray being God ( as we heard ) two especial properties of him must bee regarded in prayer , 1. His Greatnesse . 2. His Goodnesse .

These two are implied in the Preface of the Lords Prayer . The word heauen , where he is said to be , sheweth his greatnesse : the title Father , his goodnesse . The Throne of God before which we appeare in prayer , is a throne of glory , and of grace : Gods glory and grace therefore must be duely weighed .

A due consideration of the former will moue vs ,

1. To seeke out a fit Mediator .

2. With all reuerence to cast our selues before God .

§. 8. Of praying in the mediation of Christ .

IF the greatnesse and glory of God be duely weighed , 1 Pray in the mediation of Christ . we shall finde it to be so infinite , as no creature , much lesse weake sinfull man , can endure the brightnesse thereof . c c Esay 6. 2. It is noted of the Angels , that when they stand before the presence of God , they couer their faces with their wings . If the glorious Angels cannot endure the great and glorious Maiestie of God , how should vile sinners , to whom God in himselfe is d d Deut. 4. 24. A consuming fire ? Which being so , there is an absolute necessitie of a fit Mediator . This was prefigured vnder the Law by the High Priest , e e Exod. 28. 29. who did beare the names of the children of Israel before the Lord . f f 1. Tim. 2. 5. This Mediator is onely one , Quid est dulcius quam genitorem in nomine vnigeniti innocare ? &c. quem . atium . dirigam tibi intercesserem nescio , nisi bunc qui. est propitiatio pro peccatis nostris . Aug. med. c. 5. euen the man Iesus Christ . No other in heauen or earth was fit for that office , but onely hee who was both God and Man , a true , proper , naturall Sonne of both , and so fit to bring man into Gods presence . g g Heb. 4. 14. This , and this alone maketh vs with boldnesse appeare before the Maiestie of God .

They who pray to God without a mediator , as Pagans , or in the name of any other mediatour but Christ , as Papists , pray not aright in this respect , neither can they stand with comfort before God , when he shall manifest his Maiestie and iealousie .

But they who by the onely begotten Sonne of God , are brought into the presence of God , doe further in regard of Gods excellencie , carry themselues with all reuerence and due respect vnto him .

This reuerence must first be grounded in the heart , and then manifested by our words and gesture in prayer .

§. 9. Of inward reuerence in prayer .

THat in our hearts wee may feare God , 2 Pray in feare . and thinke of him reuerently , wee must both before prayer meditate of his glory and excellencie ( for so shall wee come with hearts raised vp from the dunghill of this earth to the glorious Throne of heauen , as the Prophet saith . h h Lam. 3. 41. Let vs lift vp our hearts , &c. ) and also while we are in prayer , hold our hearts close with God , that they be not carried away with vaine thoughts , and wandering imaginations : for our prayers are then but i i Esay 29. 13. lip-labour , nothing acceptable to God .

§. 10. Of words befitting prayer .

WOrds whereby this inward reuerence is to bee manifested , 3 Pray with seemely words . must be sitting our matter , and neither ouer-curious , nor ouer-carelesse and loose . Curiositie of style hindereth denotion , and argueth affectation : it sheweth that men in praying seek their owne praise , rather then Gods . A loose stile ( to say the least ) argueth too light esteeme , and too great neglect of him to whom wee make our prayer .

§. 11. Of gesture in prayer .

OVr gesture must be a a Psal. 95 , 3 , 6. reuerend , 4 Prayer with reuerend and humble gesture . and b b Ezr. 9. 5. 6. humble . Kneeling is the fittest gesture to expresse both these , and most proper to prayer . Saint c c Ephe. 3. 14. Paul setteth forth the very act of prayer by this gesture , and d d Act. 20. 36. vseth it himself . If conueniently we cannot kneele , then stand . e e Mark . 11. 25. This gesture Christ warranteth . f f Luke 18. 13. The poore humble Publican stood when he prayed . To pray sitting , leaning , lying , with hat on head , &c. when no necessitie requireth , argueth little reuerence and humilitie .

§. 12. Of faith in prayer .

THe other property of God to be especially regarded of vs in prayer , 5 Pray in assurance of faith is his goodnesse , in respect whereof , we must g g Heb. 10. 22. come in assurance of Faith to be heard and accepted . Iam. 1. 6. For h h Mar. 11. 24. Faith is that meanes whereby a blessing is Iames 5. 15. obtained . i i & 1. 7. Let not therefore the incredulous person thinke , that he shall receiue any thing of the Lord . For strengthening our faith in prayer , we must seriously meditate of the promises concerning such things as we pray for , and of Gods truth in performing them , as k k 2. Sam. 7. 27 , 28. Dauid did .

§. 12. Of lowlinesse of mind in him that prayeth .

FOr the person that prayeth , two things are requisite in regard of himselfe .

1 Lowlinesse of minde .

2 Holinesse of life .

Lowlinesse of minde causeth an vtter deniall of our selues , 6 Pray with lowlinesse of minde . when in truth we know and acknowledge that in vs is no ground of confidence , but altogether matter of despaire . Of this minde was Dauid ( when he said l l Psal. 143. 2. Enter not into iudgement with thy seruant , &c. ) m m Dan. 9. 8. Daniel , and all the best of Gods children : for the better men are , the more lowly they thinke of themselues .

For attaining to this grace , How the mind is made lowly . we must impartially weigh our owne balenesse , as Abraham , who said , n n Gen. 18. 27. I am but dust and ashes : and our vilenesse through sin , as Iob , who said , o o Iob. 39 37. I am vile ; or rather p p Psal. 51. 3. &c. Dauid , who laveth his sinnes in order before God . He that duely pondereth with himselfe , how his sinnes for number are innumerable , and for weight infinite , and how all his righteousnesse is as filthy ragges , defiled with that sinke of corruption which is in him , cannot but vtterly deny himselfe , and so bee of a lowly minde , not pu●t vp with any conceit of himselfe .

§. 13. Of holinesse in him that prayeth .

HOlinesse of life is also very needfull : 7 Be holy that pray . for true is that which the blind-man said , q q Psal. 66. 18. God heareth not sinners . Iohn . 9. 31. r r Esay 1. 15. Though yee make many prayers , I will not heare , saith the Lord to the wicked . Wherefore s s 1 , Tim. 2 : 8. the Apostle exhorteth to lift vp pure hands , which t t Psal. 26. 6. Dauid professeth to doe .

Thinke of this all impious and prophane persons , vncleane and cruell persons , all impenitent sinners whatsoeuer . God will not haue his holy name polluted in your polluted mouthes . u u Iames 5. 16. But the prayer of a righteous man auaileth much .

§. 13. Of praying with vnderstanding .

COncerning the things prayed for , 8 Pray with sence of the things prayed for . it is requisite that we haue

1 A true vnderstanding and sense of them :

2 A true and earnest desire of them .

Vnderstanding and sence respecteth both good things and euill . If we pray for good things , we must both know they are worth the hauing : and also sencibly feele the want of them . Such are those * * Matth. 5. 3. poore is spirit , whom Christ pronounceth blessed .

It we pray against euill , we must both know that they are in themselues heauy burdens , and also feele that they lie vpon vs , as x x Psal. 32. 4. & 38. 4. Dauid did : otherwise we shall neuer pray heartily for the one , or against the other .

§. 14. Of our desire in Prayer .

OVr desire in Prayer must bee both sincere and feruent , euen an hungring , thirsting , longing desire . 9 & 10. Vnder these metaphors the desires of the faithfull are oft set forth . Pray in sincerity of heart , & with feruency of spirit . Now hungry and thirsty persons , and women that long , doe both in truth , and also with great earnestnesse desire that which they desire . If in Prayer our desire be such , it will pierce the Heauens , and moue God to yeeld vnto it : if it be not a true and sincere desire , but complementall and hypocriticall , it is no prayer of the heart , but meere lip labour , and so no whit acceptable to him who searcheth the heart . If it be not feruent , but a cold desire , it cannot pierce so high as Heauen . For as a bullet flieth no further then the heate and force of powder driueth it : so Prayer no further then the feruour of spirit carrieth it . Be therefore a a Rom. 12. 11. feruent in spirit . We heard that the Prayer of a righteous man auatleth much , but with this Prouiso , b b Iam. 5. 16. If it be feruent .

Thus in generall we see what Prayer is : whereby wee may be directed how to pray . Now let vs see what motiues there be to stirre vs vp thereunto .

§. 15. Of the first motiue to Prayer , Gods command .

I Might here vrge Gods expresse charge and commandement thereunto , Motiues to Prayer 1 Gods charge . which is oft inculcated thorowout the Scripture : a motiue sufficient though there were no other . For Gods Precepts being wilfully contemned , or carelesly neglected , procure no lesse penalty then eternall destruction of body and soule . It should seeme that this motiue preuailed much with Dauid ( for so soone as c c Psal. 27. 8 the Lord said , Seeke ye my face , his heart answered , O Lord , I will seeke thy face ; ) and much will it preuaile with all such as desire to approue themselues to God . But because it is a generall motiue vnto all Christians whatsoeuer , I will no longer insist vpon it . Particular motiues haue respect either to God , vnto whom we pray , or vnto our selues who pray .

§. 16. Of the second motiue to Prayer , Gods worship .

FOr God , 2 The most principall part of Gods worship . First Prayer is a part , the most principal , especiall and proper part of Gods worship . Dauid ioyneth them together , saying , Let vs worship and fall downe , &c. That is , by falling downe , and calling vpon God , let vs worship him .

2 Among other parts of Gods worship , * * Kneeling . the most reuerend gesture is applied , and euen appropriated to this .

3 The place of God worship was by an excellency termed , d d Esay 56 : 7. The House of Prayer .

4 Prayer is made an essentiall note of difference betwixt such as worship God , and such as worship him not . e e 2 Tim. 2. 19 They are said to call vpon God : 1 Cor. 1. 2. These , Acts 9. 14. not to call vpon God . f f Psal. 14. 4.

§. 17. Of the third motiue , Gods honour .

2 IT is the best and chiefest meanes of honouring God that can be : 3 Nothing whereby God is more honoured . by it we acknowledge God

1 To be euery where present , and in euery place to heare his children , and on this ground euery where we call on him .

2 To be the fountaine of all blessing , and therefore when our selues or others want any blessing temporall or spirituall , by prayer we aske it of God : yea , when we receiue any , we giue the praise of it to God .

3 To be a God full of pitty and compassion , which maketh vs to lay open our griefes and distresses to him .

4 To be an Almighty God , able to giue whatsoeuer we desire .

5 To be a bountifull God , who giueth to all liberally , and vpbraideth not .

6 To be a God true of his promises , and therefore we craue the accomplishment of them .

These and otherlike properties of God doth faithfull prayer set forth ; and so bring great honour to God , in which respect God himselfe saith , f f Psal. 50. 15. Call vpon me , and thou shalt glorifie me .

§. 18. Of the fourth motiue , the necessity of Prayer .

FOr our selues , foure points there be which commend this holy exercise . 1 The necessitie . of prayer . 2 The vtilitie . of prayer . 3 The efficacie . of prayer . 4 The dignitie . of prayer .

1 If any good thing be necessary to a Christian , 4 Absolutely necessary . praier must needs be necessary , because it is that meanes which God hath appointed to obtaine euery good thing , g g Mat. 7. 7 Aske and it shall be giuen you , saith the Lord , which giueth all : h h Iam. 4. 3 Ye get nothing , because ye aske not , saith his Apostle : we haue no good thing in our selues , or of our selues , all is hid in God : he is the fountaine of all blessing ; but he is a deepe well : we must haue something to draw vp water : the onely meanes is prayer . Is it not necessary that a poore man that hath not of his owne a crumme of bread or drop of water , should make his want knowne to such as can and will releeue him ? How much more necessary is it that Christians should make their wants knowne to God , seeing otherwise there is no hope of receiuing reliefe from him ?

§. 19. Of the things which men receiue without calling vpon God .

Obiect . MAny prophane and wicked men who neuer call vpon God , receiue many blessings from God . i i Mat. 5. 45. He maketh his Sunne to arise on the euill , and sendeth raine on the vniust .

Ans. 1. The things which such receiue are euen as nothing , not to be spoken of , because they tend not truly & properly to their good : al that they receiue are either temporal things , or only restraining graces , which tend rather to the good of others , then of them which receiue them .

2 Such persons were much better want all those things then haue them : for because they call not on God , God giueth them no grace well to vse them , so as they abuse them to their owne destruction : k k 2 Sam. 17. 23 Achitophels wit , l l 1 Sam. 17. 9 Goliahs strength , m m Acts 12. 23. Herods eloquence , were the cause of their ouerthrow in this World : and though all haue not like ends in this World , yet all heape vp wrath vnto themselues against the day of wrath . Reade Rom. 2. 4. 5.

3 That spirit which commeth accompanied with all needfull sauing and sanctifying graces , is not gotten without Prayer . n n Luk. 11. 13. God giueth the holy Ghost to them that desire him .

§. 20. Of the fift motiue , the profit of Prayer .

2 THe vtility or profit of Prayer is much euery manner of way . 5. Euery way profitable . It is profitable ,

1 To obtaine euery good thing , 1. To obtaine good things . as is euident by the promise of Christ ( Ioh. 16. 23. ) Verily , verily , I say vnto you , whatsoeuer ye shall aske the Father in my name , he will giue it you . Note the certainty of this promise in Christs vehement asseueration : Note the generality of it , Whatsoeuer . * * Lege in Iust. Martyris Apolog 2. Marci imperatoris epistola ad S. R. de precth . Christianorum . The Heathen among whom the Christians liued after the Apostles dayes , obseruing so much , said ; There was nothing which Christians could not obtaine of God by Prayer . I might here particularly exemplifie this by seuerall instances of all kinds of blessings , spirituall and temporall , publike and priuate , for our selues and others , concerning this life and a better , and shew how Gods children haue by Prayer obtained them : and also declare seuerall promises made by God for all these . But I haue in part declared these * * Treatise 2 : Part 6. §. 72 , 73 , &c. before , and I shall haue fitter occasion to handle them , 2. To preuent or remoue euils . when I speake of the matter of prayer .

2 d d Ier. 2● . 19. To preuent iudgements threatned , and e e Iam. 5. 18 remoue iudgements inflicted . Note for this purpose the prayer of Salomon . 1 Kings 8. 33 , &c.

3 To preserue , 3 To preserue grace . nourish , and strengthen in vs all spirituall graces : f f Luke 22. 32. by Christs prayer was Peters faith kept from failing : whereby Christ sheweth that Prayer is an especiall meanes to be vsed to that end . So g g Col. 1. 9 , &c. the Apostle praied in the behalf of the Colossians , that they might be filled with knowledg , &c : increasing therin , & strengthned , &c.

4 h h 1 King . 8. 47 To obtaine remission of sinnes : 4 To obtaine pardon . for this is the sum of the fift Petition ; and for this end Peter saith to Simon Magus , i i Acts 8. 22. Pray God , that if it be possible the thought of thine heart may be forgiuen thee : whereby he implieth that if remission of sinnes may be obtained by any meanes , Praier is that meanes .

5 To subdue in vs the power of sin , 5 To subdue sinne . which Dauid well knowing , praied k k Psal. 19. 13 , & 119. 133. that sin might not haue dominion ouer him . I dare boldly auouch ( and I dout not but euery Christian soule , that is acquainted with this holy exercise of prayer , can by experience iustifie the truth of what I shall auouch ) that the more constant and powerfull a man is in prayer , the lesse power sinne hath in him ; the more sin preuaileth , the weaker is the spirit of prayer : when Gods children fall into temptation , and yeeld vnto sinne , their soules are intangled thereby , as a bird whose feathers are besmeared with birdlime , or whose feete are caught in a snare : they cannot flye vp to heauen . If by prayer they keepe their hearts aloft , they are the more free from being intangled by Satan . Faithfull prayer , and purpose to sin , cannot stand together . In this respect I may not vnfitly compare the spirit of prayer , to that spirit and breath which commeth from the lungs of a man , whereby that ouer-great heate , which otherwise would drie vp all his radicall and naturall moisture , is cooled and allayed , for it is prayer which cooleth and allayeth in man the immoderate heate of lust , anger , malice , enuy , &c.

6 To sanctifie all Gods creatures vnto our vse : 6 To sanctifie the things we doe , or vse . for as Gods word giueth a warrant for the vsing of the creatures which are needfull , and a direction whereby we are taught how to vse them ; so prayer to God obtaineth a right vnto them , and a blessing vpon them : therefore the Apostle ioyneth both these together , and saith that the creature l l 1. Tim 4. 5. is sanctified by the Word and prayer . For this end m m Mat. 14. 19. & 15. 36. & 26. 26. Christ vsually prayed before he vsed the creature : and all , euen they who haue abundance , must pray , Giue vs this day our daily bread , that they may haue a right vnto , and a blessing vpon the creatures which they vse : the like may be said of the callings wherein we are placed , of the actions which we do , and of al things which we haue or vse , all are sanctified by prayer : who without prayer doe , or vse any thing , are vsurpers , and can looke for no blessing .

To conclude , Prayer is profitable vnto all things .

§. 21. Of the respects wherein ones Prayer is not heard .

Obiect . AGainst all that is said of the profit of Prayer , some obiect , that the Prayers of many are fruitlesse : they obtaine not the things desired : yea , that God sweareth he would not heare m m Ier. 15. 1. Moses , Samuel , n n Ezek. 14. 1 Iam. 4. 3 Noah , Daniel , Iob.

Answer . 1 Many pray amisse , and so receiue not ; wherefore that out Prayers may be profitable , we must learne to pray aright , as we haue beene directed before .

2 Though God alwaies grant not his seruants request instantly , yet afterwards when there is a more seasonable time he doth ; for God is the Lord of times and seasons , and best knoweth which is the fittest season , both for his owne glory and his childrens good to grant their request . For this end did not Christ at first grant o o Iohn 2 4. 7 his Mothers request , when shee desired supply of wine ; nor p p Mat. 15. 23 , &c. the request of the Cananite which shee made for her daughter . Note his answer to his Disciples : q q Acts 1. 7 It is not for you to know the times or the seasons , which the Father hath put in his owne power .

3 Though he heare them not in that particular , yet in as good , or in a better thing will he heare them . As a a 2 Cor. 12 , 8 , 9. when Paul prayed against a temptation , God gaue him grace sufficient to resist it ; and when b b Mat. 26. 39 Christ praied to haue his bitter cup remoued , God enabled him to drink it ; wherevpon it is said , that c c Heb. 5. 7 he was heard in that which he feared . d d 2 Sam. 12. 16 Dauid prayed for his childe that died , yet was not his prayer in vaine ; for first his prayer was a sacrifice acceptable to God . Secondly , c c Verse 23. God had mercy on the soule of his childe . Thirdly , God gaue him another sonne of the same mother , a f f 24 , 25. Salomon , a Iedediah , a Prince of peace , beloued of the Lord , whom God made King after Dauid . God better knoweth what is good for vs then wee doe our selues : accordingly , though he heare vs not alwaies to our owne will , and grant what wee suppose to be good , yet alwaies he heareth vs to his owne will , and granteth what he knoweth to be good for vs .

4 The Saints well know what God hath absolutely promised ( as all needfull sauing graces , and saluation it selfe , those absolutely they pray for and obtaine : ) and what conditionally , as all temporall things , and such like as may make sometime to their aduantage , and sometime to their damage . These they pray for with a subiection of their owne wils to Gods , as g g Mat. 26. 39. Christ vnto his Father , Not as I will , but as thou wilt ; and the Leaper to Christ , h h Mar. 1. 40. If thou wilt thou canst make mee cleane ; and Dauid to God , i i 2 Sam. 15. 26 Behold , here I am , let him doe to mee as seemeth good in his eyes .

That which was obiected of Moses , Samuel , Noah , Daniel , Iob , is but a meere supposition , not a thing done : besides , it is said ; k k Ezek. 14. 14 They should deliuer their owne soules , so as their Prayers should not be without profit .

§. 22. Of the sixth motiue , the efficacy of Prayer .

3 SVch is the efficacy of Prayer ; 6. Very powerful . as nothing can bee more powerfull : Magna sunt arma o●atio : ipsa bella deuicit , &c. Chrys. in Hebr. hom. 27. for it preuaileth ouer all creatures , whether reasonable , or vnreasonable : and of reasonable , both visible as man , and inuisible as Angels , whether euill or good : yea , it preuaileth with the Creator himselfe .

1 l l Dan. 6. 22. Daniel by Prayer stopped the mouthes of Lyons among whom he was cast .

2 By m m 2 Sam. 15. 31. & 17. 23. Dauids Prayer was Achitophels wisdome turned into foolishnesse . By n n Gen. 32. 11. & 33. 4. Iaakobs Prayer was Esaus wrath allaied . By o o Est. 4. 16. & 10. Mordichaies & Esthers Prayer was Hamans malice like Sauls sword , turned into his own bowels . By p p 2 Kin. 19. 15 , 35. Hezekiahs Praier was the whole hoste of Senacherib ouerthrown . One faithful mans prayer is more forcible than the power of a whole army : q q Exod. 17. 11 witnes the example of Moses , who lift vp his hand while Israel fought against Amalek .

3 r r Mat. 17. 21. By Prayer the Diuel when he hath gotten fastest hold , and surest possession , is cast out . It is here in this Text laid downe as a meanes to subdue the forenamed principalities and powers .

4 f f Mat. 26. 35. If Christ would haue prayed , he might haue had more then twelue legions of good Angels to guard him . t t 2 King . 6. 17. At Elishahs Prayer a mountaine was full of horses , and chariots of fire round about it .

Obiect . If Prayer be thus powerfull with Angls , it is good to pray vnto them .

Answ. u u Dan. 7. 10. The Angels are prest onely to Gods seruice , and alwayes behold his face : when he sends they go , and not when we call them : Now our Prayer moueth God to send them : and thus at our Prayer they come to guide vs . Vnreasonable creatures by Prayer are restrained from hurting vs , and made seruiceable : is it therefore reason that we should pray vnto them ?

5 * * Ose. 12. 4. By Prayer Iaakob had power ouer the Angel , ( which was the Angell of the couenant Christ Iesus , true God , ) who therefore was called x x Gen. 32. 28. Israel , because he preuailed with God . Prayer so far preuaileth with God , that y y ver. 26. it euen forceth a blessing from him , ( whereupon we are saide z z Rom. 15. 30 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ●o striue or wrestle in Prayer to God , and * stayeth , and holdeth him backe when he is going out in wrath , and a a 2 Kin. 20. 3. 4. causeth him to repent and reuerse his sentence pronounced .

§. 23. In what respects men are said to preuaile with God by Prayer .

Obiect . THis may seeme to impeach the immutability , and omnipotency of God . If man preuaile with him , how is he almighty ? if he repent , how is he vnchangeable ?

Answ. Those phrases of preuailing with God , of holding him , of his repenting , and the like , are spoken figuratiuely , * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 after the manner of men , for our better vnderstanding . Voluntarily God yeeldeth to all that he seemeth to be forced vnto : yea he hath before-hand determined so to doe ; but as he appointeth the thing to be done , so the meanes whereby it is done : without the meanes nothing shall be done , vpon a right vse of the meanes all things shall be effected : now prayer being the meanes appointed by God of procuring blessing , and auoyding iudgement , Prayer may fitly be said ( in regard of that order which God hath voluntarily set downe ) to be of power with God .

§. 24. Of extraordinary effects of Prayer .

MAny admirable , and extraordinary are the things which the Prayers of Gods faithfull children haue in all ages effected . a a Exo. 14. 15 , 16. At Moses Prayer the red Sea was diuided asunder . b b Iof. 10. 12. At Iosuahs Prayer the Sunne stayed his course . c c Isa. 38. 2 , 8. At Hezekiahs Prayer it turned backward . At d d Iam. 5. 17. Eliahs Prayer raine was stayed three yeeres and an halfe together , infinite it were to reckon vp all particulars . I wil bring to your remembrance onely one which among and aboue the rest is most remarkeable , which is concerning e e Luk. 3. 21 , 22 Christs Prayer at his baptisme , by the power wherof first the heauens were clouen . Secondly , the holy Ghost descended downe vpon him . Thirdly , the Father gaue an euident and audible testimony that Christ was his beloued Sonne : whereby is declared that the Prayers of Gods children pierce the heauens , make the holy Ghost to come into them , and cause God to witnesse that they are his children , though not so visibly and audibly , yet as truely and effectually .

§. 25. Of the vse which we may make of efficacy of extraordinary Prayers .

Obiect . THese are extraordinary examples of extraordinary persons , who had an extraordinary spirit : so as ordinary persons can looke for no such matters : As for Christ , he was the true naturall Sonne of God .

Answ. 1 These things are recorded to shew the power and efficacy of Prayer . f f Iam. 5. 17. To which purpose Saint Iames alledgeth that extraordinary example of the Prayer of Eliah . And the argument will well follow from the greater to the lesse . For if God heard his seruants in extraordinary matters , will he not much more heare vs in such ordinary matters as we stand in need of , and he hath promised to giue vs ?

2 Though Christ were the only begotten Son of God , and the proper obiect of his loue , yet in , and thorow Christ , God hath adopted vs to be his children : and with that loue he beareth vnto Christ , he loueth vs : so as if we call vpon him in Christs name , Reu. 8. 3 , 4. he will hearken vnto to vs as vnto his children , and accept of our Prayers , as if Christ had made them : for he offereth them vp vnto his Father .

Thus we see that g g Iam. 5. 16. the prayer of a righteous man auaileth much .

§. 26. Of the seuenth motiue , the honour of Praying .

4 THere is no one thing wherein and whereby God doth more honour his seruants , 7 A matter of great dignity then by vouchsafing vnto them this high priuiledge and sauour to pray vnto him . By prayer haue the Saints a free accesse vnto the glorious throne of Gods grace : yea they haue a familiar acquaintance with him . It is a great prerogatiue , that God in his Word vouchsafeth to speake to man ; but not comparable to this , that man should talke with God . God by his Word speaketh to all , euen to the wicked and rebellious , but none but Saints by Prayer speake to him : ( the Prayer of the wicked is no Prayer , but meere lip-labour . ) We know that it implyeth much more familiarity for an inferiour freely to speake to his superior , Esther 5. 2. then a superior to his inferior . Esther though a Queene , accounted it a great fauour , that she was louingly and kindly accepted , when she approached into the presence of a mortall Monarch . Now consider how infinitely farre greater the diuine Maiesty is , then any humane can be , and this will shew how high a dignity it is to haue a free accesse vnto his glorious presence ; especially if withall we consider how full of grace and goodnesse he is to all that come before him . The glorious Angels doe admire the Saints , in regard of this honour vouchfafed vnto them .

§. 27. A Collection of the motiues to Prayer .

THus we see what strong motiues here be to vrge this duty . If either Gods honour , or our owne honour ; if to please God , or to supply our own needs , and necessities ; if our own profit & benefit be any motiues hereunto , motiues are not wanting . What exercise on earth so heauenly ? and yet what , whereunto we are more dull ? O that so rare and excellent a duty , should so rarely and slightly be performed , as commonly it is ! Doth not this argue as the great corruption of our nature , so the subtill malice of the diuell ? For wel he knoweth the vantage that man gaineth , and damage which cometh to him by Prayer . Let vs be grieued and humbled for our dulnesse and carelesnesse herein . Let vs rowse vp our spirits and pray , that we may pray .

THE SECOND PART . The kinds of Prayer . With all Prayer and supplication .

§. 28. Of the generall heads , whereunto the particular kinds of Prayer are referred .

HItherto of the duty it selfe whereunto we are exhorted : II. Point . The kinds of Prayer . we are now to handle the particular circumstances , or branches of the Apostles direction .

The first is concerning the kindes of Prayer , which are first intimated vnder that generall particle All , and then exemplified by two particular instances , 1 Prayer , 2 Supplication .

That we may distinctly handle the seuerall kinds of prayer , which are here in this Text comprised vnder this word All , and in other places of Scripture more expresly set downe ; I will draw them into some order .

Prayer may first be distinguished according to the matter , and manner thereof .

In regard of the matter , the a a 1 Tim. 2. 1. Apostle maketh foure seuerall heads .

1 Supplications , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 or deprecations which are for the remouall of euill .

2 Prayers , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which are for the obtaining of good .

3 Intercessions , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which are in the behalfe of others .

4 Thanks-giuings , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 which are for benefits receiued .

These foure he referreth b b Phil. 4. 6. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 in another place to two heades , 1 Requests . 2 Thanks-giuing .

Vnder Requests he comprehendeth supplication and Prayer , vnder which also may be comprised intercession .

Againe , c c 1 Thess. 5. 17. 18. in another place he mentioneth onely two heads .

1 Prayer . 2 Thanks-giuing .

By Prayer , he meaneth petition . For when this word Prayer is set alone , it compriseth all the kinds vnder it : when it is ioyned with thanksgiuing alone , it compriseth all kinds belonging to request . When it is ioyned with deprecation or intercession , it is restrained to a desire of good things for our selues .

The most generall and vsuall distinction is grounded on 1 Thess. 5. 17 , 18. which is

Petition .

Thanksgiuing .

Petition may be distributed according to the things or persons in respect whereof it is made .

The things which it respecteth are either good , to obtaine them , which is most properly Prayer ; or euill , to remoue them , which is Supplication ; so called in English , because when we are oppressed with any euill , it maketh vs cast downe our selues as poore suppliants , crauing helpe and redresse .

The persons are our selues or others . The forenamed kinds respect our selues . That which respecteth others , is intercession : and that is either for them , or against them .

According to this distribution we shall handle vnder Prayer , put for Petition ,

1 Petition for good things .

2 Deprecation to remoue euill things .

3 Intercession for others .

4 Expostulation against others :

§. 29. Of the things to be asked in Prayer .

1. FOr Petition , 1 Kind . Petition for good things . I need not stand to proue the general , that it is lawfull to craue good things : for this of all others is the most principall kind of Prayer . And this generall title Prayer , is most commonly attributed to it . I will rather more particularly shew ,

1 What things we are to craue .

2 After what manner we are to craue them .

The things which may be asked , must be lawfull and good : for so much implyeth Christ where he saith , that d d Mat. 7. 11. God will giue good things to them that aske him . Now those things are lawfull and good which are agreeable to the good will of God : for Gods will is not onely the rule and square of goodnesse , but the very ground of goodnesse . A thing is not first good , and then willed of God ; but therefore good , because it is willed of God : so as Gods will giueth the very essence and being vnto goodnesse . Wherupon e e Heb. 13. 21. the Apostle hauing prayed for the Hebrewes , that God would make them perfect in all good wokes , addeth by way of explanation , to doe his will . This general point of framing our petitions according to Gods will , Saint Iohn expresly layeth downe , saying f f 1 Iohn 5. 14. If we aske any thing according to his will , he heareth vs . Would we then know what are those good and lawfull things which may be asked ? Search the Scriptures , for in them is Gods will reuealed . If we haue our warrant from thence for the good things we aske , then may we boldly aske , and looke to receiue them .

§. 30. Of the Summe of the Lords Prayer .

BVt because this is a large field , What good things are to be asked in prayer . and a wide Sea , Christ hath made an epitome , a briefe collection of all such things as are good and lawfull to be asked , and comprised them in those few petitions of the Lords Prayer . Where we may obserue two seuerall heads of them .

1 Gods glory , in the three first petitions , wherein praying to God , we say , Thy Name , Thy Kingdome , Thy will .

2 Our owne good , in the three last : wherein speaking of our selues , we say , Our bread , Our trespasses , Lead vs not , But deliuer vs .

Gods glory , is first of all , and most of all to be desired● a a 1 Cor. 10. 31. nothing is to be craned but that which may make there●unto . If Gods glory and our saluation could come in● opposition , that were to be preferred to this , as b b Exod. 32. 32. Moses sheweth by his owne example . Therefore c c 1 Petition . that hath the first place in the Lords Prayer . As we are to desire it so to desire d d 2 Petition . the meanes whereby it may be effected , and e e 3 Petition . the manifestation of it .

In regard of our owne good , we may aske all needful● things , whether they be f f 4 Petition . temporall , concerning these frail● bodies of ours while here wee liue : or spirituall , and that either respecting our g g 5. Petition . Iustification , the principall part whereof is a discharge of that debt wherein thorow sinne we are bound vnto God : or our h h 6. Petition . Sanctification , in keeping vs from the pollution of sinne , and preseruing vs safe from all euill vnto saluation . The Scripture affordeth particular instances of all these things asked of God by the prayers of the Saints . But this warrant of the Lords Prayer being so sufficient , I neede no longer to insist vppon it .

§. 31. Of the diuers manner of asking things absolutely , and conditionally promised .

HAuing seene what we must aske , let vs see how wee must aske .

Wee haue heard before of many graces needfull for a right manner of prayer , which I will not here repeate , but onely shew how all things must be asked with subiection of our will vnto Gods will . Concerning absolute , and not absolute promises , See Treat. 2 Par. 6. §. 75. 76. For this end respect must be had to Gods promises . For euery acceptable prayer is made in faith : Faith hath an eye to Gods promises , and resteth thereon : as God hath promised any thing , so the faithfull aske it in Prayer . Things absolutely promised , they craue absolutely , as i i Exod. 32. 10 11. Moses , who would not let God alone , till he had spared his people , but k k Verse 32. desired to be raced out of Gods Booke , rather then his people should be destroyed : and why ? because God had made an absolute promise to bring them into Canaan , l l Verse 13. which promise Moses pleadeth vnto God in his prayer .

Things not absolutely promised they pray for with subiection vnto Gods will and wisdome . For there are many things which are good in their kinde , yet so farre make more or lesse to Gods glory and mans good , as it pleaseth God by his wise prouidence to dispose them . For example , God hath made an absolute promise of the perpetuall continuance of the Church , but not of a continuall outward flourishing estate thereof ; for hee can turne the persecution of his Church to the encrease therof , Sanguis Martyrum semen Ecclesiae . and so gaine honour to himselfe , and bring good vnto his people thereby . Thus for the time of accomplishing Gods promises , sometimes a long date , sometimes a short date , may most make to his glory : and for the meanes , sometimes one kind of meanes , sometimes another , with other like circumstances .

In all these , wee must in our Prayers either expresse , or reserue in our minds some secret limitations ; as these , If God see it to be good ; if his good pleasure be such ; if it may stand with his glory , &c.

§. 32. Of the euils to be prayed against .

II FOr Deprecation , II. Kinde . Deprecation against euill things . or supplication , we haue expresse warrant in the fifth and sixth Petitions of the Lords Prayer : and also in the example of Christ ( m m Heb: 5. 7. Wh● offered vp supplications with strong crying and teares , and was also heard in that which he feared ; ) of Salomon ( n n 1 King . 8. 33 , &c. who expresseth many particular branches hereof in the Prayer which he made at the dedication of the Temple ) and of other Saints in all ages : yea likewise o o 2 Chr. 7. 13 , &c. in the answer which God gaue to Salomons prayer , and p p Psal. 50. 15 What euils are to bee praied against , Malum culpae , malum poen● . in the many promises which God hath made to deliuer vs from euill .

Here also wee are to consider the matter and manner , What we are to pray against , and how . Euill to be prayed against , is either of fault , or of punishment .

§. 33. Of praying against sinne .

EVill of fault is sinne . 1 Sinne. This is the first euill that euer was in the World : the greatest of all euils ( a greater euill then the torment of hell ) and the cause of all euill of punishment ( for q q Iam. 1. 15 sinne when it is finished bringeth forth death . )

In regard of this euill , three things are to be prayed against , 1. The guilt of sinne , 2. The power of it , 3. Temptations thereunto .

Against the first we pray in the fifth Petition : against the second and third in the sixth Petition . In regard of the first Dauid thus prayeth , r r Psal. 51. 2. Wash me thorowly from mine iniquity , and cleanse me from my sinne . In regard of the second , thus ; s s & 19. 12. Let not presumptuous sinnes haue dominion ouer me . In regard of the third , Christ saith to his Disciples ; a a Mat 26. 41. Pray , that ye enter not into temptation .

The guilt of sinne maketh vs odious and abominable in Gods sight , whose fauour causeth our happinesse . The power of sinne maketh vs more and more to prouoke his wrath , which is vnsupportable .

Temptations vnto sinne simply in themselues worke neither of those two mischiefes . For Christ ( who was alwaies most amiable in Gods sight , b b Col. 1. 13 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 the Sonne of Gods loue , c c Isa. 42. 1 in whom his soule delighted , and who neuer pro●oked Gods wrath ; d d Mat. 3. 17 for God was alwaies well pleased in him ) was oft tempted to sinne , as e e & 4. 3 , &c. by Satan himselfe in the Wildernesse , by Scribes , Pharises , and other such enemies , yea , by f f Mat. 16. 22. Peter when he told him of his suffering : but all his temptations could neuer make him sinne . As a fire-brand thrust into the Sea is presently quenched , so were all temptations cast against Christ . Yet notwithstanding temptations to vs are very dangerous , because of our pronenesse & readinesse to yeeld vnto them . We are by nature to temptations , as tinder ; or rather as gunpowder is to fire . As the least sparke of fire doth not onely soone kindle , but also suddenly in flame gunpowder , and sets it all on fire : so euery little temptation soone fastneth on vs , and inflameth vs suddenly with the fire of sinne . Instance g g 2 Sam: 11. 2. Dauid , who at the sight of Bathsheba was inflamed with lust ; and h h Ma. 26. 69. Peter , who at the word of a silly maide was soone brought to denie and forsweare his master . If these in whom Gods renewing Spirit abode , were by reason of the flesh so prone to be ouertaken by temptations , how can such stand against them , in whom the flesh reigneth , and where is nothing to restraine them ?

§. 34. Of the manner of praying against the guilt and power of sin , and temptations thereto .

AGainst the guilt and power of sinne , we must simply , absolutely , instantly pray , and neuer cease till God heare vs .

That we may with the greater indignation pray against them , How to pray with indignation against sinne . we must first narrowly and thorowly examine our selues , and search what sinnes we haue committed ; and amongst our many sinnes , obserue which are the most odious , which the most dangerous , what sinnes wee are most addicted vnto , and what beare greatest sway in vs . Thus when we see what greeuous sinnes we are slaues vnto , we shall with great vehemency , as i i Ps. 51. 1 , &c. Dauid , and with teares as k k Mat. 26. 75. Peter , pray against them . The reason why most so sildome , so coldly and faintly pray against their sinnes , is because they neuer examine themselues : they see not how vile and wretched they are , by reason of them .

Against temptations we are to pray especially , that we be not giuen ouer vnto them , and ouercome by them : but that the Lord would either deliuer vs from the temptation , or so assist vs therein , that it turne not to our destruction , but rather to our good .

§. 35. Of praying against punishments of sinne .

EVill of punishment is threefolde ,

1. Temporall .

2. Spirituall .

3. Eternall .

Temporall punishments are all outward iudgements , 2 Outward Iudgements . miseries and plagues in this World : these are in themselues effects of sinne : from sinne they came first : had man neuer transgressed , none of these had euer beene inflicted vpon him . l l Gen. 2. 17 In the day thou eatest of the tree forbidden , thou shalt die the death , saith God to man : All temporall iudgements are fore runners of death , and appurtenances thereof , and so comprised vnder it .

These may be sanctified , and made medicinable : and so they are , in and thorow Christs suffering , to Gods children : all outward afflictions are Gods physicke to the faithfull . Absolutely therefore they are not to be prayed against , but we are to pray either to haue them remoued , or else sanctified vnto vs .

Spirituall punishments , 3 Spirituall punishments of sinne . are slauery vnder Satan , the World , and the flesh , a seared & a dead conscience , hardnesse of heart , blindnesse of mind , carnall security , impenitency , infidelity , and such like . These are fearefull euils , and to be praied against , as hell it selfe .

The Eternall punishment of sinne , Eternall 〈◊〉 is such as cannot be expressed : it is set forth by the most intollerable torments that bee , as the gnawing of a m m Mat. 9. 44. worme that neuer dieth , n n Reu. 20. 14 A lake of fire ; o o & 14. 10 yea , fire and brimstone , &c.

This euill causeth an irrecouerable and perpetuall separation from God : Reu. 16. 9. and maketh men to blaspheme the God of Heauen for their paines : in which respect it is absolutely to be prayed against : for as sinne maketh men most wretched , so this punishment of sinne maketh men most accursed .

§. 36. Of praying for others , For all Saints , ]

REspect must be had to others in our Prayers , III. Kinde . Intercession for others . as well as to our selues : for in the Lords Prayer such Petitions as respect the good of man , are set downe in the plurall number , Giue vs , Forgiue vs , Deliuer vs . Expresly a a Iam. 5. 16. the Apostle commandeth to Pray one for another .

This is to be done in regard of 1. God , Reasons . to whom prayer is made . 2. Our selues , who make it . 3. Those for whom it is made .

1 In that wee call vpon God for others as well as for our selues , 1. It amplifieth Gods glorie . we acknowledge him to be not onely our own Father , but also the common Father of others ; in which respect Christ hath taught vs to say , Our Father : yea , thus wee acknowledge God to be that onely fountaine from whence both our selues and others also receiue all needfull blessings . So as this maketh much to the honour of God .

2 Hereby wee performe a duty of loue , 2 It is a duty of loue . one of the most principall duties that be . This Christ plainly sheweth , where he maketh it a branch of loue : for hauing said , b b Mat. 5. 44 Loue your enemies , he addeth , Pray for them . Now c c Rom. 13. 8. loue is a due debt which wee owe to our brother : by performing this great duty of loue , we pay a great part of our debt . Thus we see that it is a matter both of charity and of iustice : they which neglect it , d d 1 Sam. 12. 2. sinne .

3 There is no one thing wherein and whereby wee can be more beneficiall , 3 It is very profitable . and doe more good to any , then in and by Prayer . Wee * * §. 20. heard that Prayer is profitable vnto all things , it extendeth to the good both of body and soule , of the temporall and eternall estate of others as well as of our selues .

§. 37. Of those who pray not for others .

Vse 1. MOst worthy of much blame are they who are neuer moued to pray , Such reproued as 1 Take no notice of others necessities . but in their owne needs and distresses : of these ,

1 Some will take no notice of others necessities . The Church of the Iewes in her captiuity complained of such , saying ; d d Iam. 1. 12 Haue ye no regard all ye that passe by this way ? If themselues be well in their owne conceits , they thinke all other should be well .

2 Some though they take notice , 2 Are not moued therewith . yet are no whit moued to any compassion : as e e Lu. 10. 31 , 32 the Priest and Leuite which came and looked on the man that lay wounded and halfe dead in the high way , but hauing no compassion , passed by on the other side . Such were those of whom the Prophet complained , saying ; f f Amos 6. 6. No man is sorry for the affliction of Ioseph .

3 Some though they be moued , 3 Thinke this a needlesse ●uty . yet performe not this dutie , because they thinke it to be an idle friuolous thing , nothing auaileable or profitable : such were they whom Iob bringeth in thus speaking , g g Iob 21. 15. What profit should we haue , if we should pray vnto the Almighty ?

The first sort of these bewray too much selfe-loue .

The second sort discouer too great sencelesnesse , and plaine in humanity .

The third manifest too much distrust in God , and plaine atheisme .

All of them as they violate that excellent Christian duty of loue , h h 1 Cor. 13. 5. which seeketh not her owne things onely , but desireth and seeketh the good of others also : so they straiten & impaire the rich treasure , and large ocean of Gods goodnesse and mercy , which extendeth it selfe to all of all sorts .

Vse 2. For our parts , All prouoked to afford others the help of their prayers . if faith in God and loue to our brethren abound in vs , they will make vs diligent in obseruing the needs of others , they wil worke in vs a fellow-feeling , and moue euen the bowels of compassion in vs , and so prouoke vs to commend our brethrens distresses to him whom wee know to bee able to succour them . What made i i Mat. 2. 3 , 4 the friends of the palsie man so diligent in bringing him to Christ ? or what made k k Mat. 15. 22. the woman of Canaan , and l l Mar. 9. 22 , 24. the father of the lunaticke childe , such importunate suters to Christ for their children ? was it not their faith in Christ , and their loue to those parties ? where this duty is neglected , there is want both of faith and of loue .

§. 38. Of the Persons for whom wee must pray .

THus wee haue heard that Prayer is to be made for others : We will further shew more distinctly . First , who those other be which are to be praied for . Secondly , in what order others are to be praied for . Thirdly , what things are to be asked for in prayer for others .

The first point I will first handle negatiuely , and declare who are not to be prayed for . And then affirmatiuely , and declare who are to be prayed for .

In generall they are not to be prayed for , For whom prayer is not to be made . whom wee know our prayers cannot helpe . These are

1 All such as are dead .

2 They which sinne against the Holy Ghost .

3 They concerning whom God hath giuen an expresse charge to the contrary .

§. 39. Of praying for the dead .

COncerning the dead , 1 Not for the dead . note what Dauid saith , a a 2 Sam. 12. 23 Why should I now fast ? that which was said to ●airus , who sought helpe of Christ for his child , b b Mar. 5. 35. ( Thy daughter is dead , why diseasest thou the master any further , ) had been to purpose , if Christ had not extraordinarily and miraculously raised her from the dead . But such miracles cannot now be expected ; therefore the dead are to be let alone : for throughout the whole Scripture there is not one title which sauoreth of any such matter , but rather against it . We reade in the Law of many sacrifices appointed for all sorts of people in all kind of distresses , but of none for the dead ? So also of many prayers prescribed for the liuing both in the Old and New Testament , but of none in either for the dead . The Apostle ( c c 1 Thes. 4. 13 where of purpose he setteth himselfe to direct Christians how to carry themselues toward the dead , and how to comfort themselues in regard of their deceased friends , ) hath not aword of Prayer for them .

Though these be negatiue arguments , yet are they not lightly to be reiected : for they plainly shew that prayer for the dead , is a new-found doctrine , an article inuented since the Prophets and Apostles times , without warrant of the Word now the spirit warneth that d d 1 Tim. 1. 3. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . none teach other doctrine , auouching that if any do , e e & 6. 4. he is proud and mad , and therefore biddeth f f Rom. 16. 17. auoid such , yea g g Gal. 1. 8. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . he denounceth a fearefull curse against them which preach h h Heb. 11. 6. otherwise then the Apostles had done . Besides , this being without warrant of the Word , Qualis exieris de hac vita , talis redderis illi vita . Aug. in Psal. 36. 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 : k k Reu. 14. 13. 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 , Quousque nobis tempus conceditur recte viuamus , &c. medici post quam aegrotus obijt ne quicquam prodesse potest . Chrys. hom. 75. in Mat. to whom Abraham being in heauen , thus saith , l l Luk. 16. 26. They which would go from 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 , Primum locum fides Catholicorum diuina authoritate regnum credit esse caelorum : secundum gehennam : tertium penitus ignoramus . immo nec esse inscripturis sanctis in veniemus Aug. contra . Pelag. hypog . lib 5. 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 , m m Mat. 13. 38. Children of the kingdome , and children of the wicked , faithfull and vnfaithfull ; and accordingly onely two places after this life , n n Luk. 16. 23. Mar. 16. 16. 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 , ) o o Rom. 6. 23. 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 p p Mat. 18. 8. euerlasting and q q & 3. 12. 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 : ●o against their superstious practises , who vse vpon Church-wals , Church-windowes , graue-stones , and the ●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 , Dirige and requiem are the first words of certaine praiers for the dead . 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 . a a Mat. 12. 36. Of euery idle word that men shal● 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 ? b b Heb. 11. 6. All things must be don● in faith , c c 1 Cor. 10. 31 all to Gods glory , d d & 16. 14. all in loue . Much more Praye● 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 , 2 Prayer not to be made for such as sin against the Holy Ghost . e e 1 Ioh. 5. 16. 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 , ) f f Mat. 12. 31 , 32. 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 g g 2 Tim. 4 , 14 15. Paul discerned Alexander . Since their times we reade onely of one who by the Church hath been adiudged to haue committed that sinne , which was Iulian called the Apostate .

§. 43. Of not praying for those who are apparantly reiected .

3 FOr those of whom God hath giuen an expresse charge to the contrary , 3 Prayer not to be made for such as are expresly reiected . and who are expresly and apparently reiected of God , if any pray , doe they not thwart and gaine-say the reuealed will of God ? we reade not that Samuel prayed for Saul , after the Lord expresly forbade him . 2 Sam. 16. 1. Had Ieremiah prayed for the people , after the Lord said to him , i i Ier. 7. 16. Thou shalt not pray for this people , neither lift vp cry or prayer for them , neither intreat me , for I will not heare thee ; he had transgressed .

§. 44. Of iudging the sinne against the Holy Ghost .

THough these two last restraints be expresly mentioned in the Scripture , yet we must take heed how we iudge any , either to haue committed that sin vnto death , or to be reiected of God : for the one there is need of an extraordinary spirit , for the other of extraordinary reuelation from God .

Quest. What if any shall professe themselues to bee such ?

Answ. That is no good ground for vs to iudge them to be such , Al who count themselues reiected , may not be so accounted . and to cease to pray for them . For many weak ones in temptation will iudge themselues to haue sinned against the Holy Ghost , and to be reiected of God , and thereupon neither pray for themselues , nor suffer others to pray for them .

These persons commonly haue in them great griefe of heart , for that wretched estate wherein they conceiue themselues to be , or if their heart be hardned , they are greeued for that hardnesse , they haue a longing desire to be out of that estate , yea they haue a secret loue of God , and zeale of his glory , though they feele it not , for they cannot endure to heare any blaspheme Gods holy Name and truth : Now these are euident signes that they neuer fell into that vnpardonable sinne against the Holy Ghost .

The best aduice which is first to be giuen vnto such persons , is to perswade them that they are more vnfit to iudge of their spirituall estate , then a a Signa melancholiae sunt existimatio mala , timor fine causa , &c. et plurimum timoris eius est ex eis quae non timentur secundum consuetudinem Auicen . lib. 3. fen. 1. tract. 4. a man deepely possessed with melancholly , of his bodily health : and that the iudgement of so weighty and intricate a matter , as the sinne against the Holy Ghost is to be referred to the iudgement and censure of the Church , and not of any one particular man , except he had an extraordinary spirit . But howsoeuer they like sencelesse patients seeke their owne ruine : yet let vs like good physitions and faithfull friends be the more tender ouer them , and afford them the best helpe we can , both by wise counsell and feruent Prayer .

Thus much touching the negatiue , who are not to be prayed for .

§. 45. Of the persons who are to be prayed for .

THe affirmatiue , For whom prayer is to be made . ( who are to be prayed for , ) is very generall . For ( except those before excepted , ) all of all sorts are to be prayed for . Indeed the Apostle in this Text nameth none but Saints , yet simply he excludeth not all other , but rather more forcibly vrgeth this duty for the Saints : as if he had said , whomsoeuer ye forget , forget not any of the Saints : let them especially aboue all be remembred . In effect so much is here implyed , as is expressed . Gal. 6. 10. Let vs doe good vnto all men , especially vnto them who are of the houshold of Faith .

If this place excluded all but Saints , and implyed that none but they should be prayed for , it would thwart and contradict many other places of Scripture which shall be declared when we proue that such as are not of the Church may be prayed for . Wherefore because the two later sort who sinne against the Holy Ghost , and who are reiected of God , are not by ordinary spirits discerned , I may for an ordinary direction say ,

All men liuing on earth are to be praied for . All in general to be prayed for . So much the Apostle himself expresly auoucheth . a a 1 Tim. 2. 1. For in direct termes he exhorteth that Praiers be made for almen . All I say , whether they be in the Church or out of it , called or not called , friends or foes , publike or priuate persons , rich or poore , yong or old , male or female , bond or free , of what estate or condition soeuer .

I will giue particular proofes of these particulars when I declare in what order they are to be prayed for . In the meane while note these generall grounds and reasons .

1 All are made after the same image of God that we are , Reasons . all are of the same mould , d d Isa. 58. 7. all our owne flesh , e e Luke 10. 29 , &c. all our neighbours , and therefore as other duties of loue , so this which is the most common and generall duty of all is to be performed for all .

2 Besides , for ought we know all may belong to the election of God , and so haue a right to the priuiledges of Gods elect .

Obiect . Sure it is that euery one is not elected , there alwayes haue been , stil are , and euer shal be a mixture of reprobats with the elect : f f Mat. 13. 38 , 47. for this world is Gods field , wherin are tares as wel as wheat , a sea wherein are bad things as wel as good . Yea sure it is that the greater sort are reprobates , for g g Mat. 22. 14. few are chosen : h h & 7. 13 , 14. narrow is the way that leadeth to life , and few there bee that finde it , but broad is the way that leadeth to destruction , It cannot bee said of any particular man that he belongeth not to God . and many there be which goe in thereat . Non est desperandum de malis , sed pro ipsis vt boni fiant studiosius supplicandum : quia numerus sanctorum de numero impiorum semper auctus est . Aug. in Psal. 36.

Answ. Though this be most true , yet can wee not say of any particular man , that he belongeth not to Gods election . If he be not now called , he may hereafter . Though he be now a wolfe , he may become a lambe , as Paul did . Wherefore to resolue this point distinctly , al men ioyntly together may not be prayed for , because all belong not to Gods election . Yet all men seuerally ( except before excepted ) may and must be prayed for . So as there is not any one excepted . There is not any Countrey , any sort or condition of people , any one man of whom we can say , he is not to be prayed for .

Obiect . The Pope of Rome is Antichrist , and Antichrist is branded to bee k k 2 Thes. 2. 3. that man of sinne , which is , a sonne of perdition .

Answ. Wee may not conceiue any particular man to be Antichrist , but rather that seate and State where the Pope sitteth , or that Hierarchy , the head whereof the Pope is , Reason . or the succession of Popes one after another . Judicium . charitatis non infallibilitatis .

The ground of prayer is the iudgement of charity , and not of certenty . Now l l 1 Cor. 13. 7. charity hopeth all things . It hopeth that they which are out of Christs fold , may in time bee called into it , that very persecutors of the Gospell may proue professors of the same .

I doubt not but vpon this ground , and in the forenamed respect , that clause in our publike Leiturgy ( That it may please thee to haue mercy on all men ) is vsed .

§. 46. Of the order of praying for others .

FOr the order of praying for others , In what order others are to be praied for . prayer being one of the most proper and principall effects of loue , followeth the order of loue . Now the proper obiect of true loue , is God , who by a propriety and excellency is called a a 1 Ioh. 4. 16. Loue : the liker any are to God , and the neerer they come to him , the more dearely ought they to be loued , and in loue to be preferred before others : accordingly in our prayers ought they to be preferred , as

§. 47. Of praying for Saints .

1 SAints , 1 Saints . who are here in this Text by name expressed , to shew that they must most of all be remembred . b b Ioh. 17. 9. Thus did Christ pray especially for them which were giuen him out of the World . And the c c Rom. 1. 7. 1 Cor. 1 , 2 , 3. 1 Pet. 1. 2. Apostles remember the Saints by name in their benedictions .

Reason 1. Of all men these are neerest , and dearest vnto God , d d 2 Pet. 1 4. they doe most resemble him in diuine qualities , and are best beloued of him .

2 e e Psal. 73. 1. God is especially good vnto such ; f f 1 Tim. 4. 10. for he is a Sauiour of all men , especially of such as beleeue .

3 They are knit vnto vs by the nearest and firmest bond that can be , which is the Spirit of Christ : g g 1 Cor. 12. 13 For by one spirit are we all baptized into one body . In this respect we are said to haue all h h Mal. 2. 10. one Father , to be i i Eph. 4. 4. one Body , one Spirit , yea , to be k k 1 Cor. 12. 12 Christ .

4 The l l Acts 2. 39. 2 Pet. 1. 4. promises which are the ground of our prayers , doe especially belong vnto them : so as with strongest confidence we may pray for them .

Vse . Here see the priuiledge of Saints , Saints haue all the benefit of one anothers praiers . they especially and aboue all haue the benefit of the prayers of all their fellow Saints . For this being commanded to all , all the Saints will haue care to performe it : yea , the Saint● alone partake of the benefit of others prayers : fo● though many wicked ones bee prayed for , yet th● benefit returnes into their bosome who make the prayer , as Christ said to his Disciples ( Mat. 10. 13. ) If ye salute an house , and if it be not worthy , let your peace returne to you .

§. 48. Of praying for Magistrates .

2 PVblike persons , 2. Publicke persons . as Ministers of the Word , ( of whom we shall more particularly speake on the 19. verse ) and Magistrates , as m m 1 Tim. 2. 2. Kings , with all that are in authority , whom by name the Apostle mentioneth , where hee exhorteth to pray for others : and Dauid by name prayeth for them , saying ; n n Psal. 72. 1 , Giue thy iudgements to the King , O God , and thy righteousnesse to the Kings Sonne . Vnder these may bee comprised all that haue any publike charge ouer others .

1 By reason of their office , Reasons . they stand in Gods roome , and beare Gods image ; and in that respect are called , o o Psal. 82. 6. Gods Sonnes , yea , Gods .

2 They are of greatest vse , and in place to doe most good ; and in that respect are ( p p 2 Sam. 18. 3. as Dauids seruants said of him ) worth ten thousand others . q q 1 Tim. 2. 2 This reason alleageth Saint Paul to vrge this duty , that wee may leade a quiet and peaceable life , in all godlinesse and honesty : whereby he implieth , that vnder God they may be an especiall meanes for vs to leade such a life .

§. 49. Of praying for Friends .

3 SVch as God hath linked vnto vs by any outward naturall & ciuill bonds , 3. Kindred & friends . as Kindred , Alliance , Neighbourhood , Friendship , Office , or the like . Now the nearer ●hese bonds be , the more especially must we pray one for ●other . r r Gen. 2. 24. The nearest outward bond is Matrimony , therefore husbands and wiues must most especially pray one for another , as s s Gen. 25. 21. Isack for Rebecca : then parents and children , as t t & 17. 18. Abram for Ismael : next brothers and sisters , as u u & 43. 29. Ioseph for Beniamin : & masters & seruants , as x x & 24. 12. Abrams seruant prayed for his Master . y y & 39. 5. The blessing which God bestowed on Potiphar for Iosephs sake , sheweth that Ioseph prayed for his Master : likewise such kindred as are out of the family one for another , and neighbour for neighbour , friend for friend , countryman for countryman , &c.

God hath knit persons together by those outward bonds for the mutuall good one of another , that they might be more helpfull one to another . In which respect the Apostle calleth these bonds , z z Eph. 4. 16. ioynts of furniture , or bonds of ministration , that is , bonds whereby the seuerall parties that are knit together furnish one another , by receiuing helpe one from another , and conueighing helpe one to another . Now prayer is the best meanes wherein and whereby we may be helpfull one to another .

§. 50. Of praying for strangers .

4 STrangers , 4 Strangers : euen those with whom wee haue no acquaintance , & to whom we are bound by no other bon● then that common bond which passeth betwixt man an● man , whereby all Adams sonnes are knit together . Thes● are comprised vnder that general particle all men . a a Ps. 67. & 117. Ind●uers Psalmes are Prayers for the Gentiles , b b Gen. 18. 24. Abram prayed for the Sodomites .

Loue extendeth it selfe so far . Reason . For c c Leu. 19. 34. the Law expres● commandeth to loue the stranger , & to d d & 23. 22. be helpful vnto 〈◊〉 And e e Luk. 10. 30. Christ excellently setteth it forth in the example● the Samaritan , Reason . that succoured the wounded man who● he found in the way .

§. 51. Of praying for enemies .

5 ENemies , 5 Enemies . euen those who hate , curse , hurt and persecute vs . This f f Mat. 5. 44. Christ expresly commanded & g g Luke 23. 34. himselfe also practised , for when his enemies had spit out the venome of their malice against him , Debemus optare etiam ijs per quos flagellarum vt conuertantur . Aug. in Ps. 36. and done what hurt they could vnto him , he prayed for them , and said Father forgiue them . So did his Apostle , both command it , and practise it : For to others he said , h h Rom. 12. 14. Blesse them that persecute you . Of himselfe he said , i i 1 Cor. 4. 13. We are euill spoken of , and we pray . While the enemies of Stephen were throwing stones at him as thicke as haile stones , k k Act. 7. 60. Hee kneeled downe and cryed with a loude voice , Lord lay not this sinne to their charge .

Thus indeed shall wee manifest true Christian loue to be in our hearts : Reason . for christianity teacheth vs to l l Rom. 1● . 12. ouercome euill with goodnesse . The Scribes and Pharises which followed the principles of nature , taught m m Mat. 5. 43. to hate enemies . So did the heathen in their best moral Philosophy . Christians onely & those true and sound Christians can attaine to his extent of loue : it is impossible for a natural man to loue his enemie truly and intirely : none euer did , or can doe it , but those who haue the spirit of Christ in them .

§. 52. Of mens failing in praying for others .

Vse IF in these points of praying for others we obserue how farre most goe , we shall find how exceedingly most faile therein , and come short of their dutie .

1 Not onely Atheists , but euen few of those that beare the title of calling vpon God , Few pray for their enemies come to this extent of loue to pray for their enemies . Many can pray for their friends , but who for their enemies ? I doubt not but many finding this point so clearely and euidently laid downe in the Scriptures , are perswaded that it is a duty , and thereupon sometimes when their blood is colde , and the wrongs of their enemies somewhat out of their minds , can say God forgiue them : or for forme and custome sake , when they heare the Minister vtter this clause of the Letany , That it may please thee to forgiue our enemies , persecuters , and slanderers , and to turne their hearts , can answer ; We beseech thee to heare vs good Lord : but from the heart to pray for them euen when they wrong vs , or while their iniuries are fresh in our memories ( as a a Luke 23. 34 Christ and b b Act. 7. 60. Stephen did ) is a rare matter , so rare as few attaine vnto it : witnesse that pronenesse which is in the best ( if not openly to curse , and vse fearefull imprecations as the worser sort doe , yet ) inwardly to wish , and imagine many euils against them . This desire of reuenge being one of the lusts of the flesh , we must labour to maintaine a contrary lust of the spirit , which is to loue our enemies , and pray for them : for c c Gal 5. 17. The spirit lusteth against the flesh . If we be led by the spirit , we shal not fulfill the lusts of the flesh .

2 If it be a breach of loue not to pray for our enemies , Many pray for none that are strangers to them . how great a fault is it to refuse , or forget to pray for those who neuer hurt vs , because they are strangers , vnknowne , and ( as men thinke ) they no whit beholding vnto them ? Is this for Gods sake , Christs sake , conscience sake , and loue sake , without respect of persons to performe this duty ? If such knew the benefit of Prayer , they would bee glad to pertake of the benefit of their prayers who neuer knew them . Is it not then good reason that strangers whom they neuer knew should als . pertake of the benefit of their Prayers ? Some pray not for those to whom they are bound .

3 If to forget strangers be such a fault , how monstrous , inhumane , and vnnaturall a thing is it , to negle● this maine duty of loue , wherein we may doe so much good , and not performe it for those to whom wee are bound by particular and peculiar bonds ? not onely some kinsfolke afarre off , countrey-men , fellow-citizens , townes-men , parishioners , neighbours , friends , and such like , but many which are very neere of blood , of one and the same family , bedfellowes , with the like , neuer pray one for another . Not husbands and wiues , parents and children , brothers and sisters , with the like : many Parents other wise prouident for their children , faile in this maine point , whereby it commeth to passe that their prouidence faileth of the issue desired and expected . d d 1 Tim 5. 8. The Apostle saith ▪ If there be any that prouideth not for his owne , he denyeth the faith and is worse then an Infidel . What is he then that prayeth not for his owne ? shall not Diues rise vp in iudgement against such , e e Luke 16. 27 , 28. who being in hell prayed that Lazarus might goe to his fathers house , and to his brethren to testifie vnto them , lest they also should come into that place of torment ?

4 The very heathen could say that a mans countrey is to be preferred before his family , Some forget their Magistrates , and Ministers . publike persons before priuate , yet many who professe themselues Christians , are very vnmindfull of the Church and Common-wealth where they liue , neuer calling vpon God for Ministers and Magistrates . May we not well thinke that this is one cause why there are so few good , why such corruptions in both ? assuredly if God were faithfully , earnestly , instantly called vpon , we should haue more store of better .

5 In the last place what may we thinke of those who pray not for the Saints , Some pray not for Saints all of whom aboue al other ought to be prayed for ? can the loue of God be in such ? But then what of such , as are so farre from praying for any of them as they curse them , Some curse them . & wish all euill against them , in this respect , because they are Saints and vpright in heart ? there be husbands that curse such wiues : parents , such children : maisters , such seruants : Magistrates , such subiects : Ministers , such people : and so on the other side , wiues such husbands , children such parents , &c. So also brothers such brothers , kinsmen such kinsmen , neighbours such neighbours , &c. Well may wee thinke that they who thus hate whom God loueth , and curse whom God blesseth , are neither loued of God , nor shall receiue blessing from him , vnlesse they thorowly repent . The Apostle saith , pray for all Saints , among Saints excluding none at all ▪ they curse all Saints , euen those that are by outward bonds neerest knit vnto them . This their bitter spite against Saints , whom otherwise they could loue , if they wee not Saints , argueth that they haue no part or fellowship in the body of Christ , nor in other priuiledges of the Saints .

§. 53 Of the things which we are to pray for in the behalfe of others .

FOr the things which wee are to aske in praier for others , in generall they are whatsoeuer we may aske for our selues : for proofe whereof obserue the forme of the Lords praier : in euery petition , where we aske any thing for our selues , we include others : we aske bread for others , giue vs our daily bread : so likewise forgiuenesse of sinnes , freedome from temptation , and deliuerance from euill . Here therefore I might runne ouer againe al those particular points which were before deliuered concerning good things , whether temporall , spirituall , or eternall , to be praied for , and euill things whether euill of fault , or euill of punishment to be prayed against , and apply them to prayers made for others : but that heedeth not ; onely here obserue this generall rule , that according to the needes of others , are prayers to be made for them .

1 If they be not called , Ideo de terra erectus est Paulus , quia in terra inclinatus exauditus est Stephanus . Aug. ser. 4 de Stephan . pray that they may be conuerted : no doubt but Christs prayer on the crosse was the cause that so many Iewes after his death were conuerted . The like may be said of Steuens praier .

2 If they be called , pray that they may be established , and grow in grace , as g g Col. 1. 9. Saint Paul did .

3 If they haue sinned , h h Iam. 5. 15. pray that their sinnes may be forgiuen .

4 If they be sicke , h h Iam. 5. 15. pray that they may be raised .

5 If they be wrongfully imprisoned , i i Heb. 13. 18. 19. that they may be deliuered , and so according to other needs .

§. 54. This Gods will not knowne , is no sufficient cause to hinder praier for others .

Obiect . THus may wee crosse Gods determined purpose , by praying for those things which God doth not purpose to grant : as to pray for a mans life , when his time of departure is come .

Answ. 1. The same might be obiected against praier for our selues : and then what praier should be made ?

2 Gods reuealed will is the rule and ground of our praiers : we are not to search into his secret counsell : but whatsoeuer we find warranted in the word , to pray for .

3 In all praiers for others , we must pray with limitation , and subiection to Gods will : there is nothing for which we can pray so absolutely in the behalfe of others , as in our owne behalfe : for we cannot know the estate of others , so well as of our selues ;

§. 55. Of imprecations against ones selfe .

THe fourth and last branch of Prayer is Expostulation , IIII. Kind . Imprecation . or Imprecation against others , which is a kind of Prayer whereby iudgement and vengeance is desired .

In handling this point , I will shew ,

1 What the persons be against whom imprecations may be made .

2 In what respect they may be made .

For the persons , No man must pray against himselfe . No man may pray against himselfe : we haue no warrant in all the Scripture for it , and therefore it must needs be a matter of impiety : besides it is against very nature it selfe , for a a Eph. 5. 29. No man euer yet hated himselfe , and therefore it must needs be matter of iniquitie and iniurie .

Obiect . Many of the Saints haue made imprecations against themselues , as b b 2 Sam. 3. 35 Dauid , Salomon , and other , who in their oathes vsed these and such like words , c c 1 Kin. 2. 23. God doe so to me , and more also .

Answ. 1. When an oath is taken in d d Ier. 4. 2. truth , not falsly , in iudgement , not rashly , in righteousnesse , not wrongfully , the imprecation expressed or implyed therein , is not simply made , as if he that tooke the oath desired any such thing to fall vpon himselfe , but vsed onely for a more vehement testification of the truth to moue the hearer the rather to giue credence thereunto ; or else to binde him that sweareth the more stedfastly to performe his oath .

2 If any of the Saints haue vsed imprecations in an oath falsely , as e e Mat. 26. 74 Peter ▪ or rashly , as f f Ios. 9. 14. 15. the Princes in Ioshuahs time , or wrongfully , as g g 1 Sam. 25. 22 Dauid ; their examples are no good warrant .

Obiect . 2. A wife suspected by her husband , Num. 5. 22. expounded . was bound by the Law to make imprecations against herselfe .

Answ. She was not bound to doe so . For if she were free of the crime laid to her charge , that imprecation wa● no imprecation : but if she were guilty , then she ought to acknowledge her fault , and not curse her selfe . If being guilty , she assented to that imprecation , it was her owne fault and not the bond of the Law .

Vse Vse . How impious are they against God , how iniurious against their owne soules , Reproofe of vsuall imprecations against ones selfe . who vpon euery light occasion , yea and that many times falsly ( for common rash swearers are oftentimes falseswearers , ) do imprecate direfull vengeance against themselues , as , I would I might neuer stir , I would I might neuer eat bread more , I would I might die presently , I would I might be swallowed vp quicke , I would I might be damned . Oh fearefull● the Iewes of ancient time were so fearefull of vttering imprecations , that when in their oathes they had occasion to vse them , they would either expresse them in generall termes , thus , h h 2 Sam. 3 35. God doe so to me , and more also : or else leaue them cleane out , & make the sentence imperfect , as , if I do this or if I do not that , or if this be so , and there stay . Thus i i Psal. 13. 2 , 3 , 4. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Dauid , If I enter into the Tabernacle of mine house : If I goe vp into my bedde ; If I giue sleepe to mine eyes : And thus Zedekiah vnto the Prophet Ieremiah : k k ler. 3. 8. 16. As the Lord liueth which made vs this soule : if I put thee to death , If I giue thee into the hand of these men that seeke thy life . Yea thus God himselfe , l l Psal. 89. 35. I haue sworne , if I lie vnto Dauid . And againe , m m & 95. 11. I sweare in my wrath if they shall enter into my rest . To shew that this is the right translation of that forme of speech , n n Heb. 3. 11. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . the Apostle alleadging that forme of Gods oath so translateth it . What doth this teach vs , but that we should be very fearefull to vtter any imprecation against our selues , especially to doe it falsly or rashly ? the Iewes , which caused Christ to be crucified , and their posterity to this day haue felt the woe and curse of that imprecation which they made against themselues , when they said to Pilat of Christ , o o Mat. 27. 25. His bloud be vpon vs and our children : So hath God caused the vengeance of many others imprecations to fal vpon their owne neckes , and that in iust iudgement .

§. 56. Of the persons against whom imprecation may be made .

WHerefore lawful & warrantable imprecations , Imprecations against publike and desperate enemies . are to be made against others , & those other to be enemies ( enemies I say , not our owne priuate enemies in particular causes , betwixt vs and them : for these must be prayed for , as we heard * * §. 51. before , but publike ) such as are enemies to God , his Church and Gospel , yea also obstinate , desperate , reprobate enemies , who neither will nor can bee reclaimed : as were Corah , Dathan , & Abiram , p p Numb. 16. 15 against whom Moses prayed . Such were those against whom Dauid so earnestly praied , Psal. 109. 67 , &c. and q q Gal. 5. 12. whom S. Paul wished to be cut off . Such an one was Alexander concerning whom S. Paul thus prayed , r r 2 Tim. 4. 14. The Lord reward him according to his works , meaning his euill works .

1. Quest. How can such be discerned ?

Answ. By an ordinary spirit they cannot be discerned , but onely by an extraordinary spirit , euen such a spirit as the Prophets and Apostles had , to whom God by his spirit reuealed what such and such persons were against whom they prayed . Wherefore when the Disciples would haue caused fire to come downe from heauen and consume the Samaritans , Luk. 9. 54 , 55. Christ said vnto them , Ye know not of what spirit ye are .

2 Quest. How then may ordinary persons make imprecations against any ?

Ans. No ordinary man can lawfully make any imprecation against the persons of any particular distinct men : Imprecations may bee made in three respects . Only in these three respects may imprecations be made .

1. 1 Indefinitely . Indefinitely , against all such publike desparate enemies as were noted before , without any application of the imprecation to any particular persons , no not so much as in thought : and thus was that general imprecation vsed when the Arke went forward , a a Num. 10. 35. Rise vp Lord , and let thine enemies be scattered . And thus Dauid vseth many generall imprecations , as b b Psal. 25. 3. Let them bee confounded which transgresse without cause . c c & 122. 5. Let them all bee confounded that hate Sion , &c.

2. 2 Conditionally . Conditionally , as when we obserue any to persist obstinately in persecuting the Saints , and suppressing the Gospell , to desire , that if they belong to God , it would please God to turn their hart , or else if they belong not to him , to confound them : thus may impreiations be directed against particular men .

3. 3 Against malitious deeds . Without any respect at all vnto their persons , lea●uing them vnto God , against their malitious plots and wicked deeds : thus Dauid prayed against the wicked policy of Achitophel , d d 2 Sam. 15. 31 saying , O Lord I pray thee turne the counsell of Achitophel into foolishnesse .

§. 57. Of the vnlawfulnesse of vsual imprecations .

AS for those vsuall imprecations , Vse . Reproofe of vsuall imprecations . direfull and hatefull imprecations , such as my hart abhorreth to think of , & my tong is ashamed to name , which prophane & wicked men make against their neighbours , vpon euery petty wrong and slight occasion , they can neither stand with any true feare of God , nor loue to man . For to call vpon God who is e e Neh. 9. 17. A God of long suffering , and great forbearance , f f Psal. 103. 8. full of compassion and slow to anger , to be a reuenger of euery little iniury , argueth little respect of his greatnesse and goodnesse . To wish Gods heauy vengeance to fall vpon the body , soule , goods , or any other things which belong vnto our neighbour , discouereth much malice , no loue . Such were those of whom Dauid thus speaketh . g g Psal. 5. 9. Their throate is an open sepulcher , h h & 140. 3. The poyson of Aspes is vnder their lips , i i & 10. 7. Their mouth is full of cursing and bitternesse . Many mens tongues are so poysonous and fiery ( being k k Iam. 3. 6. set on fire of hell ) that like madde dogs they spare none , but curse and ban the most innocent and harmelesse that be : yea , ( which is horrible to heare ) some curse their wiues , children , seruants , friends , the nearest and dearest vnto them that be , not for any wrong or euill , but because they are , as they terme them , Puritans ; but in truth honest and vpright hearted , fearefull to commit the least euill , conscionable in doing all duty ( so neere as they can ) to God and man .

§. 58. Of the Popes manner of cursing .

AMong and aboue all others , he that taketh vpon him to be the Vicar of Christ , and successour of Peter , doth exceede in hellish imprecations , and diuellish execrations : for he vseth , not suddenly and rashly , but deliberately and aduisedly , in and at his solemne seruing of God , to curse with bell , booke , and candle , and that to the very pit of hell , no meaner personages then the Lords Annointed , Kings and Queenes , together with their Subiects and whole Kingdomes , and that for maintaining the true , ancient , Catholicke , and Apostolicke Faith .

Of him and all other which vniustly and vnchristianly vse such fearefull imprecations , if in time they repent not , I may vse the words of Dauid . l l Psal. 109. 17 , 18. As he loued cursing , so shall it come vnto him : as he cloathed himselfe with cursing like a rayment , so shall it come into his bowels like water , and like oyle into his bones .

Hitherto of those seuerall kinds of prayer which are comprised vnder request . The next kind is thanksgiuing .

§. 59. Of Thankesgiuing .

OVr Apostle giueth an excellent direction for thanksgiuing , in the twentieth verse of the fifth Chapter of this Epistle , which because it is so fit for our present purpose , I will here handle . His words are these ,

Ephes. 5. 20. Giue thankes alwaies for all things vnto God , euen the Father , in the name of our Lord Iesus Christ .

IN this direction are laid downe fiue particular points .

1 The duty it felfe , giue thankes .

2 The person to whom it is to be performed , to God , euen the Father .

3 The Mediator , in whose name it is to be performed , in the name of our Lord Iesus Christ .

4 The matter of thankesgiuing , all things .

5 The continuance thereof , alwaies .

1 For the duty or thing it selfe , What thanksgiuing is . Thankesgiuing is a gratefull acknowledgement of a kindnesse receiued .

A kindnesse done , is the obiect of thankesgiuing , yet vnlesse the kindnesse done be accepted , and withall acknowledged to be a kindnesse , the heart of him to whom the kindnesse is done , will not bee affected to giue him that did it , thankes for it .

a a 1 Sam. 25. 5 , &c. Dauid did a great kindnesse for Nabal , as Nabals seruants could testifie : yet Nabal acknowledged it to be no kindnesse ; and that made him to be so churlish and vngratefull to Dauid .

§. 60. Of the person to whom all thankes is due .

2 THe person to whom thankes is due , Thankes is to be giuen to God . is God the Father . Father hath reference especially vnto the onely begotten son of God Christ Iesus , as is more plainly expressed in these words , b b Eph. 1. 3. Blessed be God euen the Father of our Lord Iesus Christ . So as this clause doth note out the first person in Trinity : yet doth it not exclude the other two persons : for thanksgiuing belongeth to the whole Trinity . S. Paul expresly giueth thankes to c c 1 Tim. 1. 12. Iesus Christ : and yet excludeth not the Father or the holy Ghost : for what honour or worship soeuer is rightly performed to either of the persons , is also performed to euery of them . But here & in many other places , this title Father ( which is propper to the first person ) is added , to shew how our prayses come to be acceptable vnto God , namely as God is the Father of our Lord Iesus Christ , and in him our gracious and louing Father .

d d Iam. 1. 17. Saint Iames rendreth a weighty reason to proue that all thankes is to be giuen to God , Reason . & to God alone , for saith he , euery good giuing and euery perfect gift commeth from the Father . Good things come from God , God is the author & giuer of them ; God therefore is to be praised for them .

Euery good thing commeth from God : therefore all praise is due to him .

§. 61. Of the difference of thanks giuen to God and men .

Quest. ARe not Creatures to bee thanked for any kindnesse done by them ?

Answ. Not in that manner as God is to bee thanked . God is simply , in and for himselfe to be praysed .

Simply , that is without any restraint , with all our heart , with all our soule , and with all our might , and that for all his workes whatsoeuer .

In and for himselfe , that is , in respect of no other whatsoeuer : For God is the very fountaine , the first and onely Author , the principall giuer of the good things we enioy . The things which we receiue by the ministry of any creature , originally we receiue from God . Creatures are but the Stewards , Messengers , Ministers , and as it were Carriers of God : they bring Gods blessings one to another . Wherefore they are not simply in and for themselues to be thanked for any thing . The thankes which is giuen to them ( if it be rightly giuen ) is giuen them in the Lord , vnder him , onely for their paines & care in bringing Gods blessings vnto vs . Simile . When a personage of great state and place sendeth a present by his seruant , will he to whom that present is sent , thanke the seruant that brought it , or the Master that sent it ? Surely I suppose he will both desire the seruant to thanke his Master , and also when he hath opportunity himselfe , thanke him : if he thanke the bearer , it is onely for his paines in bringing the gift , not for the gift it selfe : yea , though he reward the messenger for his paines , yet he giueth the thankes to him that sent the gift . Thus is thankes properly due to the originall author of a kindnesse : all thankes therefore is properly due to God , from whom euery good thing commeth .

§. 62. Of the Mediator , in whose name thankes is to be giuen .

3 THe Mediator , 3 Thankes to be rendred to God in the mediation of Christ . in whose name thankes is to be giuen to God , is intituled by the Apostle , Our Lord Iesus Christ .

The first title Lord , implieth that e e Mat. 28. 18. power and regiment which the Father hath giuen him ( as he is Mediator God-man ) ouer all creatures . This regiment he exerciseth for the good of vs who are of his Church , and therefore by a kind of propriety he is called OVr Lord .

The second title IESVS , which signifieth a Sauiour , setteth forth that all-sufficient , full , and perfect redemption and saluation , which he wrought for mankind . The reason of this name and title is rendered by an Angell vnto Ioseph , in these words ; f f Mat. 1. 21. Thou shalt call his name IESVS , for he shall saue his people from their sinnes .

The third title CHRIST , ( which signifieth Annointed ) implies the three Offices of Christ , whereunto he was annointed , and set a part of his Father : his Princely Office to gouerne and protect his Church ; his Priestly Office , to offer himselfe a sacrifice , and to make continuall intercession for his Church . 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 . a a Heb. 13. 15. 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 , 4 Thankes to be giuen for all things . 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 ; b b 1 Thes 5 18 In all things giue thankes , saith the Apostle in another place : c c Psal. 103. 2. Forget not all his benefits , saith Dauid .

d d Rom. 8. 28. Wee know that all things worke together for good to them that loue God : Reason , 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 . Spiritual●●lessings .

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 , 2 Eternall blessings . 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 , 3 Temporall blessings . 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 soundnes 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 . Temporall publike euils remoued ,

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 , Spiritual publike euils remoued . 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 , Pro●hanenesse , Drunkennesse , Vncl●anenesse , Pride and brauery in apparrell , &c. When and where it pleaseth the Lord to afford a●ny meanes of reforming , and restraining these publike sins , then and there is matter of thanksgiuing afforded .

Spirituall priuate euils , Spirituall priuate euils remoued . 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 , Priuate temporall euils remoued . 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 , Temporall iudgements not alwaies to be accounted euils . 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 a a Heb. 12. 5 , 6 , 7 , &c. 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 b b Mat. 26. 39. 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 , Outward crosses are matter of thanksgiuing . 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 continue 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 , Non tantum pro his quae bona putamus , sed etiam quae nos coartant in Dei praeconium mens laeta prorumpat . Hieron . in Eph. 5. 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 : a a Ioh. 6 11. Christ gaue thanks for foode : b b 1 Sam. 2. 1. Annah for a childe : c c Gen. 32 10. Iacob for riches : d d & 24. 48. Abrahams seruant for prospering his iourney .

3 For blessings on others , note the example of f f 1. King . 10. 9. Queene of Sheba , who blessed God for his blessings on Israel : and of the g g Act. 11. 18. Christian Iewes who glorfied God for the Gospell reuealed to the Gentiles .

4 For publike blessings concerning the Church , h h Col. 1. 3. 6. the Apostle giueth thankes that the Gospell came into all the world . And i i Act. 2. ●7 . the Christians praise God for the increase , and peace of the Church , and k k & 4 24. for the liberty of the Apostles .

5 For the common-wealth , the Iewes reioyce ( which was a publike testimony of their thanksgiuing to God ) l l 1. King . 1. 40. for setling the state , and establishing the crowne on Salomon . So againe , m m & 8. 62. 66. for continuing the peace and prosperity of the Land .

6 For generall blessings on mankind n n Psal. 8. 1 , 6. Dauid praised God .

7 For Gods blessings on his family , o o Gen. 35. 7. Iacob is thankfull , and in testimony thereof buildeth an alter to God .

8 For priuat blessings , p p Gen. 39. 5. Leah praised God that had giuen her a Son : and q q Isa. 38. 19. Hezekiah for recouery of his health .

9 For euils remoued , r r Exo. 15. Moses & the Israelites blessed God who ouerthrew their enemies : s s Psal. 124. 6. and Dauid praised God for preseruing his people from their enemies : and t t Gal. 1. 23. the Christians glorifie God for the Conuersion of Saul , a mortall enemie of the Church .

10 For publike spirituall euils remoued , u u 2. Chr. 29. 30 praise is sung vnto the Lord in Hezekiah● time when the Land was purged from Idolatrie .

11 For priuate spirituall euils preuented , * * 1. Sam. 25. 32 Dauid blessed God , who kept him from auenging himselfe , and shedding innocent bloud .

12 For aduersitie x x Iob. 1. 21. Iob blessed God : and y y Act. 5. 41. the Apostles reioyce for suffering persecution .

13 Final●y for good things promised and not inioyed , z z Heb. 11. 13. 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 , 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. How farre we are freed from sinne . 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. How far sanctified . All the faithfull haue al such graces as are absolutely necessary vnto saluation , actually wrought in them . As a childe borne of a woman hath all the parts of soule and body , so he that is borne againe of God hath al the parts of a new man . No Saint wanteth any grace that may hinder his saluation , though he should instantly die . As for that measure which some want , it is not so great as can iustly impeach the truth of grace : that grace which they haue is true , though it may bee weake : and their sanctification is sound , though imperfect . The perfecting of sanctification is not so great and powerfull a worke , as the first beginning of it . The most effectuall & powerfull worke of Gods spirit in the faithfull , is their very new birth , the first act of their conuersion . For when a sinner is first conuerted , he is a new created : of nothing ( I speake in regard of of our spirituall being ) he is made something : of a man dead in sin , he is quickned , & hath spiritual life put into him . Now the growth in sanctification , is but a proceeding from one degree to another in the same kinde : yea the very perfection of sanctification is but an attaining to the highest step & degree of that which was begun before . It is therfore a more powerfull worke to beget a sinner to God , and to worke his first conuersion , then after he is regenerate and conuerted to perfect that good worke which is begunne . Whence it followeth that faithfull Saints haue more matter of reioycing for the grace they haue receiued , then of mourning for the grace they want .

Obiect . Wee want the possession of our heauenly inheritance .

Answ. How farre we are made partakers of heauen . 1. The purchase of it is made : for Christ by his bloud hath purchased it .

2 Wee haue receiued the first fruites of it , as peace of conscience , ioy in the holy Ghost , free entrance vnto the throne of grace and glory , with confidence in Christ and the like .

3 We are actually entred into the kingdom of grace , which is a part of the kingdom of glory , the first step thereinto , and the portall ( as I may so say ) thereof : no entring into the kingdom of glory , but thorow the kingdom of grace .

4 Wee haue the earnest of the spirit , as a pledge and pawne till wee come to the full possession of the purchased inheritance .

5 Christ our head hath full and actuall possession thereof : Ephe. 2. 6. whereupon wee being members of his body , are in him exalted , and set in heauenly places .

In these fine forenamed respects we may truely say that the faithfull in Christ haue more cause to glorifie God for that assurance they haue of inioying their heauenly inheritance , then to murmure or mourne that for a time ●hey want the full possession of it . Thus we see that in re●ard of spiritual blessings , we haue more matter of praise ●or that wee haue , then of petition for that wee want . I might here further ranke among these spirituall blessings , the liberty of the Lords Sabbaths , of the Ministry of his word , and administration of his Sacraments , of the publike assemblies of Saints to worship God , with the like , which we among others plentifully inioy : I migh also further declare how God hath already caused his whole wil to be reuealed , and recorded in his word , so far forth as is needful for our saluation , & expedient for vs to know : all which do much amplifie the forenamed point : But I hasten to set foorth a view also of some of those temporall blessings whereof we haue been , and are made pertakers . They are exceeding many , as our Being , Life , Nourishment , Education , Health , Strength , Food , Apparrell , Goods , Friends , &c. Gods blessing on all these , and on the Church and state wherein we liue . Whether-soeuer we turn our selues , or cast our eies , either vpwards to the heauens , and the whole hoast of them , or downeward on the earth , and all the fruits thereof : or vp and downe on all the creatures in the aire , on the earth , and in the waters , on the right hand or on the left , before or behinde , euery where the blessings of God doe present themselues to our view and consideration . By this which hath thus generally been spoken , I doubt not but any of meane capacitie may obserue that none of the Saints doe want so many good things as they haue receiued .

Obiect . Many of the Saints doe want euen necessaries to preserue this temporall life , Luk. 16. 21. as Lazarus .

Answ. Why many Saints want outward things . 1. God seeth it to bee good for them to want such necessaries .

2 Insteed of these outward necessaries , they haue inward graces which are much more valuable & profitable as insteed of of outward refreshing of the body , they haue inward comfort of the soule : insteed of outward ornaments of the body , inward graces of the spirit : wanting outward ease , they haue sweet peace of conscience : wanting plenty , they haue contentment : In a word , God depriueth his children of no outward thing , but he supplieth the want of it with some spirituall recompence : their want therefore causeth matter of thanksgiuing .

As all the Saints haue receiued more good things then they want , Saints are freed from more euils then shal euer fal vpon them againe . so also vndoubtedly are they freed from more euils then iustly they can feare to fall vpon them . For beleeuing in Christ , they are freed from the feare of hell , from the curse of the Law , from the wrath of God , from the sting of death , from the victory of the graue , from the power of him that hath the power of death , the diuel ; from the guilt and punishment of sinne , from the rule and dominion of sinne , and from infinitely more , both spirituall , and bodily euils .

Obiect . Many Saints are subiect both to many spirituall euils , ( as trouble of minde , doubt of Gods fauour , snares of the Diuell , fallings into sinne , with the like , ) and also to many temporall distresses , as paine , sicknesse , captiuity , imprisonment , ignominy , penury , &c.

Answ. How spiritual euils may proue matter of thankesgiuing . Those spirituall euils are as desperate physicke for the cure of some spirituall desperate disease , as spirituall security , pride , presumption , &c. Now who will denie but that it is good in a desperate case to vse a desperate remedy ? If the remedy cause recouery , he that vseth it shall be commended , and rewarded ? But whensoeuer God suffereth any of his children to fall into any of the forenamed , or other like spirituall euils , hee worketh thereby a recouery from some more dangerous and desperate euill : therefore the issue and effect euen of those euils affordeth matter of thanksgiuing .

As for temporall distresses , I haue shewed * * §. 67. before how they may be put on the score of Gods blessings . To that which was before deliuered , 2. Cor. 4. 16. Christianorum propria virtus est , etiam in iis quae aduersa putantur referre gratias Creatori . Hier. in Ephe. 5. let me ad this , that God doth alwaies so dispose of the estat of the Saints , that he maketh the decaying of the outward man to be a renewing of the inner man . In these respects it is a vertue propper to Christians , to giue thankes to God for such things as seeme euill .

Besides , Promise of supplying all our wants . God hath faithfully promised to supply in due time whatsoeuer his Saints want , and to perfect euery thing that faileth in perfection , & withall to deliuer them from all euill . Now then adde these promises ( which are also matter of thanksgiuing ) to the abundance of good things which already we haue receiued , and to the manifold deliuerances which wee haue had from euils , and it wil appeare as cleare as the light , that of all duties belonging to faithfull Christians this of praise and thanksgiuing is most beseeming them , and least of all to bee neglected : It is the least that God deserueth , the most that he requireth , and the best that we can giue vnto him : the best sacrifice in the kinde thereof which wee can offer vnto God , and that which God doth best accept : for note what God saith hereof , Psal. 50. 23. 22. He that offereth praise , glorifieth me . I might much further amplifie and inlarge these points . But as Painters , when they haue many millions , and armies of men to set down in a small mappe , Simile . vse onely to draw out some number of heads of men and set them together , leauing the whole number of heads , and all the other parts and liniaments to the meditation of the beholder : euen so am I constrained thorow abundance of matter to propound onely some general heads of this point of thanksgiuing and to leaue the amplification of them to your priuate meditation .

§. 70 Of their blindnesse who can see no matter of thanksgiuing .

Vse 2 HEere behold how palpably blinde they are who can finde no matter of thanksgiuing : much more blinde are these in their vnderstanding , then they in their bodily sight , who at nooneday in the midst of summer when the sunne shineth most brightly , can see no light at all . Yet either thus blind are many , or else ( which is worse ) they see , and will not see : they know there is abundant matter of thanksgiuing , & yet will take no notice of any at all . Are not almost all much more ready to craue and aske , then to giue thanks ? I speake not th●s of the prophane men of the world , or of carnal & carelesse professors , who regard no dutie due vnto God : but of those who make a greater and truer profession , yea who make conscience of their duty to God . Marke & obserue if their requests to God be not more frequent & feruent then their thanksgiuing . If trouble of minde or body , if any inward or outward distres sease vpon men , if they feare any spirituall or temporall danger hanging ouer their heads , how instant and constant wil they be in intreating the Lord to remoue his heauy hand ? Or if they stand in need of any temporall or spiritual good thing , they are ready to doe the like : yea in ●hese and such like cases , they will beseech others to helpe ●hem with their praiers . Are they as thankfull for good ●hings bestowed on them , and for the remouing of euils from them ? I would they were : if any bee , they are very ●are : But I hope hereafter more will be .

To leaue mens priuate practise whereof we cannot so ●ell iudge : obserue that which is in more open view . What publike praier books so pleintiful in thanksgiuing 〈◊〉 in request ? What Ministers almost so carefull in performing that , as this ? I blame not all without exception : many there be who are conscionable in this point : but I taxe the greater sort . For many of them who vse solemne and ample formes of Petition , commonly include all their thankesgiuing in this , ( or such like ) short clause , Through Iesus Christ , to whom with the Father and the Holy Ghost , be all honour and glory for euer , Amen .

§. 71. Of Mens failing in the extent of Thanksgiuing .

BVt to let passe those also that offend in the generall neglect of this duty : there are other who being somewhat carefull of the duty in generall , 1 Some are not thankfull for spirituall blessings . faile exceedingly in the extent of it : they giue not thankes for AL THINGS . Some can be thankefull for temporall blessings , as for peace , plenty , seasonable weather , deliuerance from inuasions , rebellions , treasons , from fire , plagues , famine , sicknesse , &c. But it seemeth they take no notice of spirituall blessings : their mouthes are very seldome or neuer opened to blesse God for them . They shew themselues to be too earthly minded .

Other can be thankfull for priuate blessings bestowed on themselues , 2 Some not for publike blessings . or on their families and friends ; but regard not publike blessings bestowed on Church or common-wealth : they account general blessings no blessings . These discouer too much selfe-loue , too little sence of the common good .

Other ( who it may be ) will be thankefull for such publike blessings as are bestowed on that Church and Common-wealth , 3 Some not for the good of others . whereof they themselues are members , neuer hearken after , nor care to heare of such as a● bestowed on the Churches of God in other Countries or if they doe heare of them , very little ( if at all ) are they affected therewith . Much lesse are they affected with an● blessings bestowed on priuate Christians , who are not of their kindred , alliance , acquaintance , with the like . This also sheweth that they haue no fellow-feeling of the good of the mysticall body of Christ , or of the seuerall members thereof ; which might make them feare that they themselues are scarce sound members of that body : if they were , there would assuredly be some sympathy betwixt themselues and other members , some mutual compassion , and fellow-feeling : they would reioyce with them that reioice . Nay further , these shew ( which is worse ) what little zeale they haue of Gods glory : for to take notice of Gods mercies on others , as well as on our selues , to talke of them , to be thankefull for them , doth much amplifie the glory of Gods workes : it maketh them to be more famous . How many more the persons bee that praise God for any blessings , so much greater glory redoundeth to Gods name : therefore a a Psal. 118. 1. &c. Dauid oft stirres vp others besides himselfe to praise God for fauours bestowed on himselfe .

Further , 4 Some not for aduersity . many may be thankefull for prosperity , but very few will be so for aduersity . To bee thankefull for paine , sicknesse , penury , ignominy , imprisonment , losse of goods , losse of friends , with the like , is a rare matter . These things cause rather in most men murmuring , and repining against God . For few consider the blessed fruit that commeth from those things , neither thinke that they can be any blessings . These shew how they walke by sence , and not by faith .

Finally , among those who are thankefull for such blessings as they enioy , 5 Some not for blessings to come . how few lift vp the eyes of their faith further then the eies of their body can reach ? how few consider those good things which God hath promised for the time to come ? how few can praise God for any good thing , whereof they haue not the present fruition ? Most thinke it enough to praise God for such things as they haue ; they little consider that the matter of thanksgiuing extendeth not onely to benefits receiued , but also to benefits promised . These manifest little credence to the truth of Gods word : if they were fully resolued thereof , they would account Gods words to be very deeds .

Thus wee see how faulty most are in the performance of this duty , and how short they come of this generall extent of Thanksgiuing , which is without restraint ; for ALL THINGS . Let vs examine our owne soules in this point , and be conscionable euen in this extent .

Because this fourth branch concerning the matter of Thanksgiuing , is on the one side a point worthy to be obserued : and on the other side , a point too too much neglected , I haue beene bold to insist the longer vpon it .

§. 72. Of the time of giuing Thankes .

THe last branch concerning this point of Thanksgiuing , respecteth the time , which is expressed vnder as large an extent as the former branch , concerning the matter , That was for 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . ALL THINGS , This is , ALWAIES . Of this branch I shall not neede now in particular to speake , because it is * * §. 117. afterwards to be handled in the generall doctrine of Prayer .

§. 73. Directions for Thanksgiuing .

BEfore I conclude this point of Thanksgiuing , I wil add● some few directions , which being well obserued , wil● be very helpfull vnto vs in the performance of this duty .

The first is , 1 Lift vp eies to the author of blessings . that we lift vp our eyes vnto the Author o● all blessings , and be perswaded that they come from God● and are brought vnto vs by Gods good guiding prouidence ; and not ( as the vulgar and ignorant sort of people thinke and speake ) by chance , lucke , fortune , and the like . It was Israels fault , Ose. 2. 8. that shee did not know that God gaue her corne and wine , &c : which made her so vngratefull and rebellious against God . Isa. 1. 3. The like reason is giuen of Iudahs ingratitude , in which respect shee is made worse then the most brutish beasts that be , namely , the Oxe & the Asse : for the Oxe knoweth his Owner , and the Asse his Masters crib , but my people ( saith God ) hath not vnderstood : what vnderstood they not ? namely who bestowed on them the good things which they enioyed . The truth is , that most men are like swine , Simile . which eate the fruite that falleth from the tree , but looke not vp to the tree from whence it falleth . Many who daily taste of the sweetnes of Gods blessings , neuer lift vp their hearts to the Author of them . An impious thing to attribute Gods blessings to fortune . They thinke it is a good fortune , a good hap or chance that they haue what they haue . This is an heathenish conceit , very vnbeseeming Christians , yea , an impious and sacrilegious conceit , derogatory to the honour of God . What a shame is it then for Christians to nourish it in their harts , and professe it with their mouthes . For our parts let vs duely consider that all good things are by Gods prouidence bestowed on vs , that so our hearts may be raised vp to him , and we moued to be the more thankfull .

The second is , 2 Take particular notice of Gods blessings . that wee take distinct notice of Gods blessings , and in particular acknowledge them , and accordingly giue thankes for them vnto the Lord . ( Reade for this purpose , Psal. 103 , & 105 , & 106. ) Particular notice of distinct blessings maketh vs the better prize them , and so inlargeth our hearts the more to praise God for them . A generall Thankesgiuing , is for the most part a colde thankesgiuing . What life is there in this forme , God bee thanked for all , when nothing at all is acknowledged : yet is this generall forme of Thanksgiuing all the thanksgiuing which many yeeld vnto the Lord .

The third is , 3 Accept Gods blessings as tokens of his fauour . that we accept Gods blessings as tokens of his loue and fauour , and accordingly reioice in them . Dauid obserued the kindnesse of the Lord in the blessings which God bestowed on him , and thereupon saith vnto God ; Psal. 138. 2. I will praise thy name , because of thy kindnesse . Where no sweetnesse of Gods blessings is tasted , there can no sound thankes be rendred . Now vnlesse we be perswaded that God in Loue bestoweth his blessings on vs , what sweet rellish can they giue vnto vs ? If we feared that Gods blessings were like hot coales heaped on our heads , giuen in wrath ( as a King was giuen to Israell ) little deuotion could we haue to thanke God for them : Ose. 13. 11. nothing more stirreth vp gratefulnesse then a perswasion of kindnesse .

The fourth is , 4 Obserue what we haue receiued aboue others . that we obserue what God hath bestowed on vs aboue others , and what others want that we haue : Thus did Dauid amplifie Gods mercies shewed to Israel , saying ; Psal. 147. 19 , 20. He hath not dealt so with euery nation , neither haue they knowledge of his iudgements . Thus doe Gods children in their formes of thanksgiuing vse also to amplifie Gods blessings , saying vnto him ; Such and such fauours hast thou bestowed on vs , which many more worthy than we haue wanted . Wherefore let vs not so much consider what others haue more then we , ( for that will but make vs murmur and repine against God , and enuy our brethren ) as what wee haue more then other : this will make vs truly thankefull .

The fift is , 5 Consider our vnworthines of the least blessing . that we duly weigh how vnworthy we are of the very least of Gods fauours , euen of the least crum of bread which wee eate , and of the least drop of drinke which we take . Gen. 32. 10. Thus did Iacob , saying to God ; I am no● worthy of the least of thy mercies , &c. Who will giue thanks for that which he thinketh of due belongeth vnto

§. 74. Of mentall Praier .

HItherto haue we heard of the distinct kinds of prayer in respect of the matter . What be the kinds of prayer in regard of the maner There are other distinctions in regard of the manner , as 1 Mentall , Vocall . 2 Sudden , composed . 3 Conceiued , prescribed . 4 Publique , Priuate . 5 Ordinary , extraordinary .

1 Mentall praier is an inward opening of the desire of a mans heart to God , Mentall prayer . without any outward manifestation of the same by word . Such a prayer was that which a a Neh. 2. 4. Nehemiah made to the God of heauen , euen when he was talking with the King : and b b Exo. 14. 15. Moses when he was incouraging the people : and c c 1 Sam. 1 , 13. Annah who is said to speake in her heart .

This may bee as feruent as if it were vttered . For in regard of the ardency of Moses mentall praier , God saith , Why criest thou vnto me ? And Annah saith , She powred out her soule before the Lord . This oftentimes causeth the eies and hands to be lift vp , or cast downe , and forceth such outward signes .

This is vsed because God is a searcher of the hearts , Reason . and knoweth the secrets thereof , and needeth not words to haue a mans thoughts made knowne to him , as wee shewed * * §. 4. and 6. Vse . before .

By this wee see that nothing can hinder prayer : but that in company , in the midst of businesses , when wee are ouerwhelmed with temptations , we may pray vnto God : here learne to doe it .

§. 75. Of vocall prayer .

2 VOcall prayer is that which is vttered with words , 2 Vocall praier . as d d 1 King . 8. 23. that prayer which Salomon made at the dedication of the Temple .

Quest. Seeing God knoweth the secrets of the heart , what need words to expresse the meaning thereof ?

Answ. Reasons Why prayer is to be vttered with words . First because of Gods ordinance , as was shewed * * §. 6. before ?

Secondly , that men might know the desires of one anothers heart , and so pertake of the mutuall prayers one of another : as in publique assemblies , in priuate families , and when friends meet together for that end . For words doe most liuely and plainely set forth the desire of a mans heart , and men can best and most distinctly vnderstand them .

3 Because words doe not onely declare , but also stir vp and increase the affection of the heart . For as fire heateth a chimney , and the reflexion of heat which commeth from the chimney maketh the fire hotter , so the ardency of the heart prouoketh words , and words make the heart more ardent and earnest .

4 Words are an especiall meanes to keepe the minde in praier from wandering , and to hold it close to the matter . A man that prayeth alone , and that onely in his inward meditation , will oft haue his meditations interrupted with other thoughts , and so his prayer stand at a stay , till after some time his former meditations come to his minde againe . Now the vttering of words will be a good meanes to preuent that interruption .

5 The tongue wherewith words are vttered , is of all other parts of a mans body the most proper and excellent instrument of Gods glore . e e Iames 3. 9. Therewith especially blesse we God , and therefore by an excellency it is called glory . As Dauid speaking of his tongue saith , f f Psal. 16. 9. My glory reioyceth . And againe , g g and 57. 8. Awake my glory . And againe , h h and 108. 1. I will sing and giue praise with my glory . In regard of these three last reasons , it is meet to vse words euen in priuate prayers when we are alone : Prouided that it be not for ostentation to be known to pray , for that is a note of hypocrisie i i Mat. 6. 5. condemned by our Lord in the Scribes and Pharisies .

§. 76. Of sudden prayer .

SVdden prayer is when vpon some present occasion the heart is instantly lift vp vnto God , 3 Sudden . prayer . whether it be onely by some sighes of the heart , or by some few words vttered . It is likely that k k Neh. 2 , ● Nehemiahs prayer was some sudden desire of the hart . For the King offring speech vnto him , gaue him occasion to make a suit vnto the King , which that he might obtain , he presently lift vp his hart to God .

These sudden praiers are called ciaculations of the heart , Simile . which are to be vsed as salt with meat : with euery bit of meat we commonly take a little salt to season it . So when we doe any thing , when we confer of any thing , when we goe any whether , vpon all occasions we must lift vp our hearts to God .

This argueth an holy familiarity with God , Reason . yea it manifesteth an heauenly mind , euen as those things which are ready vpon all occasions to fly vpward appeare to be of a light aerial or fiery nature , Simile . not earthly , heauy , & weighty .

This kind of praier must so be vsed , as it bee added to solemne and set prayers , and not make them to bee neglected . No man maketh a meale of salt alone , and refuseth other solid meat , because salt is now and then to be eaten . Much lesse must these sudden praiers hinder solemne or composed prayers .

§. 77. Of composed prayer .

COmposed prayer is when a Christian setteth himselfe to make some solemn prayer vnto God , 4 Composed prayer . whether it be in Church , family , closet , field , or any other place ; whether it be vttered with words , or onely conceiued in hart : as the morning and euening prayer which Christians vse to make , or the praier at solemne assemblies , with the like . l l Dan. 6. 10. Such were the prayers that Daniel vsed to make three times a day .

God to whom wee make our praier is a great God , Reasons . of excellent Maiesty , not lightly , but with all due reuerence to bee regarded , and therefore most meet that wee should compose our selues in a solemne manner to appeare before his glorious presence .

§. 78. Of preparation before prayer .

THat this kinde of prayer may bee the better performed , Preparation needfull . preparation is very needefull , which the Preacher implyeth saying , a a Eccle. 5. 2. Be not rash with thy mouth , and let not thine heart be hasty to vtter any thing before God .

In preparation vnto prayer two things are to bee performed . First we must empty our foules of al such things as may hinder prayer . Secondly fill them with such things as may be helpfull thereunto .

The things that hinder are either wicked or worldly .

Wicked things are against God , or against man .

Against God are all sinnes , Hinderances of prayer . and transgressions of his Law . These we must search out , and hauing found them out , set our selues with a full and honest purpose of heart vtterly to forsake them . b b Psal. 66. 18. If we regard wickednes , God will not heare our prayer . Whereupon saith c c and 26. 6. Dauid I will wash mine hands in inocency , O Lord , and compasse thine alter .

Against man are wrath , anger , malice , and such like reuengeful affections , in regard whereof the Apostle exhorteth to d d 1 Tim. 28. lift vp pure hands without wrath . And e e Mat. 5. 24. Christ commanded to be reconciled before the gift be offered . In a word then , that we may empty our soules of al such wicked things both against God and man , which would hinder our praiers , these two things are needfull ▪ First repentance towards God : secondly , reconciliation with man .

Worldly things are such cares , as concerne the things of this life : our temporall estate , & earthly affaires , which though at other times they may be warantable , commendable , and needfull , yet may be an incumberance & hinderance vnto praier . This was prefigured vnder the Law ▪ by that rite f f Exo. 3 , 5. Iosh , 5. 15. of plucking off shooes when men appeared before the Lord . Shooes are lawfull to be worne , yea very needfull , yet in approching before the Lord they must be put off . So moderate care concerning the businesse & affairs of this world are lawfull and needful , yet when we goe to prayer , they must be laid aside , and our soules emptied of them . For they are as heauy burdens , and clogs which will hold downe our hearts , and keepe them from flying vp into heauen . Now note the counsell of the Apostle , g g Heb. 12. 1. Helps to prayer . Cast away euery thing that presseth downe .

If our soules be onely emptied of these things , they are like that h h Mat. 12. 44. 45. empty house which the vnclean spirit finding , entreth into with seauen other spirits . Wherfore that we may bee prepared to prayer , wee must be filled with such spirituall matters as fit prayer : which are concerning God and our selues . Gods greatnesse is to be meditated of , to strike our hearts with reuerence : and his goodnesse to breed faith in vs . Yea also his blessings bestowed to fill our mouths with praise . Our wretchednesse is duely to be weighed , that wee may bee truely humbled : and our wants are to be obserued , that wee may know what to aske . Thus are we to come prepared to composed praier .

§ 79. Of conceiued praier .

COnceiued prayer is that which he who vttereth the prayer inuenteth & conceiueth himselfe , Conceiued prayer . as are most of the praiers recorded in the Scripture . This kind of prayer the Saints in al ages haue vsed , It is very commendable , expedient , and needfull ▪ For ,

1 It manifesteth the gift and power of the Spirit , Reasons . who can giue both matter and manner , words and affections : who can suggest what to pray , and how to pray .

2 Euery day we haue new wants , new assaults , new sinnes : Is it not needfull then that our praiers be conceiued and framed accordingly , that our petitions be made according to our present wants , our supplications according to our particular assaults , our confession according to our seuerall sinnes ?

3 As God daily continueth and reneweth old blessings , so also hee addeth new to them . Is it not most meete that notice bee taken of those new blessings , and accordingly thankes bee giuen in particular for them ?

Obiect . This present inuenting and conceiuing of prayer , maketh prayer to bee confused , and either very defectiue , or very tedious .

Answ. In them that haue not ability to pray , or suddenly and rashly come vnto prayer , it may bee so . But if a man haue any competent ability , if he premeditate before hand what to pray , if hee set vnto himselfe any good method and order , such defect , tediousnesse , and confusion ( as is supposed ) will bee easily auoided .

§. 80. Of prescribed prayer .

PRescribed prayer is , 6 Prescribed prayer . when a set , constant forme is laid downe before hand , and either conned by heart , or read out of a booke or paper by him that vttereth it , and that whether he be alone , or in company .

Quest. Is a set and prescribed forme of praier lawfull ?

Answ. Reasons . Yea verily , and that for these reasons :

1 i i Num. 23. 24. God prescribed a set forme of blessing for the Priests constantly to vse . The 92. Psalme , which is a Psalme of praise , was prescribed a song for the Sabbath day : and 102. Psalme prescribeth a prayer for the afflicted when he is ouerwhelmed , and powreth out his complaint before the Lord . a a 2 Chr. 20. 21. The 136. Psalme was sung after Dauids time . b b and 29. 30. Hezekiah the King , and the Princes commanded the Leuites to praise the Lord with the words of Dauid , and of Asaph the Seer . If a prescribed forme of praise may be vsed , then also of prayer : for there is the same reason of both .

Besides , Christ himselfe prescribed an excellent forme of prayer which hath been vsed in all ages of the Church since this time , and is by an excellency called the Lords Prayer . Saint Paul obserues a set forme of blessing in the beginning and end of his Epistles . Thus we see prescribed prayer warranted by Gods word .

2 Many weake ones who haue good affections , but want inuention , vtterance , and such like parts , are much helped by prescribed formes : for when they reade or heare words fitting their wants and occasions , their hearts can well goe with their words , yet can they not inuent fit words .

3 Prescribed formes of prayer in the publike worshippe is a good meanes to maintaine vniformity in seuerall Churches .

Obiect . The spirit is stinted hereby : neither can a man vtter that which the spirit moueth him vnto , when hee hath a set forme prescribed .

Answ. The spirit in him which prayeth by a set forme , is no more stinted , then the spirit is stinted in those which heare another pray : for to them which heare others , words are prescribed . To the hearers it is all one whether hee that prayeth vseth a prescribed forme , or conceiue , and inuent his prayer , for they goe along in their hearts with his words .

They who simply and altogether condemne prescribed prayer , doe thinke too childishly of God , and deale too iniuriously with Gods little ones . They conceit God to be affected with variety , and make the power of praier to consist in copie of words , and nouelty of matter , which is many times an hinderance to true deuotion : for while the minde is too much occupied in inuention , the heart cannot be so free to deuotion , as otherwise it might bee . Prayer is not like a nose-gay , which is no longer sweete then the flowers are new and fresh : For the sweete sauour of prayer consisteth in the sincerity of heart , and ardency of affection , whereby also the power of the spirit is manifested .

2 The iniury which is done to Gods little ones is this , that they seek to depriue them of an especial help , whereby their weakenesse might be supported , yea to hinder them of the benifit of prayer . For many are not able to conceiue a prayer of themselues , yet if they finde a forme answerable to their occasions , they can pray heartily and earnestly .

Thus wee see that prescribed prayer is not onely lawfull , but also needful . So far forth as we finde it an helpe to deuotion , we may vse it : but yet wee may not alwaies tie our selues vnto it : to say the least , they are very weake Christians that cannot pray without a prescribed forme .

Now it is a shame for any Christian to be a weake one all the dayes of his life : it is required at our hands to grow in knowledge , iudgement , discretion , faith , and other like graces .

§. 81. Direction to conceiue a Prayer .

IF the weakest Christians doe but carefully obserue the order that others vse , and withall take notice of their owne sinnes in particular , of their particular wants , and of the particular blessings which God bestoweth on them , they may with vse and practise come to conceiue a good Prayer . And when once in any competent measure they can pray for themselues , by degrees they come to pray for others also . But many are too idle and sluggish in making triall : they will not offer to make experience of the gift of Gods Spirit : but rather vtterly quench it ; as a man may doe , and too many so doe , by tying themselues too much to set formes .

Though publike leiturgies for vniformity sake are to be constantly vsed in set formes ( prouided that there be seuerall prayers fit for diuers , yea , for all publike occasions so neere as may be ) yet it is not so meete for particular persons alwayes to tie themselues to one set forme . For what can that argue but that they little obserue Gods different manner of dealing with them at seuerall times .

§. 82. Of publike Prayer , and of the Ministers function therein .

PVblike Prayer is when an assembly of Saints publikely with one ioint consent call vpon God . 7 Publike Prayer .

In publike prayer , three things are requisite .

1 Meete persons .

2 A fit place .

3 A right manner .

1 The Persons must bee a publike Minister of the Word and People . 1 The persons who make publike prayer . I shewed before that Prayer was a principall part of Gods publike worship . Now in all publike worship there is required a Minister for one party , and People for the other . A Minister hath a double function ; one to stand in Gods roome , and in Gods name to declare Gods minde and will vnto his people . Another to stand in the Peoples roome , and in their name to declare their minde and desire to God .

The former hee doth in preaching the Word and administring the Sacraments . For God ( saith the Apostle ) a a 2 Cor. 5. 19 , 20. Hath committed to vs the word of reconciliation : now then are we Embassadors for Christ , &c. Expresly it is said , that Ministers are Christs Embassadors , which is in regard of the Word that also they are such in regard of the Sacraments , is implied in that commission giuen to the Apostles , b b Mat. 28. 19 Goe teach all Nations , and baptize them in the name of the Father , &c.

The latter hee doth in making Petitions and giuing thankes to God : c c Ioel 2. 16 , 17 When the Prophet had exhorted the people to assemble together publikely to pray : he saith ; Let the Priests , the Ministers of the Lord say , spare thy people O Lord , and giue not thine heritage into reproach , &c. Ministers therefore in publike Assemblies are to vtter the petitions of people : so it is noted that d d Neh. 8. 1. 6 when the people were assembled to giue thankes to God , Ezra the Priest praised the Lord . e e Exod. 30. 7 The incense which vnder the Law was offered by the Priest to God , did prefigure thus much .

Thus as in preaching a Minister is Gods mouth to the people , so in praying , the peoples mouth to God . Wherefore also there must be people to ioine with him : for if a Minister be alone , his Prayer is but a priuate Prayer .

§. 83. Of the Peoples consent in publike Prayer .

THat which is required of people in publike Prayer , is to testifie their consent to that which the Minister vttereth : for the prayer of the Minister is their prayer : thogh for order sake to auoid confusion there be but one voice vttered , yet the hearts of all present must goe along with that voice & giue an inward assent , & not so only , but also it is very expedient to testifie the same , so as the Minister may heare their consent , as well as they heare his prayer .

The ordinary way , Amen , is originally an Hebrew word , yet vsed in all languages : it signifieth Truth or Faith : the vttering of it , after a Prayer , in plieth an assent vnto the Prayer , and faith for obtaining that which is praied for . and the best way for people to manifest their consent , is with a distinct and audible voice to say Amen . Thus the people were commanded to say Amen . Deut. 27. 15. &c. And accordingly was it practised . Nehe. 8. 6. It is a sound well beseeming Gods publike worship , to make the place ring againe ( as we speake ) with a ioint Amen of the people . Ad similitudinem caelectis tonitrui , Amen reboat . Hier. proaem . in 2. lib. comment . ad Gal. The Iewes vttered this word with great ardency , and therefore vsed to double it , saying , Amen , Amen . Neh. 8. 6.

§. 84. Of the place of publike Prayer .

2 THe place must be publike : 2 The place of publike Prayer . Gen. 4. 26. such a place as all that ought to meet may know , and haue liberty to come vnto : at first this was in some Family , yea , afterwards when all the world almost forsooke God , God chose out of the world some peculiar families , who with their houshold worshipped God in their houses ; as Noah in his time , so Abraham , Isaac , Iacob , in their times . But when Gods people increased in the wildernesse , hee caused a Tabernacle to be built ; that then was their place of publike worship , afterwards a Temple was built , which because it was the place of publike worship , was by a propriety called , l l Isa. 56. 7. The house of Prayer . To this place if the people could not come , m m Dan. 6. 10. they would at least pray towards it : for which they had their warrant from n n 1 Kin. 8. 44. Salomons prayer .

After that Christ came , by whom the partition wall betwixt Iewes and Gentiles was broken downe , and both made one people to God , o o 1 Tim. 2. 8. all places were sanctified for Prayer : in which respect Christ said ; p p Ioh. 4. 21. The houre commeth when ye shall neither in this mountaine , nor at Ierusalem worship the Father . So as vnder the Gospell no one place is more holy then another . Yet it being Gods will to be worshipped publikely , needefull it is that there should be places fit for that purpose . Thus q q 1 Cor. 11. 20 the Corinthians had one place to worship God in .

In Kingdomes and Nations where Gods worship is maintained , are Churches , and Chappels built for that purpose . These being set apart for Gods publike worship , Ministers and people are to resort vnto them .

Yet I denie not but in times of persecution , secret and vnknowne places ( secret I say , and vnknowne to haters and persecutors of Religion , but knowne to true professors ) may be vsed for publike prayer : r r Acts 16. 13. as certaine Inhabitants of Philippi went out to a Riuers side to pray on the Sabbath day . Separatists taxed . Separatists which liue in this Land , and other like places , where are publike places for prayer appointed , whereunto all haue liberty to resort , commit a double fault : one in abstaining from such publike places , whereby they shew themselues contemners of publike Prayer : the other , that they seeke priuate places , as houses , woods , and boates , for publike prayer : whereby ( to say the least ) they turne Gods publike worship into a priuate worship . Too neer to these doe many Schismatikes come , who though they frequent our Churches to heare the Word preached , yet will they not be present in time of publike prayer , wherby they depriue God of one part , and that the most principall part of his publike worship .

§. 85. Of vnanimitie in publike prayer .

3 FOr the manner of publike prayer , 3 The manner of publike prayer . two things are requisite Vnanimitie . Vniformitie .

Vnanimitie respecteth the heart and affections , 1 Vnanimitie . that all which assemble together , may continue in the Church ( as is noted of the Christians in the Primitiue Church ) s s Acts 2. 46. with one accord . For this end in publike worship a voyce is necessarie : for how can there be a consent of heart , vnlesse one know anothers minde ? how can that be knowne but by the voice ? it is the principall end of speech , to make knowne a mans minde . A voice vsed in publike prayer must be Audible . Intelligible .

§. 86. Of vttering publike prayer with an audible voice .

1 IT must be so lowde as all that are present ( if it bee possible ) may heare it . The Ministers voice must be audible . For a voice not heard is as no voice to them which heare it not : they can giue no assent , and so pray not : it is noted that a a 1. King . 8. 55 Salomon Blessed all the congregation with a lowde voice .

It is a fault for a Minister in the Church to pray so softly , as all the people cannot heare him : some that are able to vtter a loud voice , & that preach loud inough , in praier cannot be heard : is there not as much reason that people should heare their Minister pray , as preach ? other that are loud inough , in the midle & ending of their prayer , cannot be heard in the beginning : but euery word ought so to be vttered , as it may be heard . It is a fault also in people so to say Amen , Amen to be vttered aloud . as they cannot be heard : why should not the Minister as well heare the assent of his people , as they heare his prayer ? it cannot but slacken the ardencie of a Ministers affection , when he cannot perceiue any consent in people to that which he prayeth : but a cheerefull and euident assent doth quicken and cheare vp his spirit .

§. 87. Of praying in a knowne tongue .

2 IT must be such a kinde of voice , The Ministers voice must be intelligible . and so vttered , as all that heare it may vnderstand it : for so saith the Apostle , speaking of publike prayer , b b 1. Cor. 14. 15 I will pray with vnderstanding , that is , so as others may vnderstand me . Otherwise a lowd voice is no benefit at all . If a trumpet should be sounded , and the sound not discerned , c c 1. Cor. 14. 8. who shall prepare himselfe to battaile thereby ? That a mans voice may be intelligible , his language wherein hee speaketh must bee knowne , and his speech distinct .

§. 88. Of the aberrations contrary to praying with vnderstanding .

IT is vtterly vnlawfull to pray in a strange tongue : Vnlawfull to pray in a strange tongue . c c 1. Cor. 14. 6. &c. a thing against which the Apostle purposely and copiously disputeth . To omit many other arguments , which might be alledged against prayer in an vnknown tongue , let this one be noted , that an vnknown tongue depriueth a man of the sence of Gods fauour in hearing his prayer . For how can he , who knoweth not what he hath asked , know when his petition is granted . Prayer in a knowne tongue hath respect both to the party that vttereth the prayer ( he must vnderstand what he vttereth , or else his prayer is but a lippe-labour , euen meere babling , which d d Matth. 6. 7. Christ condemneth ) and also to them who heare it , their hearing if they vnderstand not , e e 1. Cor. 14. 17 , 23. is no hearing , they cannot be edified thereby .

Papists offend in both these .

1 They teach children , women , lay-men , such as vnderstand not one word of Latin , to make all their prayers in Latine .

2 They prescribe their publike prayers , whereof all the people partake , to be made in Latine .

To affect in prayer such vncouth words , 2 To vse curious phrases in prayer . and curious phrases as exceed the capacitie of the vnlearned , is little better then to pray in a strange tongue . f f 1. Cor. 4. 16. The Apostle sheweth that prayers must be so vttered , as the vnlearned may say Amen .

Contrary to distinct praying , 3 To tumble ouer a prayer too fast . it is for a Minister to mumble and tumble ouer his words too fast : it argueth want of reuerence , it hindereth deuotion and affection of heart ( for when a prayer is too fast posted ouer , what time can there be for the heart to worke ) it also hindereth attention , and vnderstanding in the hearer .

§. 90. Of vniformitie in publike prayer .

VNiformity respecteth the outward carriage and gesture in prayer . Of reuerend and humble gesture I spake * * §. 11. before . The point now to be noted is , that al which assemble together in one place to pray , doe vse one & the same seemly gesture , g g Neh. 8. 5. which is noted of the people in Ezraes time , when he opened the booke to reade , all stood vp , h h vers. 6. and when he praised the Lord , they al bowed themselues , &c. This outward vniformity preuenteth a preposterous censuring of one another , & may be a meanes of stirring vp one anothers affections : for when one seeth others humbly to kneele down , his hart may be so struck , as he wil be moued with reuerence to humble his owne soule : but diuersity of gestures may cause distractions , and hinder deuotions : vniformity in that which is lawfull & warrantable is an especiall part of good order : diuersity of gestures causeth a kind of confusion . Now i i 1. Cor. 14. 33 God is not the author of confusion : wherefore k k Vers. 40. all things are to be done decently and in good order . The best generall rule that we can obserue to keepe order , is , to yeeld to such commendable , and warrantable gestures as the Church wherein wee liue prescribeth and practiseth .

§. 91. Of motiues to publike prayer .

THus hauing giuen some directions for publike prayer , Motiues to publike prayer . I will lay downe some motiues to stirre vs with conscience to performe it .

1 The more publike prayer is , 1 It is more honorable and acceptable . the more honorable & acceptable it is to God . If it be an honor to God for one to pray , the more do ioyne together therin , the more honorable it must needs be : it is the more acceptable , because God delights in the ioynt consent of his Saints worshipping him : whereupon God promised , l l Mat. 18 20. Where two or three were gathered together in his name , to be in the midst of them .

2 It is also the more powerfull : 2 It is more powerfull . the cries of many ioyned together make a lowde crie in Gods eares , and moue him the sooner to open his eares . Hereupon when there was a iudgement in the Land , m m Ioel. 2. 16 , 17 the Prophet calleth all the people to assemble together to pray : and so did n n Iohn 3. 8. the King of Niniueh , when the ruine thereof was threatned .

3 It is an outward signe whereby wee manifest our selues to be of the chosen and called flocke of Christ . 3 It is a signe of communion .

4 It is an especiall meanes of mutuall edification : for thereby we mutually stirre vp the zeale , 4 It is a meanes of edification . and inflame the affection of one another .

5 The neglect of it is a note of prophanenesse , from which blame Separatists , 5 The neglect of it , is a note of prophanenesse . and Schismatiques though they would seem very religious , cannot well acquit themselues●

These and such other like reasons made o o Psal. 122. 1● Dauid reioyce when he said , Wee will goe into the house of the Lord ; and mourn when he could not come into the house of Praier . p p & 84. 1. &c.

§. 92. Of priuate Prayer .

PRiuate prayer is that which is made by some few together , Priuate prayer . or by one alone : by few , as when two or three friends goe together into some secret place ( as a a 2. King . 4. 33 when Elisha and his seruant were alone in a chamber praying for the Shunamites childe , and b b Luke 9. 28. Christ tooke Peter , and Iohn , and Iames , and went into a mountaine to pray ) or an whole houshold pray together in the family , as c c Acts 10. 30. when Cornelius prayed in his house . This charge especially belongeth to the master of the family . For as he is in his family a Lord to gouerne , and a Prophet to teach , so also a Priest to offer vp the sacrifice of prayer : as a Minister in the Church , so hee in the house must vtter the prayer ( or at least prouide one to performe that dutie ) and withall , cause his whole houshold to be present thereat .

§. 93. Of prayer in a family .

1 THe family hath need of peculiar blessings , Resons for prayer in a family . which by prayer are to be sought , besides the publike and common blessings which in the Church are prayed for : 1 The need of it . yea it receiueth many blessings , for which peculiar thankes are to be giuen in the house .

2 A Christians house is made Gods Church , 2 The honor of it . if Gods worship ( a principall part whereof is prayer ) bee there from time to time performed , which is a great honor vnto a family . Wherefore , for honors sake , Saint Paul mentioneth d d Rom. 16. 5. the Church in the house of Priscilla and Aquila , and e e Phil. v. 2. of Philemon .

3 By prayer a Christian bringeth Gods blessing into 3 The profit of it . his house ( which is a matter of great profite ) for where God is called vpon , there is he present to bestow his blessing , as f f 2. Sam. 6. 11. he blessed Obed-edom , and all his houshold , while the Arke was in his house . Prayer then bringeth both honor and profit vnto a Family .

Vnworthy they are to be gouernours of a family , Vse . Reproofe of those who neglect prayer in their families . who omit this duetie therein . They cause Gods curse to lye vpon their house , and depriue themselues of a iust right vnto all the goods which are therein . For by prayer they are all sanctified : he that vseth any thing without prayer , is an vsurper and a robber ; and shall another day dearely answere for it . They who frequent publike prayer at Church , and neglect priuate prayer at home , are either superstitious , or hypocriticall persons .

§. 94. Of secret Prayer .

THe prayer which is made by one alone , 9 Secret prayer . none being present but God and he which prayeth , I may call Secret prayer . This may be in g g Mat. 6. 6. a close chamber , or closet , h h Marke 1. 35. or on a desolate mountaine , i i Gen. 24. 63. or in a secret field , or k k Act. 10. 9. on any house top , l l 1. Tim. 2. 8. or in any other place .

It is very needfull that secret prayer bee added both to publike prayer at Church , Reasons for secret prayer . and priuate prayer in Family , for these reasons .

1 Hereby we may more freely powre out our whole hearts vnto God : 1. In it we may most freely make knowne our whole minde . it is not meete that any other person should know many things which are knowne to God , and cannot be concealed from him . Euery one is guiltie of such particular sinnes , as are to be acknowledged alone before God , and euery one hath particular wants to bee prayed for by himselfe . Hereby also wee may by name mention in our praiers to God our dearest friends , which is not so meete to doe in company . I thinke Saint Paul meant such Secret prayers , when he said , m m Rom. 1. 9 , 10 I make mention of you alwayes in my prayers .

2 This kind of prayer affordeth the truest triall of the vprightnesse of a mans heart : 2 By it truest triall of our vprightnesse is made . for a man may long continue to pray in the Church and in a family , and his prayer be meere formall , euen for company sake : but he that alone in secret , when and where no other man knoweth , calleth vpon God , surely maketh conscience of prayer , and hath an honest heart ( though hee may haue much weaknesse , and many imperfections ) or else hee would soone omit his course of praying in secret . For what by-respect is there that should moue him to continue it , vnlesse hee bee Popish , and thinke that the saying of a few prayers in secret is a meritorious worke ?

3 This argueth a great familiaritie with God , 3 It argueth familiaritie with God . when a subiect vseth to goe alone to his Soueraigne , it argueth much more familiaritie , then when hee commeth with a petition in the company of others .

4 It bringeth greatest comfort vnto a mans heart : 4 It bringeth much comfort . for such is the corruption of our nature , that we cannot performe any holy exercise as we ought ( n n Rom. 7. 21. When we would do good , euill is present with vs ) whereby it commeth to passe that the comfort of such holy exercises , which wee performe in Church or house , is taken away . This maketh Christians to run to God in secret , to humble themselues for the imperfections of their publike prayers . Christians would much doubt , and euen faint oftentimes , if it were not for their secret prayers . They which content themselues with Church and family prayers , haue iust cause to suspect themselues .

5 Such wiues , 5 By it supply is made in want of other prayers . children , seruants and other inferiours , which liue in any house vnder prophane gouernours , that will not haue prayers in their families , may by this kinde of prayer make supply thereof vnto their owne soules : none can hinder secret prayer .

Obiect . Wee can haue neither time nor place to pray secretly .

Answ. Doe yee not finde many times and places to commit sinne so secretly as none can see you ? if you had as great delight in prayer as in sinne , you would find time and place .

This kinde of prayer ( so neere as may be ) is to be performed so secretly , Direction . as no other may know it , lest the knowledge which others haue of it , may minister occasion of inward pride , o o Mat. 6. 6. Shut the doore , saith Christ . It is not meete to vtter secret prayer so lowde as any other should heare it .

§. 95. Of extraordinary prayer .

THe last distinction of prayer , is ordinary and extraordinary . All the forenamed kinds are ordinary , therefore I shall not need to speake of it .

Extraordinary prayer , 10 Extraordinary prayer . is that which after an extraordinary manner , euen aboue our vsuall custome , is powred out before God This consisteth partly in ardencie of affection , and partly in continuance of time . q q Ioh. 3. 8. The King of Niniueh required an extraordinary ardencie , when hee commanded his people to cry mightily vnto God . Wee haue a memorable example hereof in Moses , who was so earnest in his prayer , that r r Exod. 32. 32. rather then not haue his petition granted , he desired to be rased out of Gods Booke . Christs ardencie yet exceeded this ; it is noted that hee prayed s s Luke 22. 44. earnestly , t t Heb. 5. 7. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . with strong crying and teares . Yea his ardency made his sweat to be as great drops of blood falling downe to the ground .

This ardencie is in Scripture set forth by diuers Metaphors , as u u Ioel. 2. 13. renting the heart , x x Exod. 14. 15 crying , y y Rom. 15. 30. striuing , z z Gen. 32. 24 wrestling with God , &c.

Though this ardency be an inward worke , yet can it hardly containe it selfe within a man : but as thunder , which is an heate conceiued within a cloude , because of the ardency of that inward heate bursteth forth , and causeth lightning , rumbling , and raine ; so a vehement and earnest desire of the heart will some way or other manifest & declare it selfe . Many waies are noted in the Scripture , whereby it hath beene manifested .

§. 96. Of the signes of extraordinary ardency .

1 EXtraordinary distemper of the body . a a Luke 22. 44 Christs earnestnesse in prayer stroke him into an agony , and caused his sweate to be turned into blood . b b Neh. 2. 2 Nehemiahs ardency so changed his countenance , as the King obserued it .

2 Vnusuall motion of the parts of a mans body : c c 1 Sam. 1. 13 Annah so moued her lips , as Eli thought shee had been drunken . d d 1 King 8. 22 Salomon spread his armes abroad . e e Luke 18. 13 The Publican beate his breast . f f Mar. 14. 35 Christ fell vpon the ground .

3 Deepe sighes and grones . g g Psal. 38. 9 My sighing is not hid from thee , saith Dauid to God . h h Rom. 8 26 The sighes of the spirit are such as cannot be expressed .

4 Loud crying . i i Psal. 32. 3 Dauid roared all the day . k k Mat. 27. 46 〈◊〉 Christ cried with a loud voice .

5 Often repeating and inculcating the same Petition . l l Mat. 26. 39 , 42 , 44 Christ did once , twice , thrice , returne to God in prayer , saying the same words . m m 2 Cor. 12. 8 Paul prayed thrice , that is , oft , against a temptation . Note how n n Dan. 9. 18 , 19 Daniel doubleth and redoubleth his words , O my God , incline thine eares and heare , open thine eyes and behold , &c. O Lord heare ; O Lord forgiue , O Lord consider , and doe it . Defer not , &c. o o Gen. 18. 24. Abram praied sixe seuerall times together for one thing , namely , for mercy on Sodom .

6 Teares , p p Heb. 5. 7 these Christ powred forth . q q Luke . 7. 38 So did the sinfull woman , and r r 1 Sam. 7. 6 the Israelites in such abundant measure , that shee washed Christs feete with her teares , they are said to draw water , and powre it out before the Lord ; s s Mat. 26. 75 Peter is said to weepe bitterly .

§. 97. Of teares in Prayer .

TEares are the most vsuall signes of earnest and ardent Prayer , in which respect they are powerfull with God . t t Ose. 1. 2. 4 Iacob had power ouer the Angell , and preuailed ; for why ? He wept , and praied . u u Heb. 5. 7 Christ was heard in that which be feared . For why ? He also offered vp prayers with teares . x x Isa. 38. 3 Hezekiah wept sore , and was heard . Peters teares , the sinfull womans teares , Annahs teares , the teares of Gods children at all times haue beene regarded , and accepted . Yea , it is noted that God * * Psal. 56. 8 hath a bottle wherein he putteth the teares of his Saints : and with great Emphasis saith Dauid , Are they not in thy Booke ? there recorded to be remembred ?

Obiect . Esaus y y Heb. 12. 17. teares were no whit regarded , z z Iud. 20. 23. nor the teares of the Israelites when they went to fight against Beniamin , no nor * * 2 Sam. 12. 22 Dauids teares when he prayed , fasted , and wept for his child .

Answ. 1 Teares simply in themselues are no whit acceptable vnto God , but as they are signes of true prayer . Esaus teares were not such , they rose from griefe of a worldly losse , and from anger , malice , and indignation against his brother .

Secondly , If any continue in sinne , and repent not , their teares are not regarded . The Israelites had not repented of their owne sinnes , and yet would take vengeance of their brothers sinne : they wept because they preuailed not , but they wept not because they repented not of their owne sinnes . Afterwards when in token of their repentance , they fasted , and offered burnt offerings , and peace offerings vnto the Lord , Iudg. 20. 26 and so wept , the Lord heard them , and they preuailed against Beniamin .

3 Though God grant not that particular which by teares is craued , yet may the teares be acceptable to the Lord , as Dauids were :

Then are teares most powerfull and effectuall , When teares are effectuall . when they arise from compunction of heart for sinne committed against God , as the teares of the sinfull woman , and of Peter . Nothing more moues the true Christian heart to melt , and eyes to flow forth with teares , then a due consideration of Gods tender and mercifull dealing with man , and his vngratefull , and vngracious cariage towards God . The feare of Gods wrath , and iudgements , and horror of hell , may strike the heart with astonishment , and amazement , and make it as Nabals heart , like a stone . But griefe for displeasing a mercifull Father , 1 Sam. 25. 37. and sorrow for losse of Gods fauour , is it which especially maketh the ●eart send forth , and the eyes shed teares .

§. 98. Of extraordinary continuance in Prayer .

EXtraordinary Prayer further consisteth in long continuance , when prayer is held out longer then at vsuall ●nd accustomed times . c c Gen. 32. 24 Iacob continued a whole night ●n prayer : d d 2 Sam. 12. 16 so did Dauid , and e e Luke 6. 12 Christ . f f Exod. 17. 12 Moses spent a day ●herein : so did g g ●osh. 7. 6 Ioshuah and the Elders of Israel . h h Psal. 22. 2 Dauid●alled ●alled vpon God night & day . No doubt but Ionah i i lon. 2. 1 spent ●he three dayes & three nights that he was in the Whales ●elly in prayer . 12. Expounded . k k Dan. 10. 2 , 3 It may be gathered that Daniel continued one and twenty dayes in prayer . ( Not that without any intermission he so long prayed , but that euery day in that time hee returned to extraordinary prayer : ) for so long he was in heauinesse , and eate no pleasant bread . ( Now fasting and sorrow in the Saints are companions of prayer , ) besides the Angell of God came to him at the end of those three weekes ( when his extraordinary prayers are to be supposed to end ) and said to him ; From the first day that thou didst set thine heart to vnderstand , and to humble thy selfe before thy God , thy words were heard . Here he sheweth that with Daniels humiliation prayer was ioined , else how could his words be heard . Secondly , that there were diuers daies spent therein , else he would not say from the first day , &c. Now that first day being the beginning of the three weekes , and the Angell comming at the end of the three weekes , it is like he continued his extraordinary prayers so long . Psal. 69. 3. Dauid indefinitely saith , that he cried till he was weary , till his throate was drie , till his eies failed .

For extraordinary continuance , Intentio sicut non est obtundenda si perdurare non potest , ita si perdurauerit , non cito est rumpenda . Aug. Epist. 121 he which prayeth must consider his owne strength and ability , and not endeauour to goe beyond that , for this is to prefer sacrifice before mercy , m m Mat. 12 7. which is against Gods will .

Neuer must this branch of extraordinary prayer be seuered from the other , I meane continuance in time from feruency in heart . For though prayer may be extraordinarily feruent , when it is not long continued , as n n Luke 22. 24 Christs prayer , yet ought not prayer long to continue , except it be hearty and feruent ; for then will it be no better then that o o Mat. 6. 7 , &c. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . much babbling , and ᵖ those long prayers which Christ reproueth .

Thus hauing in generall shewed what is extraordinary prayer ; for our better direction therein , and stirring vp thereunto , I will further declare : First , the occasions thereof . Secondly , helpes . Thirdly , motiues thereunto .

§. 99. Of the occasions of extraordinary prayer .

THe occaseons must be extraordinary , Occasions of extraordinary prayer are , 1 Blessings with-held . and they may be drawne to two heads , Blessings . Iudgements . For blessings , if they be withheld , extraordinary prayer must be vsed to obtaine them ( a a 1. Sam. 1. 11. thus Annah obtained a sonne ) if they bee withdrawne and taken away , to recouer them againe ( b b Psal. 51. 12. thus had Dauid the ioy of his saluation restored to him ) In these two examples wee see both temporall and spirituall blessings , to be occasions of extraordinary praier . Besides , when we enterprise any thing that requireth an extraordinary blessing , extraornary prayer is to be vsed . 2 Publike worship . As when we prepare our selues to sanctifie the Sabbath , to partake of the holy Communion , or to haue our childe baptized : 3 Waightie affaires . Likewise when wee marry , enter into any waightie calling , or office , especially when Ministers are ordained , or first set ouer vs . Christ prayed extraordinarily , when hee chose his Apostles ( Luke 6. 12. 13. ) so did the Church when it sent forth Paul and Barnabas ( Acts 13. 3. ) And when they ordained Elders , ( Acts 14. 2. )

Iudgements are either sinnes , 4 Temptations to sinne . or punishments of sins . In regard of sinnes , extraordinary prayer is to be made , either to free vs from temptations thereunto , ( as c c Rom. 7. 24. Paul prayed with great ardencie , saying , O wretched man that I am , who shall deliuer me from the body of this death : d d 2. Cor. 12. 8. and againe , he prayed thrice against a temptation : yea e e Mat. 26. 41. Christ expresly commandeth his Disciples to watch and pray that they enter not into temptation ) or to pardon such sinnes as haue been committed , 5 Burden of sinne . and lye heauie vpon our conscience , because they are in their kinde notorious , or we haue long continued in them , ( this f f Psal. 51. 1. &c. mooued Dauid very earnestly to pray , as also g g Mat. 26. 75. Peter , and h h 2 Chr. 33. 13 Manasseth .

Punishments of sinne are either threatned , 6 Punishments for sinne . or inflicted . They may by extraordinary prayer be preuented , ( as i i Ion. 3. 9 the destruction of Niniueh , threatned by Ionah was , ) These may be remoued ( as k k 2 Chr. 33. 12 Manasses captiuity was . )

As ordinary prayer is to be made for others , 7 Others need . as well as for our selues ; so likewise extraordinary prayer is to be made for others , as iust occasion is offered . l l Exod. 32. 31 , 32. Moses his extraordinary prayer was for the sinne of the Israelites , and for Gods iudgement threatned against them ; so was m m Ezra 9. 1 , &c. Ezraes prayer .

§. 100. Of the sundry kinds of Fasts .

THe helps affoorded to extraordinary prayer are especially two , Fasting an helpe to extraordinary prayer . Fasting . Vowing .

To Fast according to the notation of the * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Greeke words , signifieth to abstaine from foode . In this generall and large acceptation , a Fast is diuersly taken . For there is a physicall , politicke , inforced morall , spirituall , extraordinary , hypocriticall , supersticious , hereticall , and religious fast .

1 A physicall fast , 1 The sicke mans fast . is when for health sake a man forbeareth foode . In many cases Physitians giue direction to their Patients to abstaine from eating and drinking for a time .

2 A politicke fast , 2 The State-mans fast . is when somtimes of abstaining from foode , are enioined for the preseruation of plenty , and preuention of penury .

3 An inforced and necessary Fast , 3 The poore mans fast . is when men haue not sufficient for ordinary meales : as in a City besieged , or in a ship on Sea farre from Land , prouision being very scarse , men are forced to take but one meale a day , or to make euery other day a fasting day . Thus many poore folke are forced often times to fast , because they haue nothing to eate .

4 A morall fast , 4 The sober mans fast . is when men eate and drinke sparingly , not so much as their appetite desireth , but onely so much as may preserue nature , and maintaine health and strength , that their wanton and lustfull flesh may not be pampered , but rather kept vnder : to which purpose tendeth this exhortation of Christ ; Luk. 21. 34. Take heed to your selues , lest at any time your hearts be ouercharged with surfetting and drunkennesse . This is not properly a fast , because something is taken , but onely respectibly , because something is forborne .

5 A spirituall fast , 5 The sanctified mans fast . is when men abstaine from vice , which is as food to their corrupt nature : Hereof the Lord speaketh , Isa. 58. 6. where he saith ; Is not this the fast which I haue chosen to loose the bonds of wickednesse ? This is called a fast onely by way of resemblance .

6 A miraculous fast , 6 The extraordinary mans fast . is when men extraordinarily assisted by the power of God , abstaine from all manner of foode longer then the nature of man is able to endure : such were the fasts of Moses , Eliah , and Christ , Exod. 34. 28 1 Kings 19. 8. who fasted forty dayes together . Mat. 4. 2.

7 An hypocriticall fast , 7 The hypocrites fast . is when men without respect to any occasion of fasting , appoint set times weekely or monthly , or quarterly to fast . Thus the Pharisies ( a a Mat. 6. 16. whom Christ taxeth of hypocrisie ) fasted b b Luke 18. 12. twice in a weeke ; and ●lamed Christ because his Disciples fasted not , not regarding the occasion , as c c Mat. 9. 15. Christ noteth in his answer to them .

8 A supersticious fast , 8 The superstitious mans fast . is when men place Religion and ●olinesse in the abstaining from meate , making the very ●utward act of fasting to be a part of Gods worship : contrary to that which the Apostle saith both of it , and other like outward exercises ; 1 Tim. 4. 8 Bodily exercise profiteth little .

9 An hereticall fast , 9 The hereticks fast . is when men making difference betwixt meats for conscience sake , abstaine from one kind , and glut themselues with another kind , and yet count this a fast . August . de mor. Manich. l. 2. c. 13. So did the Manichees of old , and so doe the Papists at this day . This the Apostle reckoneth vp among the Doctrine of Diuels . 1 Tim. 4. 1. 3

10 A religious fast , 10 The true Christians fast . is when men seasonably abstaine from refreshing their bodies , to make them fitter for religious dueties .

§. 101. Of the difference betwixt a religious fast , and other fasts .

THis religious fast , is the fast which is to be vsed as a●● helpe to extraordinary prayer . I will therefore mor● fully vnfold the description of it , and declare first ho● farre we must abstaine from refreshing the body .

2 What is the seasonable abstinence here meant .

3 What are the religious duties whereunto wee ar● made more fit by fasting .

A religious fast , is in these three points distinguishe● from all the other forenamed fasts .

By the first from a morall , spirituall and hereticall fas● For a morall fast , though it keepe a man from pamperin● and glutting his body , yet it hindereth not a comfortab● nourishing , and refreshing of it , as a religious fast do● for the time of the fast . A spirituall fast is no whit hind● red by the bodies sustenance , if it be moderate . As for t● hereticall fast , therein it is permitted euen to glut the b●dy with fish , sweete meats , and such like delicates , so fle● be forborne .

By the second , from a miraculous fast , which is not according to the course of nature seasonable ; and from an hypocriticall fast , which for the occasion of it is not seasonable ; whereas the religious fast is both for time and occasion ( as we shall * * § 104. 106 after heare ) seasonable .

By the third , from a physicall , politicke , forced , and superstitious fast : all which haue other ends then a religious fast .

Obserue those things which more largely and fully shall be deliuered in explication of the three forenamed points concerning a religious Fast , and compare them with the descriptions of other Fasts , and the said differences betwixt a religious Fast , and other Fasts will be easily discerned .

§. 102. Of forbearing to eate and drinke in the time of a Fast .

VNder this phrase of cherishing the Body , I. Point . How farre we must abstaine from refreshing the body in a Fast . is eating and drinking especially meant : for thereby is the body more then by any other thing nourished and refreshed ; nothing so absolutely necessary thereto as food . Besides , the generall nature and matter of a Fast consisteth therein especially : and therefore the Scripture most vsually expresseth abstinence from food when it mentioneth a fast . Fast ( saith Ester ) and neither eate nor drinke . Est. 4. 16. Let neither man nor beast ( saith the King of Niniueh , when he proclaimed a Fast ) taste any thing : let them not feede , nor drinke water . Ion. 3. 7. Of Dauid it is also noted , that in the day of his Fast , 2 Sam. 12. 16. he would not eate meate .

Quest. Whether it be lawful to eate or drinke in the time of a Fast . May not then in the time of a religious Fast any nourishment be taken ?

Answ. To resolue this doubt , respect must be had both to the continuance of a Fast , and also to the persons that fast .

1 There may be occasions to continue a Fast longer then the strength of man is able to endure ; and then so much food as may preserue nature , and maintaine health and strength , may , and must be taken : yet with these two prouisoes .

1 That the food which in such a case is taken , be not delicate , but rather course ; so it be agreeable to his nature that taketh it .

2 That it be not taken vnto fulnesse , but rather so sparingly , as the person which fasteth may feele the want of foode ; so as no more then needs must for the preseruation of health and strength is to be taken .

Such a Fast as this , Dan. 9. 3. was that which Daniel kept for three weekes ; and with the forenamed prouisoes was it obserued .

2 Among the persons that keepe a Fast , some may be of a good & strong constitution , and able without weakning their bodies to abstaine from all sustenance a day or two : these ought altogether to abstaine , though they feele some want of foode . Others are so weake , as if their stomacks be cleane empty of all food , they are vnfit for any good duty : yea , if long they continue empty , they may be so weakened as hardly they will recouer their strength againe . Many women when they are breeding and with child , cannot leaue reatching ( as we speake ) after they rise in a morning , till they haue eaten something . Foure and twenty houres fasting may make many aged and sickly persons so weake , as they cannot be able with comfort to performe any religious duty . Such persons therefore may so farre forth refresh themselues as their neede and weakenesse require . Though we haue no example of this case propounded in Scipture , yet wee haue a sufficient ground for it , namely , that rule which both in the olde and also in the new Testament is laide downe in these words ; I will haue mercy , and not sacrifice . To Fast , Hose. 6. 6. is not more then Sacrifice , Mat. 12. 7 to succour the body according to the neede thereof , is mercy .

§. 103. Of forbearing other things beside foode in a Fast .

1 AS foode is most especially to be forborne in a Religious Fast , 1. Foode . What things are to be forborne in a Fast . being principally intended vnder this phrase of refreshing bodies ; so are sundry other things also ●ending thereto implied , as these which follow :

2 Sleepe , 2. Sleepe . which is intimated in the direction that the Prophet giueth in these words , Lie all night in sack-cloth , Ioel 1. 13. Non solum ab eius sed à cunctis illecebris abstinendum . Hieron . whereby is intended that either they should all night forbeare sleep , or else that by wearing sackcloth , they should be kept from ouermuch sleepe ( wherein they that lie in fine linnen and soft beds , are prone to exceede . ) Thus Dauid to keepe himselfe from sleepe in the time of his fast , would not come into a bed , 2 Sam. 12. 16. but lay all night vpon the earth . Though those particular rites of wearing sackcloth , lying on the earth , sitting vp all night , with the like , be not ouerstrictly to be vrged , or vsed , yet the equity of them is still to be obserued ; which is , that in the day of a Fast we sleepe lesse , and rise sooner then at other times , that so the body may be somewhat the more afflicted thereby , and that the more time may be gained for religious duties . If some sleepe be not forborne , the want of foode will not be so much felt , nor the body so humbled and afflicted as it should be .

3 Soft and braue apparell : 3 Braue apparell . The Lord expresly commanded his people , Exod. 34. 4 , 5. to put off their costly raiment ; and so they did in the day of their humiliation . It is recorded and commended , Ion. 3. 6. that the King of Niniueh in the day of a fast laide his robe from him . 2 Sam. 12. 20. When the time of Dauids Fast was ended , then he changed his apparell : whereby is intimated , that in his Fast he did not weare such apparrell as at other times he did . If Kings thus laide aside their royall apparrell , much more must others lay aside braue and costly apparrell . The rite of putting on sackcloth which the Iewes vsed , sheweth that braue apparrell may not be worne ; no not such as at others times is lawfull . Our Gentry vpon meere fashion retaine some shadow hereof , in that for the time of Lent they lay aside all light colours , and goe in blacke .

4 Matrimoniall beneuolence . 4 Matrimoniall beneuolence . The exception which the Apostle maketh of fasting and prayer , 1 Cor. 7. 5. when he disswadeth man and wife from defrauding one another , sheweth that this in the time of a Fast must be forborne : which also Ioel implieth , by bidding the Bridegroome and Bride goe out of their Chamber . Ioel 2. 16.

5 Ordinary workes of our calling : 5 Workes of our calling . for they are expresly forbidden in the Law ; and in that it saith , that the day of a Fast shall be a Sabbath of rest ; Leu. 16. 29. 31 , & 23 , 32. it implieth , that as a Sabbath it must be sanctified , and no manner of worke done therein :

6 All pleasant and delightsome things . 6 All pleasant things . The Iewes who at other times were wont to vse sweete smelling oile , wherewith they annointed their head , and other parts o● their body , did in the time of their Fast forbeare to vse it● as is noted in the examples of Dauid and Daniel : euen s● ought ▪ 2 Sam. 12. 20. such delightfull things as are in vse among vs b● laide aside . Dan. 10. 3.

7 All manner of sports , pastimes , and recreations : 7. Sports . for creation of the body by sports , is contrary to humiliation . 〈◊〉 food , sleepe , costly apparell , matrimoniall beneuolence , workes of our calling , sweet perfumes , with the like , must be forborne , much more recreations , which are not so necessary as the other , and yet more delightsome .

To conclude , such forbearance of refreshing the body is required in the time of a Fast , as may be felt , and by the sence thereof the body something afflicted : so did the Iewes , as may be gathered out of this their expostulation , Wherefore haue we fasted , and afflicted our soule ? Isa. 58. 3. which though it were the expostulation of hypocrites , yet of such as in outward religious exercises imitated the Saints . But more directly is this proued by a like phrase which Ezra that good and learned Scribe vsed ▪ saying ; Ezr. 8. 21. I proclaimed a Fast , that we might afflict our selues before God .

Obiect . Col. 2 25 ▪ Expounded . This is such a superstitious practise , as the Apostle reproueth vnder this phrase of not sparing the body .

Answ. Not so● for then should hee condemne his owne practice in keeping vnder his body , and b●inging it into subiection . 1 Cor. 9 27. Expounded . There is a great difference betwixt not sparing the body and keeping the body vnder . By not sparing the body ( to omit the superstitious conceit , which they whom the Apostle reproueth , had of pleasing God thereby ) he meaneth such an excesse as weakeneth nature : but by keeping vnder his body , he meaneth such a moderate forbearance of the things wherein the body delighted , as the corrupt flesh , euen the old man might be subdued , and not pampered . In the former place a mans outward body is weakned , and the corrupt flesh not subdued : in the latter place , the corrupt flesh is tamed , and yet the strength of a mans outward body not impaired . What contradiction then is there betwixt these two places ?

§. 104. Of the occasions of a fast .

THis word , II. Point . What is ment by seasonable abstinence . Seasonable , in the description of a religious Fast , hath respect to the time of a Fast : vnder which circumstance both the occasion , and also the continuance of a Fast is comprised . For that is seasonably and in due time done , which on iust occasion is one , and which is so far done as may stand with a mans abilitie to endure , without destroying or impairing nature . Heere therefore we will consider :

1 The occasions of a Fast .

2 The continuance thereof .

The occasions of fasting must be ( as we heard * * §. 99. before of extraordinary prayer ) extraordinary , as when any extraordinary blessing is with-held , or taken away from vs : or any iudgement is threatned , or inflicted : or else when any grieuous sinne is committed , for which there is cause to feare Gods heauie vengeance , with the like : and that either in our owne behalfe , or in the behalfe of others .

The blessing for which Annah fasted as wel as prayed , 1 Sam. 1. 7. ( for the text saith , shee did not eate ) though it were but a priuate and temporary blessing , was extraordinary . So also that deliuerance for obtaining whereof , 2 Cro. 20. 3. Iehosaphat with the Iewes in his time , Est. 4. 16. 17. and Esther and Mordecai with the Iewes in their time fasted , was extraordinary .

The spirituall blessing for which the Church fasted when they sent forth Apostles and ordained Elders , Act. 13. 3 , and 14. 23. was , extraordinary .

The iudgement which was denounced against Niniueh ( for preuenting whereof they fasted ) Ion. 3. 7. Ioel. 1. 13. 14. and which was inflicted on Israel in Ioels time ( for remouing whereof they also fasted ) were extraordinary .

The sinne , for committing whereof , the Israelites fasted in Samuels time , 1 Sam. 7. 4 , 6. was extraordinary .

The occasions which moued Ezra , Ezr. 9. 2 , &c. Nehemiah and Esther to fast in the behalfe of others , Nehe. 1. 4. were extraordinary . Est. 4. 16 ,

Read all the fasts recorded and approued in the Scripture , and yee shall finde the occasions of them to bee extraordinary .

§. 105. Of set times of Fast .

THis is to bee noted against the superstitious weekly , monethly , quarterly , and yearely set fasts of Papists , who hauing no respect at al to the occasion , inioyne people for conscience sake to fast euery fryday , the eues before most of their holydayes , euery ember weeke and the time of Lent : at which times may fall out occasions of reioycing . So common a practise of fasting without due respect had to the occasion , maketh it lose the due respect thereof .

Obiect . Zac. 8. 19. Expounded . The Iewes in the time of the captiuity had many set fasts in the yeare , as in the fourth , fift , seuenth , and tenth monethes .

Answ. They had speciall and extraordinary occasions both to fast in those moneths , and also to continue euery yeare to fast in them so long as they did fast . The occasions were these : In the a a Ier. 52. 4. tenth month Ierusalem began to bee besieged , which was the first signe of that horrible vengance , that God by his Prophets had oft threatned to take of the rebellious Iewes . In the b b Ier. 52. 6 , 7. fourth moneth , the City was broken vp , whereby God openly shewed that now he had forsaken that Citie . In the c c Ier. 52. 12 , 13. fift moneth were not onely the Kings house and all the houses of Ierusalem , but also the house of God , that famous Temple which Salomon built , burnt downe to the ground , whereby the Lord declared that now his presence , and protection was cleane taken away from them . In the d d 2 King . 25. 25. seuenth month Gedaliah was slaine . Ier. 41. 1. This Gedaliah was appointed a Gouernour ouer that remnant of people which were left in Iudea , after the greater sort of them were caried away captiues : now when he was slaine , euen all that remnant also was scattered , none remained ; which was a further declaration of the extent of Gods wrath against them . Thus God many waies manifesting his indignation against the Iewes , they had iust cause euen with fasting to humble themselues all those times : and because they felt the smart of euery one of those strokes all the time of of the captiuity , they continued ( as there was iust cause ) their times of humiliation by fasting , till the captiuity was ended : but after that Gods fauourable countenance was turned to them again , Zac. 8 , 19. they left off those daies of fast . Now the Papists can shew no such cause of their forenamed set fasts : so as the example of the Iewes can bee no warrant to them .

2 Obiect . The same daies are obserued in our Church for fasting dayes .

Answ. They are retained by vs onely as politicke and ciuill fasts , for the better preseruation of flesh , but maintained by them as religious fasts .

§. 106. Of the continuance of a Fast .

TO know the right and due continuance of a fast , it is needfull to put difference betwixt a fast in whole , and in part . A fast in whole is such a fast as wee haue described , wherein there is an vtter abstinence ( except in case of necessity ) from refreshing the body with any food at all . A fast in part , is when a man taketh some nourishment in the daies of his fast : What is a fast in part . and this is when there is occasion of fasting longer then a man is able to forbeare all manner of sustenance : for example a man of great vse , whose death is a very great losse , is strucken with a dangerous sicknesse , and lieth betwixt hope and feare some weeke or more : their issue being vnknowne , his friends earnestly desirous of his life , continue to fast and pray euery day , till they see what issue the Lord will giue : now because of the long continuance of such a fast , euery day they take one meale to preserue the strength of their body . The like fast may bee vsed when a City is besieged , and the inhabitants inclosed by their enemies on euery side . Now because such a fast may be long indured , and the occasion thereof may bee longer or shorter , no set time can be set for the continuance of it , but onely that it bee ordered according to the occasion that God giueth .

As for the other more true and proper Fast , a Fast in whole , which was described * §. 102. & 103. before , and whereof we doe now especially speake ; a whole naturall day is a fitte time for the continuance of it . A naturall da● is a fit time for a proper Fast . Our naturall day consisteth of foure and twenty houres : Of lesse continuance a Religious Fast ( as I take it ) may not be . In the Law the day of a fast is called a Sabbath : Leu. 16. 31. the time of a Sabbath must therefore bee allotted vnto it : now a Sabbath containeth the seuenth part of a weeke , which is foure and twenty houres . Where Esther inioyneth a Fast of three daies , Est. 4. 16. shee mentioneth the night as well as the daies , shewing thereby , that the night must bee reckoned as a part of that day wherein a Fast is obserued .

In the space of foure and twenty houres onely one ordinary meale is forborne , ( the Fast beginning at the end of one meale , and when the Fast is ended , another meale being taken : ) but lesse then one meale in a Fast cannot be forborne . This therefore is the shortest time , which yet will appeare to be long enough , if a Fast be rightly and duly obserued . For the last meale which is taken before a Fast , ought to be a very moderate & spare meale ; so moderate , as so soone as it is taken , wee may without heauinesse , drowsinesse , and dulnesse , set ouselues to examination , meditation , conference , reading , prayer , and such like religious exercises in priuate , as a preparation vnto the more solemne exercises to bee performed in a Fast . Most meet it is that this preparation be in the euening , and the Fast then to beginne . From euen to euen ( saith the Law ) shall ye celebrate your Sabbath : Leu. 23. 32. meaning a Fast . So as immediatly after a spare supper , all seruile workes of our calling laide aside , the forenamed preparation is to beginne , and continue so long as conueniently wee can sit vp , euen longer and later then on other daies we vse to goe to bed . Then after some sleepe is taken , in the next morning rising sooner then ordinarily we vse to doe , after some renewing of our preparation , the rest of the time euen till the foure & twenty houres from the beginning of our euening preparation , be ended , is to be spent in the solemne exercises of Religion appertaining to a Fast . If a Fast be continued , as hath been before set downe , two whole dayes , it is as much as our weake nature can wel endure , without impairing the health and strength of our body .

Obiect . Paul , Acts 27. 33. and they which were in the ship with him , fasted foureteene dayes , and tooke nothing .

Answ. They are said to fast , In what sence Paul and his company are said to fast 14. dayes . because being all that time in danger of their liues , much perplexed , and busied in sauing the ship , they had no leasure to take one ordinary meale : so as that was not a propper Fast , but yet an extraordinary abstinence , no more taken then was necessary to preserue life : and therefore Paul fearing lest some of them might faint , exhorted them to take some meate , adding this reason , This is for your health , as for this phrase ( They tooke nothing ) it is but an hyperbolicall speech .

2 Obiect . Esther , Esther 4. 16. and the Iewes in her time fasted three dayes and three nights together .

Answ. The Iewes liued vnder an hotter climate then we doe , and in that respect could endure to fast longer then wee which liue in the Northerne and colder part of the world .

§. 107. Of Supplication , the most principall end of a Religious Fast .

THe last point noted in the description of a Religious Fast , concerneth those duties of Religion which are the end of a Fast , and for our better fitting , whereunto a Fast is vndertaken . The most principall duty of all is supplication : whereunto as subordinate to prayer , may be added Examination , humiliation , mortification , &c. Because extraordinary prayer is the most especiall end of fasting , I haue annexed fasting as an helpe thereunto : for which I haue good warrant by the vsuall tenour of the Scripture , which ioineth Fasting and Prayer together . When the Prophets saw cause to vse extraordinary Prayer , they were wont to call vpon the people to fast . Ioel 2. 15. 17. Sanctifie a Fast ( saith Ioel ) when vpon an extraordinary occasion he prescribed a forme of prayer for them to vse . In like manner saith Ezra ; Ezr. 8. 21. I proclaimed a Fast , that we might seeke of God a right way , &c. And accordingly they obserued his direction , and ioined fasting and prayer together : for saith he , We fasted , and be sought our God , Verse 23. &c. So saith Nehemiah of himselfe , Nehe. 1. 4. I fasted and prayed . And of the Church in the new Testament , it is said , when they sent forth Paul and Barnabas , Acts 13. 3. they fasted and prayed : and when they ordained Elders , Acts 14. 23. they Prayed and fasted .

Great reason there is to adde Fasting to extraordinary Prayer : Why Fasting is added to Prayer . for when there is an extraordinary occasion of Prayer , extraordinary ardency and continuance in prayer must be vsed , as was * * §. 95. before shewed . Now fasting doth quicken our spirits , 1 Fasting is an helpe to Prayer . and rowse vp our dull hearts , and so both sharpen our prayers , adding life and efficacy vnto them , and also make vs able to hold out , and continue the longer in Prayer . For as fulnesse maketh a man drowsie in body , and heauy in spirit , ( so as he can neither pray ardently , nor continue long in prayer ) so fasting maketh him fresh and cheerefull both in body and spirit . Note the most ardent & long continued supplications in Scripture , 2 Fasting is a signe of our earnest desire . and you shall find them supported by fasting . Besides , as fasting is an helpe to prayer , so it is a testification of our vehement & earnest desire of obtaining that which we pray for : for by our voluntary abstaining from ordinary foode , and other delights of our body , we shew that we preferre the thing which we pray for , before them .

The other duties which were reckoned vp among the ends of a Religious Fast , as Examination , humiliation , and mortification , ( as was before noted ) subordinate vnto Prayer , and helpefull thereunto : In that fasting therefore is vsed for the better performance of them , in the vse of them it proueth to be a further helpe for prayer ; which will the better appeare , if distinctly we consider how fasting maketh vs more fit to performe these duties .

§. 108. Of Examination , another end of Fasting .

COncerning Examination of our selues , Examination needfull for Prayer . we cannot be ignorant , but that when any needfull extraordinary blessing is to be obtained , or any iudgement to be preuented or remoued , it is very requisite to search whether there be not any sinne in vs which may make our prayers to be reiected and not regarded . That which the Lord said of the Army of Israel in Iosuahs time , Ios. 7. 11. 12. may be applied to particular persons , namely , that if they did not search , and find out , and take away the execrable , and excommunicate among them , the Lord would not be with them any more : Lam. 3. 40 , 41. wherefore the Prophet exhorteth first to search , and trie our wayes , and turne to the Lord ; and then to lift vp our hearts with our hands vnto God in the Heauens .

Now by fasting , How fasting is an helpe to examination . we both gaine more time for examination , ( euen that time which otherwise would be spent in sleeping , eating , drinking , and other like things , which in the day of a Fast are forborne ) and also make ourselues more fit thereto , in that our spirits are cheered , and our hearts rowsed vp thereby , as was noted * * §. 104. before . This the Saints well knew , and therefore were wont in the dayes of their Fast to enter into a serious and solemne examination of their owne , and of others sinnes . Reade the Prayer that Ezra made in the day of his Fast , Ezr. 9. 6 , &c. and in it you may obserue how he searcheth out the sinnes of the Iewes in his time , which had prouoked the wrath of God , and setteth them in order before God . So did the Leuites in that Fast which was kept in Nehemiahs time . Nehe. 9. 16 , &c.

§. 109. Of Humiliation , a third end of Fasting .

COncerning Humiliation , Humiliation needfull for Prayer . it is well knowne , that they which looke to preuaile by Prayer with God , must come before him with an humbled heart . To him ( saith the Lord ) will I looke that is poore , Isa. 66. 2. How fasting is an helpe to humiliation . and of a contrite spirit . Now by fasting wee manifest our vnworthinesse of the least of Gods blessings , and so testifie great humiliation ; yea , the very rites of a Fast are a means to humble the soule somewhat the more . By laying aside our best apparell , by our voluntary abstinence from Gods Creatures , by forbearing some of our ordinary sleepe , and by refusing in other respects to refresh our bodies , we shew that we thinke our selues vnworthy of any outward delights , yea of the least crumme of bread , and drop of water . In old time they were wont to weare a a Ion. 3. 5. Dan. 9. 3. sack-cloth in the time of a Fast , to shew that the worst cloathing was good enough : and b b Neh 9. 1. Ios. 7. 6. to lay dust vpon their heads , to shew that they thought themselues more worthy to be vnder the ground , then to tread vpon it . Againe , when we fast , because God is displeased for our sinne , and as a token of his displeasure , inflicteth some iudgement vpon vs , we doe not only manifest our great griefe for displeasing God , but also after an holy manner take vengeance of our selues , which is an especiall point of humiliation , commended in the Corinthians . 2. Cor. 7. 11.

§. 110. Of Mortification , a fourth end of fasting .

COncerning Mortification , Mortification needfull for prayer . * * §. 20. It hath been before shewed , that the lusts of the flesh , and the wanton affections therof , are a great hindrance to feruent prayer : being as birdlime to the fethers of a fowle , which keepe it from mounting high . Yea it is more cleare then needs be proued , that they continually fight against the spirit , and are a meanes to quench it ; so as the spirit is kept from making requests for vs , so long as lust boyleth and domineereth in vs . Necessarie it is therefore , that in this respect the body be beaten downe , and brought into subiection . But fasting is an especiall meanes to subdue our wanton flesh , How fasting is an helpe to mortification . and corrupt lusts : for as pampering our bodies addeth strength to the olde man , so fasting mortifieth it , and keepeth it downe . The Apostle , where he implieth , 1. Cor. 7. 5. that while man and wife giue themselues to fasting and prayer , may the better abstaine , intimateth that by fasting and prayer lust is subdued .

§. 111. Of fasting now vnder the New Testament .

BY that which hath hitherto beene deliuered in explication of a religious Fast , we may well conclude , that it is a warrantable , commendable and needfull exercise : Warrantable , because commended : Commendable , because the practise thereof is commended : Needfull , because of the ends * * §. 107. &c. before Propounded . It is therefore an exercise carefully and conscionably to be obserued of vs .

Obiect . It is no where commanded in the new Testament .

Answ. 1. The commandement of fasting is of perpetuall force . The Apostles and Churches practise thereof in the time of the Gospell , sheweth that the Commandements of the old Testament concerning fasting , were not as other ceremoniall ordinances , of force only for the time of the law , but of perpetuall vse so long as a Church should remaine on earth .

2 The answere which Christ gaue to the Pharisies in defence of his Disciples not fasting , Matth. 9. 15. in these words , The daies will come when the Bridegrome shall bee taken from them , and then shall they fast , hath the force of a precept .

3 The same occasions , and the same ends of fasting which were vnder the Law , still remaine vnder the Gospell ( what these occasions and ends are , hath bin shewed * * §. 104. 107 , &c. before ) wherefore , as we make conscience of other duties , so let vs make conscience of this also . As God doth manifest his iust indignation against vs , by threatning or inflicting any iudgement , or by with-holding , or taking away any blessing , so let vs manifest our true humiliation by fasting . Motiues to fast . Fasting added to prayer , maketh it extraordinarily powerfull , as appeareth by these three euidences .

1 By the great and wonderfull things which the Saints haue obtained thereby . 1. Sam. 1. 5. &c. Annah , though the Lord had made her barren , obtained a childe . The Iewes in Iehosaphats time obtained an extraordinary victorie . 2. Chro. 20. 3 , 22. And in Esthers time a memorable preseruation . Many like examples are noted in the Scripture . Esther 4. 16.

2 By that respect which God hath had to the fasting of Hypocrites : 1. King . 21. 29. as is noted in the example of Ahab . If God were moued to stay a temporall iudgement threatned against a wicked man vpon his temporary humiliation by fasting , what will he not doe vpon the true humiliation of his faithfull children by fasting ?

3 By that instance which Christ giueth of casting out such a kinde of Diuell by fasting and prayer , Matth. 17. 21. as by no other meanes can be cast out . If an extraordidary Diuell may be cast out by fasting and prayer , when he hath gotten possession in a man , how much more may diabolicall passions and corruptions bee cast out of a man by this meanes ? No maruell that the Diuell so much preuaileth euery where , seeing this soueraigne meanes of weakening his power is so much neglected . We in this Land haue done our selues much wrong by neglect of this duty :

That which * * §. 115. afterwards shall be spoken of motiues to extraordinary prayer , and of our negligence therein , may in particular be applied to this helpe of prayer .

§. 112. Of Vowes .

THe other helps to extraordinary prayer is making of Vowes , which is both expresly commanded , ( Psalm● 76. 11. ) and also hath been by Gods children much practised . Iaakob vowed a vow to God as he was going to his vnkle Laban , Vowes an helpe to extraordinary prayer . ( Gen. 28. 20. 21. ) So did Annah ( 1 Sam. 1. 11 ) Dauid ( Psal. 132. 2. ) and many other Saints .

* * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Ea proprie intelligenda est oratio , quam facimus ad votum , id est 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . August . Epist. 59. Reasons . Vowing is so proper to praying that the Greek word which in the new Testament most vsually signifieth praier , seemeth to be drawen from a vow .

1 To vow in praying doth much sharpen our praiers , and make vs more eagerly call vpon God .

2 It doth manifest a very earnest desire of obtaining the thing we desire : it argueth that we are willing to doe any thing , or part with any thing to obtaine it .

3 It doth as it were set a tutor ouer vs , to call vpon vs to perform our duty , to check vs when we are slack therein , and to keepe vs within that compasse that we haue set vnto our selues .

Obiect . This was a thing belonging rather to the pedagogy of the Iewes , then to the ripe age of Christians vnder the Gospell .

Answ. Indeede because the Church before Christs time was but in her non-age , in comparison of that manage whereunto since Christs time it is growne , vowes were then more vsuall , then they are now . Yea at that time their voluntary vowes were parts of Gods worship , as other rites and cerimonies which were inioyned them of God were , whereunto we are not now so strictly bound . So as there is some difference betwixt the time of the Law , and of the Gospell in this respect . Yet notwithstanding are not all vowes , and the vse of them vtterly abolished : they still remaine lawfull and helpfull vnto vs .

For though wee are attained to a riper age then that of the Iewes , yet are we not come to a perfect age ▪ wee are but children in regard of that measure of the age of the fulnesse of Christ , Eph. 4. 13. whereunto the spirits of iust and per●ect men in Heauen attaine . So as still we haue need of helps : and among other helps , this of vowes is needful , and may be profitable vnto vs .

§. 113. Of the things which concur to the making of a lawfull vow .

WHerefore for our direction in vsing this helpe , Directions for making vows . wee must obserue what things concur to the making of a good and lawfull vowe : euen those foure things whereby euery thing is made good , the foure causes , which are , 1. The maker of the vow . 2. The matter of it . 3. The manner thereof . 4. The end .

1 The person who maketh a vow , 1 Who may make a vowe . must be both of vnderstanding , and also of power to make it . In vowing we haue to doe with God , who must not be dallied withall , nor mocked . They who deale with him must well conceiue what they doe ; ( wherefore Ideots , children , frensie persons , and such like , are not fit to vow ) they must also haue an ability to performe what they vow ( wherefore such as are vnder the authority and command of others may not vow , in such cases wherein their Gouernours may crosse their vow . )

2 The thing vowed , 2 What may be vowed . must bee both lawfull and possible . Acts 23. 18. To vow to commit a sinne ( as the Iewes vowed to kill Paul ) is a double iniquity . To vowe that which we are not able to doe ( as many who vow perpetuall continency ) is a plaine mockery .

3 In regard of the manner , 3 How a vow is to be made . a vow must be made freely and maturely . A vowe is a kinde of spirituall offering , it must therefore bee a free will offering , or else a a Psal. 119. 18. can it not be acceptable to God . It is not meete for Parents to force their children , or any man to force another to make a vowe .

A vow is also a matter of weight , it must bee made in iudgement vpon due consideration and deliberation , not rashly or vnaduisedly . b b Iudg. 11. 30 , 31. Herein did Ieptha ( though otherwise a good man ) offend . Rash vowes canse either much mischeefe , or much repentance . In vouendo stultus in reddendo impius . Hier Ibid.

4 There be two maine ends of a vow . 4 Why a vowe is to be made . One to preuent or redresse some sinne ( as for a man which is of a flexible disposition , and much drawne away by vaine company to vow against such and such company : or for a man that hath a light braine , and is soone made drunken with strong beere and wine , to vow against these . ) The other to hold a man close to some duty ; as to vow euery day to reade so much , or so much of the Scripture , morning and euening to pray , to sanctifie the Sabbath , &c.

Obiect . Wee are bound to performe all these things , though they bee not vowed .

Answ. We vow those things which wee are otherwise bound to doe , in regard of our owne dulnesse and backwardnes , that so we may by a double bond ( one of Gods law , the other of our vow ) be the more prouoked to doe them . Iaakobs vow made to God in these words : ( The Lord shall be my God : ) was a duty commanded . Gen. 28. 21.

A vow being thus made , wee are bound in conscience to performe it : ᶜ Pay therefore that which thou hast vowed . It is better that thou shouldest not vow , then that thou shouldest vow and not pay it .

§. 114. Of publike and priuate Fasts and vowes .

AS the occasions of fasting and vowing are publike or priuate , so must they bee done publikly or priuately . Because there was a publike iudgement on the land , d d Ioel. 2. 14. Ioel the Prophet called the people to a publike fast . e e Ezra 10. 3. So likewise Ezra caused a publike vow to to made of all the people . Annahs occasion was priuate and particular , accordingly was her ᶠ fast and ᵍ vow .

A publike fast or vow must bee appointed by publike authority ( as were all the publike fasts and vowes recorded and commended in the Scripture ) and performed by all that are vnder their authority , & in their dominion who command it . When Iehosaphat proclaimed a publike fast , it is noted that they came out of all the Cities of Iudah : and when Iosiah made a publike vow and Couenant with the Lord : He caused all that were found in Iudah , and Beaiamine to stand to it .

The Ministers of the word , ought to put the Magistrates in minde of these extraordinary exercises , when there is occasion ( as Ioel did ) The Magistrate ought to appoint them : and Magistrates , Ministers , People , and all obserue them : and for the better obseruing thereof , assemble together in publike places , and vse the publike Ministery of the word : for which wee haue a notable patterne of the Iewes in the time of Nehemiah : for when the people were all assembled together , with fasting to make a solemne vowe : Neh. 9 3. the Leuites read in the book of the Law of the Lord their God , one fourth part of the day , and another fourth part of the day they confessed , and worshipped the Lord their God . These two fourth parts , were all the time that passed betwixt the morning and euening Sacrifice , namely from nine to three .

As for priuate fasts & vowes if they be performed in a family , the Master thereof who is a King , Priest , and Prophet in his owne house , hath the ordering therof . But euery particular Christian hath liberty in secret by himselfe , to vse these extraordinary exercises as he seeth iust cause ; if at least he be not vnder the power & command of another , to whom his time and seruice is due . When Magistrates are negligent in appointing those publike exercises in their seasons , priuate Christians may for their parts make some supply thereof in their families , or at least in secret by themselues .

§. 115. Of Motiues to extraordinary Prayer .

WEighty motiues there be to stirre vs vp to extraordinary Prayer .

1 It sheweth that we goe along with Gods good guiding prouidence : that we obserue Gods iudgements , and are moued with them , and take notice of his blessings , and are accordingly affected : that as the iudgements of God are greater , so our supplication and humiliation more extraordinary : as his blessings more needefull and scanty , so our petitions more earnest and feruent : and as they are more excellent and plentifull , so our thankesgiuing more solemne . They who content themselues with their ordinary manner of praying , ( like mil-horses going round in their vsuall tracke ) and neuer take any occasion of extraordinary prayer , but thinke all is well , because they are not Atheists , which neuer call vpon God , plainely discouer how little they regard Gods dealing with them . If they did , as God dealt extraordinarily with them , so would they extraordinarily carry themselues towards God .

2 Extraordinary prayer is extraordinarily powerfull and effectuall , either for preuenting and remouing great iudgements , or for obtaining and recouering singular blessings , as we haue * * §. 99. before shewed .

3 It is an extraordinary honour done vnto God : the more we stoop vnder his iudgements , and the more highly we account his blessings and fauours , the more we glorifie God .

§. 116. Of the neglect of extraordinary Prayer .

Vse IF we well obserue Gods dealing with vs , and the seuerall occasions of extraordinary prayer from time to time affoorded vnto vs , wee cannot but condemne our selues for neglect of this duty , and extraordinarily humble our selues , euen because wee haue not extraordinarily prayed , as iust occasion hath oftentimes beene giuen vnto vs . How many iudgements hath God laid vpon vs yeere after yeere ? strange sicknesses , extraordinary fiers , frosts , inundations of waters , droughts when raine was needefull , tempestuous and rainy weather , when calme and faire weather would haue beene very acceptable , with the like . Among other publike iudgements , I cannot let passe that sore , heauy , grieuous stroke , whereby the life of that worthy admirable Prince was taken away , vpon the sixt of Nouember 1612. Had extraordinary prayer in time been vsed , no doubt but many of these iudgements might haue beene preuented . Would there be so many insufficient , idle , carelesse , corrupt Ministers , as are in many places ? or would the diligence and paines of many learned and faithfull Ministers be so fruitlesse as they are , if extraordinary prayer were more vsed ? What may be the reason that many marriages , offices , callings , and the like matters of moment are so vnprosperous ? that many Christians long lie vnder sore and grieuous temptations and crosses , that other iudgements are inflicted vpon their families , their children , yea , and their owne persons , and many needfull blessings denied ? Surely this duty is not vsed as it ought to be . Let it therefore more frequently and conscionably be vsed .

Hitherto of the seuerall kinds of Prayer .

THE THIRD PART . The time of Prayer .

§. 117. Of praying alwayes .

THe next branch is concerning the Time , How wee may pray alwayes . which by the Apostle is limited with no distinct time , but indefinitely set downe vnder this generall particle Alwayes .

If this circumstance be simply taken without any limitation , it implieth not only a great inconuenience , but also a plaine impossibility . For is it not inconuenient that we should attend wholly and onely on prayer ; and so neglect the Word , Sacraments , and other duties of piety ? yea , also all duties of iustice , and charity to our neighbours ? Is it possible that alwayes we should pray , and not eate , drinke , sleepe , and doe such other things as nature necessarily requireth ?

Answ. If the true meaning of the Apostles phrase be obserued , no such incongruity or impossibility will follow vpon it . In the originall it is thus set downe word for word , m m 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 In euery season .

The Greekes make a difference betwixt n n 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Time , and season : and o o Acts 1. 7. in the Scripture they are also distinguished , Time is more generall , 1 Thes. 5. 1. Season implieth that part of time which is fit for doing a thing . This phrase then being translated in euery season , implieth that as any iust occasion is offered , we must pray .

Obiect . The Euangelist vseth the word which properly signifieth p p 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . ● . Luke 18. 1. Ephe. 5. 20. Alwayes , and so doth the Apostle in laying downe the point of thanksgiuing , and another phrase of the like extent , saying , q q 1 Thes. 5. 17 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Pray without ceasing :

Answ. 1. Generall phrases must bee expounded by particular and distinct phrases .

2 Those Generals doe sometime signifie no more then very often : so are r r 1 King . 10. 8. Salomons seruants said to stand euer , or continually before him . So wee say of a Student that is much in his study , he is alwayes or continually there : so of a woman that tarrieth much at home , shee is euer in her house . But more distinctly to shew the meaning of this circumstance ,

1 It is to be taken inclusiuely , including euery part of time , and excluding none , neither day nor night , whether wee are alone or in company , in the middest of businesse , or free from businesse , at what time soeuer occasion is giuen , we must pray .

2 It signifieth a daily and constant performing of this holy exercise : thus this sacrifice which vnder the Law was constantly offered vp euery day , morning and euening , is said to bee offered vp a a Ex. 29. 38 , 42 continually , and called a continuall burnt offering .

3 It implieth that besides our ordinary and set times of prayer , we must take extraordinary occasions to call vpon God .

4 It intimateth a continuall preparation of the heart alwayes , euen euery moment readie to be lift , vp to God in prayer . As the ayre with the least blast of winde is moued , and a feather with the least motion of aire is lifted vp , so must our hearts in petition and thanksgiuing .

Thus this phrase being rightly taken , affordeth no iust ground to those heretikes called * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 ab orando sic appellati , isti ita nimis orant , vt hinc iudicentur inter haereticos nominandi . Aug. haer. 57 Euchitae , who would seeme to spend so much time in prayer , as they neglected all other duties : like to whom were the Heretikes called * * Lege Theodoret. hist. lib. 4. cap. 11. de Messalianis . Messalians . But it affordeth vnto vs many good instructions for prayer .

§. 118. Of praying euery day .

1 CHristians ought to haue set times of prayer euery day . 1 Euery day pray . This is implied in the fourth Petition , where this day , is expressed , to shew that the next day wee must pray againe , and euery day say , this day . This is also prefigured by that continual burnt offering , wherof I spake * * §. 117. before . b b Psal. 96. 2. Dauid exhorteth hereunto saying , Sing vnto the Lord , praise his name from day to day : and promiseth to performe as much himselfe , saying , c c & 145. 2. I will blesse thee daily , and praise thy name for euer and euer .

1 We daily stand in need of Gods blessings , Reasons . both of the continuance of his old blessings , and also of bestowing new blessings . Needfull it is therefore , that euery day we should pray for them .

2 The graces of God in vs are subiect euery day to decay : now prayer is as food , whereby those graces are preserued , reuiued and increased . Daily wee take bodily food ? Daily also let vs vse this spirituall food .

3 Euery day we are subiect to assaults of our spirituall enemies , who are neuer wearied : and vnto many dangers of soule and bodie . But prayer is the most principall meanes to keepe vs safe from all .

There are also like reasons for thankesgiuing alwayes , day after day . Psal. 68. 19. For God ladeth vs daily with his blessings : euery day , yea euery houre , both Gods former blessings are continued and renewed , and also new blessings bestowed . Is thy life , health , libertie , or any other blessing , matter of thanksgiuing this day ? Then if the same be renewed the next day , it is also matter of thanksgiuing the next day , and so day after day . Continuall matter of thanksgiuing , requireth continuall thanksgiuing .

§. 119. Of the fittest times for daily prayer .

Quest. HOw often a day is it meete we should pray , Singulis diebus qui amplius non potest , faltem duabus vicibus oret mane scil. & vespere Concil. Constantinop. 6. cap. 7. Vide Crys . exhort . ad matutinas , & vesp . orationes . Hom. 14. in Rom. 8. and at what times ?

Answ. Not to speake of sudden eiaculations , which we shall touch by and by , it is meete that solemne prayers be made at least twice a day . The fittest time for which is the morning and the euening . In the morning to praise God for our rest the night before , and to craue his protection ouer vs , and his blessing vpon vs the day following . In the euening to praise him for the blessings receiued that day , and to craue his protection in the night when we sleepe . Thus shall this spirituall sacrifice of the e e Ose. 14. 3. Calues of our lippes be answerable to that f f Num. 28. 4. daily outward sacrifice of lambes , vnder the Law , whereof one was to be offered in the morning , the other in the euening . This time g g Psal. 92. 2. Dauid prescribeth saying to God , It is a good thing to declare thy louing kindnesse in the morning , and thy truth at night : yea h h & 55. 17. Dauid went further , and saith , Euening and morning , and at noone will I pray . Which times it is likely that Daniel obserued , for hee prayed i i Dan. 6. 10. three times a day . Dauid yet further saith , k k Psal. 119. 164. Seuen times a day doe I praise thee . But that I take to be meant of som extraordinary occasions , because his ordinary course was set downe before : or else aset number for an vncertaine , seuen times , that is , oftentimes , and so meant of sudden prayers .

Against this doe they offend , who neuer pray but at Church vpon Sabbath daies , or some other solemne daies , or if euer at home , onely then when some extraordinary occasion is offered , as if they , or some of theirs be sicke , if they feare some iudgement , or want some great blessing . What hope can such haue to bee heard in their great needs , who otherwise would not call vpon God .

§. 120. Of constant keeping our set times of prayer .

2 SVch set times as are appointed for daily prayer , 2 Be constant in keeping set times . would constantly be kept . Else we doe not in euery season alwayes without intermission pray . The Lord saith of the fore named daily sacrifice vnder the Law , l l Num. 28. 2 : Yee shall obserue to offer vnto me in their due season mine offering , &c. implying thereby , that they should not faile nor misse of their due season and accustomed time . Feare of death could not turne Daniel from his course : he prayed ( notwithstanding the Kings contrary decree ) three times a day , as he did afore-time . This phrase , as afore-time , implieth a constant course .

Great reason there is that we should be constant , for

1 There is in vs a naturall proanenesse to waxe cold and faint in prayer . Reasons . Water is not more proane to be cold , nor an heauy weight to fall downward , then we to waxe dull in this heauenly exercise . Wherefore as fire must constantly be put vnder water to keep it hot , and a weight must constantly be wound vp to keep it from the ground , so must wee by constant prayer quicken vp our soules , and keepe them aloft .

2 The Diuel wil take great aduantage by once omitting it , and moue vs to omit it againe and againe ; and so by degrees bring vs to an vtter ●is-vse of it . Assuredly they which once omit their course of praying , shall finde the next time they come to pray , a more then vsuall dulnesse thereto : which is partly thorow Gods iust iudgement , who thus punisheth our neglect of this duty , partly thorow our naturall indisposition thereto , and partly thorow the subtilty and malice of the Diuell , who thus seeketh to diuert vs cleane from our course .

§. 121. Of Canonicall houres .

Quest. WHat difference is there betwixt this constant obseruing set times , and Popish canonicall houres of prayers ?

Answ. Reasons why Canonicall houres vnlawfull . 1. Their canonicall houres are grounded on superstition , as the reasons which they themselues alledge doe shew : for they appoint seuen houres of prayer for euery day . 1. They are grounded on superstition . The first before day , because Christ was then taken . The second at the first houre , because then hee was led to Pilat . The third at the third houre , because then he was mocked . The fourth at the sixt houre : because then he was crucified . The fift at the ninth houre , because then he gaue vp the Ghost . The sixt in the euening , because then hee was taken from the Crosse . The seuenth in the completory , because then he was buried . These reasons are superstitious , no good grounds . In other houres wee may finde other things done to Christ , as his bringing to Annas , to Caiphas , to Herod , his accusations , scourging , &c. and so make euery houre a canonicall houre for prayer . Wee haue better reasons , as I shewed * * §. 120. before .

2 They place Religion in the very obseruing of set times . 2. Religion is placed in them . We doe not so : for we set not the same continuance for all , some may hold out an houre , same halfe , some but a quarter , some longer , some shorter . Neither doe we tye all to the same houre . A strong able person that vseth to rise betimes , may pray at three or foure , or fiue of the clock in the morning , as soone as heriseth . Another that is weake , and notable to rise so soone , may when he can rise .

3 They content themselues with saying ouer so many prayers as may bee in such a set time , 3. They are stinted with time . though their hearts goe not with one word : for their prayers being in lattin , many cannot vnderstand what they pray . We account such prayers meere lip-labour . Neither doe wee measure our prayers by a set time , but wee measure our time by our deuotion and affection in prayer .

4 They appropriate their canonicall houres to ecclesiasticall persons onely , 4 They are appropriated to certaine persons . as Priests , Munks , Nunnes , &c. Wee make our dayly times of prayer common to all Christians : because prayer is a duty belonging to all .

5 Some of their houres , 5 They are vnseasonable . namely , at mid-night , are very vnseasonable to be ordinarily and daily performed : they are neither meet for the health of man ( that being the most seasonable time to rest in ) nor for the worshippe of God , which must needes at that time bee drousily performed . Our times are the most seasonable that may be .

6 Their houres are so many , 6 Too much time is spent in them . that other necessary businesses must needs be omitted : they affoord not time enough for Ministers to study , and performe other ministeriall functions belonging to their place . Our times are such as may well bee affoorded to prayer , by those that haue the most and greatest imployments .

7 They are so superstitious on the one side in keeping their number and stinted houres , 7 Too great strictnesse in fulfilling the time . and on the other side so carelesse in the due time , that they giue tollerations to obserue all the seuen houres in one part of the day , and none in the other part . Wee affood no such tollerations . Euening prayer would not be performed in the morning , though a double taske of the Word may bee read at once .

§. 122 Of neglecting times of Prayer .

Vse LEt vs bee carefull and conscionable as in setting vnto our selues fit times of prayer , so also in keeping of them . Many suffer euery small occasion , the least busines , a matter of little gaine , yea , a matter of pleasure and sport to interrupt their course : They are farre from a a Dan. 6. 10. Daniels minde . If they could truly feele and discerne the sweetnesse and comfort of prayer , they would bee otherwise minded then they are . For our parts let vs preferre it to all things , and let all things whatsoeuer giue place to it . Thus shall wee manifest our reuerend and high account of God , of his worshippe , and of his blessing . If in the morning necessary businesse bee to be performed , let vs rise so much the sooner to pray , rather lose of our sleepe then omit that exercise : so at night , if extraordinary businesse hold thee vp late , sit vp a little the longer for prayer sake . They who conscionably and constantly vse it , think not themselues safe in a morning , till they haue commended themselues by prayer to God : they are much disquieted , if by any occasion it bee omitted : some dare not eate , nor drinke in a morning till they haue prayed , nor at euen goe to bed till they haue prayed againe . A good religious minde .

§ 123. Of praying in all affaires .

3 WHatsoeuer we goe about , 3 Whatsoeuer ye doe , or whithersoeuer ye goe , pray . or wheresoeuer we are , we must pray . If we goe about any religious exercise , any work of our calling , any duty of loue , any honest & lawful recreation , we must pray : when we goe to meat , to sleep , to walk abroad , to ride a iorney pray , at home , in the field , in our Inne , in prison , on the sea , in a forren country , in time of prosperity , in time of aduersity , in season , at our times appointed , out of season , at other times , night and day pray . So much implieth the Apostle b b 1. Tim. 2. 8. where he willeth men to pray in euery place , and these phrases , alwaies , at al times , continually , without ceasing , imply as much .

1 Prayer sanctifieth euery thing , Reasons . euery place , as wee shewed in the fift branch of the necessitie of prayer .

2 We cannot expect a blessing in any thing , except by prayer we craue it . * * Psal. 127. 2. It is in vaine to rise early , and to lye downe late without prayer . Therefore c c & 90. 17. Moses prayeth that God would establish the workes of their hands .

Vse No maruell wee prosper so little in the holy and ciuill things we take in hand , and that euery where in euery thing we meete with many crosses and vexations . The means of making things prosper , and of preuenting crosses is rarely vsed . No maruell also that God oft with-holdeth many good things from vs ; due praise is not giuen for such good things as he giueth .

§. 124. Of continuall Eiaculations .

4 OVr hearts ought euery moment to be ready , 4 Hearts alwayes ready to pray . and prepared to be lift vp to God : euen when we haue not opportunity of time and place to vtter any prayer with our mouthes , in heart we must pray , as * * Exod. 14. 5. Nehem. 2. 4. Moses and Nehemiah . This is that mentall and sudden prayer whereof I spake before . Concerning this kind , if any shall aske ( as Peter in another case did ) how oft shall I pray in a day ; seuen times , Psal. 119. 164. as Dauid did ? I answer ( as Christ did to Peter ) I say not to thee vnto seuen times , Matth. 18. 22. but vnto seuentie times seuen times : euen euery moment , as the least occasion is offered , and so often as the Spirit of God moueth . If we obserue our selues or others to stand in need of any blessing , instantly let our hearts be lift vp to God : when any of Gods blessings come to our minde by the relation of others , by our owne cogitation , by any present fruition , or by any other meanes , presently ( in heart at least ) blesse God : learne of the little birds , which lift vp their bils to heauen , so oft as they take a little water into them .

§. 125. Of giuing thankes alwayes .

WEE haue an excellent patterne hereof in that man that was a a Act. 13. 22. A man after Gods owne heart , that b b 2. Sam. 23. 1. sweet Singer of Israel : as he was very frequent vpon all occasions in making petition to God , so also in thanksgiuing : many Psalmes he beginneth and endeth with praise : yea euery verse of c c Psal. 150. some Psalmes beginneth with an exhortation hereunto : and euery verse of d d Psal 136. other Psalmes end with a thankfull acknowledgement of Gods mercie : e e Psal. 135. 19 , 20 , 21. Diuers verses in many Psalmes both beginne and end with praising God . There is nothing which that booke of Psalmes more tumbleth vp and downe ( repeating it very often againe , and againe ) then this clause , Praise yee the Lord : yea his Psalmes of humiliation , which hee beginneth with sobs and teares , hee endeth with praise . A worthy patterne to follow : the more frequent we are in thanksgiuing ; the more doe we resemble the triumphant Church in heauen , f f Reu. 4. 8. which cease not day nor night , saying , Holy , Holy , Holy , Lord God Almightie . g g & 5. 13. & 7. 12. In the booke of Reuelation , it is oft noted that the heauenly Spirits , so soone as any occasion was offered , presently fell on their faces and gaue glory to God . h h & 19. 1 , 2 , 3 , 4 They doe after an holy manner rebound vp and downe this word , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Hallelu-Iah is an Hebrew compound word , which signifieth Praise yee the Lord . Hallelu-Iah , one from another . Thus doe they alwayes giue thankes . It well beseemeth them : how can it then but well beseeme vs ? wee must endeauor to be like them : onely heere lieth a difference betwixt them and vs , that all teares are wiped away from their eyes , so as they haue not such matter of supplication as we haue : we must mixe petition and thanksgiuing together : so giue thankes alwayes , as wee make supplication alwayes : for to both these parts of prayer is this extent to be applied : one must not exclude another : neither must either of them exclude any other duetie .

THE FOVRTH PART . The Ground of Prayer .

§. 126. Of the meaning of this phrase in the Spirit .

THe third general branch concerning praier , is the ground from whence it ariseth , and that is the Spirit . Pray in the Spirit , saith the Apostle . Some heere vnderstand the spirit of man , which is the soule and heart of a man : and so is this phrase vsed , d d 1. Cor. 14. 15. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . where the Apostle saith , I will pray with the Spirit , or in the Spirit . Others vnderstand the Spirit of God , which is the holy Ghost : and so is this phrase vsed , Iude v. 20. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . ᶠ where the Apostle Iude saith , Pray in the holy Ghost , g g Rom. 8. 26. and where Saint Paul saith , The Spirit maketh request for vs . I take it , that they which exclude either of these , come short of the Apostles meaning : for I doubt not but he heere intendeth both the Spirit of God and also the spirit of man , sure I am that both may stand together , yea that both do alwaies concurre together and cannot be seuered : for without the holy Spirit of God , man cannot pray in his spirit and heart : and whensoeuer the Spirit of God helpeth vs to pray , hee stirreth vp our spirits and hearts to pray . The spirit of man is that especiall place where the Spirit of God hath his residencie .

This clause then affordeth vnto vs these two instructions .

1 True prayer is a worke of the holy Spirit of God , and commeth from his motion .

2 Prayer framed by the Spirit of God , floweth out of the very spirit and heart of a man .

§. 127. Of the worke of the Spirit in prayer .

FOr the first , Doct. 1. Praier a work of the holy Ghost . note what the Prophet saith in Gods name to Ierusalem , h h Zach. 12. 10. I will powre vpon them the spirit of supplications . He calleth the gifts of prayer the spirit of supplications , because it is Gods Spirit which worketh in vs this gift , and inableth vs to call vpon God : in a like respect , Saint Paul vseth this phrase , i i 2. Cor. 4. 13. The Spirit of faith . More plainely is this point proued , by that phrase which Saint Iude vseth , k k Iude v. 20. Praying in the holy Ghost : but most euidently by a a Rom 8. 26 , 27. Expounded . Saint Paul , who layeth it downe , first affirmatiuely , saying , The Spirit helpeth our infirmities , and maketh intercession for vs : then negatiuely , saying , Wee know not what to pray , &c. What may the Apostle meane by this phrase , The Spirit it selfe maketh intercession ? Doth the holy Ghost truely and properly pray for vs , as Christ our High Priest and Mediator , or as one of vs for another ? Noe verily : for then should the holy Ghost bee our Mediator ( which was one of Arrius his heresies ) an office which is neuer attributed to him , but appropriated to Christ : b b 1. Tim. 2. 5. For there is one God , and one Mediator betwixt God and man , the man Christ Iesus Besides , then also should God make request to God ; for the holy Ghost is God , but not man also , as Christ was . The meaning then of the Apostle must needs bee this , that the Spirit of God stirreth vs vp to pray , quickning , and putting life into our dead and dull spirits , yea inwardly , as it were , suggesteth vnto vs , and infuseth into vs such desires , such sighes & grones , yea and such words , as are acceptable to God , which for the truth and sincer●●●e of them , for the vehemencie and ardencie of them , for the power and efficacie of them are c c 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . vnutterable : they pierce thorow the very heauens , and enter vnto the glorious Throne of Gods grace , and there make a loud crie in the eares of the Almightie . Therefore d d Rom. 8. 27. in the next verse the Apostle addeth , he that searcheth the hearts ( that is , God the searcher of all hearts ) knoweth what is the minde of the Spirit ( that is , what desires , what sighes and groanes , what prayers proceed from the work of his Spirit , being stirred vp thereby in our spirits ) for Gods Spirit informeth , and instructeth our spirits to make prayers to God , according to the will of God , which otherwise were most impossible for vs to doe : we neither could tell what to aske , nor how to aske . Thus plainely and clearely we see , that true prayer commeth from the motion and worke of Gods Spirit : which may yet further be confirmed by comparing , Gal. 4. 6. with Rom. 8. 15. in that it is said , the Spirit in our hearts crieth Abba Father : in this , by the Spirit we crie Abba Father .

The reasons why thus the Spirit prayeth , Why needfull that the holy Ghost helpe vs to pray . yea why it is needfull that the Spirit should pray , and so we pray in the Spirit , are these .

1 In regard of our naturall estate , Reasons . we haue no abilitie at all to pray : a dead man can as wel craue help of another man , as a naturall man in faith craue succour of God . e e 2. Cor. 3. 5. Wee are not sufficient of our selues , to thinke any thing as of our selues . Can we then be sufficient of our selues to pray aright ?

2 In our regenerate estate wee are no longer able to doe any good thing , then the Spirit helpeth and assisteth vs . Though once we be inabled by the Spirit to pray aright , vet if the Spirit leaue vs and continue not in vs his powerfull worke , all our abilitie is gone ( as a wheele which is turned about with an hand , if the hand be taken away , the wheele will soone stand still ) it is needfull that vnto the first grace , following grace be added : for man after he is regenerate , still needeth the present , effectuall , continual worke of Gods holy Spirit . It is therefore said , f f Philip. 1. 6. He that hath begunne a good worke in you , will performe it vntill the day of Iesus Christ .

3 Though we knew how to pray , yet would not our prayer be acceptable to God , except it came from his Spirit : g g Rom. 8. 17. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . it is attributed as a proper worke to the Spirit , that he maketh intercession according to the will of God ( that is , so as is pleasing and acceptable to God ) for as God knoweth the meaning of the Spirit , so the Spirit knoweth the will of God .

1 Heere note how the whole Trinitie hath a worke in this holy exercise of prayer . h h Rom. 8. 26. The holy Ghost frameth our requests . i i Reu. 8. 3. The Son offereth them vp vnto his Father . k k Rom. 8. 27. The Father accepteth them thus framed , and offered vp .

2 Note the reason , why the prayers of the Saints are so acceptable , and auaileable , why they pierce thorow the clouds , and haue accesse to Gods throne : they are the groanes of Gods Spirit : not that the Spirit groaneth , but that our spirits are made to groane by Gods Spirit .

3 Note what an admirable gift , the gift of prayer is , a singular gift , peculiar and proper to the Saints , who haue the Spirit of God : if l l 1. Cor. 12. 3. no man can say that Iesus is the Lord , but by the holy Ghost , surely no man can call vpon God , as his Father , but by the Spirit of God . m m Rom. 8. 15. We haue therefore receiued the Spirit of adoption , whereby we crie Abba Father .

4 Note how we may know whether Gods Spirit bee in vs , and whether we be Gods sonnes or no : euen by the Spirit of prayer : I meane not an outward formall vttering of words , but true prayer comming from the heart .

§. 128. Of the meanes to pray aright in the Spirit .

THey who desire to pray aright , so as their prayer should be acceptable to God , must ,

1 Labour for Gods sanctifying spirit , which is gotten by the ministery of the word , as was set foorth by n n Acts 10. 44. those extraordinary gifts which God bestowed on Christians while they were hearing the word preached : & as o o Gal. 3. 2. Saint Paul with great emphasis affirmeth , saying , receiued ye the the spirit by the workes of the law , or by hearing of faith ? that is , assuredly by hearing the Gospell ( which is the word of faith ) preached ye receiued the spirit : in which respect the preaching of the Gospell is called , p p 2 Cor. 3. 8 the ministration of the spirit .

2 Hauing the spirit we must goe along with him , and follow his good motions : powring forth those desires which he suggesteth vnto vs : q q Leu. 9. 24. the fire which God would continually to burne vpon his Altar , came out from the Lord . If sacrifices were offered vp with any other fire , that fire was counted r r & 10. 1 , &c. strange , and the sacrifices no whit acceptable , but abominable to the Lord : the heauenly fire whereby our spirituall sacrifices of praier must be offered vp , is that holy spirit which commeth out from God : he carrieth the very image of God : we must therefore s s Mar. 22. 21 giue vnto God that which is Gods .

3 We must take heede we t t Eph. 4. 30. grieue not the holy spirit of God : which is done by u u 1 ●●es . 5. 19 quenching the goog motions thereof thorow our carelesnesse , or by * * Acts 7. 51 resisting the spirit , thorow our rebellion : hence is it that many of the Saints are so dull , and vntoward to this exercise : by their security and carnality they haue grieued Gods spirit , and he hath withdrawne his helpe and assistance .

Many hearing that the spirit maketh request for vs , wil be ready wholly to giue ouer this duty vnto the worke of the spirit , and so neuer rowse vp themselues , but say , when the spirit please it will make request for me . These grieue the spirit , because they stirre not vp the gift thereof .

§. 129. Of prayer comming from the spirit of a Man .

2 FOr the second doctrine , Doct. 2. Praier wroght by Gods Spirit , commeth out of mans spirit . that Prayer framed by the Spirit of God , floweth out of the very spirit and heart of a man ; it is also cleare by x x Rom. 8. 26. the forenamed place , The spirit maketh intercession with groanes , &c. Now groanes proceede from the heart , and spirit , not from the tongue and lips : but more expresly y y Gal. 4. 6. the Apostle saith , that the spirit which crieth Abba Father , is sent into our hearts . Hence it is that they which pray in the spirit , are said z z 1 Sam. 1. 15. Psal. 62. 8. to powre out their soule and their heart to God . The Virgin Mary ( who without all question praised God in the spirit ) saith , * * Luk. 1. 46 , 47 My soule magnifieth the Lord , my spirit reioyceth in God .

1 The heart of man is , Reasons . as it were , Gods chaire of state , whereunto no creature can come : it is proper to God alone ; it is his Pallace wherein he most delighteth : wherefore Gods Spirit maketh his aboade there , and stirreth that vp to pray .

2 The heart is a fountaine whence commeth euery thing , good or euill : wherefore the Spirit doth especially purifie and sanctifie it . Yea , the heart is as a Queene , shee hath a command of all the powers of the soule , and parts of the body ; and therefore the Spirit giueth this gift of prayer to her .

§. 130. Of discerning when we pray in the Spirit .

Vse 1 HEreby may we iudge whether the Spirit of God be in vs , and moue vs to pray or no. If our prayer come but from the teeth , though it be neuer so well framed in regard of the forme of words , and though our gesture be neuer so seemely , sauouring of much reuerence and humility , yet all is nothing : the Spirit of God hath no part in this worke , if thy spirit pray not . Herein lieth a maine difference betwixt the manner of perswading God and man . Man may be moued with faire speeches , inticing words , eloquent phrases , ( a a Act. 12. 21 , 22 as the people of Tyrus and Sidon with Herods eloquent Oration ) but all the eloquence in the World is no more to God then the lowing of an Oxe , or the howling of a dogge , if it come not from the spirit . Hearty and vpright prayer is the best rhetoricke to moue God withall .

Vse 2 What matter of humiliation is ministred vnto most , euen of them that are accounted the best ? how often doe such as heare others pray , fall downe on their knees , and so seeme to pray , and yet know not what hath beene prayed ? Their thoughts haue beene vpon other matters . Some manifest as much in that , when the prayer is ended , they testifie no assent thereunto by saying , Amen . Yea , how often doe they who vtter the prayer ( Ministers in the Church , other persons in other places ) tumble ouer words with their mouthes , when their hearts are wandring , so as little assent of spirit , if any at all hath been giuen to their owne words ? Can such sacrifices be acceptable to God ? let vs be humbled for that which is past ; and be more watchfull ouer our hearts for the time to come .

THE FIFTH PART . The helpe of Prayer .

§. 131. Of watching vnto Prayer .

THE fourth generall branch , is concerning the helpe of Prayer , Which is watchfulnesse , noted in this clause ,

Watch thereunto . ]

The originall word according to the proper notation of it , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . signifieth to awake and abstaine from sleepe : it is properly attributed to the body , metaphorically and by way of resemblance vnto the soule . Sleepe of the body , is such a binding of outward sences , as they can not exercise their seuerall functions : as the eye cannot see , the eare cannot heare , and so in the rest : Watchfulnesse is contrary hereunto , a keeping of the sences free and loose , so as readily they are able to performe their functions . Thus by way of resemblance , when the soule is so possessed and ouercome with security and spirituall sencelesnesse , as it cannot performe the duties of holinesse and righteousnesse , it is said to be asleepe : when it rowseth vp it selfe , and casteth away security , it is said to watch ; in this sence saith the Apostle , c c 1 Thes. 5. 6. Let vs not sleepe as doe other , but watch .

Most restraine this watching vnto prayer , What watchfulnes is here meant . to the inward spirituall watchfulnesse of the soule : which I will not denie to be here especially meant . But yet I cannot thinke that the watchfulnesse of the body is excluded : for if the body be drowsie , the mind cannot be watchfull . The Apostle by this clause would rowse vp both body & soule vnto prayer . The watchfulnesse of the body alone is nothing : It is the spirit , the vprightnesse , ardency , and cheerefulnesse of it , which maketh prayer to be acceptable to God , as we heard before .

§. 131. Of Popish Night vigils .

RIght watching vnto Prayer , is to be noted against the Night-vigils of Papists , who place an extraordinary great point of Religion and deuotion in the obseruing of them . Bellarmin . de bonis oper. lib. 1 cap. 11. Vsually they make three vigils , one at the closing vp of the day , and beginning of the night . Another at mid-night . The third at the closing vp of the night , and beginning of the day . In some places they haue more vigils , as some are more superstitious then others . These vigils they ground on this and other like places , where we are commanded to watch vnto Prayer ; as if they who waked to mumble ouer and ouer a few set prayers , whilst others slept , obserued this precept . For in the outward babbling of a few prayers , standeth the greatest part of their Religion . I wot well those night prayers are oft performed so drowsily , and sleepily , that it were better they were fast asleepe in their beds , then betwixt sleeping and waking so to mocke God .

Obiect . d d Psal. 119. 62. Dauid saith , that at mid-night he would rise to giue thankes vnto God .

Answ. He did not make it a law euery mid-night to rise , but occasion being offered , hee would euen then rise . And so ought euery Christian to doe : for this is comprised vnder that particle Alwayes , or in euery season . Thus e e Acts 16. 25. Paul and Silas being in prison , Prayed at midnight , and f f & 20. 7. Paul afterward preached vntill mid-night : Yet did they not ordinarily vse this , nor appoint it a Law vnto themselues , or others . Extraordinary actions are not to be enioyned as ordinary things : then should wee spend euery day in fasting .

I might further shew many differences betwixt Dauid , paul , Silas , their praying at midnight , & papists praiers , but of this I spake * * §. 121. before in the point of Canonicall houres ,

§. 132. Of superstitious watching for Christs comming .

2 RIght watching vnto prayer is to be noted against a superstitious practise of many , A superstitious waking for Christs comming . whom I haue knowne to vse to sit vp all night at certaine times of the yeere , keeping themselues awake with talking one with another , playing on instruments , singing and the like , vpon a conceit that Christ will come in iudgement on some of those nights of the yeere , and they would not then be found asleepe , but awake , because Christ said , g g Mat. 24 42. Wake for you know not what houre your Master will come .

These erre many waies .

1 In that they prescribe certaine set times for Christs comming , h h Mat. 24. 36. Whereas no man knoweth it .

2 In that they conceit hee shall come in the night , which is vncertaine , for he may come as well in the day time for ough any man knoweth . Indeed Christ speaking of his comming to iudgement , saith , i i Luke 17. 34. in that night : but this word Night is taken senecdochically for day or night , a part for the whole : k k & v. 20. a little before he calleth it the day , when the sonne of man shall be reuealed , and implyeth , that when he commeth , men shall be eating , drinking , buying , selling , planting , building , which are works of the day time . Yet I will not deny but that he may come in the night time .

3 In that they imagine that they which are asleepe when Christ commeth , cannot be well prepared to meet him . Whereas in truth a man that hath repented him of his sinnes , and with faithful prayer commendeth himselfe to God , and so goeth to sleep , is as fit in his sleepe to be awaked and taken vp to iudgement , as if he were in the act of prayer .

4 In that they interpret that precept of Christ , a a Mat. 24. 42. wake , of bodily waking : and watching here in this text of bodily watching . But waking and watching in these and such like places , imply not onely a keeping of the eyes , but of the heart also awake & attentiue vpon that which is done .

§. 133 Of watching both in body and in Spirit .

TO let all these & other like erronious conceits passe , & to returne to our matter . As outward watchfulnesse of the body is nothing acceptable to God , vnlesse the soule also be watchfull , so the soule cannot possibly bee watchfull , vnlesse it haue the helpe of the bodies watchfulnesse : for the parts of the body are those * * Organa . instruments whereby the powers of the soule are exercised . Wherefore both must bee ioyned together , as easily may bee gathered out of Christs charge to his Disciples , b b Mat. 26. 41. Watch and pray . That hee speaketh of bodily watchfulnesse is cleare , for he found them asleepe , and therefore said , Watch. As cleare also it is that he speaketh of spirituall watchfulnesse because he inferreth this clause , that yee enter not into temptation : it is not bodily watchfnlnesse alone that can keepe vs from temptation . Yet further this metaphor of watching hath a large extent : for it is a military word , and the Apostle still holdeth on like a wise Captaine to instruct Christian souldiers what to doe . In time of warre there are certaine appointed continually to watch in some sconce , watch-towre , or other like eminent place , where they must rowse vp themselues throughly that they sleepe not , and not onely remaine awake , but prie and view vp and downe euery where and discry what may be hurtfull or helpfull to the army . So as watching vnto prayer implyeth a diligent obseruing of all such things as may help vs or hinder vs therein . In this sence the Apostle saith of Ministers , that they c c Heb. 13. 17 watch for the soules of their people , that is , carefully obserue what may make to the good , or what tend to the hurt of their soules .

I might out of the full meaning of this metaphor collect many particular duties , and distinctly handle them all , but for breuity sake I will drawe all to one doctrine , which is this ,

For the better performance of prayer , Doct. Both body & soule to bee rowsed vp to Prayer . both body and spirit of him who prayeth , is to be rowsed vp , and kept from inward and outward drousinesse , and due obseruance is to bee made of all things helpfull or hurtfull thereunto . To this purpose tend those many exhortations which by Christ & his Diciples are made to watch . When Christ warned his Diciples of his last d d Mar. 13. 37. comming , and e e Mat. 26. 41 when he was in his agony he bid them watch So f f Col. 4. 2 Paul , so g g 1 Pet. 4. 7. Peter . To this purpose also tendeth that patheticall speech of Dauid , h h Psal. 57. 8 Awake my glory , awake Viol and Harpe , I will awake early .

§. 134 Of the causes of drowsinesse .

BOth body & spirit are carefully to be rowsed vp , Reason . Causes of bodily drowsinesse . because of our naturall pronenes to drowsines , and heauinesse in body & spirit , two causes there be which cause bodily slumbering . First debility and weaknesse of senses , whence it is that young children and old folkes , are more proane to slumbering then lusty strong persons . Secondly , abundance of vapours which stupifie the senses : for fulnesse of meat and drinke , whence those vapors arise , Causes of spirituall drowsinesse . make men sluggish and sleepy . Answerable there be two causes which procure spirituall sleepinesse and slumbring .

1 Weakenesse of the flesh ( as Christ implieth when he checketh his Disciples for their sluggishnesse , 1 Weakenesse of the flesh . saying , i i Mat. 26. 41. The flesh is weake : ) whereby it commeth to passe that by nature we are exceeding drowsie & dull , as to all good and godly exercises , so especially to Prayer , which is the best of all . I neede not further proue this then by appealing to the conscience of euery one that vse this holy exercise . Many are loath to goe about it : many when they are at it , fall fast asleepe , as k k Acts 20. 9. Eutichus . I haue heard this direction prescribed , when one cannot sleepe ; Say thy prayers , and thou shalt sleepe : it is commonly the direction of prophane persons , spoken of sluggish prayers , ( for if a man pray in the spirit with that earnestnesse which hee ought , it will rather keepe him the longer from sleepe ) but yet it sheweth that men are commonly dull and drowsie in Prayer . Our spirituall sluggishnesse maketh our hearts heauy , and our eyes sleepy : Againe , our bodily sluggishnesse maketh our spirits more dull .

2 Abundance of bye , 2 Abundance of by-th●ghts wandring , vaine , earthly , wicked thoughts , cares , lusts , and such other things , which like vapours arise in our soules , and which the Diuell also is very busie to cast into our hearts in time of prayer . These adde much vnto our naturall dulnesse and drowsinesse ; so as in these two respects there is great neede of watchfulnesse .

§. 135. Of going drowsily to Prayer .

LIttle doe they consider the neede thereof , Vse 1. Such as goe drowsily to prayer taxed . who going to prayer , are so farre from rowsing vp their spirits and bodies , that they doe , as it may seeme , purposely set themselues to sleepe : some compose themselues to such gestures as make them sleepe , they hang downe their heads , and leane them vpon their armes or hands : they sit vpon seates , or vpon the ground , they close their eyes , &c : Some neuer pray till they goe to bed , and so sleepe preuenteth them : some againe come immediatly from their pots and platters , or from their worldly affaires and businesses , and presently goe to prayers , without any premeditation or cogitation of what businesse they haue in hand . With what deuotion can such prayers be performed ? Is this to watch vnto prayer ? The truth is , that such doe but mocke God .

§. 136. Directions for Watchfulnesse .

Vse 2 FOr auoiding of this and such like aberrations , and for a better performance of this duty of watchfulnesse , obserue these few directions following .

In regard of the body , 1 Choose fit times . first choose such times as are freest from drowsinesse ; these are mornings : for our bodies hauing rested all the night , and by rest being refreshed , are the more free , ready , and cheerefull to prayer . Schollers find it the fittest times for their studies : Aurora musis amica , and so may Christians , if they obserue a difference of times , find it fittest for their prayer . If for prayer sake we rise the sooner , we watch vnto Prayer .

2 Considering that it is so needefull that we pray at euening , 2 Rowse vp thy selfe . which is a drowsie time , rowse vp thy selfe before prayer ; goe not to it halfe sleeping , halfe waking . Learne of the watchfull Bird , Virgil. ales . Ouid Simile . the Cocke , who when he is about to crow , especially in the night time , flappeth hi● wings , and so beateth hi● body , and rowseth vp himself● to crow . Doe thou something to driue away drowsinesse stirre thy body , walke , meditate , sing a Psalme befor● prayer at euening . Vse such gest●res as wi●l keepe thee from drowsinesse , kneele vpright , or to helpe thy weakenesse , stand . Hasten to prayer , goe not to it too late . Who doe these things for prayers sake , Watch vnto Prayer .

3 Moderate thine appetite , 3 Moderate thine appetite . and vse a temperate diet , if after meate thou art to pray : sobriety is often ioined to watchfulnesse , as an especiall helpe thereof . a a Luk. 21. 34 , 36. Christ hauing giuen a warning to take heede of surfetting , drunkennesse , and cares of this World , inferreth this exhortation , Watch and pray : otherwise we cannot well watch & pray . Wherefore saith Saint Paul ; b b 1 Thes. 5 , 6. Let vs watch and be sober . And Saint Peter , c c 1 Pet. 4. 7. Be sober and watching in prayer . Who eate for prayer sake somewhat the more sparingly , doe watch vnto prayer .

In regard of the soule ,

1 Take heed it be not too much distracted with worldly thoughts , 4 Auoid distractions . d d Mat. 13. 22. Cares of this World choake the Word , much more will they choake the spirit of Prayer . Hee that remembring the time of prayer , disburdeneth his soule hereof , Watcheth vnto prayer .

2 Most especially be watchfull against sinne , 5 Take heede of sinne . which ( as * * §. 20. hath beene shewed before ) like birdlime wil so cling the feathers of the soule , that it cannot flie vp to Heauen . Nothing more dulleth the heart of man then sinne . He that yeeldeth thereto can hardly recouer himselfe , and reuiue his spirit againe in a long time . e e 2 Sam. 12 , 1 , &c. It was three quarters of a yeere before Dauid was throughly recouered after his great fall ; for his child was borne before , and an extraordinary meanes was vsed to recouer him , the Prophet Nathan was sent vnto him .

It was an admirable and extraordinary thing that Peter was so soone recouered . Sinnes doe grieue the spirit , and quench his good gift in vs : the Spirit being grieued and prouoked to withdraw his presence , will not returne againe with a wet finger . Especially be watchfull against such sinnes as by nature thou art most proane vnto : for in them especially will Satan most attempt thee when thou art going to prayer . If thou beest giuen to lust , make a couenant with thine eye not to cast it vpon a strange woman : auoide wanton company , garish attire , fulnesse of bread , and whatsoeuer may prouoke lust : so in anger , voluptuousnesse , couetousnesse , &c. This is an excellent point of wisdome , and argueth great watchfulnesse vnto prayer , if for prayer sake it be done .

3 Take notice of Gods mercies and iudgements , 6 Obserue Gods dealing with thee . of his blessings bestowed on thee , and of thy wants , of the estate of others , and of other points concerning the matter of prayer . Reade also some part of Gods Word before Prayer : Thus shalt thou come furnished to Prayer . This is also to watch vnto Prayer .

Many complaine of their vntoward performance of this heauenly duty , but obserue not the reason thereof , which is this , They watch not vnto Prayer .

THE SIXTH PART . The meanes of preuailing by Prayer .

§. 137. Of Perseuerance .

IN the last place is added an especiall meanes of obtaining our desire by Prayer , which is Perseuerance . Pray ( saith the Apostle ) watching thereunto with all perseuerance .

Perseuerance is an holding out to doe a thing till it be accomplished . What perseuerance is . The vniuersall particle All , addeth emphasis therevnto , and sheweth that it must be a patient , constant , vnwearied , continued holding out . * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Themist . de canibus venat . The originall word is by the learned of that tongue attributed to hunting dogges , which will not cease following the game till they haue got it . A fit resemblance , if the rule of a similitude be obserued , which is to hold close to the point in hand . To perseuere then in prayer is , with long patience to continue constantly in calling vpon God , and not waxe weary , or giue ouer till he heare vs . This is manifested two waies ,

1 By often praying for one & the same thing . As f f 2 Cor. 12. 8. Paul prayed thrice against a temptation , that is oftentimes .

2 By a long holding out at one time , g g Gen. 32. 24. as Iaakob wrestled a whole night with the Angell , and would not let him goe till he had blessed him .

§. 138. Of the things which we are to aske with all perseuerance .

Quest. 1. HOw oft or how long must we perseuere in prayer , How long we must perseuer before we giue ouer ?

Answ. Noe certaine and stint time can bee limitted . Some things are continually to bee prayed for as long as we liue , namely those things which wee stand in neede of all the daies of our life , whether they respect soule or body , and those things which shall not bee accomplished so long as wee liue ; as a ioyfull resurrection and eternall saluation . These are to bee prayed for in our ordinary prayers continually . Other things for which especially perseuerance in prayer is needfull , require a more particular and present answere of God , as a temptation , sicknesse , or any distresse which hangeth ouer our heads , or lieth vpon vs , or such blessings as we stand in present neede of : these are to be prayed for till wee obtaine our desire , as Iaakob would not let the Angell goe till he had blessed him : or till wee haue some better thing in liew thereof , as Paul prayed against the temptation , till he had grace sufficient giuen to him against it , or till there be no hope of obtaining our desire ; that is , till God doth euidently declare that it is his wil not to grant it , 2. Sam. 12. 20 , 23. as Dauid continued to pray for his childe while it liued , but when it was departed , he ceased to pray for him , saying , The childe being now dead , wherefore should I now fast , can I bring him againe any more ?

§. 139. Of the difference betwixt praying alwayes , and with all perseuerance .

Quest. 2. WAs not thus much implied vnder the fore-named circumstance of time , alwayes , or in euery season .

Answ. Seeing the Apostle doth heere set downe the Doctrine of Prayer so distinctly and succinctly , we may not imagine that hee would twice set downe in one and the same verse , one and the same thing , and that in two differing phrases . There is certainly a difference betwixt these two branches , which I take to be especially in these two respects .

1 That is more generall , hauing respect to the whole course of a Christians life , that he haue his set times : constantly obserue them , and be euer ready on all occasions to pray .

This is more particular , hauing respect to some especiall occasions , that in crauing them we should bee instant and vrgent .

2 That respecteth the dutie and worke of prayer , that we be constant in performing it .

This the issue and euent of prayer , or the blessing which floweth from it : for it is the effect and issue of our prayer that maketh vs more or lesse importunate : Longer or shorter to continue in prayer . If it be long before we receiue that which we desire , the longer we perseuere and continue in prayer .

§. 140. Of the difference betwixt perseuering and much babling in prayer .

Quest. 3. WHat difference is there betwixt these many , and long prayers implied vnder perseuerance , and m m Matth. 6. 7. those vaine repetitions , much babling and n n & 23. 14. long prayers condemned by Christ in the Scribes and Pharisies .

Answ. Very much and great : euen as great as betwixt white and blacke , light and darknesse , sincerity and hypocrisie .

1 These many and long prayers heere intimated , are proportioned according to Gods particular dealing with vs : if it be long before he grant our request , wee goe the oftner vnto him , and we hold out the longer in prayer .

Those vaine repetitions and babblings are stinted by set and certaine periods of time appointed before hand , without any respect of Gods dealing .

2 These come from the vehemencie of desire , and ardencie of affection .

Those onely from the tongue and lips .

The Papists are like to Pharisies in both these . The much babbling of Papists in prayer . For first they measure the number and continuance of their prayers by their set times : for which purpose they haue both set formes of prayer , and also chaines of Beades to put them in minde when their stint is ended ; yea they set downe so great a number of repetitions , as cannot bee freed from vaine repetitions .

This name Iesu is aboue fiue hundred times set downe to be repeated at one time in their Iesu Psalter . Againe , their prayers being in Latine ( as I haue shewed before ) which tongue all that say their prayers vnderstand not , they cannot come from the heart , but onely from the tongue .

§. 141. Of holding out in prayer .

THus hauing cleared the meaning of this clause , Doct. Prayer to be oft renued and held out . obserue the instruction hence arising , which is this ,

Who desire to reape the fruite of their prayer , must both oft renue their prayer , and also hold on without fainting till it be heard . a a Rom. 12. 12. Col. 4. 2. In the word heere vsed is this dutie oft vrged : but most elegantly and emphatically doth the b b Isa. 62. 1 , 6 , 7. Prophet set it foorth in his owne example , saying , For Sions sake I will not hold my tongue , and for Ierusalems sake I will not rest , vntill the righteousnesse thereof breake foorth as the light , &c. Againe , hee saith of other Watchmen , All the day and all the night continually they shall not cease . Further , by way of exhortation , he addeth , Yee that make mention of the Lord , keepe not silence , and giue him no rest till hee establish , and till hee make Ierusalem a praise in the earth . Christ doth also excellently set it forth by two parables , c c Luke 11. 5. one of a Friend , d d & 18. 3. the other of a poore Widdow . The Friend was so importunate , as he was impudent againe : for so much the notation of the * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Impudentiam , et iniquitatem , et crudelitatem , & supinitatem frequens vincit oratio . Chrysost. in Heb. hom. 27. originall word implieth . The Widdow by her importunitie so troubled the Iudge , as he feared he should be wearie with her oft comming . Marke how impudent beggers will bee , they will receiue no nay : nor many who petition to the King , Councell , Lord Chancellor , Iudges , and the like , and by their impudencie oft obtaine their suits . Impudency , taken in the best sence , as Christ vseth the word , is such an holy , constant importunity , as will take no denial . This we may vse to God , and if we vse it , we shal assuredly preuaile : for note what Christ saith , e e Luke 11. 7. Shall not God auenge his owne elect which cry day and night vnto him , though he beare long with them ? Particular examples of oft praying for one thing , and long holding out in prayer , * * §. 98. were laid downe in the point of extraordinary prayer .

§. 142. Of the reasons of Perseuerance .

THe ground of this Perseuerance is Gods wise disposing prouidence , Reason . Why God oft seemeth not to heare our prayers . who oft setteth a long date to the accomplishment of his promises , till which time come , he seemeth not to heare vs , and yet expecteth that wee should solicite and ply him with our prayers , not because he needeth soliciters , and remembrancers , but for iust and weightie reasons ,

1 The sacrifice of prayer is a sweete and delight some sacrifice to God . f f Heb. 13. 15 , 16. The Apostle speaking of the calues or fruits of our lippes , which are prayers and praises , saith , with such sacrifices God is pleased . g g Psal. 141. 2. In this respect prayer is called Incense : God is delighted with the prayers of his Saints , as men with the sauour of sweete incense . Hee loueth to heare them oft praying , and long to continue , prouided that the prayer come from an honest heart and true desire .

2 God thus trieth the faith and patience of his Saints , Deus idcirco non celeriter annuit , vt tu diutius inquiras . Chrys. in Mat. hom. 24. whether they can and wil continue to depend vpon him . Who cease to pray , cease to waite : they withdraw themselues from God , ʰ Gods soule will haue no pleasure in them . ( Heb. 10 38. )

3 By Perseuerance prayers waxe more earnest and feruent . Christ often praying , prayed the i i Luke 22 44. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . more feruently . Prayer is like to fire , which if it finde fit matter , the longer it burnes , the hotter it burnes . But God loueth not key cold prayers : they are as irkesome to him as luke-warme water to a mans stomack . k k Reu. 3. 16. God will spue them out .

4 God thus moueth his children to search their hearts , to see if they can finde any cause in them why God heareth them not . This was a meanes whereby l l Ios. 7. 6 , &c. Achans sin came to be found out : yea m m Iudg. 20. 27 by Gods denying once and twice to heare the Israelites , they were brought to repentance .

5 God doth thus commend his blessings so much the more vnto vs . For good things much desired , oft craued , long expected , are more welcome when they are obtained , and wee mooued to bee more thankefull for them . Things soone obtained are little regarded .

§. 143. Of the damage of not perseuering , and aduantage of perseuering .

WHat a vaine conceit is it to think , Vse 1 : Reproofe . that it is in vaine long or oft to call vpon God , if at first hee heare not . Such was the conceit of him who said , n n 2. King . 6. 33 Behold this euill commeth of the Lord : should I attend on the Lord any longer ? This conceit cannot be free from pride and arrogancie ; yea it is a disdainfull and presumptuous conceit . Yet by nature wee are all too proane vnto it : for wee are ready to prescribe a time vnto God , and to say , So long will I continue to depend vpon him , and pray vnto him ; if by that time he heare not , he will neuer heare . This is the cause that oft we faile of the fruits of our prayers , and fall into many temptations , giuing our spirituall enemies great aduantage against vs .

For our parts , Vse 2. Exhortation . let vs learne how to carry our selues when God seemeth to reiect our praiers , euen o o Mat. 15. 22 , &c. as the woman of Canaan , when Christ at first would not seeme to heare , and after told her plainely he was not sent to her , and the third time compared her vnto a whelpe , yet shee continued praying : and what was the issue ? her faith was commended , her request was granted . Neuer any that perseuered lost their labour .

As for them who haue lyen long vnder a crosse , Vse 3. Consolation . let them not thinke their prayers are not regarded , or themselues not respected , because at first they were not heard : we heere see that God expecteth perseuerance .

THE SEVENTH PART . The persons for whom Prayer is to be made . Ephes. 6. 19. 20. And for me , that vtterance may bee giuen vnto me , that I may open my mouth boldly to make knowne the mystery of the Gospell : For which I am an Embassador in bonds , that therein I may speake boldly as I ought to speake .

§. 144. Of desiring the helpe of others prayers .

FRom his direction vnto prayer , Coherence . the Apostle proceedeth vnto an especiall request , that they whom hee had instructed , and incited to pray for others , would in particular pray for him : whence obserue , that

As Christians ought to pray for others , Obser . 1. Prayers of others to be desired . so to desire the mutuall prayers of others for themselues . Seldome did Saint Paul write to any , of whom he requested not their prayers , whether they were whole Churches , as in this and many other Epistles , or particular persons ; as a a Phil. vers. 22 Philemon . This hath been the ancient practise of Gods children : b b 2. King . 19. 4 Hezekiah desired the prayers of Isaiah , c c H●st. 4. 16. Hester of the Iewes , d d Dan. 2 18. Daniel of his three companions : f f Gen. 20. 7. God intimated thus much vnto Abimelech , that it would be good for him to craue the prayers of Abram , and g g Iob. 42. 8. vnto Eliphaz , Bildad and Zophar , that it would bee good for them to seeke the prayers of Iob. Did not Saint Iames exhort hereunto , when he saith , h h Iames 5. 14 Is any sicke among you ? Let him call for the Elders of the Church , and let them pray for him .

§. 145. Of motiues to desire others prayers .

THe motiues which were alledged to inforce the dutie of prayer in generall , might fitly bee heere againe applied , for prayer being a dutie whereby God is much honored , and a thing very powerfull with God , and profitable to those for whom it is made , we ought to take all occasions to stirre vp others thereunto . But there are many more particular reasons to vrge this doctrine : for by desiring the prayers of others ,

1 Wee testifie our great desire of Gods blessing , Reasons . and therupon we think it not enough to pray for it our selues but also seeke the helpe of others prayers to obtaine it . 1. Testifi●ation of the earnestnes of our desire .

2 Wee shew that we acknowledge a communion of Saints , 2. Acknowledgement of the communion of Saints which performe mutuall duties one to another .

3 We manifest a sence of our owne weaknesse , for the supporting whereof we craue the helpe of others , yea we manifest much humility . 3. Sence of our owne weakenesse .

4 We maintaine mutuall loue , which consisteth not onely in offering , and doing kindnesses , 4. Maintaining of mutuall loue . but also crauing and accepting the like : if a man doe not sometimes desire , and receiue good turnes at his friends hands , he wil make his friend vnwilling , and ashamed to seeke and receiue any at his hands , and so will entercourse of loue be soone broken off .

§. 146. Of the difference betwixt desiring other mens prayers and making them mediators .

Obiect THus are many Mediators made .

Answ. Nothing so , for our desire is not that o●ther men should present our persons , and our prayers to God , and so make them acceptable , which is the office of a Mediator , but onely wee vse them as companions , and fellow-members in this office .

§. 147. Of those who vse or refuse to aske the helpe of others prayers .

Vse 1 THis iustifieth the commendable and vsuall practise of the Saints at this day , who when they depart one from another , or write one to another , or being in any distresse , are visited one of another , desire the prayers one of another . The thing is good and warrantable : yee that haue vsed it be not ashamed of it , neither cease to vse it still ; onely as the thing is in it selfe good , so vse it well : not complementally for custome sake , but from the heart , and that in regard of the forenamed reasons .

Vse 2 As for those who are ashamed to desire the prayers of others , vnworthy they are to pertake of the benefit of others prayers .

And for those who mocke and scoffe at it in others , what doe they but strike the Prophets and Apostles thorow their ●oines , whom they scoffe at . The time may come when they would be glad of their prayers , whom in their prosperitie they mocked , euen as i i Exod. 8. 8. Pharaoh was glad of the prayers of Moses and Aaron , k k 1. Sam 15. 25 Saul of the prayers of Samuel , and l l Act. 8. 24. Simon Magus of Simon Peters .

§. 148. That none too good to seeke the helpe of anothers prayer .

BVt for the better clearing of this point , I will more distinctly declare , the persons both who are to desire this duetie , and also of whom it is to be desired .

For the first , Who are to desire others prayers . All of all sorts , none excepted , must desire the prayers of others , not onely the yonger , meaner , inferiour sort , as children , schollers , auditors and the like : but euen the best and greatest , and that of such as are much inferiour vnto them . Note the * * §. 144. forenamed examples , which shew that Kings , Queenes , Prophets , Apostles , desired this kindenesse : what persons more eminent for place , or more excellent for grace ? if it beseemed them , whom may it not beseeme ?

On the one side , Reasons . the greatest and best , while heere they liue are subiect to many infirmities , many temptations : and though they may haue some excellent gifts aboue others , yet they want many other , which meaner then they haue : besides , they are proane to decay in the graces which they haue . On the otherside , the prayers of the least and meanest Saint are of force with God : m m Iob 34. 19. God is no accepter of persons : it is the heart , the honesty , sincerity and ardencie of it , which he most respecteth , and not the greatnesse and dignity of the person who prayeth . Simile . In this regard therefore , as the foote may be helpful to the head , and as a little mouse may bee helpefull to a Lion caught and entangled with cords , by gnawing a cord asunder , so may the least Christian bee helpefull to the greatest by praying for them .

Vse Let none therefore thinke themselues so compleate and well furnished , as they need not the helpe of others prayers : or so great , that it should not beseeme them to seeke this helpe . n n 1. Cor. 12. 18 &c. God in wisdome hath so ordered the body of Christ , that the members thereof should neede one anothers prayers : and that , both to maintaine mutuall loue among them ( for mutuall prayers doe euen knit the soules of the Saints together ) and also to suppresse arrogancie , that one should not scorne and disdaine another . If any bee otherwise minded , it is to be feared that ambition hath blinded their mindes .

If the greater are to desire the prayers of the meaner , much more the meaner of greater , as children of parents , people of the Ministers , &c.

§. 149. Of praying to the liuing onely .

FOr the second , Of whom . prayer is to be desired . the benefit and kindnesse of prayer is to be desired of such as wee know may know our desire . These are onely the liuing , who conuerse among vs vpon the face of the earth : to these , whether present or absent , we may make knowne our desire : if present , by words or outward signes : if absent , by letter or message

To desire the prayers of such as are departed out of this world , Not of the dead . is both in vaine , and also without warrant .

1 In vaine , because we can neither make signe , speake , write , nor send to them : nor can they without some such meanes , know the desire of our heart , it is Gods propertie to search the heart .

2 Without warrant , because the whole Scripture affordeth neither precept , promise nor good example tending to that purpose ; had it beene needefull , questionlesse Christ would haue comprised it in his perfect forme of prayer .

§. 150. Of the Papists arguments for praying to the dead .

OVr aduersaries make shew of sundry places , Arguments for praying to the dead answered . but such as make nothing to the purpose , but are wrested cleane contrary to the scope of the Holy Ghost . Their great champion who vseth go gather together what hath beene , Bellarm. de Sanct. Beat. lib. 1. ca. 19. or may be alleadged : for defence of their superstition , idolatry , and heresie , quoteth onely these distinct places out of the old Testament : a a Gen. 48. 16 The first is where Iacob saith to Ioseph , The Angel which deliuered me from all euill , blesse the children , &c.

Answ. The Angell there meant , is b b & 32. 24. the same with whom Iacob wrestled , which was Christ Iesus , c c Mal. 3. 1. The Angell of the Couenant .

The second is that speech of Eliphaz , d Iob 51. Expounded . to which of the Saints wilt thou turne .

Answ. 1 Question may be made whether euery speech of Eliphaz recorded in that Booke be of sufficient authority to iustifie a point in controuersie : * * Quamuis haec verba non videantur conuincere , quia non sunt ipsius scrip toris libri , sed Eliphaz amici Job , tamen ideo couincūt , quia indicant tunc fuisse consuctudinem , &c. The Author who alleadgeth this argument , denieth not but doubt may be made hereof .

2 The place is meant of Saints liuing on earth : neither doth it imply any prayer to them , but speaketh of a due consideration of ●heir estate , whether any were like to Iob.

3 e e Exod. 32. 13. The third is the prayer of Moses , Remember Abraham , Isaac , and Iacob .

Answ. Moses meaneth not any intercession , which Abraham , Isaac , and Iacob made vnto God for their posterity ; but the couenant which God made with them in the behalfe of their posterity .

Further hee heapeth vp sundry places both out of the olde , and out of the new Testament , wherein prayers * * Legimus viuentes à viuentibus inuocatos : ergo licebit etiam nunc inuocare cosdam sanetos cum Christo regnantes . of the Saints liuing are desired ; and inferreth , that if it be meete and lawfull to call vpon the Saints while they are vpon earth , it must needes be lawfull to call vpon the same Saints when they raigne with Christ .

Answ. 1. There is difference betwixt desiring Saints to pray for vs , ( which this Text , and other like places warrant ) and calling vpon Saints ( which no place of Scripture doth warrant , ) whether they be dead , or liuing .

2 The argument from the liuing to the dead followeth not : because we haue warrant for the one , not for the other ; and because we can make knowne our desires to them , not to these :

Let vs goe along with God , and vse such meanes of obtaining the blessings he hath appointed , and then in faith may we depend vpon him , and expect his blessing .

Thus much for this generall point of requesting the prayers of others .

§. 151. Of praying for Ministers .

OF the persons in generall for whom prayer is to be made , we haue spoken * * §. 45. &c. before . Now we will more distinctly consider the particular person mentioned in this place , Who are especially to be prayed for . for whom prayers are most especially to bee made : this is set downe vnder the Apostles person : For me , saith he . Saint Paul was by vertue of his calling , a Minister of the Gospell , euen a publike Minister vnto the whole world , by reason of his Apostleship : yet more particularly in those places where he planted Churches , and where his Ministery was powerfull and effectuall , he was a peculiar Minister , as f f 1 Cor. 9. 2. himselfe saith to the Corinthians , If I be not an Apostle to other , yet doubtlesse I am to you : for ye are the seale of mine Apostleship in the Lord . Among other Churches , that at Ephesus , to whom he wrote this Epistle , was planted by him : he was the spirituall father of that people , and an especiall Minister vnto them . As a Minister of the Gospel ( yea and as their Minister ) he requesteth this duty , to pray for him : and so much is cleere by that which he would haue them pray for in his behalfe , namely vtterance , and liberty to preach the Gospell .

From this particular I may raise this generall doctrine .

People are especially to be mindfull of their Ministers in their prayers to God . Ministers are especially to be praied for . As Paul and other Ministers haue desired this of their people : so wee reade that g g Acts 12. 5. when Peter was in prison , Earnest prayer was made of the Church for him : and h h & 15. 40. when Paul and Sylas went forth to preach , they were commended of the brethren to the grace of God ; namely , by Prayer . i i Mat. 9. 38. This did Christ giue in charge , saying , Pray the Lord of the haruest that he would send forth labourers into his haruest .

§. 152. Of motiues to pray for Ministers .

WAighty motiues there bee to presse this duty for Ministers especially . Reasons . 1 A Ministers calling most excellent .

1 Of all callings , the Ministers is the most excellent , necessary , and profitable : for it respecteth the soule ( k k Heb. 13. 17 for which Ministers watch ) yea , the spirituall , heauenly , and eternall good of body and soule .

2 It is of all the most difficult : 2 Most difficult . whereupon the Apostle with great emphasis saith ; l l 2 Cor. 2. 16. Who is sufficient for thes● things ? difficult it is in two respects .

1 Of the worke it selfe .

2 Of the persons who are deputed to that worke .

The function of a Minister is to quicken such as a● dead in sinne : to raise vp and restore such as are falle● backe againe ; to comfort those that are troubled in conscience ; to strengthen the weake ; to encourage the faint hearted ; to confound the obstinate ; to stand against all aduerse power ; together with many other like things , all which are aboue humane straine , more then flesh and blood can doe : yet the persons to whose ministery these great workes are deputed , are flesh and blood , b b Ezek. 2. 1. sonnes of men ; c Acts 14. 15. Men subiect to the like common passions that all other men are , in consideration whereof , many being called to this function , haue sought to decline it , as d d Exod. 3 & 4 Moses , e e Ier. 1. 6 Ieremiah , f f Ion. 1. 3. Ionah , and others ; and g g 2 Kin. 2. 9 Elisha , when he was to succeede Eliah , desired that the spirit of Eliah might be doubled vpon him .

3 Of all sorts of men , Ministers are most opposed against . faithfull Ministers are most opposed by Satan and his instruments : h h Mat. 4. 1 , &c. so soone as Christ was publikely set apart to performe his ministeriall function , Satan set vpon him in the wildernesse ; and euer after the Scribes , Pharisies , Saduces , Herodians , and other limmes of the Diuell , persecuted him from time to time . i i Zac. 3. 1 When Iehoshua stood before the Angell of the Lord to receiue his commission , Satan stood at his right hand to resist him . When the Apostles were to be sent forth to preach , k k Luke 22. 31 . then Satan desired to winnow them as wheat . The hystory of the Acts of the Apostles , sheweth what storms haue continually beene raised against the Apostles , while they were diligently occupied in their ministeriall function : one trouble came vpon the necke of another , as waue vpon waue . Other hystories testifie as much of other Ministers : our times are not without too euident demonstrations of this point . As Christ while he liued a priuate life , so others liue quietly in comparison of the following times , but when they beginne faithfully to exercise their ministery , then arise the stormes : for Satan well knoweth that if the l l Zach. 13. 7. shepheard be smitten , the sheepe will soone be scattered ; therefore he vseth m m 1 Kin. 22. 31 the King of Arams policy : he bendeth all his forces against the Captaines of the Lords army .

4 Their failing in their duty is most dangerous . If they perish , 4 The fall of Ministers most dangerous . many perish with them . For they are like the Admirall ship which carrieth the lanthorne , whereby the whole fleete is guided : if in a stormy and darke night that sinke , Simile . whither will the rest of the nauy ? When n n Gal. 2. 12 , 13 Peter stept out of the way , many Iewes , and Barnabas also went astray with them . o o 2 Pet. 2. 1 , 2. That very Apostle prophesying of false teachers that should bring in damnable heresie , saith , Many shall follow their damnable wayes . How did Arrius in his time seduce the greatest part of Christendome ? Neuer were there any Ministers corrupt in life , or doctrine , but many were drawne into perdition with them .

Are not now prayers , Vse . Exhortation to pray for Ministers . hearty and earnest prayers to be made for Ministers especially . Oh pray that the Lord would send forth faithfull Labourers : and pray for a blessing on them which are sent forth . Doe this in publike , doe it in priuate ; let vs your Ministers neuer be forgotten . We well know the power of faithfull prayer , and the need we haue thereof . You know the benefit of faithfull preaching , and the neede you haue thereof . Wee to our poore power are mindfull of you . p p 2 Cor. 6. 11 , 13. Our mouth is opened vnto you ; our heart is enlarged : Now for recompence in the same , be ye also enlarged . You reape the fruit and benefit of that blessing which God bestoweth on our labours .

Hitherto of the person who is to be prayed for .

§. 153. Of the things which are to be prayed for in the behalfe of Ministers .

IT remaineth to shew both what is to be prayed for in the behalfe of Ministers , and why .

That which is to be prayed for , is in one word Vtterance : which is amplified , first by the manner ; secondly , by the end .

The manner is declared in two branches . First , Opening the mouth : Secondly , Liberty of speech .

The end is to make knowne the mystery of the Gospell .

The reasons why the Apostle would haue those things prayed for in his behalfe , are two : One taken from his Office : he was an Ambassador for the Gospell . The other from his present condition : he was in bonds . Hereupon he repeateth againe the thing to be prayed for , ( in these words , That therein I may speake boldly ) and the manner ( in these ) as I ought to speake .

§. 154. Of Ministers inability in themselues .

ALL the things which are here set downe , the Apostle desireth to be giuen vnto him , because hee well knew he had them not of himselfe : Here then first note ,

Ministers haue no ability to performe their Ministeriall function , 3. Obseru. Ministers haue no ability of themselues . except it be giuen them . a a 2 Cor. 3. 5 , 6 For we are not sufficient of our selues to thinke any thing as of our selues . Our sufficiency is of God , who hath made vs able Ministers . Note what Christ saith to his Apostles ; b b Iohn 15. 5 Without me ye can doe nothing . Great were the paines which Saint Paul tooke in the execution of his Ministery : Hee laboured more abundantly then all the rest : whereby is manifested that hee had a great ability thereunto , yet he saith ; c c 1 Cor. 15. 10 It is not I , but the grace of God which is with me . In this respect he saith more indefinitely of all Ministers , d d & 3. 7 , That neither he which planteth is any thing , nor he which watereth .

I shewed * * §. 152. before that the worke of the Ministery is a diuine worke , Reasons . and that Ministers are but men . Now what is man to that which is diuine ?

Is not this a strong motiue to incite all to pray for their Ministers . Vse 1 : Without Gods assistance and blessing they are nothing . Yet e e 2 Cor. 10. 4. through God they are mighty .

Vse 2 Let not such as haue some ability hereunto be insolent therein ; no , though they haue gifts eminent aboue others : f f i Cor. 4. 7. For who maketh thee to differ from another ? and what hast thou that thou didst not receiue ? Now if thou didst receiue it , why dost thou glory as if thou hadst not receiued it ? Let such as are insolent , take heed that God take not away their ability from them . God hath so dealt with many .

§. 155. Of praying for ability in Ministers .

ALL the particulars here set downe for which the Apostle would haue the Ephesians pray in his behalfe , may be drawne to these two heads : Ability and liberty to exercise his ministery . Hence ariseth a double instruction : one for Ministers , the other for People .

That which Ministers ought most of all to seeke for , 4. Obseru. is , that they may well performe the worke of their Ministery .

2 This also is it which people ought to beg of God for their Ministers . 5. Obseru.

Obserue the seuerall places wherein the Apostles desire people to pray for them , and ye shall find this to be the matter of their requests . When the Apostles were assembled to pray together , thus they prayed , g g Acts 4. 29. O Lord grant vnto thy seruants that with all boldnesse they may speake thy Word .

For Ministers , Reasons . their Ministeriall function , is that particular worke which God hath appointed to them , their proper Talent whereof they are to giue a particular account vnto the great shepheard of the sheepe : Ioh. 21. 15 , &c. and the meanes whereby they may best manifest their loue to Christ .

For People , the Office of Ministers was appointed to gather them together , Eph. 4. 12 , 13. till they all meete in the vnity of faith , and knowledge of the Sonne of God , vnto a perfect man . In a word , Ministers by well performing their ministerial function , doe most good both to themselues , and their people . Marke what h h Tim. 4. 16. Saint Paul saith to Timothy , In doing this , thou shalt both saue thy selfe , and them that heare thee .

How contrary are the desires of many Ministers to Pauls ? Vse 1 If God should appeare to them as he did to Salomon , and say ; i i 1 King . 3. 5. Aske what I shall giue thee , I am afraid that too few would desire ability to doe their worke , but rather some great liuings ; others , places of dignity : others , applause and praise of people , with the like . For these are the things which men hunt after .

But are people otherwise minded ? doe they desire that their Ministers should be able , faithfull , and painefull ? Surely very few in comparison of the multitude , who rather desire such as are quiet men , content with any thing , friendly , and familiar with them , not inquisitiue into them , nor examining what knowledge , faith , repentance , and such like graces they haue : not busie in prying into their faults , but rather winking at them ; suffering euery one to follow their owne delights , with the like , which are profitable neither to people , nor Minister For by such remisnesse and negligence , k k Eze. 3. 18. People die in their iniquity , and their blood shall be required at the Ministers hand .

Vse 2 Let such as respect Gods glory , the edification of his Church , or saluation of their owne soules , here learne what to pray for in their Ministers behalfe : and if they haue Ministers endowed with such gifts , blesse God for them . For what we are to pray for , we must also be thankfull for , when it is bestowed ; as l l 2 Cor. 1. 11. the Apostle implieth , saying , Labour by prayer for vs , that for the gift bestowed vpon vs for many , thankes may be giuen by many persons for vs . Yea , let them most esteeme , and account of such Ministers , m m 1 Thes. 5. 13 Hauing them in singular loue for their works sake . Not like the common sort , who best esteeme good fellowes and boone companions ( as they speake ; ) such were those Israelites of whom the Prophet n n Mic. 2. 11 thus speaketh ; If a man prophesie of wine , and strong drinke , hee shall euen be the Prophet of this people .

§. 156. Of Vtterance , what is here meant thereby .

NOw come we more distinctly to handle the particular points here laid downe .

The first is , vtterance .

The word translated vtterance , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . vsually signifieth speech . It is taken either passiuely for that which is spoken and vttered , or actiuely for the very vttering of that which is couceiued . In the former respect speech and vtterance is giuen , when God ministreth vnto his seruants matter to speake : according to that which Christ saith to his Disciples , o o Mat. 10. 19 It shall be giuen you what you shall speake . In the latter respect , it hath reference both to the speakers inability , ( and so implieth p p 1 Cor. 1. 5 an ability and faculty well to vtter that which he is to speake ) and also to the opposition which by others is made against him ( and so it signifieth leaue q q Col 4. 3 and liberty to speake , ) I take the middlemost o● these significations to bee especially meant , which i● an ability and faculty to vtter that which is to be spoken , yet so as the other two may not simply be excluded : for fit matter to be vttered , and a good faculty to vtter it may not be seuered ; abundance of good matter without ability to vtter it , is without profit , it cannot edifie another . Ability to speake well without good and sound matter is meere vanity : it can but tickle the eare . Againe , if a Minister haue both these , and want liberty , his knowledge and gift of vtterance are but as candles r r Mat. 5. 15. put vnder bushels .

§. 157. Of a Ministers ability to vtter what hee conceiueth .

HEre then I collect , that ,

It is needfull for a Minister as to haue matter worthy to be vttered , 6. Obseru. A faculty of speaking is needfull for Ministers . so also a faculty well to vtter it . s s 1 Tim. 3. 2. He must be apt to teach . It should seeme that Moses felt the want of this , when he said ; t t Exod. 4. 10. I am not eloquent , but slow of speech , and of a slow tongue . And Ieremiah when he said ; u u Ier. 1. 6. I cannot speake . Therefore the Lord gaue them vtterance .

The matter which a Minister conceiueth is onely profitable to himselfe , Reason . the vtterance of it is that which profiteth others : for r r Rom. 10. 17. faith commeth by hearing .

Little regard haue they to the good of Gods Church , who spend all their dayes in the Vniuersity , or in some such like place of learning , to gather more & more knowledge and vnderstanding of diuinity , but neuer exercise themselues in vtterance : neuer pray , nor vse any meane , to attaine thereto : no , though they be admitted Ministers , inducted into liuings , and haue taken vpon them the cure of soules . Though they may know much , yet their people are not edified thereby .

But what may we say of such as want both knowledge and speech ? such as the Prophet complaineth of , saying ; Their watchmen are blind , Isa. 57. 10. they are dumbe dogs , they cannot barke ; they lie and sleepe , &c. These are the very bane of our Church , and the dishonour thereof ; they take vp the places of better then themselues : they take the fleece of the flocke , but feede it not ; they driue away many from our Churches , and offend more that tarry in it : good they doe to none , but much hurt , and heavy is that account which another day they are to make vnto the Lord of the Haruest ; it had beene better both for the Church , and also for themselues that they had been made carters , then Ministers of the Word .

§. 158. Of Pauls gift of vtterance .

TO returne to our Apostle , had not he the gift of vtterance ? if he had , why both he make this request ? Doe men pray for that they haue ?

Answ. St Paul had excellent vtterance . No doubt but he had an excellent and admirable vtterance : for when they preached at Lystr● , a a Acts 14. 12 the Gentiles called him Mercurius , whom they accounted the God of eloquence . The many Sermons of his and Orations , and apologies , which are recorded in the Acts , are euident demonstrations of his elegant and powerfull vtterance , as also of his boldnesse and freedome of speech .

Obiect . b b 2 Cor. 11. 6 , Expounded . Hee himselfe confesseth that hee was rude in speech .

Answ. That was said not simply , but partly by way of supposition , ( as if he had said , many may , and doe take me to be rude in speech ; well , grant it to be so , yet none can imagine that I am so in knowledge ) and partly by way of comparison , in regard of the foolish , vaine , thetoricall flourish , and shew of eloquence , which other ●alse Teachers , and many heathen Orators made ( as if he had said ; In regard of that curious verball eloquence which many vse , I denie not but I am rude in speech . ) In this respect he plainely saith , c c 1 Cor. 2. 1. That he came not with excellency of speech : d d Verse 4. and that his preaching was not with intioing words . But for good and true vtterance , none went beyond him . Wanted he vtterance when e e Acts 24. 25. hee made Felix and Drusilla tremble as hee reasoned of righteousnesse and temperance , and of the iudgement to come ? Or f f & 26. 28 when he caused King Agrippa to breake out in the midst of his speech , and say ; Almost thou perswadest me to become a Christian .

§. 159. Of praying for gifts bestowed .

YEt hee desired that vtterance should be prayed for in his behalfe , Why Paul desired vtterance . not without good reason : for well hee knew , that

1 That which he had was not so perfect , but it might be bettered .

2 God could take it away whensoeuer it pleased him .

3 Hee could no longer vse it , then God continued to enable him .

4 No blessing could bee expected by it , vnlesse God made it powerfull .

From the practise of the Apostle , & from these weighty reasons thereof I gather ,

Such gifts as God hath once bestowed , Obser . 7. Gifts bestowed still to bee prayed for . are still to be prayed for . Compare the eighth and seauenteenth verses of the first Chapter of this Epistle together , and you shall finde how the Apostle saith , that God hath beene abundant toward them in all wisdome , and yet prayeth God to giue them the Spirit of wisdome . Compare the 3. and 9. verses of Colos. 1. and ye may gather as much .

Vse 1 Haue not those that are best furnished neede to pray themselues , and haue the helpe of others prayers ? Suppose they should be destitute of no needfull gift , yet we see prayer is needfull for the gifts we haue .

Vse 2 They are too insolent who hauing receiued some gifts , trust to themselues , and look not to God who gaue them . Thus many ventring to swim alone , Simile . are drowned . Many that haue good gifts , perish themselues , and are a cause that others perish with them . For sonne fall into grosse heresies , some into a vaine kind of affectation , some forget that which once they had ; some grow very sots and dolts . By these , and many other wayes doth God iustly punish the pride of Ministers .

§. 160. Of opening the mouth .

THe next point concerneth the manner of vtterance : the first branch whereof is opening the mouth ; the second boldnesse , which according to the originall may thus be set downe ; Pray for me that vtterance may be giuen me in opening my mouth boldly to publish &c. Or thus , With opening my mouth in boldnesse . This opening of the mouth is not to be taken as a meere pleonasme or redundancy of speech , ( as when we say , I saw with mine eyes opened , or h●ard with mi●e eares 〈◊〉 ) but as a speciall emphasis , implying a plaine , distinct , audible deliuery , and that according to the literall meaning of the phrase . This phrase is sometimes taken figuratiuely for a free and bold deliuery of a mans mind , 〈…〉 is more plainely expressed in the next 〈…〉 againe for freedome and liberty to speake , but that is set downe in the next verse . Wherefore I take it in the literall sence , opposed to an euill vnbeseeming shamefastnesse , which maketh men speake whisperingly betwixt the teeth and lips , as if they were loath to be heard .

§. 161. Of deliuering the Word distinctly and audibly .

FRom the meaning of this phrase I gather that ,

Ministers ought to vtter the Word distinctly and audibly , Obser . 8. Ministers must preach distinctly and audibly . so as it may be heard and vnderstood . g g Isa. 40. 9. the Prophets were commanded to cry yea h h Isa. 58. 1. to cry aloud , and lift vp their voice : i i Ier. ● . 2. to cry in the eares of the people . Thus did Wisdome , k k Prou. 1. 20. & 9. 3. Shee cried without , and vttered her voice in the streets .

This manifesteth an holy zeale in Ministers , and sheweth that they are not ashamed of their function , but desirous of the good of the people . Reason . In this respect doth the Apostle vse this phrase , where he saith , l l 2. Cor. 6. 11. O Corinthians , our mouth is open vnto you . Besides , by this manner of deliuering the Word , is the eare more pierced , and the heart more affected .

Vse Heere then may such parents iustly be censured , as hauing children whose speech is so weake , as well it cannot be heard of many , or so stuttering , as well it cannot be vnderstood , doe yet traine them vp to be Preachers . Vnder which censure come they also , who hauing such speech , doe notwithstanding thrust themselues into the Ministry ; and not so onely , but also affect and seeke to preach in spacious and populous places : it cannot be , but that many which come to heare , must needs be depriued of the benefit of their preaching . The voice is an especiall thing to be respected , in such as are set apart vnto the Ministry . If one that cannot bee heard , or vnderstood , should come vpon a stage , he would be hissed oft againe : why then should such come into a Pulpit ? Is it not more requisite that a Preachers voice should bee heard , and vnderstood , then a stage-players voice ?

As for those to whom God hath giuen abilitie to open their mouthes , who can speake audibly and distinctly , so as all that are present might heare and vnderstand them , yet through a misconceiued shamefastnesse , or ( I know not what ) feare of straining their voices , and spending their tongues , speake so softly and whisperingly as few can heare them ( to say the least ) they shew little desire of edifying Gods people , preferring their owne ease to others good : yea they make themselues guiltie of the losse of that benefit , which they that cannot heare them might otherwise haue receiued . I will not deny but that men may , and many doe fall into another extreame of needlesse clamorousnesse , and without cause spend themselues by opening their mouthes wider , and lifting vp their voices higher , then either the number of people present , or the necessitie of the matter deliuered , requireth : for they will vtter in small assemblies euery sentence and word , yea euen the quotation of places with the highest strain of their voice that they can . As in other things , so in this also , a good meane and moderation , guided with iudgement and discretion , is to be vsed .

Then especially is the mouth to be opened , when matters of more then vsuall note and need are deliuered . Most of all when open , notorious , scandalous sinnes wherein men liue and lie , and whereof they are loath to heare , are reproued . m m Isa. 58. 1. Lift vp thy voice like a trumpet , and shew my people their transgressions , saith God . But the practise hereof I leaue to the discretion of each wise dispenser of Gods secrets , according as their seuerall abilities and occasions shall require .

§. 162. Of a Ministers boldnesse in preaching .

THe second branch concerning the manner of vtterance , is boldnesse , opposed to an euill vnbeseeming fearefulnesse . This implieth an holy courage and libertie which a Minister taketh vnto himselfe , hauing respect to his Master that sent him , and the office deputed vnto him , and not to the persons of men , with whose contradictions and oppositions he is not daunted .

The notation of the originall word implieth as much : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 quasi 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 à 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 and it sheweth that the boldnesse here meant , is a gift wherby a man dares freely open his whole mind , and vtter any thing .

Boldnesse , Obser . 9. Boldnesse needfull for Ministers . courage , and freedome of speech is needfull for a Minister in the execution of his Ministery . Oft did God stir vp his Prophets hereunto , as when hee said to Ieremiah , b b Ier. 1. 17. Arise , speake vnto them all that I command thee : be not afraid of their faces : and to Ezechiel , c c Ezec. 2. 6. Thou sonne of man feare them not , neither be afraid of their words , &c. d d Mat. 1. 22. Christ manifested great boldnesse in his Ministery , for he taught as one hauing authority , so as his hearers were astonished : this boldnes made him so freely rebuke e e Mat. 5. & 6. & 23. the Scribes and Pharisies , and discouer both the errors of their doctrine , and the corruptions of their life : yea , and thunder out many woes against them . Such was the boldnesse of his forerunner Iohn the Baptist , as f f Luke 1. 17. he was said to come in the spirit and power of Eliah . Mat 11. 14. Great boldnesse did g g Act. 4. 13. Peter and Iohn shew forth , and the rest of the Apostles .

Many people are impudent , Reason . stiffe-necked , fierce and violent , and will soone quaile a Minister if he be not of a bold spirit . This reason h h Ier. 1. 17. God himselfe rendreth to his Prophets , to make them the bolder . Ezec. 2. 6. We see by common experience , how euery one will trample on him that is timorous and faint-hearted ? Soone will people perceiue whether their Ministers bee timorous or no : if they bee , they will surely treade on them . But if Ministers be bold , men of courage , and freely declare their message , they will daunt the stoutest hearts . For Gods word hath a powerfull worke in it , if it be deliuered with power and courage . The Prophets and Apostles dismayed their proudest enemies .

§. 163. Of the things wherein boldnesse is to bee shewed .

FOr the better application of this point , Wherin boldnesse is to be manifested . obserue how and wherein this boldnesse is to be manifested .

1 By an equall and impartiall preaching of the Word , without respect of persons : Christ spared none : not Rulers , Priests , Lawyers , nor any other sort : but told all of them their dutie .

2 By a declaration of the whole truth of God , See more of this point , §. 182. as occasion requireth , concealing no part thereof for any by respects of fauour , feare , reward , danger , or the like . Herein did the Apostle shew his boldnesse , for hee saith to the Elders of Ephesus , i i Act. 20. 27. I haue not shunned to declare vnto you all the councell of God .

3 By a graue , See more of this point , §. 183. plaine , free deliuery of Gods word , without affectation of popular applause : seeking more to approue ones selfe to him of whom he is sent , then to please them to whom he is sent . With great emphasis doth the Apostle set forth his boldnesse in this respect , saying , * * Gal. 1. 10. Do I now perswade men or God ? or do I seeke to please men ? that is , I am farre from seeking to please men .

4 By reprouing sinne , and k k Titus 2. 15. that with authority , so as transgressors may be brought to shame ( if it be possible ) and made to tremble . ˡ Mat. 14. 4. Thus did the Baptist reproue Herod , and m m & 23. 13 , &c. Christ the Pharisies .

5 By despising all shame , feare , reproach , and disgrace , which by prophane and wicked persons shal be brought vpon vs , for performing our calling as we ought : it is expresly said of Christ , a a Heb 12. 2. He despised the shame : and the Apostle saith of himselfe , b b Rom. 1. 16. I am not ashamed of the Gospell of Christ , and c c 2. Tim. 1. 8. exhorteth Timothy not to be ashamnd of the testimonie of our Lord : God commandeth his Prophets d d Ier. 1. 17. not to feare . Ezec. 2. 6.

§. 164. Of ioyning courage and wisdome together .

IN these , and such respects is this gift ( a most needfull gift ) to be prayed for : and Ministers must labour in these respects , to shew their holy boldnesse . Let vs therefore rouse vp our dull spirits , and cast off the cloakes of feare and shame ; that in truth wee may say , as the Apostle did of himselfe and his fellow-labourers : e e 2. Cor. 3. 12. Wee vse great boldnesse of speech , prouided that it bee guided with wisdome : wisdome and courage must bee ioyned each to other .

Wisdome , that vnnecessarily , without the limits of our calling , as busie-bodies , we thrust not our selues into such dangers , as we can haue no comfort in bearing : in which respect saith Saint Peter , * * 1. Pet. 4. 15. Let none suffer as a busie-body in other mens matters .

Courage , that we shrinke not from that dutie whereuuto God hath called vs , to auoid imminent danger : lest by seeking to preuent mans rage , wee pull vpon our heads Gods wrath . f f Dan. 3. 17. God is able to deliuer vs from the rage of all men : but all the world cannot shelter vs from the wrath of God .

§. 165. Of Ministers seeking to edifie the Church .

THe end why the Apostle desireth the forenamed gifts is in the last words of this verse , To make known the mystery of the Gospel . Euery word almost affordeth a forcible reason to vrge them to pray for those gifts in his behalfe .

1. To make knowne ( so as they shall thereby attaine to knowledge . )

2 The mysterie ( a thing that is not easily knowne )

3 Of the Gospell ( the best thing that can be learned . )

In generall , we may note that the end which the Apostle aymed at , in desiring vtterance , was for the edification of others : for to make a thing knowne , is to instruct and edifie others . Heere obserue ,

That which Ministers ayme at infitting themselues to the Ministery , must be the edification of the Church : Obser . 10. The end to be aimed at by Ministers , is to edifie others . g g 1. Cor. 12. 31 they may and must desire and seeke the best gifts : yea they may h h & 14. 12. seeke to excell , but to the edifying of the Church : expresly the Apostle chargeth , that all things be done to edifying .

For this end Christ ordained Ministers , euen for the edifying of the body of Christ . Reason .

Vse Let them consider this , whose end is onely their maintenance : who studie hard , and reade much , and preach often , and all for their owne profit and preferment , as is euident by their manner of preaching , which is as plausible as they can frame it to the liking of those whom they seeke to please , and by whom they hope to attaine vnto their ends : whereunto when they haue once attained , they can bid adue to all paines ; and say , it belongeth to them which follow them , to take the pains which they haue done . But let those , who seeke to approue themselues to the highest Master , follow this Apostle , k k 1. Cor. 10. 33 Who sought not his owne profit , but the profit of many , that they might hee saued . Herein l l Rom. 15. 3. he followed Christ , who pleased not himselfe .

§. 166. Of making knowne what we know .

MOre particularly in this end we may note .

1 The action ( to make knowne . )

2 The obiect ( the Gospell . )

3 A qualitie thereof ( the mystery . )

The first sheweth that , Obseru. 11. Things knowne , to be made knowne It is the duty of a Minister to make knowne what he himselfe knoweth . In the fourth verse of the third Chapter of this Epist●e , the Apostle implieth that he had great vnderstanding in the mysterie of Christ ( which is the mysterie of the Gospell heere spoken of . ) Heere wee see that his desire is to make it knowne . Thus much he affirmeth of himselfe , saying , Gal. 1. 15. &c. When it pleased God to reueale his Sonne in me , immediatly I went to Arabia , namely , to preach Christ . And Christ of himselfe , saying , Iohn 15. 15. All things that I haue heard of my Father , haue I made knowne to you . As Christ put this in practise himself , so also he commanded it to his Disciples , saying , m m Mat. 10. 27. What I tell you in darknesse , that speake ye in the light : and what yee heare in the eare , that preach yee vpon the house ●ops . And Saint Paul to Timothie , saying , n n 2. Tim. 2. 2. What things thou hast heard of me , the same deliuer to faithfull men , which shall be able to teach other also .

All the vnderstanding of the Gospell , Reason . which God giueth to his Ministers , is a talent giuen them to occupy and imploy : by making knowne what they know , they improue their talent , they approue themselues to their Master , they profit their brethren .

Vse Take heed , O Ministers , that yee be not like couetous worldlings , who are euer gathering , but neuer spend : though ye haue neuer so much learning , if ye make it not knowne , it is but as the talent hidden in the ground : now remember the censure that was giuen of him , who hid his talent ( he was counted o o Mat. 25. 30. an vnprofitable seruant ) and the sentence which passed against him , which was this , Cast him into vtter darknesse , &c. Let not vs through negligence conceale our knowledge , like that seruant ; nor through enuie thinke much others should pertake thereof , like Ios●ah ; but rather bee of p p Num. 11. 28. 29. Moses and q q Act. 26. 29. Pauls minde , who were willing all should know as much as themselues .

§. 167. Of preaching the Gospell .

THe second point sheweth , that The Gospell is the proper obiect of preaching . Obseru. 12. The Gospell is the proper obiect of preaching .

What the Gospell is , I shewed * * Treat. 2. part . 5. §. 4. pag. 165. before : for further proofe of the Doctrine , note the commission which Christ gaue to his Apostles , when hee sent them out to preach , a a Mar. 16. 15. Goe and preach the Gospell : in this respect b b Rom. 10. 15. are the feete of Preachers said to be beautiful , because they preach the Gospel

The end of preaching is the saluation of mens soules : Reason . for c c 1. Cor. 1. 21. it pleased God by preaching to saue those that beleeue . But d d Rom. 1. 16. the Gospell is the power of God vnto saluation : if the Gospel then bee not the obiect of preaching , preaching must needs faile of the maine and principall end .

Obiect . The Law also is to be preached .

Answ. It is so , but as a preparatiue vnto the Gospell ; in which respect , very fitly saith the Apostle of the Law , that e e Gal. 3. 24. it was our Schoole-master to bring vs vnto Christ : thus is the Law preached for the Gospels sake ; so as it remaineth firme , that the Gospell is the proper and principall obiect of preaching .

Vse Let our studies and meditations bee exercised in it , so as our selues may first learne it , know it , beleeue it , obey it : thus shall we better instruct others therein , and make it knowne vnto them . That which was * * Treat. 2. part . 5. §. 4. 5. &c. before deliuered of the excellencie and benefite of the Gospell , maketh much to the vrging and pressing of this point .

§. 168. Of the Mysterie of the Gospell .

THe third point euidently declareth , Obseru. 13. The Gospell is a mystery . that The Gospell is a mysterie : very oft is this title and attribute vsed : in other places it is called f f 1. Cor. 4. 1. The mysterie of God : g g Ephes. 3. 4. the mysterie of Christ : h h & 1. 9. the mysterie of the will of God : i i Ma●ke 4. 11. the mysterie of the Kingdome of God : k k 1. Tim. 3. 9. the mysterie of faith : l l 1. Tim. 3. 16. the mysterie of godlinesse .

For God is the Author , Christ the matter of it : it declareth the will of God , and directeth man vnto the kingdome of God . Faith beleeueth it : and godlinesse issueth from it : so as all these mysteries are but one and the same : 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 sacris initiari . euen the Gospell heere spoken : which is fitly called a mysterie : for a mysterie is a diuine secret . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 necesse est 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Steph. ex Eustath . Mysteria ergo sunt arcana sacra .

Now the Gospell is a secret : for m m 1 Cor. 2. 8. 9 none of the Princes of this world knew it : it containeth the things which eye hath not seene , nor eare heard , neither came into mans heart .

It is also a Diuine secret : for first it could not be knowne , but by diuine reuelation : the Apostle expresly saith , that n n Ephes. 3. 3. God by reuelation shewed this mysterie vnto him , and that o o Ephes. 3. 5. it was opened vnto the sonnes of men by the Spirit , and thus came it to be p p Ephes. 3. 10. made knowne by the Church vnto principalities and powers in heauenly places : so as it was aboue the conceit , not of men onely , but also of Angels .

2 Being opened , it seemed incredible vnto all , whose hearts the Spirit of reuelation did not perswade of the truth thereof : therefore the Apostle prayeth for the Ephesians q q Eph. 1. 17. 18 that God would giue them the Spirit of reuelation in the knowledge of Christ , that the eyes of their vnderstanding might belightned , &c.

In a word , of all other things it is the most abstruse : no humane inuention like it : none of the Liberall Artes and Sciences comparable to it in profunditie . The Law is not such a mysterie as the Gospell , for the Law was ingraued in mans heart : and man doth still by nature retaine some glympse and sparkles thereof : for q q Rom. 2. 14. 15. the Apostle saith , that the Gentiles doe by nature the things contained in the Law , and shew the worke of the Law written in their hearts . But the Gospell was neuer written in mans nature : it was extraordinarily reuealed , and is aboue nature : wherefore r r 1. Tim. 3. 16. the Apostle contenteth not himselfe to call it a mysterie , but also termeth it a great mysterie : intimating thereby , that it is a mystery both of great weight and moment ( the knowledge of nothing else can be more excellent , necessarie and profitable ) and also of other things most obstruse , admirable and incredible : so as it is f f 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . without controuersie a great mysterie : a most certaine , sure , vnfallible , vndeniable truth .

§. 169. Of searching into the depth of the Gospell .

THe Gospel being a mysterie , Vse . 1. It requireth study and prayer . such a mysterie as we haue heard , it is not lightly , and sleightly to be passed ouer : it requireth our best study and meditation , and it is worth the best paines that we can take : men naturally are desirous to haue knowledge of deepe and profound matters : this maketh some schollers to spend much time , and take great paines in reading the Schoole-men , because they account them profound Authors , in regard of the many deepe questions which they discusse : others in studying Astrologie , Astronomie , Geometrie , and other parts of Mathematiques , because they are accounted deepe Sciences , aboue the common conceit and capacity of ordinary men : there is no mystery in any Science which men heare of , but they are very inquisitiue into it , and desirous to know it . Loe heere is a mysterie of mysteries , wherein out happinesse consisteth : so as the knowledge therof cannot but be most needfull and behoouefull . Vse we therefore all the meanes that possibly we can to vnderstand it , and to all other meanes adde faithfull and earnest prayer to God , to giue vs the spirit of illumination , that so we may the better conceiue it . In studying it , let vs not measure i● by the laste of our own capacity : for it is a mystery abou● our capacitie : they which know it best , know it but in part : when it is opened as clearely as can be by mans tongue , it still remaineth to be a mysterie . Faith therefore in this respect , must be placed aboue our reason , and wee must beleeue more then wee can conceiue : herein hath faith a preheminency aboue reason , that it is of an infinite capacitie : for whatsoeuer God reuealeth , faith beleeueth , though reason cannot fatham the depth of it .

If in the mysterie of the Gospell we should beleeue no more , then by our reason wee can discerne the reason of , we should beleeue little or nothing . Let vs therefore haue recourse to Gods word , where this mysterie is reuealed , and pray to God by his Spirit to reueale it vnto vs .

§. 170. Of the meanes of vnderstanding the mysterie of the Gospell .

THey who haue attained to the greatest vnderstanding of this mystery that can be , Vse 2. The knowledge of it affordeth no matter of boasting , but of thanksgiuing . ought not to be arrogant , & boast thereof ; as if they were of a greater capacity , deeper vnderstanding , sharper wit then others . For nothing in man is auaileable to find out this mystery . They ought rather to be thankfull vnto God , who hath vouchsafed such knowledge vnto them , and euery one , say as Christ did vnto God , a a Mat. 11. 25. I giue thee thankes , O Father , Lord of heauen and earth , because thou hast opened these things vnto babes . For that b b & 16. 17. which Christ said to Peter , may bee applied to all that haue any sound knowledge of the mysterie of the Gospell , Flesh and blood hath not reuealed it , but our Father which is in heauen .

§. 171. Of the cause of errors about the Gospell .

LEt not any be offended that so many in all ages haue grossely erred , Vse 3. No maruell so many erred in it . and broached diuers heresies about the Gospell , as Arrians , Aetians , Ennomians , Eutichians , Mercionites , Manichees , Nestorians , Papists , Anabaptists , Familists , and many others . For the Gospell being a mystery , it is no maruell that many who haue searched into it by their owne wit , haue erred therein . Their errors haue not risen from any vncertaintie and variablenesse in the Gospell , but from the shallownesse of their owne conceit . God in iust iudgement hath not vouchsafed to open the eies of their vnderstanding , but rather ( as c c Mat. 11. 25. Christ said ) Hath hid these things from the wise and men of vnderstanding and also suffered d d 2. Cor. 4. 4. the God of this world to blinde their eyes , that the light of the glorious Gospell of Christ should not shine vnto them .

§. 172. Of mans preferring other mysteries before the Gospell .

VEry preposterous is the conceit which many haue of Gods word , Vse 4. A preposterous conceit to think other books contain more profound matter then the Gospell , which is a mystery . wherein this mystery is reuealed . They account it a plaine easie booke , wherein no great depth of learning is contained . And thereupon prefer other books as more profound , to it . d d Vid. Bez annot. maiores in Mat. 15. v. 2. 3. The Iewes had their Talmuds , and Cabal● , in which they thought much more deepe matter was contained , then in the holy Scripture . The Turkes haue their Alcharon , in comparison whereof , they lightly and basely esteeme the Scriptures . e e 35. Trid. Synod , omnes lib. tam vet. quan noui Test . nec non traditiones ipsas paripietatis affectu suscipit . Ses. 4. dec . ● Caluin . Instit. lib. 1. cap. 9. In like account doe Papists hold many of their vnwritten traditions , Decrees of Councels , Edicts of Popes , all which they equall , if not preferre vnto the Scriptures . Anabaptists also , Familists , and such like Enthuliasts , say that the Scripture is but as milke for yong nouices , but the reuelations which they receiue ( as they pretend ) from God , are strong meate . I would this meane and base esteeme of holy Scripture remained onely among such Infidels and Heretiques , as are Iewes , Turkes , Papists , Familists , &c. But too true it is that it hath too great place in the opinions of many both scholers & others . Some who prefer the study and learning of Postillers and quaint writers , before the wisdome of God contained in his written word . Thus great mysteries are of many accounted sleight matters , and meere toies are accounted mysteries . f f 1. Cor. 2. 14. The things of the spirit of God are foolshnesse to man . Let vs take notice of this egregious point of folly ( g g and 3. 19. For the wisedome of this world is foolishnesse with God ) and know that no learning can bee like the learning contained in the holy Scripture , which declareth h h and 2. 7. the wisedome of God in a mystery , euen the hidden wisedome which God ordained before the world vnto our glory .

Eph. 6. 20. For which I am an Ambassador in bonds , that therein I may speake boldly , as I ought to speake .

§. 173. Of well discharging a mans office .

THe reasons which the Apostle vseth to inforce his request now follow . The first is taken from his office , he was an Ambassador of the Gospell , or * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . for the Gospell , namely to declare and make knowne the Gospell . This his office sheweth that hee was after an especiall manner deputed , and appointed by God to preach the Gospell . This charge being laid vpon him , very needfull it was that he should haue vtterance with open mouth boldly to make knowne the mystery of the Gospell : and because it was so needfull hee craueth the helpe of their prayers to obtaine as much . From the force of this first reason I collect .

That charge which God is pleased to commit to any ones charge , ought to make him carefull in seeking , Obser . 14. Euery one s●ek● to discharge his charge . and vsing all good meanes whereby he may be enabled well to discharge it . Thus God hauing made Salomon a King , he was moued therby aboue all other things to desire a a 1 Kin. 3. 7. 9 an vnderstanding heart to iudge Gods people . To which purpose tendeth that prayer of Dauid , b b Psal. 72. 1 Giue thy iudgements to the King O God , and thy righteousnesse to the Kings sonne . But more particularly to this purpose tendeth c c Acts. 13. 2 , 3 that practise of the Church , in fasting , praying , and laying hands on Paul and Barnabas , when God had commanded that they should be separate for the worke whereunto he had called them . For why did they then fast and pray , but that those Apostles might be enabled to doe that worke whereunto God had set them apart ? To this end d d Acts 20. 28 the Apostle exhorteth the Elders at Ephesus to take heed of all the flocke . Why ? because the Holy Ghost had made them ouerse●rs thereof : and c c Col. 4. 17 Archippus to take heed to the Ministery which he had receiued in the Lord : f f 1 Tim. 6. 20 and Timothy to keepe that which was committed to him .

God will require a particular account of that particular function which he appointeth to any man : Reason . of a King he will require an account of his kingly office , of a Prophet the discharge of a Prophets office , and so of the rest : witnesse that g g Mat. 25. 19. particular reckoning which was made with them that receiued seuerall talents .

Wherefore let vs euery one haue an eye to that office and function whereunto wee are deputed : Vse . Euery one haue an eye to his particular office . and withall obserue what is most appertaining thereto , what whereby we may bee best fitted thereunto , and best enabled to performe it acceptably to God , and profitably to others : those things let vs labour after , and pray for : and in those things let vs exercise our selues . In particular for Ministers , let our calling be alwaies in our minds , remembring that we are h h Tit. 1. 7 Gods Stewards , i i 1 Cor. 4. 1 Dispensers of the mysteries of God , Ministers of Christ , k k & 3. 8 , 9 , 10 Gods labourers , Planters , Waterers , Builders , l l 1 Tim. 3. 1 Bishops , m m Ier. 23. 2 Pastors , n n Ezec. 3. 17 Watchmen , &c. That the consideration hereof , may make vs well note what belongeth to the discharge of those functions , what knowledge , what paines , what study , what vtterance , what boldnesse , and the like gifts are needfull thereunto , that accordingly wee may seeke by our owne and others prayers , Obser . 15. A Ministers function is the office of an Ambassadour . and by all other good meanes how to be enabled well to performe our functions . Which that we may the better doe , let vs distinctly consider the nature of a Ministers function , set forth vnder the title of an Ambassador .

§. 174. Of Ambassadours of the Word .

AN Ambassadour is an especiall messenger sent after an honorable manner from some great personage : for meane men vse not to send Ambassadours . If it bee demanded who hee was that sent S. Paul on his Ambassage , himself maketh answere in another place saying , o o 2 Cor. 5. 20 We are Ambassadors for Christ . Christ the great Lord & king of heauen & earth was his Master , & sent him : in which respect he oft stileth himselfe the p p 1 Cor. 1. 1 Apostle of Iesus Christ .

Quest. Was S. Paul the onely Ambassador of Christ .

Answ. Other Ambassadors besides Paul . No verily : for expresly he saith in the plurall number , we are Ambassadours , which phrase he vseth not as earthly Kings , or other in great place doe , for dignity sake saying , wee Leo , or we Gregory command this or that : for when he speaketh of himselfe alone , and expresseth his owne proper name , hee vseth the singular number , as a a Gal. 5. 2 I Paul say , b b Eph. 3 , 1 I Paul the prisoner , c c Phil. ver. 19. I Paul haue written , &c.

But when he vseth the plurall number he speaketh of others also , whom he ranketh in one and the same order with himselfe , and maketh equall to himselfe .

Quest. Who were those other ? any besides the Apostles ?

Answ. The Apostles were speciall ambassadours The Apostles were especially after a peculiar manner the Ambassadours of Christ : for they had their commission immediately from Christ , by Christs owne voice and word were they sent forth : and in this respect the title of Apostle ( which in effect signifieth the same thing that Ambassadour doth , Other Ministers ambassadours also . namely , Sent ) was appropriated to them : yet may we not thinke that they were the onely Ambassadours of Christ , for then after their departure Christ should haue had no Ambassadours on earth , none who in his name and steede should offer reconciliation vnto the world , and preach the glad tidings of saluation : certainly Christ still continued to loue his Church as well as euer he did , and is still as carefull to prouide all things needefull for it as euer he was : he cannot cast off the care of it . What therefore hee did immediately after his ascention by Apostles , doubtlesse hee continued to doe by other Ministers : d d Ephe. 4. 11. for when hee ascended vp on high , he gaue not onely Apostles , Prophets , and Euangelists , who were extraordinary Ministers to continue but a while til his Gospel were spread al abroad among the Gentiles , but also Pastors and Teachers , who were by succession one after an other to continue till his glorious comming vnto iudgement : and these also are his Ambassadours : so as this title appertaineth to all Ministers of the Word , and all are comprised vnder that speech of the Apostle , wee are Ambassadours for Christ : which is further euident by this title e e Reu. 1. 20. Angell ( which signifieth a messenger ) giuen to ordinary Ministers .

§. 175. Of the dignity of the Ministry .

THis metaphor and title , Ambassadour , being applied to the Ministeriall function , setteth forth these three things .

1 The dignity of the Ministery .

2 The duties of Ministers .

3 The mercy of God in ordaining them to their function .

The dignity of Ministers function , is in a spirituall respect so great , as no calling in the world can bee comparable vnto it . Obser . 16. The dignity of the Ministry .

The dignity of an Ambassadours place , is greater or lesse , according to the excellency of his Master that sendeth him . An Emperours Ambassadour is preferred before a Kings , a Kings before a Dukes , and so in others .

Now Ministers being appointed of Christ , sent by him , declaring his will , in his name and his steede , they which know the excellency of Christ may well know what is the excellency of a Ministers calling . Many other titles in Scripture are attributed to Ministers , to set forth the dignity of their function , as f f 1 Pet. 5. 1. Elders , g g Heb. 13. 17. Rulers , h h Act. 20. 28. Ouerseers , i i 2 King . 13. 14 Fathers , k k 1 Cor. 3 , 8 , 10 Planters , Builders , l l Reu. 1. 20. Angels , m m Mat. 5. 14. Lights , &c. Many excellent things are spoaken of you , O Ministers of the Lord :

§. 176. Of the respect due to Ministers .

LEt people hereby learne how to respect Ministers : Instruction for people how to esteeme their Ministers . we see how Ambassadours of earthly Kings are esteemed and entertained , namely , with all the respect and kindnes that may bee , euen as their Master should bee . Thus should Christs Ministers bee accounted of . I would not bee vnderstood ( so much to speake of outward respect ) for our master is heauenly , our calling spirituall , our message spirituall and heauenly : accordingly must the respect bee which is giuen vnto vs : which is diligently to attend vnto our message , willingly to follow our directions , to account our comming welcome , our feete bewtifull , n n Gal. 4. 14 in heart to esteeme vs as Gods Angels , Mat. 10. 40 yea as Christ himselfe . For this end men must looke not on our persons ( for so we are not better then others ) but on our Ministery and message ( for therein we excell all others ) The honour and good which in this respect is done vnto vs , o o Iohn 13. 20 Christ accounteth as done vnto himselfe .

§. 177. Of despising Ministers .

AS for those who reproach or disgrace our calling , Vse . 2. Reproofe of such as disgrace Ministers . or abuse our persons for our office sake , they reproach and abuse our Master : for so saith our Master , p p Luke 10. 16 He that despiseth you despiseth mee . In this respect God saith of the Israelites q q 1 Sam. 8. 7 they haue cast mee away , because they reiected his Prophets : and againe , r r Mal. 3. 8 they haue spoiled mee , because they depriued his Priestes of their Tithes . Can such despisers of Gods Ministers thinke they shall escape iust vengeance ? Kings will not passe by any disgraces and wrongs done vnto their Ambassadors vnreuenged , if at least they can take reuenge . But Christ is able to execute vengeance on all that shall despise him and his , and assuredly hee will so doe : f f Mat. 10. 15 for he hath threatned as much : his Ministers are especially in the rank of those concerning whom he hath said a a Psa. 105. 15 Touch not mine Annointed , for he added , and doe my Prophets no harme . Remember the wofull desolation of Ierusalem , and note the cause thereof , b b Mat. 23. 37 She killed the Prophets , and stoned them which were sent vnto her .

This Land , and the greater sort of people therein , haue in these daies highly prouoked the Lord by disgracing and abusing his Ambassadours : c c 1. Cor. 4. 13 For we are made as the filth of the world , the off-scouring of all things .

§. 178. Of the incouragement of Ministers against their despisers .

BVt let the world iudge as it list , Vse 3. Comfort and encouragement to Gods Ambassadors . according to the corrupt censure thereof , let our eies be fixed on our Master that sent vs , and on our office deputed vnto vs : let the excellencie of the one , and the dignity of the other swallow vp all the ignominie which the world can lay vpon vs , and iniurie which it can doe vnto vs : therewith wee may comfort our selues against that base esteeme which the world hath of vs , euen for our calling sake , and against the wrong which in regard of our Ministery it doth vnto vs . If the dignity of our calling were duely weighed , so many would not shunne it , as doe ; but more would desire it , and labour to fit themselues for it .

§. 179. Of Ministers walking worthy there place .

2 THe duties which are required of Ministers by vertue of their ambassage , Duties of Ministers . committed vnto them , Obser. 17. 1 Worthy walking . are two : one generall , the other particular : that respecteth their conuersation ; this their ministration . The generall is , to carrie themselues worthy of the dignitie and excellency of their place : we see that Ambassadours of earthly kings are very circumspect ouer their cariage , behauing themselues grauely , soberly , honourably , shewing themselues to be men of wisdome , able to discharge so weighty a function , & that in a double respect , namely in regard of their own credit , & of their Masters honor . So ought Ministers of the word to behaue themselues as becommeth the Ambassadors of the great Lord of Heauen : all Christians are commanded to walke d d Col. 1. 10 worthy of the Lord , who hath called them , e e Phil. 1. 27 worthy of the Gospel , wherby they are called , f f Ephe. 4. 1. worthy of the vocation whereunto they are called : if all Christians , how much more Ministers whose particular calling hath an eminency aboue all . To this purpose tendeth that exhortation of Saint Paul to Timothy , g g 1 Tim. 4 12 . Bee thou an example of beleeuers in word , in conuersation , &c. Otherwise as they disgrace themselues , and make themselues to bee thought vnworthy of their place , yea to bee despised , so also they dishonour their Master , as Hophni and Phinias did ; whereupon God said , h h 1 Sam. 2. 30. they that despise me shall be despised .

§. 180. Of Ministers faithfulnesse .

THe particular is to be faithfull in deliuering their message . Obser. 18. 2 Faithfulnes . Salomon implieth that an Ambassadour ought to bee faithfull , where he saith , k k Pro. 13. 17. a faithfull Ambassadour is health , that is , procured and preserued safely to his master , himselfe , and those to whom he is sent . l l Heb. 3. 1 , 2. Thus was the greatest Ambassadour that God euer did , or could send forth , the Apostle and high Priest of our profession Christ Iesus , faithfull to him that appointed him : and this testimony God himselfe gaue of his seruant Moses , m m Num. 12. 7. he is faithfull in all mine house : so haue all good Ambassadours beene : but not to insist on particulars , note what Saint Paul saith of the duty of all Ambassadours whom he tearmed Stewards , n n 1 Cor. 4. 2. It is required in Stewards that euery one bee found faithfull .

§. 181. of holding close to Gods message .

THis faithfulnesse consisteth in three especiall points . Wherein a Ministers faithfulnesse consisteth .

1 In deliuering nothing but what he hath receiued of his Master , 1 Nothing to be deliuered but what is receiued . and is agreeable to his will : in this respect Christ said of that which he deliuered , o o Ioh. 7. 16 , 17. My doctrine is not mine , but his that sent mee ; and further proueth that he spake not of himselfe : So the Apostle , q q 1 Cor. 11. 13. I haue receiued of the Lord that which I deliuered vnto you : The Prophets to manifest as much to those vnto whom they spake , vsed to prefixe before their messages these and such like prefaces ; r r Ier. 14. 1 The word of the Lord , s s Mal. 1. 1 The burden of the word of the Lord , t t Isa. 50. 1. Thus saith the Lord , &c. And that it may appeare that this is a duty , God giueth this expresse charge to his Prophet , u u Ezek. 3. 17 Heare the word at my mouth , and giue them warning from me : and Christ this vnto his Apostle , * * Mat. 28. 20 Teach them to obserue all things whatsoeuer I haue commanded you . The Scripture noteth it as a property of false Prophets , x x Ier. 23. 16 , 21 to speake the vision of their owne heart , and not out of the mouth of the Lord . I haue not spoken vnto them , saith the Lord , and yet they prophesied .

§. 182. Of declaring Gods whole will .

2 IN deliuering his whole message , 2 Gods whole message to be deliuered . See §. 163. euen all that the Lord deliuereth vnto him . Thus much God commanded to his Prophet , y y Ier. 1. 17 Speake vnto them all that I command thee : and Christ to his Apostles , * * Mat. 28. 20 Teach them to obserue all things whatsoeuer I haue commanded you : Nothing must be concealed for feare or fauour : Of this mind was Michaiah , who being desired to speake good to the King , as the other Prophets had done , answered ; z z 1 Kin. 22. 14 Whatsoeuer the Lord saith vnto me , that will I speake , * * Ier. 42. 4 and Ieremiah ; Whatsoeuer thing the Lord shall answer you , I will declare vnto you : I will keepe nothing backe .

§. 183. Of the manner of deliuering Gods Word .

3 IN deliuering his message as the Word of God : Gods Word to be deliuered as Gods Word . This direction in general is laide downe by Saint Peter , who saide , a a 1 Pet. 4. 11 If any man speake , let him speake as the Oracles of God .

That Gods Word may thus be deliuered , there is required in the dispencer thereof ,

1 Grauitie opposed to lightnesse , 1 With grauitie . and vaine affectation : A wise Ambassadour will not deliuer his message like a stage-player ; See §. 163. the respect of him from whom he is sent , the presence of them to whom he is sent , will keepe him from lightnesse , and childishnesse . Can lightnesse then beseeme Gods Ambassadours ? Gods word is in it selfe full of grauity , no lightnesse , no vanity in it . Saint Paul expresly requireth grauity in Titus , and not without good reason ; for this will breede reuerence and due respect to their message in the hearts of their hearers .

2 Authoritie opposed to fearefulnesse , 2 With authority . and shamefastnesse . Gods word hath in it a diuine power , and an admirable maiesty ; and therefore must accordingly be deliuered . This is it whereunto the Apostle exhorteth Titus , saying ; a a Tit. 2. 15 Speake with all authoritie : We haue an excellent patterne hereof in Christ Iesus , b b Mar. 1. 22 who taught with such authority , as made his hearers astonished . That thus we may deliuer Gods Word , wee must in the name of our Master , and by that authority which he hath committed vnto vs , vrge and presse that which we deliuer : this will smite the consciences of our hearers , and make them c c 1 Thes. 2. 13 Receiue the Word , not as the word of men , but as the Word of God : and thus will it worke obedience in them that heare it .

3 Sinceritie , 3 With sincerity . opposed to falsifying and adulterating the Word of God , which is to mixe it with our owne , or others conceits , or to fashion it to mans humour , so as it may most please man . This was the fault which the Apostle discouered in false Teachers , and whereof he cleareth himselfe , and his fellow Apostles , shewing withall that they were carefull to vse all sincerity : for thus hee saith ; d d 2 Cor 2. 17 , Expounded . Wee are not as many which corrupt the Word of God : but as of sincerity , but as of God , in the sight of God speake we in Christ . The word translated * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Pseudopostolos tangit humanum sensum diuinae praedicationi miscentes : vnde Esayas ait Caupones tui miscent vino aquam . Hieron . Corrupt or deale deceitfullie with , is a metaphoricall word , taken from deceitfull Vintners , who for gaine mixe water with wine : whereby is shewed that Gods Word ought not to be deliuered so deceitfully , but purely , and sincerely ; this is that vncorruptnesse & sincerity which the Apostle requireth ( Tit. 2. 7. ) For the word is in it selfe pure and sincere without any mixture : whereupon Saint Peter termeth it , c c 1 Pet. 2. 2 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Sincere milke : if accordingly it be deliuered , it will nourish ; if it be mixed , it may poyson .

§. 184. Of the end of a Ministers high calling .

Vse THus then wee see that this excellent and high calling is not committed to Ministers for their owne sakes onely , for their honour and renowne , to exalt them , to puffe them vp , and make them insolent , but to prouoke them to doe their duty . Whereupon the Apostle saith , f f 1 Tim. 3. 1 If a man desire the office of a Bishop , he desireth a good worke . A worke it is , and requireth paines and diligence : for which end they are called g g 2 Tim. 2. 15. Workmen , h h 1 Cor. 3. 9. Labourers , i i Ezec. 3. 17. Watchmen , k k Ier. 23. 4 , Shepheards , l l Cor. 4. 5. Seruants , m m 1 Cor. 3. 5 Ministers , n n Tit. 1. 7 Stewards , &c. They who neglect the duties of an Ambassadour , can receiue small comfort in the dignity of their ambassage : and yet many there be who seeke to be Ministers , onely as men seeke to be ciuill Officers , for profit and promotion sake , as is too euident by their carriage in their Ministry : they neither care to frame their liues worthy of their place , neither are faithfull in performing the worke of their Ministry , whereby they cause this honourable calling to be vilely and basely esteemed .

§. 185. How Mans Weakenesse is succoured by the ministry of Man .

BVt howsoeuer some abuse this excellent calling , Obseru. 19. 3 Gods mercy in appointing Ambassadors . yet God hath manifested his great mercy to his Church , in appointing men to be his Ambassadours vpon earth : for this hath God done both to succour our weakenesse , 1 Mans weakenesse succoured . and to support our faith . In regard of our weakenesse , we are not able to endure the glorious presence of Gods glorious Maiesty . The very Angels are not able to endure it : whereupon o o Isa. 6. 2 they are saide to haue wings to couer their faces when they appeare before God : how then should mortall man endure it ? Note the behauiour of the Israelites when they heard God deliuer his Law , p p Exod. 20. 18 They fled , and stood afarre off : They said ; q q Deut. 5. 25 If we heare the voice of God any more , we shall die . Hereupon they made this suit vnto Moses , r r Verse 27. Goe thou neere , and heare all that the Lord our God saith , and doe thou declare all that the Lord our God saith vnto thee , and we will heare it , and doe it . This motion God well liked , and accordingly appointed sonnes of men to be his Ambassadours , and to declare his will vnto his people . Thus in regard of mans weakenesse , are men ( like to all others , s s Acts 14. 15 subiect to the same passions that other are ) ordained Ministers of Gods Word .

§. 186. How Faith is supported by the ministry of Man .

ANd that greater credence might be giuen to their message , 2 ●ans faith supported . they are after a solemne and peculiar manner ( set in Christs steed , in his name , euen t t 2. Cor. 5. 20. as if he himselfe did it ) to preach peace , and to offer reconciliation : the Gospell is the message of Gods Ambassadours : for the Apostle hauing relation to the Gospell , saith ; Whereof ( o● for which ) I am an Ambassadour . So that in respect of this function and place appointed to Ministers , Gods people may with as strong confidence imbrace and receiue the glad tidings of saluation thus brought vnto them , as if God himselfe with his owne voice did make offer of it . Herein lieth a maine difference betwixt a Minister and a priuate man . A priuate man may haue great knowledge of the mystery of the Gospell , and be able to open and declare the sence and meaning of it : but a Minister by vertue of his office hath this prerogatiue and preheminence aboue others , that in Gods steede he declareth reconciliation : so that when a Minister preacheth and applieth the promises of the Gospell , he doth not onely declare and make knowne Gods mercy and goodnesse to poore sinners , but also is an especiall meanes to moue sinners to beleeue those promises , and to imbrace reconciliation with God . Is not this a strong proppe vnto our faith ? doth it not bring great comfort and peace to distressed soules ?

§. 187. Of receiuing Gods message by the ministry of man .

REiect not the offer of peace made vnto you by Gods Ambassadors , Vse . Reiect not the Gospell because it is preached by man . because they are sonnes of men ; yeeld not to Satans suggestions , whereby he laboureth to perswade men that whatsoeuer Ministers say of peace and reconciliation , God meaneth no such thing : but rather , seeing God hath sent them forth , and set them in his steede , u u Gal. 4. 14. Receiue them as Gods Angels , yea , as Christ Iesus : and * * 1 Thes. 2. 13 receiue the Word preached by them , as it is indeed the Word of God , which also worketh in you that beleeue : x x 2 Chr. 20 , 20 Beleeue Gods Prophets , so shall you prosper . Whosoeuer lightly esteeme their Ministry , and beleeue not their message , they put from them the very Word of God , and iudge themselues vnworthy of euerlasting life .

§. 188. Of the manner of Pauls being chained .

THe second reason , whereby the Apostle inforceth his request for the helpe of their prayer , is taken from his present condition . He was in bonds , or word for word , y y 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . In a chaine . This phrase implieth that he had not free liberty , but was restrained : restrained , I say , so as he could not goe from Countrey to Countrey , and from Church to Church , as he had done before times ; yet not so as those which are close held within the wals of a dungeon , or close prison : for then could he not haue performed his ambassage , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . as here he expresly saith he did , ( I doe my ambassage in a chaine ) then would hee rather haue desired the helpe of their prayers for his deliuerance out of prison .

It is likely that he hath reference to that time ( whereof a a Act. 28. 16 , 31. Saint Luke maketh mention ) when hee dwelt by himselfe with a souldier that kept him , and preached the Kingdome of GOD.

Obiect . But there is no mention made of manicling , fettering , or binding with chaines , which seemeth hereto be implied .

Answ. At Rome ( where Paul was a prisoner ) such prisoners as were not closed vp in prisons , How Paul was chained . but had liberty to goe abroade , Lipsius in lib. Taciti 3. had a long chaine , the one end whereof was fastened to their right hand , and the other end was tied to a souldiers left hand , so as the prisoner could goe no whether without that souldier , who was as a keeper to him . And thus it is likely that Saint Paul was chained : for he mentioneth here but one chaine in the singular number : and it is said that c c Acts 28. 16. Paul was with a Souldier that kept him .

Here note these distinct points .

1 The Apostles condition ; he was in a chaine .

2 The declaration of it . He himselfe makes it knowne .

3 The cause of his condition , for the Gospell .

4 The connexion of his office and condition together .

5 The reason why here he maketh mention of it .

§. 189. Of the hard vsage of Ministers .

1 FOr the first : Notorious malefactors were wont to be chained : Here then note how

An holy Apostle is vsed as a thiefe . Obseru. 20. Christs Ministers vsed as malefactors . In which respect hee saith , d d 2 Tim. 2. 9 I suffer trouble as an euill doer , euen vnto bonds . Thus was Peter dealt withall , e e Acts 12. 4. 6. He was put in prison , and deliuered to foure quaternions of Souldiers , hee was bound with two chaines , and lay betweene two souldiers , and the Keepers before the doore kept the prison . Yea thus was Christ himselfe dealt withall : for f f Mat. 26. 47. 55. a great multitude came as against a thiefe with swords and staues to take him . The like might be exemplied in many other Prophets , Apostles , Ministers , and faithfull seruants of Christ : for it hath beene the common condition of all , in times of persecution especially .

What might be the reason hereof ? Reason . any notorious crimes which they commited , or any vniust offence that they gaue to their persecutors ? No verily . No Christian can imagine any such thing of Christ , g g 1 Pet. 2. 22. Who did no sinne , neither was guile found in his mouth . Saint Paul was ready to doe what good he could to all : for h h Rom. 1. 14. he held himselfe debter to all , namely , in loue : but hurt he did to none . The like may be said of others , who haue beene so handled . They haue beene as sheepe very profitable and harmelesse : for the Spirit which commeth from aboue was in them , which is , i i Iam. 3. 17. First pure , then peaceable , gentle , easie to be entreated , full of mercy , and good fruits , &c. It is therefore an euill iealous suspition which the World hath of them , together with an inward inueterate enuy and malice which it hath against them , which maketh it so handle them , and that because they are not of the World . Reade Iohn 15. 19.

Vse Let vs not censure men according to the Worlds dealing with them . Let vs not iudge such ( as wee haue iust cause to account Christs faithfull seruants ) malefactors , because by persecutors they are handled as malefactors : so might we condemn those worthy Martyrs which suffered in Queene Maries dayes , and many that are most vilely vsed by the Spanish inquisition , and other persecuting Papists in other places .

§. 190. Of Pauls holy glorying in his Chaine .

2 FOr the second , the Apostle himselfe declareth and maketh knowne this condition wherein he was at Rome , and that vnder his hand by a publike letter sent to an whole Church , which was also to remaine vnto all Churches , to be read of all : so that it appeareth he was no whit ashamed of his chaine .

Persecution simply in itselfe is no matter of shame . Obser . 21. Persecution no matter of shame . Expresly the Apostle saith , k k 2 Tim. 1. 8. 12. that he was not ashamed of his suffering : And he exhorteth Timothy not to be ashamed of him , because hee was Christs prisoner : If any suffer as a Christian ( saith Saint Peter ) Let him not be ashamed , 1 Pet. 4. 16. but glorifie God in this behalfe .

Nothing ought to make vs ashamed but onely sinne , Reason . which maketh vs odious before God , because it is a voluntary euill proceeding from our selues . Now to suffer , in it selfe is no such matter .

Vse If for the sinnes of this Land God should ( which God forbid ) depriue vs of the light of his Gospell , and of our Christian Magistrates , and giue vs ouer to the power of such aduersaries , as should chaine , imprison , or any other way deale hardly and ignominiously with vs ; let vs not thereupon thinke our selues , our brethren , or the Gospell disgraced , and thereupon be ashamed of our profession : The Apostle doth here rather boast and glory in it , as some doe in a chaine of gold : and the Scripture maketh persecution a matter of l l Mat. 5. 12. gladnesse , reioycing , and m m Phil. 1. 29. honour . If we should be ashamed , it would make vs start backe from our profession , it would discourage our brethren , and very much hearten our enemies .

§. 191. Of the cause that maketh persecution a matter of reioycing .

Quest. HOw can persecution be a matter of honour and ioy ? can any such thing be in suffering ? Why then should malefactors be ashamed ?

Answ. As suffering in it selfe is no matter of shame , so neither of honour : it is the cause for which one suffereth , which altereth the case this way or that way .

The theeues betwixt whom Christ was crucified , Ibi erat Christus , ●vbi & latrones . Similis paena , sed dissimilis causa . Aug. ser. 50. de sanc. suffered one and the same kind of punishment , yet could one of them say ; * * Luk. 23. 14 We receiue things worthy of that we haue done , but this man hath done nothing amisse .

3 The third thing therfore to be considered , is the cause of S. Pauls suffering , implied vnder this clause ; For which , namely , for the Gospell . For both the function , and also the condition of the Apostle hath reference thereunto , as hee was an Ambassador for the Gospell , so for the Gospell he was in a chaine . Obseru. 22. The cause of persecution is that which honoureth it .

It is the cause which maketh persecution a matter of honour and reioycing . Note the Scriptures wherein persecution is commended , Causa non paena facit martyrem . Aug. epist. 61. and ye shall find the cause either expressed , or necessarily implied : Note Mat. 5. 11. Phil. 1. 29. 1 Pet. 3. 14. & 4. 16.

Persecution in it selfe separated from a good cause , is a punishment , Reason . and a curse : a thing grieuous to the flesh , and to be grieued for .

§. 192. Of the things for which Men may suffer with comfort .

Quest. WHat may bee the cause of that persecution which causeth blessednesse ? What is it that causeth comfort in persecution .

Answ. In generall a a Mat. 5. 10 Righteousnesse ; and that either in abstaining from euill , or in performing of our bounden duty . b b Gen. 39. 12 Ioseph suffered imprisonment for refusing to commit folly with his Mistresse : c c Heb. 11. 25 Moses chose rather to suffer affliction with the people of God , then to enioy the pleasures of sinnes . On the other side , d d Dan. 6. 10 Daniel was cast into the Lyons den , for praying vnto God . And e e Mar. 3. 6 Christ was persecuted for doing workes of mercy . Iohn 5. 16

More particularly the Gospell which is here set downe . The f f Acts 4. 2 , 3 Apostles were persecuted for preaching the Gospell : g g Acts 9. 2 Others for beleeuing the Gospell . Now because the Gospell is the Doctrine of Christ , they which suffer for preaching or professing it , are said to suffer for Christs h h Mat 5. 11 sake , and for the name of i i 1 Pet. 4. 14 Christ : they which renounce it , are said to k k Mat. 10. 33 denie Christ Iesus .

Vse 1 They which looke to haue true comfort in their suffering , must especially looke vnto the cause , and thorowly examine it , Try the cause in all persecution . whether it be indeede of that kinde that by Gods Word we may warrantably , yea , and ought necessarily to suffer for . l l 1 Pet. 4. 15 Saint Peter implieth that there be many causes for which many doe suffer , wherein hee would not haue Christians to suffer , Let none of you ( saith he ) suffer as a murtherer , or as a thiefe , or as a busie body in other mens matters . Note how he maketh not onely open notorious sinnes , but also medling with other bodies matters , to be an vnwarrantable and vniust ground of suffering . This therefore is to be obserued , not onely against traytors , murtherers , theeues , adulterers , idolators , and such like : but also against Separatists , Schismatikes , and all such contentious spirits , as by raising troubles in the Church , bring trouble vpon their owne pates .

Vse 2 If the cause be iust and good , with courage stand vnto it ; let not reuiling and disgraceful speeches , let not losse of goods , losse of friends , imprisonment , banishment , racke , strapadoe , sword , halter , fire , or any thing else , make thee start from thy Sauiour , to denie him . But for thy comfort and encouragement looke to the end , m m 2 Tim. 2. 12 If we suffer , we shall also raigne with Christ .

§. 193. Of the Worlds vile handling of Christs Ambassadours .

THe fourth point noted , is the connexion of the Apostles function and condition together , though hee were an Ambassadour , yet was he chained ; and though he were chained , yet performed he his function : for he saith ; a a ● 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . I doe my Ambassage in a chaine .

Hence arise two points to be noted . The first , that

The Ambassadors of the King of Heauen are more hardly dealt withall then the Ambassadors of mortall Kings . Obser . 23. Christs Ambassadours worse dealt withall then others Ambassadours . We see by experience that all sorts of Ambassadours are kindly vsed . The most sauge and barbarous people that be , will not wrong an Ambassador . It is against the law of Nations to imprison an Ambassador . Though Ambassadors be free in deliuering their message , and though their message be distastfull , yet at least they are let goe free , if not rewarded . But Christs Ambassadors haue in all ages beene very hardly dealt withall . This was it whereof o o Mat. 23. 37 Christ complained against Ierusalem , saying ; O Ierusalem , Ierusalem , which killest the Prophets , and stonest them which are sent vnto thee . p p Acts 7. 52. And whereof Saint Stephen also complained , saying ; Which of the Prophets haue not your Fathers persecuted , &c.

Obiect . They are not in all places , and at all times so dealt withall .

Answ. When and where it pleaseth God to raise vp Christian Magistrates who loue the Gospell , and defend the Gospell , then , and there the Ambassadors thereof are kept from publike persecution : but yet the greater sort of people will priuately scorne them , and wrong them . And though there be alwayes some , who knowing and beleeling the excellency , necessity , and benefit of their function , highly account of them , euen as of the Angels of God ; yet those some are but few in comparison of the many which oppose against them . All that are of the world will doe what they can against them : And that in regard of their message , and of their Master .

§. 194. Of the causes why Christs Ambassadors are hardly vsed .

1 THeir message is as contrary to the disposition of the world as can be : Reason 1. Their message irksome . This q q Ephe. 5. 8 is darkenesse , r r Mat. 5. 14 That is light . Darkenesse cannot endure light : nothing can be so much against the haire ( as we speake ) against the heart of a carnall man , as the Gospell : it pierceth to the quicke , and so maketh him to fret & fume , rage and raue against it , and the messenger thereof . For the world hath a peace of it owne , wherein it is fast lulled asleepe : when it is rowsed vp by any messengers of the Gospell , like a Beare or a Lyon it bestirreth it selfe against him that disturbeth it , and forgetteth all modesty and humanity . If it were a Father that brought this light of the Gospell to a carnall son , the sonne would hate and persecute the father for it : so the father the sonne , and one friend another : hence it is that Christ Iesus the Author of this Gospell , is said f f Mat. 10. 35. to set a man at variance against his father , and the daughter against her mother , &c. which is not said , to note out the proper end of Christs comming , but to shew what followeth vpon the sending of the light of the Gospell to carnall men , by reason of their wicked and obdurate hearts .

2 Their Master is indeed a great King , Reason . 2. Their Master of another world . a a Iohn 18. 36. but his kingdome is not of this world , if it were , his seruants would surely fight . Now because he causeth none to rise vp in armes to execute speedy reuenge , but suffereth the wicked till the great day of reckoning , the world feareth him not , nor careth to abuse his Ambassadors .

Vse 1 How great is the blindnesse , wilfulnesse , wretchednesse , malitiousnesse , vngratefulnesse of the world ?

Vse 2 How are Ministers to prepare themselues against al the hard dealing that may be ? let them not looke for such respect at the worlds hands , as earthly Ambassadors find : if they find such , they haue cause to suspect themselues . It is to be feared , that they seek too much to please the world . If they haue not b b Acts 20. 24. the resolution which this Apostle had , they may be as loath to deliuer their ambassage , as c c Ion. 1. 2 , 3. Ionah was .

§. 195. Of Ministers vsing their libertie .

THe other point is , that

Ministers must take and vse what libertie they can haue . Obser . 24. Ministers must vse what libertie they can . Saint Paul went as farre as his chaine would let him : In his chaine hee preached . So likewise in prison hee d d Acts 16. 32. preached . Thus did Christ and his Apostles , though they were persecuted , continue to preach : when they could not in one place , they went to another .

There is e e 1. Cor. 9. 16. a necessitie laid vpon the Ambassadors of God : Reason . and woe to them if they preach not the Gospell , when they may . But if notwithstanding some restraint , they doe what lawfully they may , and possibly they can , as they manifest thereby a great zeale of Gods glory , in preferring it before their owne ease , so great shall that reward be , which their Master will giue them .

§. 196. Of Ministers forbearing to preach , being inhibited .

Quest. WHat if Ministers bee inhibited by Magistrates to preach : may they notwithstanding that inhibition preach ?

Ans. Difference must be made betwixt times of persecution ( when infidell or idolatrous , Whether Ministers inhibited may preach . or any such Magistrates as are open enemies to Christ beare rule , who seeke vtterly to suppresse the truth of the Gospel , and roote out the professors thereof ) and times of peace ( when Christian Magistrates , who defend the Gospel , & seek the progresse thereof , gouerne the Church ) The inhibition of infidels , and idolaters made simply against preaching of the Gospell , because they would haue it vtterly suppressed , is in this case no sufficient inhibition to bind the conscience : it is directly and apparantly contrary to Gods word . But when Christian Magistrates inhibit Ministers to preach , it is because they thinke them vnfit and vnmeete , either for some notorious crimes , or for some erronious opinions , to exercise their ministeriall functions . In these cases , such as are so inhibited , so far forth as they are inhibited , ought not to preach . Neither are particular and priuate men to iudge of the cause of the inhibition , whether it bee iust or vniust : but as they who are appointed by the present gouernment to ordaine Ministers , are to iudge of their fitnesse thereunto , so likewise of their vnfitnesse .

Againe , difference must be made betwixt the kindes of Ministers which are inhibited to preach . Some were ordained immediatly by Christ Iesus , & particularly commanded by him to preach : all the world could not silence such : though they were inhibited , yet ought they not to be silent , if at least they were not forcibly restrained . Wherfore , we reade that f f Act. 5. 40 , 42. the Apostles notwithstanding they were commanded by the Priests and Rulers of the Iewes to preach no more , yet continued to preach : g g Amos 7. 12. &c. the like may be said of the Prophets , who were extraordinarily appointed by God . Other are ordained by the hands of men , euen of the Gouernors of the Church . Now as they haue power to ordaine Ministers , when they iudge them fit for that place , so they haue power to depriue Ministers , when they iudge them vnfit for that place , and therfore obedience must be yeelded to their inhibition .

§. 197. Of Ministers needlesse forbearing to preach .

BVt to returne to the point , Persecution is no sufficient cause to make a Minister cease preaching ; rather then not preach , he ought , as Paul did , preach in a chaine , if he may haue such libertie as Paul had .

How will they answere it vnto their Master , Vse 1 . who vpon meere surmises and needlesse feares abstaine from preaching : not much vnlike to a sloathfull man , that being to goe about his businesse , saith , h h Prou. 22. 13. A Lion is without , I shall be slaine in the streete ? such ought to be a Ministers forwardnesse in performing his ambassage , that he doe his vttermost endeauor , till he be directly and necessarily hindred .

Vse 2 Heauie is that reckoning which they must make , who haue all the libertie , fauour and encouragement that they can desire , and yet preach not .

§. 198. Of praying for Ministers restrained .

5 FOr the last point , the reason why the Apostle heere mentioneth his chaine , is the rather to stirre them vp to helpe him with their prayers , that he might both be assisted by God , in doing what he did , and also , if it pleased the Lord , haue greater libertie to doe more good . The word in the former verse , and in this verse also translated bould speaking , signifieth also liberty to speake .

From the force of this reason , I obserue ,

The more Ministers are restrained , Obser . 25. Ministers restrained to be prayed for . the rather ought prayer to be made for them .

It should seeme that the Apostle , when he wrote to the Hebrewes , was some way or other hindred , so as he could not then come to them , whereupon hauing desired them to pray for him , againe hee desireth them i i Heb. 13. 19. somewhat the more earnestly to doe so , that he might be restored to them more quickly : but most cleare is this by the practise of the Church , when Saint Peter was clapt vp close into prison , k k Act. 12. 5. earnest prayer was made of the Church vnto God for him .

Prayer is the best meanes that can be vsed in this case : Reason 1. the most powerfull with God , g g Acts 12. 7. &c. the least offensiue to men . Note the issue of the Churches prayer for Peter .

There is also greatest need of the best meanes in this case , Reason 2. and that in regard of the losse which the Church sustaineth by the restraint of faithfull Ministers .

Vse The vse which we are to make of this point , is , that we put it in daily practise .

§. 199. Of the need of boldnesse .

THe Apostle hauing vsed those two forcible reasons to mooue them to pray for him , returneth againe to the matter , and repeateth the thing which he would haue them pray for in his behalfe , namely , that hee may speake boldly , which he amplifieth by the manner , as hee ought to speake .

The word which the Apostle vseth in this latter place somewhat differeth from the former , that is a a a 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Nowne , this a b b 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Verbe : yet in effect they imply one and the same thing . This repetition of this point sheweth , that

Boldnesse and freedome of speech is very needfull for a Minster : Obser . 26. Boldnesse needfull . The Holy Ghost repeateth not things in vaine : wherefore that which hath beene deliuered concerning this point , is the rather to be regarded . That which the Scripture againe and againe vrgeth , we must not lightly passe ouer , but giue the more diligent heede thereunto .

§. 200. Of Pauls iealousie ouer himselfe .

IN that vpon the mention of his chaine Saint Paul reneweth his desire of this point , namely , that hee may speake boldly , as if he had thus said ; Because I am chained , I doe the rather desire boldnesse of speech : I note foure commendable vertues in him .

1 An holy iealousie which he had of his owne weakenesse . Obseru. 27. Foure commendable , vertues in the Apostle .

2 An earnest desire of well performing his function .

3 An inuincible resolution to hold out to the end .

4 A strong affiance in the power of God .

1 For the first , 1 His iealousie of his own weakenesse . he was not ignorant that an iron chaine , a keeper continually by one , restraint of liberty , and feare of greater danger , were greeuous to the flesh , ( c c Heb. 12. 11 For no chastening for the present seemeth to be ioyous , but grieuous ) that they might be meanes to dant the freest spirit , and to make the most couragious fearefull , that hee himselfe was flesh & blood , that there needed more then flesh , euen Gods Spirit to vphold a man , to make him bold to performe his duty in a chaine : wherefore though yet he were not danted , yet he desireth Gods helpe in regard of his present affliction to support his spirit , and keepe him from fainting .

§. 201. Of Pauls desire well to performe his function .

2 For the second , 2 His earnest desire of well performing his function . such was his desire of courage and boldnesse to performe his function as he ought , that being in a chaine , he desireth rather still in his chaine so to doe , then to be freed from his chain . For one would haue thought that being afflicted , he should most of all haue desired the remouall of the affliction : but hee preferred that before this : as is more cleare & euident by that which he said to the Elders of Ephesus , when hee tooke his farewell of them ; d d Acts 20. 24. I count not my life deare vnto my selfe , so that I may finish my course with ioy , and the ministry which I haue receiued of the Lord Iesus , to testifie the Gospell of the grace of God .

§. 202. Of Pauls constant resolution .

3 For the third , 3 His inuincible resolution though hee had suffered much , yet as yet he had not e e Heb. 12. 4. resisted vnto blood : though his liberty were restrained , yet his blood and life were preserued ; therefore hee still continueth to fight the Lords battaile , and to maintaine his quarrell : In a chaine hee preached , and still desireth boldly to preach , yea , though it were in a chaine . Doth hee not herein manifest a braue spirit , an vndanted mind , an inuincible courage ?

§. 203. Of Pauls stedfast Faith .

4 FOr the fourth , 4 His strong affiance . assuredly hee beleeued that God was able to giue him courage and boldnesse , notwithstanding his chaine , and mauger the fury and rage of all his enemies , or else would he not haue desired boldnesse , now that he was in the power of his aduersaries : but well hee knew that they which chained him , were chained by his Master Christ Iesus , who f f Ephe. 4. 8. led captiuity captiue : so as they could no further restraine him then his Master permitted them ; and he was not ignorant ( for himselfe said it ) that g g 2 Tim. 2. 9. though he himselfe suffered vnto bonds , yet the Word of God was not bound : they chained his body , but they could not chaine Gods Word .

§. 204. Of the excellency of the foure forenamed Vertues .

BEhold here a rare example : Vse : rare for the excellency , and rare for the scarcity of it . Admirable vertues were these , worthy our imitation .

1 They who maintaine in them such an holy iealousie , fearing lest through the weakenesse of the flesh they may be danted with affliction , will be the more watchfull ouer themselues , more earnest with the Lord in prayer to assist and vphold them , and more desirous of the helpe of others prayers , as Saint Paul here was : such haue beene found to stand out to the last cast stedfastly , when proud crackers haue beene quailed .

2 To desire while a man is vnder the crosse , rather to preach boldly , then to haue the crosse remoued , argueth a great zeale of Gods glory , and a true desire of the progresse of the Gospell , and edification of the Church : for thus he preferreth these before his owne ease , liberty , yea , and life too .

3 Constancy is that which setteth the crowne vpon a mans head . They who after they haue endured some trials , shrinke in their heads , and giue ouer the fight before their life be ended , loose the glory of their former valour .

4 But to be perswaded , that God is able to enable his seruants in all distresses and difficulties to doe that worke whereunto he sendeth them , notwithstanding their owne weakenesse , and their aduersaries power , will make men not feare what can be done against them , but still hold on vnto the end .

§. 205. How most mens disposition is contrary to Pauls .

THus we see what rare and excellent vertues these be . But alasse they are too rare and scarce among men : as appeareth by their contrary disposition : For

1 Many after they haue endured some small trials , grow so insolent thereupon , that they thinke they can neuer be moued , and so forget God , and care not to seeke helpe and assurance from him .

2 If they call vpon him , it is rather for deliuerance from that present crosse , in regard of their owne ease , then for any ability to honour God , or doe good vnto his Church : when men are any way afflicted , they account deliuerance from it a great happinesse , and therefore aboue all desire it : Oh that I were at liberty , saith the prisoner : Oh that I were in my Country , saith the captiue : Oh that I had health , saith the sicke man : and I wealth , saith the poore man .

3 So farre they are from resisting vnto blood , and induring till death , that so soone as a a Mat. 13. 21. persecution ariseth for the Gospel , they are presently so offended and affrighted that they b b 2 Tim. 4. 16. forsake their profession .

4 They so dread their aduersaries power , and so doub● of Gods almighty power and good prouidence , that they thinke it in vaine to call vpon God .

The want of the forenamed graces in most men , ma●keth them to be the more admirable in them who hau● them ; and it ought to moue vs to seeke the more carefull after them .

§. 206. Of the necessity of preaching boldly .

THe last clause is this , as I ought to speake : which some take to be set downe by the Apostle as a further motiue to stirre them vp to pray for vtterance and boldnes of speech in this behalfe , because it was his bounden duty , necessity was laid vpon him , hee ought so to speake : whence may bee obserued that ,

It is not a matter arbitrary for a Minister to preach the Gospell , Obseru. 28. To preach the Gospell boldly a necessary thing . and that boldly , but a necessary thing . c c 1 Cor 9. 16. Necessity is laid vpon mee ( saith the Apostle ) and woe vnto me if I preach not the Gospell . As much may bee said of all Ministers : Their offices require as much , the charge is committed vnto them . They who doe it not , omit their bounden duty : wherefore euery sleight occasion should not be an hinderance to them .

§. 207. Of preaching after a right manner .

BVt I take this clause rather to declare the manner of preaching , then a motiue to preach : and to haue reference both to his function , and also to his condition : that he may so speake as becommeth an Ambassador , and so also as becommeth one which was in bonds . Hence first note that ,

It is not sufficient for a Minister to preach , Obseru. 29. The Word to be preached after a right manner . vnlesse it bee done after a right manner : What is required vnto the manner of preaching I shewed before : the point in generall is againe vrged by this Apostle , Col. 4. 4. And by Saint Peter saying , e e 1 Pet. 4. 11. If any speake let him speak as the oracles of God . Thus in other functions doth the Apostle require aright manner of performing them . Rom. 12. 8.

The same Lord who requireth the duty it selfe , Reason . hath prescribed the right manner of performing it , so as our obedience and faithfulnesse is declared by the one , as wel as by the other .

In the duties which wee performe , let vs carefully obserue how they ought to bee performed , if at least in the performance of them wee desire to be accepted . Little is this in regard by many : for to insist in the point in hand , how loosely , how coldly , how trudely doe many preach the Word ? as if it were inough onely to preach . Againe others fal into an other extreame : they preach the Word too curiously , too conceitedly , too vainely , with too great affectation and ostentation . Little doth God regard such paines : little comfort can Ministers reape thereby .

§. 208. Of a Ministers carrying of himselfe according to his present estate .

AGaine , Obser . 29. Ministers must carry themselues according to their present condition . the Apostle implieth that ,

A Minister in bonds must haue respect to his present condition , accordingly to carry himselfe : as he may not by his timorousnesse betray Gods truth : so neither by his indiscreete and ouer-great boldnesse indanger the same . This doth Christ imply vnder that generall precept , d d Mat. 10. 16. Be wise as serpents , and innocent as doues . Doue-like innocency will keepe vs from all fraudulent dealing , so as wee shall not deceiue our Master , and abuse that trust which hee putteth in vs . Serpent-like wisdome will make vs preuent many mischeefes , which otherwise through rashnes we might fall into . Such wisdome vsed the Counsell at Ierusalem , when they did forbeare to bee too violent against all the rites of Moses Law , because of the multitude of Iewes which beleeued , and permitted e e Acts 15. 29. Abstinence from blood , and from that which was strangled : yea it may be probably collected that Saint Paul f f Act. 19. 9 , 10. while he continued , by the space of two years disputing in the schoole of Tyranus which was at Ephesus , preached not particularly against Diana , though in generall hee perswaded the people that g g vers. 26. They are no Gods which are made with hands , and also h h vers. 8. perswaded the things which concerne the kingdome of God . For certainly there would haue beene many tumults raised against him , & the Church ( as i i vers. 24 , 25 , &c. through the malice of Demetrius a siluer-smith there was afterwards ) if by name he had inueighed against Diana .

That thus we may , Vse . Pray for the spirit of wisdome . when we are in our enemies power , speake as wee ought to speake , we are to k k Ephe. 1. 17. pray for the spirit of wisdome , that wee may l l Phil. 1. 10. discerne things that differ , and that wee may rightly iudge of all circumstances ( as are Time , Place , and Persons , with the like ) and accordingly behaue our selues . That promise which Christ made to his Disciples ( saying m m Mat. 10. 19 , 20. When they deliuer you vp , it shall bee giuen you in that houre , what yee shall speake : for it is not yee that speake , but the Spirit of your Father which speaketh in you ) and that which more generally he made to al that call vpon him aright ( namely , that n n Luk. 11. 13. God will giue the Holy Ghost to them which desire him ) These and such like promises may assure Gods faithfull Ambassadours , that the Lord their Master will giue them vnderstanding how to deliuer their ambassage , if at least they seeke to o o Rom. 12. 3. vnderstand according to sobriety , & be not too preposterous , following the apprehension of their owne conceit , rather then the direction of Gods word . p p Act. 4. 29. O Lord grant vnto thy seruants that with all boldnesse they may speake thy Word , that so thy name may be the more glorified , and thy Church edified . Amen .

An Analysis or ResoluTION OF A DECLARATION which Christ made of the sinne against the Holy Ghost : Recorded , MATTH. 12. 31 , 32. and MARKE 3. 28 , 29. IN the Declaration , is noted 1 The Preface , wherein is intimated 1 The certaintie of the point ( Verily ) . 2 The authoritie of him that deliuered it ( I say vnto you ) . 2 The Point it selfe : wherein is noted 1 Gods Mercy 1 Declared by forgiuing sinne . 2 Amplified by The sinnes forgiuen . Set foorth by The extent of them All sins wherwith soeuer . The Kinds of them noted . Generally All matter of sinnes . Particularly Blasphemee . The Persons 1 By whom sin is committee , Men : Sons of me : Amplified by their generality ( whosoeuer ) . 2 Against whom sinne is committed . The Sonne of Men. 2 Gods Iustice . 1 Declared by affording to pardon to the sin against the Holy Ghost . 2 Amplified by setting forth 1 The nature of the sinne , and that by The quality of it , in Speaking against : Blaspheming . The obiect against which it is directed The Holy Ghost . 2 The issue of it noted 1 Negatiuely , and that Simply by An indefinite particle , NOT. A generall particle , NEVER . Comparatiuely , by a distinction of times . Nor in this world . Nor in the world to come . 2 Affirmatiuely , in these words , Is in danger of eternall damnation .

A TREATISE OF THE SINNE AGAINST THE HOLY GHOST .

§. 1. Of the occasion that Christ tooke , to declare the sinne against the holy Ghost .

THE Sinne against the holy Ghost , is most plainly and fully laid downe by Christ in his Recrimination , and iust censure of the Scribes and Pharisies , who malitiously slandred and blasphemed the cleare euidence which he gaue of his Diuine power in dispossessing a Diuell , that made the party whom he possessed both blinde and dumbe . Matth. 12. 22.

Their blasphemous slander was , that Christ cast not out diuels but by Beelzebub , the prince of Diuels . Vers. 24.

This slander doth Christ first remooue , by shewing that it was neither probable , nor possible , that by Satan should Satan be cast out .

Not probable either in the thing it selfe , or in their opinion who said it .

Not in the thing it selfe , Vers. 26. because then should Satan bee diuided against himselfe : which is no way likely , for so should he procure his owne ruine : as is proued by an induction of three particulars , one of a Kingdome , Vers. 25. another of a Citie , the third of an House , neither of which if it be diuided against it selfe can stand : so nor Satan .

Now what probabilitie is there , that Satan an old , politique , experienced Prince , as desirous as any other , to maintaine his owne Power and Dominion , should wittingly seeke his owne ruine and ouerthrow .

Nor in their owne opinion was that which they said of Christ probable ; Vers. 27 : because they otherwise thought of other men that cast out diuels . Their owne children ( men bred and brought vp among themselues ) that cast out diuels , as Christ did , were not by them thought to cast out diuels by the power of Satan , but by the finger of God . Is it then likely , that in their consciences they thought that which they vttered with their tongues , that Christ cast out Diuels by the Prince of Diuels ?

That it was not possible , that by Satan , Satan should be cast out , Vers. 29. Christ proueth by that superiour power which he casteth one our , must haue ouer him that is cast out : he must bee able first to binde him , and then to spoile his house . But Satan hath not a superiour power ouer himselfe : It is impossible that Satan should be stronger then Satan .

Thus our Lord Christ hauing cleane quenched the fire of that blasphemous slander ( for a slander cast on him that is innocent , is as a fire-brand put into water ) and by his iust apologie stopped their blacke mouthes , so as they had not to oppose against that he said , he setteth forth the high pitch of their impietie , which proceeded to plaine blasphemie against the holy Ghost : and from thence taketh occasion to declare the vile nature , and fearefull issue of that sinne .

Two Euangelists record the Summe of that which Christ deliuered , concerning the sinne against the holy Ghost , I will therefore set downe the text out of them both .

Matth. 12. 31 , 32. Wherefore I say vnto you , All maner of sin and blasphemy shal be forgiuen vnto men : but the blasphemy against the holy Ghost , shall not be forgiuen vnto men . And whosoeuer speaketh a word against the Son of man , it shall be forgiuen him : but whosoeuer speaketh against the holy Ghost , it shall not be forgiuen him , neither in this world , nor in the world to come . Mark . 3. 28 , 29. Verily I say vnto you , All sinnes shall be forgiuen vnto the sonnes of men , and blasphemies , wherewith soeuer they shall blaspheme . But hee that shall blaspheme against the Holy Ghost , hath neuer forgiuenesse , but is in danger of eternall damnation . §. 2. Of the inference of Christs censure vpon their slander .

THE forenamed Recrimination , and censure which Christ gaue of the Scribes and Parisies , is in these words ; very sharpe indeed it is , but most iust . The reason thereof is intimated by Saint Matthew , in the particle of inference set downe in the first place ( Wherefore ) and expressed by Saint Marke , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . in the reason which hee layeth downe in the last place ( because they said he had an vncleane spirit . ) Very brazen-faced and impudent they were , that durst openly vtter such a vile slander against all probabilitie and possibilitie , yea against their own iudgement and opinion , and therefore Christ thought it not meete to spare them any whit at all . Whence learne , that

As sinners wax bold and impudent in sinne , Doct. 1. The sinnes of impudent sinners are to be plainly discouered . so is the hainousuesse and fearefull issue of their sinne to be discouered . a a Isa. 58. 1. Cry aloud ( saith the Lord to his Prophet ) spare not : shew my people their transgression , and the house of Iaakob their sinnes . b b Titus 1. 13. Rebuke them sharpely , saith also Saint Paul to Titus . They who are acquainted with the histories of the Prophets , of Christ , and of his Apostles , cannot be ignorant of their holy zeale , in laying open the fearefull estate of notorious sinners , euen to their very faces .

Thus , Reasons . 1 This may be a meanes to reclaime them . if they be not past all recouery , they may bee brought to some compunction and remorse , c c Act. 2. 37. as the Iews were vpon Peters laying forth the hainousnesse of their sin in crucifying the Lord Iesus . This reason doth Saint Paul alledge , where he aduiseth Titus to reproue the Cretians sharpely ; Tit. 1. 13. for he addeth this clause , that they may bee sound in the faith .

If those sinners themselues , 2 Others may bee warned thereby to take heed of the like sins . whose estate is so laide forth , be obstinate , and will not thereby be any whit moued , nor brought to remorse , but rather wax more impudent ( as these Scribes and Pharisies , like the Iewes their fore-fathers , Ier. 44. 16. who said to Ieremiah , As for the word which thou hast spoken to vs in the name of the Lord , we will not harken vnto thee : and of whom the Lord said to Ezechiel , The house of Israel will not hearken vnto thee , Ezec. 3. 7. for they wil not harken vnto me : for all the house of Israel are impudent and hard-hearted ) yet may others be kept from going on in their course , and from growing to their degree of impudency , as is noted of some in Malachies time , Malac. 3. 16. who obseruing the stoutnesse of their fellowes against the Lord , feared the Lord .

If none at all be wrought vpon by the knowledge of their sinne , 3 They are made more inexcusable : and God more iustified then are they made the more inexcusable : and Gods seuere proceeding against them is the more iustified . Thus much Daniel declareth in his confession vnto God , Dan. 9. 5. where first he saith , We haue sinned and committed iniquitie , and haue done wickedly , &c. then he addeth , neither haue we hearkened vnto thy seruants the Prophets : Vers. 6. whereby he implieth that the Prophets declared their sinnes , and denounced Gods iudgements against them : and thereupon he inferreth , Vers. 7. O Lord , Righteousnesse belongeth vnto thee , but vnto vs confusion of faces .

Vse Vpon these and other like proofes and reasons Ministers must learne , as they see iust occasion , to put in practise the forenamed Doctrine , and by their holy zeale in laying forth sinne , and the issue thereof , to shew their desire of reclaiming sinners , of staying the infection and contagion of sinne , and of iustifying Gods proceeding against sinners .

§. 3. Of the resolution and seuerall heads of the text .

TO passe from the Occasion and Inference of Christs censure , note further the Manner Matter thereof .

Christs manner of setting it forth , is with great ardency and authority , noted in the Preface prefixed before his censure ( Verily Isay vnto you . ) The particle of asseueration ( Verily ) declareth his ardencie : his auerring of it in his owne name ( I say ) sheweth his authoritie .

The matter of Christs censure is 1 Generally propounded . 2 Particularly applied .

In the general proposition is noted 1 The Nature . 2 The Issue . of the sinne censured .

The Nature thereof is declared by the person against whom it is in speciall directed , namely , against the Holy Ghost .

The Issue of it is , that it shall neuer be forgiuen .

Both these are amplified by comparing them with the Nature and Issue of other sinnes .

Other sinnes are committed against the Sonne of Man . This against the Holy Ghost .

Other sinnes shall be forgiuen .

This shall neuer be forgiuen .

In this comparison is set forth a liuely representation of Gods Mercy and Iustice .

Of his Mercy in forgiuing euery sinne committed against the Sonne of Man .

Of his Iustice , in vouchsafing no pardon to the sinne against the Holy Ghost .

§. 4. Of the truth and weight of the points heere deliuered .

THe first point to be noted is Christs Preface : whereby he sheweth , that what he deliuereth concerning this point , is both a certaine and infallible truth : and also a point of weight and moment . Christ auerreth it vpon his authoritie and credit . I say ( saith he ) I that am a faithfull and true witnesse , I who cannot lye , I who am the very truth , I say . So as , of what authoritie our Lord , the eternall Son of God is , this which he hath here deliuered is also , namely , true , Mar. 13. 31. certaine , infallible , vnchangeable , Heauen and earth shall passe away , but his word shall not passe away . With this authority doth Christ * * Mat. 5. 22 , 28 , 32 , 34 , 39 , 44. oft ratifie and confirme that exposition which he gaue of the Morall Law : and opposeth it to the light credit of the ancient Doctors of the Iewes , saying , You haue heard it said of old , &c. But I say vnto you , &c. so as his authoritie is more then any others can be , for Christ is the onely true Doctor of the Church : as he himselfe testifieth of himselfe , Math. 23. 8. saying , One is your Doctor , euen Christ . He hath power in his own name , by his own authoritie to deliuer any thing to his Church : which power is intimated vnder this imperial phrase ( I say . ) And herein his manner of teaching is different from all others . For the vsuall phrases of the Prophets were , Isa. 56. 1. Thus saith the Lord : Ier. 2. 1 , 4. Mal. 1. 1. The word of the Lord : The burden of the word of the Lord : with the like . To make doubt of any thing which Christ saith , is to call his authority into question . If therefore the word spoken by the Prophets was stedfast , how much more stedfast is the Word spoken by the Lord himselfe , Christ Iesus ?

The particle set by Saint Marke before the clause of Christs authoritie , is in the Greeke Amen , and in the Hebrew signifieth Truth , and so not vnfitly translated Verily . It is a note of an earnest 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 , Mat. 5. 37. 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 , Doctr. Sinne may be forgiuen . Mat. 1. 21. 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 , 1. Tim. 1. 15. 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 . Gal. 3. 10. 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 , Reasons . Ezek. 33. 11. 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 . Heb. 9. 26. 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 . Vse . Consolatio to 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 , Dan. 5. 6. 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 , Matth. 9. 2. 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 : Vse . 2. Instruction . 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 . 1. Iohn 1. 9. 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 , Vse . 3. Admonition . Turne from sinne . 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 . Mat. 7. 14. 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 , committed not on ignorance only , 2. Chro. 33. 1 , &c. but against knowledge , voluntarily , presumptuously , against God and man , the history recorded of him apparantly sheweth : Vers 13. and yet were they all pardoned .

The reason hereof may not be sought in the party that sinneth , Reason . or in the nature of sinne ( for euery sin is mortall , and deserueth eternall condemnation ) . Rom. 6. 23. In either of those no reason at all can be found out : But onely in the extent of Gods mercy , and in the all-sufficiencie of Christs sacrifice . For the mercy of God is greater , not onely then any one , but then all sinnes whatsoeuer : and the sacrifice of Christ is a sufficient price of redemption for all : 1. Iohn 1. 7. His blood clenseth from all sinne . As Gods mercy and Christs sacrifice are the cause of pardoning any one sinne : so the riches of Gods mercy , and the infinite value of Christs Sacrifice , are the cause of pardoning all sinnes .

Obiect . Why then is not the sinne against the Holy Ghost pardonable ?

Answ. Not because it is greater then Gods mercy , or aboue the price of Christs oblation , but because of Gods reuealed determination against it , as we shall * * §. 27. hereafter more distinctly heare .

Vse 1 From this extent of Gods mercie we may well inferre , that mans destruction is of himselfe : Ose. 13. 9. either because he malitiously despiteth the Spirit of Grace , or wilfully reiecteth the offer of pardon . In the order of redemption God hath made mans sinne pardonable , but man by his impenitencie makes it not to be pardoned .

Vse 2 From the forenamed Doctrine we may take courage to flye to the Throne of grace for pardon , how many soeuer , or how great soeuer our sinnes haue beene . Note the gracious inuitation of the Lord by his Prophet , saying , Come now and let vs reason together : Isai. 1. 18. though your sinnes be as scarlet , they shall be as white as snow , though they be red like crimson , they shall be as wooll . Whensoeuer the Diuell seeketh to bring vs to despaire , either by the multitude or by the hainousnesse of our sinnes , let vs in faith plead this before God , All sinnes shall be forgiuen : and thereupon apply to our soules the blood of Christ , which clenseth from all sinne : and be moued thereby to turne from all .

§. 7. Of Blasphemie , how hainous a sinne it is .

THe particular sinne , whereby the forenamed mercie of God in forgiuing sinne , is exemplied , is Blasphemy . For in Saint Matthew , Blasphemy is expresly added to all manner of sinne that shall be forgiuen : and in Saint Marke it is said , that All blasphemies wherewith soeuer men shal blaspheme , shall be forgiuen . Whence are offered two Doctrines to our consideration .

1 Blasphemie is a most hainous sinne .

2 Blasphemie may be forgiuen .

The former Doctrine is implied by the particular mention of it in this place . For in that Christ giueth this as an instance and euidence of Gods rich mercy , in forgiuing al manner of sinne , because he forgiueth Blasphemie , hee giueth vs thereby to vnderstand , that Blasphemie is one of the most notorious sinnes , a sinne which is most hardly forgiuen , which yet notwithstanding being forgiuen , wee may well hope that other sinnes may be forgiuen .

The truth of this Doctrine will yet more clearely appeare if we consider the nature of Blasphemie .

Blasphemie ( according to the notation of the Greeke What blasphemie is . word ) fignifieth * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . to hurt ones fame , or credit : yea in Hebrew also a blasphemer of God is said * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 transfigere no men Jehouae . to strike thorow the name of Iehouah .

In former ancient times this world , Leu. 24. 16. Blasphemie , hath bin vsed to set forth the dishonor and disgrace that is done to mans name and credit , in which sence it is also sometimes vsed in the new Testament : as where Saint Paul saith of himselfe , and other Ministers of the Gospell , Being defamed , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . 1. Cor. 4. 13. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . ( or ( word for word to translate it ) being blasphemed ) we pray : and where Saint Iude saith of the wicked in his time , They speake euill of ( or they blaspheme ) dignities : Yet now long vse in Gods Church hath appropriated the word Blasphemie to an high dishonour done to the great name of God : and that both in regard of the Matter , and also of the Manner , whereby Gods name is dishonoured .

In regard of the matter of Blasphemie , God is blasphemed two wayes : either Priuatiuely , by taking away from God that which is due vnto him , and wherein his honor consisteth : or Positiuely , by attributing that vnto him , which is vnbeseeming his Maiestie , and dishonorable to his great name .

The honor due to God is taken from him two wayes .

1 Simply , when that which properly belongeth vnto him is denied him . Thus because the King of Ashur denied that God was able to saue Ierusalem , and to deliuer it out of his hands , 2. Chro. 32. 17. hee is said to blaspheme the Lord God of Israel .

2 By consequence , when that which is proper to the Creator , is attributed to the creature : thus the Scribes and Pharisies imagining Christ to bee a meere creature , Mat. 9. 3. and not thinking that he was God , because he tooke vpon him to forgiue sinnes ( which is a power proper onely vnto God ) accused him of Blasphemie : and againe , the Iewes went about to stone him for Blasphemie , because ( as they alledge ) he being a man , Ioh. 10. 33. made himselfe God . Though their censure of Christ were most false and slanderous , yet thereby they plainly shew what was accounted blasphemie . But to make this point more cleare , the Holy Ghost expresly saith of the Israelites in the wildernesse , that they committed great blasphemies , Neh. 9. 18. because they said of the molten Calfe which they set vp , This is thy God which brought thee vp out of the Land of Aegypt , whereby they attribute to the Calfe , a creature of their owne making , that which God the Creator of all things did .

The other kind of blasphemie , in attributing such things to God which are vnbeseeming his Excellencie , is noted in those Israelites that caused their sonnes to passe thorow the fire , making God thereby like vnto the Diuell , to delight in mans blood : a thing most dishonorable to the Diuine Maiestie . The Lord hauing relation to that Heathenish and barbarous fact of the Israelites , saith to their children , Ezek. 20. 27. In this haue your Fathers blasphemed me . Thus it is noted of those on whom the Viall of Gods wrath was powred out , Reu. 16. 11. that they blasphemed the God of heauen for their paines : their blaspemie , without question , was that they impeached God of iniustice , vnmercifulnes , cruelty and such like things , much vnbeseeming his glorious name .

In regard of the manner of blasphemie , when any thing is spoken of God , or to God ignominiously , reproachfully , disgracefully , contemptuously , or the like . Gods name is blasphemed thereby : Exod. 5. 2. as when Pharaoh said , Who is the Lord that I should heare his voice , &c. And when Iehoram , King of Israel said , 2. King . 6. 33. Behold this euil is of the Lord , what should I waite for the Lord any longer ? And when Nebuchadnezzar said , Dan. 3. 15. Who is that God that shall deliuer you out of my hands ? And when the wicked in Iobs time said , Iob 21. 15. What is the Almightie , that we should serue him ? and what profit should wee haue , if we pray vnto him ?

By the seuerall wayes wherein men blaspheme God , wee may obserue that this sin of blasphemie is directly derogatory to the honor of Gods name , which ought not to be taken in vaine , but rather had in all high account , and therefore a most hainous sinne . Which doth further appeare by that feare which the Iewes had of naming it . Blasphemie seemed so horrible a thing to them , that when a man was to be openly accused thereof , they did not say in their publike accusation , such an one blasphemed , but ironically such an one blessed God ; vnder the name of that vertue comprising the contrary vice . In imitation hereof , Iezabel , when shee would haue Naboth put to death , thus frameth the inditement against him , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 1. King . 21. 10. Thou diddest blesse God : and accordingly the witnesses gaue this euidence , Naboth did blesse God . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 Vers. 13. Both shee and they meant that hee blasphemed God : and so was their meaning taken : for thereupon they put Naboth to death .

The capitall punishment which by Gods Law was to bee inflicted on blasphemers , doth also declare the hainousnesse of the sin : ( the words of the Law are expresse , He that blasphemeth the name of the Lord shal be put to death ) . Leu. 24. 16. But much more that hainous censure which the Apostle denounceth against blasphemers , 1. Tim. 1. 20. saying , I haue deliuered them vnto Satan , that they might learne not to blaspheme . To this purpose saith the Canon , Blasphemus secundum legem est decapitandus , secundum canonem anathematizandus Can. paenit . 3● . A blasphemer according to the Law is to be beheaded , according to the Canon to be accursed .

Lastly , the practise of the Diuels and other damned in hell , which is , To blaspheme the great God who cast them in thither : directly contrary to the practise of the glorious Angels and blessed Saints in heauen , which is continually to sing Hallelu-iaeh , praise and glory to God , sheweth that blasphemers remaining blasphemers without repentance , are farre from hauing a part in the heauenly society of Saints and Angels , and can expect nothing but to haue a part in the lake which burneth with fire and brimstone .

Thus by the very nature of blasphemie , as also by the temporall , spirituall , and eternall punishment of it ( all expresly noted in the Scripture ) we see that it is a most haynous sinne : so as Christ might well bring this as a pregnant proofe of the riches of Gods mercy in pardoning al manner of sinne . For if blasphemie be pardoned , what sinne may not be pardoned ?

By the hainousnesse of this sin , Vse 1. Reproofe of Papists blasphemies . learne to iudge of that supposed Vicar of Christ , or rather plaine Antichrist , the Pope of Rome , and his parasites . If euer the name of Blasphemie might be written on the fore-head of any , it may bee written on the fore-head of that Seuen-headed scarlet-coloured Beast , which hath opened her black-mouth to blaspheme the God of heauen , and the Sauiour of the world , more then euer any Pagan . What a blasphemous speech was that of Iulius the third , to say , If God were angrie with ADAM for eating an apple , might not he be angrie with his Cooke for eating his Peacock ? And at another time , when his Physitian kept away from him a dish which he liked well , but was hurtfull to his health , he said , Bring me my dish in despite of God . The blasphemie of Leo the tenth was more odious , because it seemeth to be more serious , for when Bembo his Cardinall was speaking of the glad tidings of the Gospell , he answered , What profit doth that fable of Christ bring vs ? O intollerable blasphemie ! But not to insist on particular speeches of particular men , many of the Decrees made of their Popes are very blasphemous , whereof take for a taste these particulars .

The Pope of Rome is a God . In Decretal . Let no man dare say to the Pope What dost thou . The Pope may dispense against an Apostle . The Pope may change the nature of things . The Pope may make something of nothing . The Pope may dispense aboue Law . The Pope of iniustice may make instice .

Yea , many of their publike Prayers are also in the highest kinde blasphemous against Christ , as where they pray to Christ to bring them to his Father through the intercession and merits of Peter , Paul , Thomas , Nicholas , Gregorie , and other whom they account Saints : and where they pray to the Virgin Mary to vse her motherly authoritie ouer her Sonne , and to command him to doe this , and that .

The power of Absolution which they giue not onely to the Pope , but also to euery Priest , is blasphemous : for * * §. 14. De Absol . cap. 6. can. 9. by the Councell of Trent it is decreed , not to be a ministeriall declaration , but a iudiciall act of forgiuing . The conceit of offering vp Christs glorified body by the hands of a Priest , is also blasphemous : and so is the new Iesuiticall inuention of mixing the milke of the Virgin Mary with the blood of Christ . These and such like blasphemies cannot proceed but from the Impes of Antichrist .

Blasphemie being so hainous a sinne , Vse 2. Exhortation to Magistrates to punish blasphemers . Magistrates , who are gods on earth , ought to vse all the meanes they can to suppresse it : and therefore they ought both to make seuere laws against it , & also strictly to look to the due execution of those lawes : otherwise the vniust Iudges in Ahabs time , 1. King . 21. 13. who condemned innocent Naboth to death , for a meere pretence , and vniust accusation of blasphemie ; and the Iewes who supposing that Christ blasphemed , Iohn 10. 33. were ready to stone him , shal rise vp in iudgement against them : much more shall that Heathen King condemne than who made a decree , Dan. 3. 29. that whosoeuer should speak any blasphemy against God , should be drawne in peeces , &c. Yea their practise in censuring and punishing those who speake euill of Dignities , and that seuerely ( wherein they doe that which is iust and equall ) shall condemne their remisnesse in suffering blasphemies against the great and glorious name of God to goe vnpunished .

And let euery particular Christian take heed , Vse . 3. Admonition to take heed of blasphemy . that the Diuell neuer preuaile so far ouer him , as to vse his tongue as an instrument to blaspheme God . For auoiding wherof , let vs retaine a reuerend and high account of the great name of God in our hearts : and be afraid to conceiue an euill thought , which may tend to the dishonor thereof : much more fearefull let vs be of taking his name in our mouthes vainely , and of rash swearing by his name . Common swearing by the name of God , wil soone bring vs to plaine blasphemie .

Yea , Vse 4. Direction to giue no occasion to others to blaspheme . seeing blasphemie is such an high pitch of iniquity , let vs giue no occasion vnto others to blaspheme Gods name . They who call vpon the true God , and yet depart not from iniquitie , who professe the truth of the Gospel , and yet turne the grace of God into wantonnesse , who make shew of Religion , and yet deny the power thereof , who seuerely iudge others , and yet themselues do the same things , cause the name of God to be blasphemed among the enemies of pietie and sinceritie . Reade for this purpose , Rom. 2. 17 , 18. &c. whosoeuer giue occasion to the enemies of the Gospell to blaspheme God , the Author of the Gospell , for their vnworthy walking therin , make themselues accessary to this great and grieuous sinne of blasphemie : and accordingly shall bee iudged with the iudgement of blasphemers .

§. 8. Of Gods mercy in forgiuing blasphemy .

THough blasphemy bee so heinous a sinne as hath beene declared , yet Christ here expresly saith , that Blasphemy shall be forgiuen ; so as from hence we may gather , that

Blasphemers are not vtterly excluded from all hope of pardon . Doctr. A blasphemer may be pardoned . Instance Saint Paul , who thus saith of himselfe ; I was a blasphemer , but I obtained mercy .

Thus the Lord sheweth that the saluation of man is as deare and tender vnto him as his owne name : 1 Tim. 1. 13. Reason . the piercing and striking thorow of his own name doth not prouoke him to cast the blasphemer into hel , but his pitty rather moueth him to offer pardon , that so the blasphemer beholding Gods goodnesse striuing with his wretchednesse , may be ashamed of the foulenesse of sinne , and brought to repentance for it .

Haue we not iust cause in this respect to wonder , Vse 1 Admiration of Gods mercie . and say ; O the depth of the riches of the mercy of God !

Hearken to this ô ye blasphemers of the name of God , Vse 2. Exhortation for blasphemers to repent . though the great flying Booke of Gods curse be gone forth against you , yet may it be called in againe . Note for this purpose what Saint Paul saith of Gods mercy to him , who had beene in former times a blasphemer : Zac. 5. 2 , 3. 1 Tim. 1. 16. For this cause I obtained mercy , that in me first Iesus Christ might shew forth all long suffering for a patterne to them , which should hereafter beleeue in him to life euerlasting . Cease therefore to blaspheme any more . Lay hold of this Gospell , this glad tidings of reconciliation , and be moued thereby to seeke how you may best honour his name , whom in former times you haue blasphemed .

And let all of vs herein shew our selues children of our Heauenly Father , Vse 3. Imitation to blesse them that curse vs . in bearing with such as haue sought our disgrace . This is an hard lesson to learne : for man accounts his name more deare the his life , and had rather his head or heart should be stricken thorow , then his name and honour . Hence is it that the least reproach and disgrace causeth the greatest reuenge that can be thought of . But this humour ariseth from corrupt nature . Christ commandeth to blesse them that curse vs : Mat. 5. 44. which precept the Apostles put in practise ; for of himselfe , and of others saith Saint Paul , 1 Cor. 4. 13. Being defamed , we intreat .

§. 9. Of the principall Obiect of Gods mercy , Man .

AS the riches of Gods mercy is in generall commended by forgiuing all manner of sinne , euen blasphemie ; so in particular it is commended vnto Man , by making him the peculiar obiect of this mercy of God : for to man doth Christ in speciall appropriate it , saying ; All manner of sinne shall be forgiuen vnto MEN , ( as Saint Matthew records it ) To the SONS OF MEN ( as Saint Marke sets it downe . ) From whence we may gather , that

MAN is the most principall obiect of Gods mercy . This instance of forgiuing sinne , goeth beyond all other that can be giuen to commend the mercy of God ; especially if we consider what was done to effect this .

To discharge man of that debt whereunto hee stood bound through sinne vnto the iustice of God ; What was done to obtaine forgiuenesse for man . the Sonne of God must come downe from Heauen , and become a son of man , and in mans roome and steed he made sinne , offering himselfe vp a sacrifice to satisfie Gods iustice for mans sinne . And that man might be made partaker of that which Christ did in this kind , Sonnes of men must be vnited to the Sonnne of God , by the Spirit of God ; that as by the former vnion God and man became one person , so by this latter vnion , the sonnes of men , and the Son of God , might make one body , 1 Cor. 12. 12. which is , Christ .

No creature but Man doth partake of Gods mercy in this kinde : vnsensible , and vnreasonable creatures are not subiect to sin , nor yet to the eternall punishment of sinne , because they haue no immortall soules . The good Angels neuer sinned , and in that respect had no need to taste of this kind of mercy : whereupon when an Angell brought the newes of Christs birth , Luke 2. 10. he saith in the second person , To you , is borne a Sauiour : but when the Prophet a sonne of man foretold thereof , Isai. 9. 6. he saith in the first person , To vs a child is borne , To vs a Sonne is giuen . The euill Angels , that had as much need thereof as sonnes of men , Iude v. 6. are reserued in euerlasting chaines vnder darkenesse , vnto the iudgement of the great day . This mercy is not vouchsafed vnto them , in regard whereof it is said , that Christ tooke not on him the nature of Angels , Heb. 2. 16. but he tooke on him the seede of Abraham . In this respect we may with an holy admiration cry out , Psal. 8. 4. and say ; What is man , that thou art mindfull of him ? and the sonne of man , that thou visitest him ?

The reason why God should thus respect man aboue all other creatures , cannot be fetched out of man . Man hath his being from god as well as other creatures ; in his nature there is no such excellency , as for it he should be preferred before all others : Gen. 2. 7. for he was made of the dust , and in his substance much inferiour to the Angels ; neither can there be any merit or desert in his actions : for in his best estate hee could doe no more then what of duty hee was bound vnto . But when God afforded him this great mercy , whereof we now speake , he was dead in sin , a slaue of Satan , an enemy of God . It was therefore Gods good pleasure that made him thus to make choice of man , to make him the most principall obiect of his mercy ; and in this respect the Apostle vseth * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . a word , which signifieth a proper , and peculiar loue to man . Tit. 3. 4.

How doth this checke the sonnes of men for their vngratefulnesse against God ? Vse 1. Reproofe of mans vngrate fulnesse . whereas this proper and peculiar loue of God to man , should prouoke him to exceede all other creatures in setting forth the honour and glory of God , who hath so respected him : Man for the most part dishonoureth God more then all other creatures , except the infernall spirits , who wholy and onely set themselues to dishonour and blaspheme the name of that great God , who reserueth them in euerlasting chaines . For if wee looke into the highest Heauens , there we shall see the heauenly Spirits stand before the Throne of God , ready to receiue and execute any charge that he shall giue them : yea , there we shall heare them singing continually praise vnto the Lord , and reioycing when God is any way glorified in Heauen or in earth . Doe any of the sonnes of men so farre exceede the Angels in glorifying God , as Gods mercy hath more abounded to vs then to them ? What we shall doe in Heauen I know not , but how farre short the best of vs on earth doe come of them , none can be ignorant . Descend we therefore a little lower into the next heauens , where wee may behold the Sunne , Moone , Starres , and whole hoast of those heauens keepe constantly that fixed order and course which at first their Maker appointed them : yea , the Moone in her changes , and the very wandring Starres in their wandring , obserue the decree of the Creator , and start not from that order which he hath set vnto them ; and yet the sonnes of men daily transgresse the Ordinances which the Lord their God hath giuen them . The very earth which was cursed for mans sake , with little tillage bringeth forth all manner of needfull and pleasant fruits for man : yet all the spirituall culture which God vseth on the sonnes of men , cannot make many of them bring forth good fruit . Reade Gods complaint to this purpose , in the long which was made to the Vineyard of the Lord . Isa. 5. 1 , 2. &c. The Prophet Isayah noteth that the Oxe and the Asse ( two of the most brutish creatures that be ) take better notice of the kindnesse of their Masters , Isa. 1. 3. then the Sonnes of Men doe of the mercies of the Lord to them .

Oh beloued , Vse 2 ▪ Exhortation to excell all creatures in obedience . let this peruersenesse of our nature humble vs , and let vs endeauour to answere with gratefulnesse Gods goodnesse to vs . As he in mercy hath abounded towards vs aboue all other creatures , so let vs striue to excell all in honouring him . Though notwithstanding our vttermost endeauour we come much short , yet let our true desire mount aloft , and let vs still endeauour to goe as farre as possibly we can , and euen moane againe , because we cannot attaine to the perfection of the most perfect . This is that which is intended in the third petition of the Lords prayer , Thy will be done in earth as it is in Heauen .

§. 10. Of Gods impartiality in offering mercy without respect of persons .

GOds mercy to Man is further amplified by the generality of the Obiect , which is first intimated by these indefinite words , Men , and Sonnes of Men : and then more expresly noted by Saint Matthew vnder this generall particle ( Whosoeuer ) whereby we are taught , that

God excludeth none from the participation of his mercy .

1 This doctrine is to be vnderstood of Gods outward dispensation and manifestation of his mercy by the ministry of the Word , Doct. In what respects pardon is offered to all . wherein no difference is made betwixt persons , nor exemption of any ; so as it calleth not into question the secret counsell , and eternall decree of God .

2 It is to be referred to the seuerall degrees , sorts , and conditions of men , betwixt which God maketh no difference , as honourable , meane , rich , poore , learned , vnlearned , olde , yong , free , bond , male , female , Magistrate , subiect , with the like .

3 It is to be applied to the all-sufficiency of Christs sacrifice , which is auailable to take away the sinnes of the most notorious sinners that can be ( as we heard * * §. 6. before ) as well as of any other sinners .

Thus this doctrine rightly taken , is abundantly confirmed throughout the whole Scripture . Prou. 1 21. & 9. 3 , 4. Salomon brings in Wisdome in the open streetes , proclaiming mercy to all : Mar. 16. 15. and Christ commandeth his Apostles to Preach the Gospell to euery creature : meaning euery reasonable creature capable thereof . But more particularly and expresly saith the Apostle ; Rom. 10. 12. He that is Lord ouer all , is rich vnto all that call vpon him . 1 Tim. 2. 4. 6. And againe , God will that all men shall be saued : and Christ gaue himselfe a ransome for all men .

For with God there is no respect of persons ; Reason . 1. hee hath not carnall eyes , nor seeth as man seeth : the soules of the meanest are as deare and precious to him , as the soules of the greatest : Ezec. 18. 4. All soules are mine , saith the Lord .

Vse 1 This further confirmeth that which was noted * * §. 6. before , that mans destruction is of himselfe . No man can iustly blame God , who offereth mercy and pardon to euery one .

Let euery one of what ranke or condition soeuer he be , Vse 2 See more nerof 2. Treatise of Faith . §. 29. be encouraged to apply to himselfe this glad tidings of pardon : and seeing God excludeth none , let not any of vs exclude our selues .

§. 11. Of the title SON OF MAN giuen to Christ .

THe last branch whereby Gods mercy in forgiuing sin is amplified , respecteth the person against whom the sinne is committed in this phrase ( Sonne of Man ) .

This title in Scripture is vsed sometimes indefinitly , To whom this title , Son of Man , is attributed . and sometimes determinatly .

Indefinitly , in a double respect .

1 To set forth all mankind in generall , 1 To mankind in generall . and so it compriseth vnder it euery son of Adam , euery mothers childe ( as we speak ) . In which sence Bildad vseth it , where comparing mankind with the celestiall bodies , he saith , How much lesse MAN a worme , euen the SONNE OF MAN , a worme ? Iob 25. 6.

2 To designe corrupt and wicked men , 2 To wicked men . in which sence it is opposed to sons of God : as where Moses saith , that the sonnes of God saw the DAVGHTERS OF MEN : Gen 6. 2. and Dauid his complaint , I lye among them that are set on fire , euen the SONNES OF MEN. Psal. 57. 4.

Determinately and particularly it is attributed to the Prophets of God , and to Christ the Sonne of God .

In the old Testament it is most vsually attributed to the Prophets , 3 To Prophets . especially when it is expressed in the singular number . Among other Prophets Ezechiel is most frequently stiled with this title , SONNE OF MAN : he is in his Prophesie so called almost an hundred times . The reason wherof I take to be this , He had visions both more in number , and more rare in kinde , reuealed vnto him , then any other Prophet had : now lest he should be exalted out of measure through the abundance of reuelations , the Lord often putteth him in minde of his estate by nature , that he was but a sonne of man , a mortall man , euen a worme .

In the new Testament it is most vsually attributed vnto Christ , 4 To Christ . and that most frequently in the historie of the Euangelists , and when Christ speaketh of himselfe . Once Saint Stephen termeth Christ the Sonne of Man . Act. 7. 56.

This title hath relation especially to the humane nature of Christ , In what respect Christ is called Son of Man . in regard whereof hee was borne of a woman , and so a true Son of Man : yet is it not to be restrained only to his Manhood ; for it compriseth vnder it the person of Christ , God and Man : else how could Christ while his humane nature was on earth say , The Sonne of Man is in heauen . 1. Ioh. 3. 13.

The reason why this title is giuen to Christ , Reason why Christ is called Sonne of Man . is not , ( as some too nicely inferre , from the singular number ) because Christ was borne of a Virgin , and had but one Parent , and so was a sonne of MAN , not of MEN , that is , onely of a mother , and not of father and mother both , as others are : For by the same reason it might be inferred that Ezechiel had but one parent , because hee is called A sonne of MAN : besides , by this reason Christ should bee called * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . A sonne of woman , not a sonne of man . But other better reasons may be giuen of this title , as to shew

1 That Christ was true man .

2 That he came of the stock of man , and brought not his humane nature from heauen .

3 That he descended very low for our sakes , being the Sonne of God , to become a Sonne of Man . If any shall reply against this , and say , The title MAN might haue implied as much , I answere , that there is a farre greater emphasis in this title Sonne of Man : as , according to the Hebrew phrase it is more emphaticall to say , a sonne of disobedience , a sonne of perdition , then a disobedient and forlorne man .

To apply that which hath been said of this title , it is without all exception cleare , that by the Sonne of Man , is heere meant Christ Iesus . For Christ neuer attributeth this title to any but to himself . Besides , sin and blasphemy ( which is heere said to be committed against the Sonne of Man ) is not properly committed against a meere man .

In Christs manner of setting forth himselfe vnder this title , Christs modestie . Sonne of Man , note his modestie and his humilitie .

Hee doth heere set himselfe forth as God , that hath power to forgiue sinnes ( a great and excellent dignitie ) and therefore speaketh of himselfe in the third Person , as of another . Behold his modestie .

There were many most excellent titles due and proper to him , Christs humilitie . which others attributed to him , as Sonne of God , King , Lord , Iesus , Rabbi , and the like , but he himselfe maketh choice of that which of all other was the meanest , and ministred least matter of ostentation . Behold his humilitie .

As these graces are to be admired in Christ , so are they to be imitated by vs .

§. 12. Of the particular respect wherein the title ( Sonne of Man ) is heere vsed .

HAuing spoken of this title , Sonne of Man , in generall , let vs now more distinctly and particularly consider in what respect it is heere vsed .

Many take it heere by way of extenuation , as if Christ more largely had thus said , Considering that the Son of God was pleased to take vpon him mans nature , and in that nature to appeare vnto men , and in such a shape to appeare , as he could not be discerned , to be any other then a man , they which speake against him , and blaspheme him , may seeme to haue some pretext and excuse , because they knew him not to be the Sonne of God : and in that respect their sin may be forgiuen them . They who take this title vsed heere in this sence , illustrate their meaning with the similitude of a Kings sonne and heire , apparrelled with a beggers tagged ragges : if any of the subiects meeting him , but not knowing him , should reuile him , and otherwise abuse him , that subiect should not be condemned of high treason : his ignorance of the person would extenuate his fact .

Answ. Though that similitude doe fitly illustrate the pretended sence and meaning of the words : yet this sence is not pertinent to the present place and purpose of Christ .

The maine scope of Christ in this place is to aggrauate the sinne against the Holy Ghost . Post vniuersalem commenmorationem omnium peccatorum , omnisque blasphemiae , eminentius voluit exprimere blasphemiam quae fit contra filiu●t hominis . Aug. Serm. 15. de verb. Dom. But to compare it with a small light sinne , is no aggrauation . Wherefore , I rather take this title ( Sonne of Man ) in a contrary sence , not in way of extenuation , but of aggrauation : whereunto it tendeth , if this title bee taken as setting forth on the one side the low degree of humiliation , whereunto Christ descended for our sakes , together with the vnspeakeable loue of God , in giuing his onely begotten Sonne to be a Sonne of Man ; and on the other side mans light account , or rather plaine contempt of Christs abasement , and of Gods kindnesse : as if more largely and distinctly it had been thus said , Though men , not in thought only , but by word and deed also , dishonor and blaspheme him , who is not onely the Almightie Creator of all things , but also the mercifull Redeemer of mankind , who being the eternall Sonne of God , for mans sake became a Sonne of Man , and from the highest heauens descended into the lowest parts of the earth , to deliuer them , who through feare of death were all their life time subiect to bondage , yet may this sinne and this blasphemie be forgiuen . To illustrate this with the forenamed similitude ; Simile . Suppose a Kings subiect be a gally-slaue , and to redeeme him , the King send his only sonne , and this sonne become a poore slaue to deliuer that subiect , and yet that subiect speake against , reuile , and euill intreate this Prince , is not this more then monstrous ingratitude ? And is it not admirable goodnesse in the King and Prince to forgiue that ingratitude ? This is that goodnesse of God which is intimated vnder this phrase , Whosoeuer shall speake a word against the SONNE OF MAN , it shall be forgiuen him .

§. 13. Of Gods goodnesse ouer comming mans vngratefulnesse

THE Doctrine arising from the fore-named clause , is this :

Mans vngratef●lnesse drieth not vp the spring of Gods goodnesse . Doct.

Note how Dauid setteth forth Gods goodnesse in this respect : for after hee had set forth the ingratitude of the Israelites in many respects , Psal. 78. 38. concerning God he saith , Yet he being full of compassion forgaue their iniquitie . And again , after hee had shewed how they forgate God their Sauiour , Psal. 105. 21 , 23. 45. &c. He addeth , that God turned away his wrath , and remembred for them his Couenant . Ier. 3. 1. Thou hast played the harlot with many louers ( a great point of ingratitude ) yet turne againe to me , saith the Lord to rebellious Israel . But most euidently is this proued by that mercy which was shewed to many thousands of those Iewes , who euilly intreated the Sonne of Man , Act. 3. 22 ▪ & 3. 14 , 15. a man approued of God among them by miracles , wonders and signes : And denied the Holy one and Iust , and desired a murtherer to be granted vnto them : And killed the Prince of life .

The Reason is euident . Reason . Gods goodnesse ariseth from himselfe : and it is answerable to his greatnesse . As mans vnworthinesse hindreth not God to shew mercy to man at first , when he is dead in sinne : so mans vngratefulnesse stoppeth not the current of his mercie when it hath begun to flow forth : but like a flood of water it ouerfloweth all the dammes that are made against it by mans ingratitude : what God doth , he doth for his owne sake .

Vse As before we had euidences of Gods rich mercie , so heere behold long-suffering mixed with mercy ▪ nothing commends ones patience more then abuse of kindnesse : By Gods ouercomming mans euill with his goodnesse , he sheweth himselfe to be slow to anger , and that hee delighteth not in the death of sinners .

Vse 2 Hereby men that haue formerly despised the bounty and goodnesse of God , may bee emboldened notwithstanding to returne vnto the Lord , according to that which the Prophet said vnto the vngratefull Israelites , in the name of the Lord , Thou disobedient Israel returne , and I will not let my wrath fall vpon you , for I am mercifull .

Vse 3 Hereby also , all that professe themselues to be the children of God our heauenly Father , may learne to be like him in long-suffering , and not to suffer themselues to be ouercome with euill , Rom. 12. 21. but to ouercome euill with goodnesse .

THE SECOND PART . Of Gods Iustice .

A Generall vse of all that hath been said of the Mercy of God in forgiuing sinnes , A Transition from Gods mercy to his iustice . euen all manner of sinnes , not blasphemies excepted , committed by any person , yea though the blaspemie be vttered against the Sonne of Man , is to iustifie Gods seueritie against the sinne and blasphemie of the Holy Ghost . For which purpose , without question , Christ hath heere so magnified the Mercy of God , as the like place is not to bee found throughout the whole Scripture . Wherefore hauing spoken of Gods mercy in pardoning euery sinne but one , let vs consider his Iustice in affording to pardon to that one sin : which is the sinne against the Holy Ghost .

§. 14. Of abusing Gods mercy .

IN that Christ inferreth the seueritie of Gods Iustice vpon the riches of his mercy , and after he had deliuered what he could of the Mercy of God , addeth a BVT ( Euery sin shall be forgiuen , BVT the sin against the holy Ghost shall neuer be forgiuen ) . He giueth vs to vndestand , that

Gods mercy and long-suffering may be so farre abused , Doctr. Abuse of mercie causeth extremity of iustice . as nothing but extremitie of iustice can be looked for . Thus much implieth the Apostle , where he saith , It is impossible that such and such should be renewed : And againe , There remaineth no more sacrifice for sinne , Heb. 6 4 , 6. & 10. 26 , 27. but a fearefull looking for of iudgement . Leu. 26. 23 , 24 The phrases of Gods walking stubbornely against them that walke stubbornely against him , Psal. 18. 26. and shewing himselfe froward with the froward , 1. Sam. 3. 14. and swearing that the iniquitie of men shall not bee purged with sacrifice , nor offering for euer , with the like , doe also proue as much .

Gods mercy would be notoriously abused , Reason . if at some times , and in some cases , the very extremitie of iustice should not be executed . It standeth much with the honor of God , to shew himselfe sometimes a God of vengeance , and a consuming fire .

Vse Take wee heed therefore how we goe too farre in abusing Gods lenity and patience , lest we depriue our selues of all the fruit and benefit thereof : and insteede of being the principall obiect of Gods mercy , we make our selues the principall obiect of his mercy . A man may so farre proceede in sinning against the Sonne of Man , as by degrees fall into the sinne against the Holy Ghost . The fearefulnesse of which estate followeth now to bee declared .

§. 15. Of the obiect of the vnpardonable sinne . The Holy Ghost .

IN handling the sinne against the Holy Ghost , wee are to consider 1 The Nature 2 The Issue thereof .

The Nature of the finne is set foorth vnder the names giuen to it . It is by * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Saint Matthew termed the blasphemy of the Holy Ghost , and a speaking against the Holy Ghost . By Saint Marke , * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . a blaspheming against the Holy Ghost . In all which phrases are noted forth , both the Obiect , and the Qualitie of that sinne .

The Obiect , against which in speciall this sinne is directed and committed , is the Holy Ghost . And in this respect Saint Matthew calleth it the blasphemie of the Holy Ghost : not as if it were in the Holy Ghost , which is blasphemie to thinke , but because ( as the other phrases doe expresly declare ) it is against the Holy Ghost . In this sence this kinde of phrase is oft vsed : for where it said that Christ gaue his Disciples power against vncleane spirits ( as it is well translated according to the meaning of the phrase ) word for word it is in the originall Power of vncleane spirits . Matth. 10. 1. This I haue the rather noted , Marke 6. 7. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . to mollifie the phrase of some , who speaking , preaching and writing of this sinne , stile it The sinne of the Holy Ghost : which speech being well taken ( the Holy Ghost being conceiued to bee not the subiect , but the Obiect thereof ) it may safely bee vsed .

Now the Holy Ghost is made the Obiect of this sinne , not in regard of his Essence , or Person , but in regard of his Office and Operation .

The Holy Ghost , in regard of his Essence , is all one with the Father and the Sonne : all the three Persons are one in nature and essence , all one God : in which respect a sinne committed against any one , is committed against euery one of the three Persons .

The Holy Ghost also in regard of his Person , is the Spirit of the Father , and of the Son , proceedigg from them both , and no way greater then the Father or the Sonne : they are all in dignitie coequall : so as in this respect a sin against the Holy Ghost cannot be greater then against the Father and the Sonne .

But there is an office and operation peculiarly in Scripture attributed to each Person . The peculiar office and operation attributed to the Spirit , is ,

1 To inlighten mens mindes with the knowledge of the Gospell , and to reueale vnto them the good will of God , and way to happinesse , in which respect he is called The Spirit of reuelation . Ephes. 1. 17.

2 To perswade their harts of the truth of those things which he hath reuealed to their vnderstanding , by vertue whereof , Heb. 6. 5. men are said to taste of the good Word of God , after that they are made partakers of the Holy Ghost .

3 To mooue them to acknowledge and professe the Gospell to bee the Word of God , which is implied by the Apostle vnder this phrase of receiuing the knowledge of the truth . Heb. 10. 26.

There are also many other workes of the Spirit , but these are the most pertinent vnto our purpose , and will giue light vnto all the rest .

The sinne heere noted to be committed against the Holy Ghost , is committed against him , in regard of the forenamed operations of the Spirit , so as it is against that truth of God , which the Spirit hath reuealed to a man , and euicted and perswaded his heart of the certaintie thereof , so as in his heart he cannot but acknowledge , that it is an euident and vndeniable truth , and is oft moued with his mouth to professe as much .

§. 16. Of the qualitie of the sinne against the Holy Ghost .

THe Quality ( or effect of this sinne : for the sin it selfe is seated principally in the heart ) is speaking against , and blasphemie . This latter word expoundeth the former . For it is not euery kind of speaking against , but an ignominious , approbrious , dispitefull speaking against : which is blasphemie . For blasphemie is heere taken in the vttermost extent thereof , and that both in regard of the matter , which is to deny the euidence of the Spirit , and also in regard of the manner , which is to doe it with disgracefull , and despitefull speeches , to the open dishonour of God , and of his Gospell , and of the Spirit , which hath giuen vndoubted euidence of the power of God : as the Scribes and Pharisies , who did not only deny that Christ cast out diuels by the finger and power of God : but also most reproachfully and slanderously said , Matth. 12. 24. This fellow doth not cast out diuels , but by Beel-zebub the Prince of diuels : And againe , Mark . 3. 30. He hath an vncleane spirit .

§. 17. Of the definition of the sinne against the Holy Ghost .

THe words and phrases whereby Christ setteth foorth the nature of this sin , being expounded , wee may out of them gather this definition .

The sinne against the Holy Ghost is a despitefull reiecting of the Gospell , after that the Spirit hath supernaturally perswaded a mans heart of the truth and benefit thereof .

The * * Genus . generall matter of this definition , is , a reiecting of the Gospell .

The * * Forma . particular forme , whereby this sinne is distinguished from other sinnes , is in the other words .

For the matter .

The Gospell is it , Of the Gospel , see Treat , 2. part . 5. §. 4. against which this sinne in particular is directed , and not euery part of Gods word . By the Gospell , I meane that part of Gods word , which God hath reuealed for mans saluation , euen after his fall : and in that respect commonly called the glad tidings of saluation . So as the very obiect matter , whereabout this sinne is occupied , doth in part discouer the hainousnesse thereof , and declare a reason why it is not pardoned .

To oppose against any part of Gods truth , Of Gods truth , see Treat. 2. part . 6. §. 27. is a monstrous and hainous sinne : for an especiall part of Gods honor consisteth in his truth , which is as deare and precious to him , as any thing can be : to gain-say it , is to deny him to be God : Psal. 31. 5. for he is stiled , The Lord God of truth . But to gain-say the Gospell , that part of Gods truth wherein Iesus who was sent to saue his people from their sins , Matth. 1. 21. wherein the riches of Gods mercy , & wherein the * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . peculiar loue of God to man is reuealed , and that for mans good , euen for his eternall saluation , is more then monstrous . For this is not onely a denying of Gods truth , but of his mercy also : yea ( if we well consider the extent of the Gospell ) of the wisdome , power , iustice , and all other properties of God . It addeth vnto other sins ( to make vp the heape of them ) ingratitude . It taketh away the meanes of pardon and life : for in the Gospell , onely in the Gospell is pardon offered , and life to bee found ; without it , is nothing but death and damnation . When the Gospell is not receiued , what hope can there be of pardon ? This is it that bringeth God ( who by a solemne oath hath protested , Ezek. 33. 11. that he desireth not the death of the wicked , but that the wicked should turne from his way and liue ) to complaine and say What could I haue done any more , Isa. 5. 4. that I haue not done ? If not to receiue the Gospell be a deadly and damnable sinne , what is to reiect it . To reiect a thing is more then not to receiue it : it is to put it away , as the Iewes , who in that respect are said to iudge themselues vnworthy of euerlasting life . Act. 13. 46. Simile . It is as if traytors and rebels being risen vp against their Soueraigne , and hee offering pardon vnto them , if they would lay downe their weapons , and turne to bee loyall subiects ; they should reiect his gratious offer , and say they wil none of his fauour , they care not for pardon : they had rather be hanged , drawne , and quartered , then be beholding to him for fauour and pardon . Doth not this reiecting of fauour much aggrauate the crime ? Yea , is not this a more hainous crime then the treason and rebellion it selfe ?

Hereinto all that commit the sinne against the Holy Ghost do fall : but yet all that fall thereinto do not commit that sinne . For as none that perish in their sin receiue the Gospell , so all incredulous persons which liue vnder the Gospel , and ministry thereof , whereby pardon is proclaimed and offered vnto them , do refuse and reiect it : so as this part of the generall matter of this sinne is common to all that , at least liuing vnder the ministry of the Gospel , beleeue not .

In the definition of this sinne , wee further added this word , Despitefull : which also appertaineth to the generall matter thereof .

To reiect the Gospel despitefully , doth make the matter much more desperate : for it implieth an inbred hatred against the Gospell it selfe , the Word of saluation : whence proceed open blasphemies against God and his Word , and fierce and cruell persecuting of the Preachers , and professors of the Gospell .

This despitefulnesse added to reiecting of the Gospell , brings a man into a most fearefull and desperate estate : yet all that ascend to this high pitch of impiety , doe not simply therein sinne against the holy Ghost : for all this may be done on ignorance . Instance Pauls example : he was so zealous of the traditions which the Iewes receiued from their Elders , as he hated the Gospell , which he deemed to be contrary thereunto : Act. 26. 9. in which respect , Hee thought that he ought to doe many things contrary to the name of Iesus : Act. 9. 1 , 13 , 21 and so he did : for out of his inward hatred Hee breathed out threatnings and slaughter against the Disciples of the Lord : he did much euill to the Saints : hee destroyed them that called on the name of Iesus : hee compelled many to blaspheme , Act. 26. 11. and waxed mad against the Saints : yea , he himselfe was a blasphemer . 1. Tim. 1. 13. But all these he did ignorantly : for a man may hate and blaspheme that which hee knoweth not . Great was that despite which many of the Iewes shewed against Christ , and against Stephen : Act● 7. 55 . They were cut to the heart , and gnashed at Stephen with their teeth : Luke 23. 34. yet both Christ and Stephen prayed for them : Act. 7. 60. which they would not haue done , 1. Ioh. 5. 16. if they had sinned the sinne vnto death , because it is forbidden so to doe .

Thus much of the generall matter of the sinne against the Holy Ghost : wherein other sins may agree with it .

The particular forme whereby it is distinguished from all other sinnes , is in these words ( After that the Spirit hath supernaturally perswaded a mans heart of the truth and benefit thereof . ) Out of which I gather these conclusions , concerning the persons that commit this sinne .

1 They must haue knowledge of the Gospell : their iudgement must be euicted of that truth which they oppose : whereby they come to sinne against their owne knowledge and iudgement .

2 This knowledge must not onely swimme in the braine , but also worke vpon their will , and diue into their heart : so as their will giue consent , and their heart assent to what their iudgement coneiueth to bee true . There must be a perswasion as well as knowledge ; whereby they come to sinne against conscience , that iudge which God hath placed in mens soules to accuse or excuse them .

3 This knowledge and perswasion must be wrought not onely by euidence of vndeniable arguments , ( for so an Heathen man may be euicted , and perswaded ) but also by a supernaturall and inward worke of Gods Spirit , whereby they are in their very soules perswaded that they gain-say the vndoubted word of God , and so sin against the worke of the Spirit in them .

4 This inward supernaturall perswasion must bee of the benefit of the Word , as well as of the truth thereof : that the Word which they despitefully gain-say , is the Word of saluation ( which , whosoeuer beleeueth , shall not perish , but haue life euerlasting ) and the only meanes of saluation ( whosoeuer reiecteth it , shall be damned . ) Thus in sinning against the forenamed worke of the Spirit , they sinne against their owne soules , and bring swift damnation vpon themselues .

Briefly to summe vp all that hath been deliuered of the sinne against the Holy Ghost : It consisteth of these degrees .

1 A reiecting of the Gospell : Heb. 10. 28 , 29. which the Apostle in his description of this sinne euidently noteth : for first hee maketh an opposition betwixt despisers of the Law , and despisers of that against which they sin , that fall into this vnpardonable sin : now what can that which is opposed to the Law be , Vers. 29. but the Gospell ? Againe , his description of that which is despised , can agree to nothing so wel as to the Gospell .

2 A despitefull reiecting thereof , Ibid. which the same Apostle noteth vnder these phrases , a treading vnder foote : counting an vnholy thing ; despiting .

Vnder this clause are comprised malice & hatred of hart , blasphemie of the tongue , and persecution , in all which the Scribes and Pharisies manifested great despight against Christ : so haue all others that euer committed this sinne . In this respect the Apostle calleth them aduersaries . Vers. 27.

3 A despitefull reiecting of the Gospell against knowledge : which the Apostle expressely noteth in this phrase , after we haue receiued the knowledge of the truth . Vers. 26.

4 A despitefull reiecting of the Gospell against conscience : which the Apostle implieth vnder this word Wilfully .

5 A wilfull gainsaying and opposing against the inward operation , and supernatural reuelation of the Holy Ghost : which is noted by the Apostle vnder this phrase , Hath done despite vnto the Spirit of grace . Vers. 29.

6 A despiting of the Spirit in such things as he reuealeth to them for their owne good , euen the saluation of their soules : this is comprised vnder those phrases of tasting the heauenly gift , Heb. 6. 4 , 5. the good word of God , and powers of the world to come , which they doe , as it were , spit out againe .

§. 18. Of the difference betwixt the sinne against the Holy Ghost , and other sinnes .

BY the forenamed definition may the sinne against the Holy Ghost be distinguished from many other sinnes which come neere vnto it , as ,

1 From many sinnes against knowledge : yea and against conscience also : for they may be without malice of heart , which this cannot be . The elect may fall into them : but not into this . 2. Sam. 24. 4. Dauid and Peter sinned both against knowledge , Mat. 26. 69. and also against conscience .

2 From many sins committed on malice against Christ and his Gospell : 1. Tim. 1. 13. which may be done on ignorance .

3 From blasphemie and persecution : which may be done also a a Ibid. on ignorance , b b 2. Cro. 16. 10 or in passion .

4 From deniall of Christ , which may be done on feare ( instance Peters example ) or other like temptations . Mat. 26. 69. It is an ancient heresie of the Nouatians to deny repentance and pardon to such as haue once denied Christ . Aug. lib. de her . & lib. de quaest.

5 From Apostasie from the faith , and profession of religion , which also may bee done not on malice , but through the violence of some temptation . It is noted of Salomon , 1. King . 11. 4 , 5 , 6. that he continued not to follow the Lord , but turned after other gods , through the perswasion of his wiues . When a Kingdome changeth Religion , as England in Queene Maries dayes , many prooue Apostates , and fall away from the profession of the Gospell , and professe idolatrie for feare of persecution , or for too much loue of this world , to hold their places and offices , their honors and dignities , their houses and lands , or else on an infirme and weake perswasion , that they can keepe their hearts pure , and their faith sound , though with their bodies they outwardly subiect themselues to idolatry . The Leuites which in the captiuite fell away , Ezek. 44. 10. &c. though they were barred from medling with the holy things , yet they were admitted to doe other seruices in the Temple , whereby it is manifest that they fell not into this vnpardonable sinne .

6 From Presumption and sinning with an high hand , as Manasseh did . 2. Cro. 33. 13.

7 From Hardnesse of heart , Ephe. 4. 17. 18 from impudencie , and committing sin with greedinesse . For so did the Gentiles which had not the Gospell supernaturally reuealed vnto them .

8 From Infidelitie and impenitencie , yea from finall infidelitie and impenitencie , whereinto all the reprobate fall . If finall impenitencie should be the sin against the Holy Ghost ( as some do take it ) then should euery one that is damned sinne against the Holy Ghost : yea then could not this sinne be committed till death : and then in vaine should the caueat of Saint Iohn be , 1. Ioh. 5. 16. concerning not praying for them .

§. 19. Of the persons that may fall into the sinne against the Holy Ghost .

HAuing seene what the sinne against the Holy Ghost is , Whether the Scribes and Pharisies blasphemed the holy Ghost , or noe . for application of the point to the parties with whom Christ had to do , we will in the next place discusse whether the Scribes and Pharisies that slandered Christ , committed this sinne or noe .

Many say they did not commit this sin : and to prooue their assertion , they vse these two arguments .

1 They neuer professed Christ .

2 Christ prayed for them . Luke 23. 34.

To the first I answere , that two sorts of people may fall into this sinne : namely , they who professe Christ and his Gospell , and they who neuer professed it .

Professors that sin against the Holy Ghost , Who are Apostates . are called Apostates , that is , departers away , namely , from the faith , or from the profession of the Gospell ( for the Greeke word , 2. Thes. 2. 3. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . which according to the notation of it , signifieth Apostasie , is translated a departing , and a falling away ) not that all who depart away , and in that generall sence are called Apostates , doe commit this sin , as was noted * * §. 18. before : but because they that fall into this sin , are most notorious Apostates : denying the truth , not in tongue only , but in heart also : not through feare , but in malice , vtterly renouncing , and bidding defiance to the faith : not contenting themselues to deny it , but shewing themselues deadly enemies against it , and persecuting all that are friends vnto it : hauing in that respect a very diabolicall propertie , not enduring that any should reap benefit by that which they haue reiected : such an Apostate was Alexander the Copper-smith , and Iulian. 2. Tim. 4. 14.

They who neuer professed the truth of the Gospell , They who neuer professed the Gospell may sinne against the holy Ghost . may also sinne against the Holy Ghost , as they doe to whom the Spirit hath so clearely and supernaturally reuealed the truth of the Gospell , as their heart and conscience doth inwardly tell them that they ought to make profession thereof , yet their malice against it , not onely keepeth them from professing it , but also maketh them to reuile it , Tit. 3. 11. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . and to persecute the professors of it . The Apostle saith of such an one ; that he is condemned of himselfe . Such were the Scribes and Pharisies which blasphemed Christ : and such are many of the learneder Papists .

The difference betwixt these two sorts , is that the former hath gone a step further in shew of goodnesse , but thereby haue made their fall the more offensiue , and their sinne the greater , in that to the sinne against the Holy Ghost , they haue added Apostasie , as some adde oppression , murther , and the like .

To the second argument , Whether Christ prayed for them that blasphemed his workes . Luke 23. 34. to proue that the forenamed Scribes and Pharisies sinned not against the holy Ghost , taken from Christs prayer , I answere that Christ prayed not in particular for these , but for such as were indeed in the outward act associates , but not of so euill a disposition as they . As among Papists blinde zeale moueth many to doe that , which deadly malice moueth others to doe .

I doubt not but we may , Reasons that the Scribes and Pharisie sinned against the Holy Ghost . 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 : Matth. 12. 27. as the instance which Christ giueth , of their iustifying that in their children , which they condemned in Christ : Matth. 21. 38. 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 , Matth. 12. 25. Vers. 31. 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 . Marke . 3. 30. 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 , Bellar. tom. 3. contr. 4. de paenit . lib. 2. cap. 16. Iansen . Concor . Euang. cap. 49. 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 , * * 1. Ioh. 5. 16. 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 : Heb. 6. 4 6. & 10. 26 , 27. 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 , Bellar. de Purgat . lib. 1. ca. 4. 11. 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. Reu. 21. 27. 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 : Mat. 25. 46. Papists make lewd sinners Saints in heauen . 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 , Papists teach that some haue beene deliuered out of hell . 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 : a a Ioh. Damasc . in orat . de mortuis . The soule of Falconilla a Pagan , was freed from hell by the prayers of Saint Thecla , and b b Ibid. the soule of Traiane a Pagan Emperour , by the prayers of Pope Gregorie , and c c Greg. lib. 1. dialog. cap. 12. 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 * * Treat. 3. of Prayer . §. 40. 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 . ) Rhemists on Mat. 12. 32. ) 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 , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 seculum . 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 . Luk. 20. 35. 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 , Mar. 3. 29. 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 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 * * Extendere tempora purgatory vltra diem resurrectionis est error exploratus . Bellar. de purg . lib. 2. cap. 9. 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 * * Compare Mat. 28. 1. with Luke 24. 1. 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 * * Purgatorium projis tantum est qui cum venialibus culpis moriuntur . Bellar . de Purg. lib. 2. cap. 1. 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 * * Culpas ipsas . Catholici omnes Christi san , guine purgari affirmant . Bellar . de paen . lib. 1. cap. 2. 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 : Difference betwixt sinners . 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 . Gen. 5. 24. 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 , 1 Cor. 5. 5. 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 . 1 Cor. 11. 30. &c.

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 : Iob 21. 23. and such an one was Diues . Luk. 16. 19. 23

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 : Mat. 27. 5. 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 from this text , that sin may be forgiuen after death .

For our parts let vs giue no rest to our soules , Exhortation to seeke pardon while we liue . 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 ; Luke 12. 5. 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 . Mat. 25. 11. The time that the Gospell is preached , and thereby remission of sinnes offered , is the accepted time , the day of saluation : 2 Cor. 6. 2. 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 ; Isay 55. 6. and to day , while it is called to day , harden not your hearts . Psal. 95. 7.

§. 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 * * § 20. 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 the difference which Christ here maketh betwixt this sinne , and all other sinnes . In regard of the issue , many other sinnes are no more pardoned then this : for if in the euent all other sinnes but this should be pardoned , many millions which are now in hell should be saued . But the difference is , that other sinnes are of that kind and condition , as through the meanes which God hath afforded to man , they may be forgiuen : but this cannot by any meanes .

§. 27. Of the reasons why the sinne against the Holie Ghost is vnpardonable .

THe reason why the sinne against the Holy Ghost neither shall , nor can be forgiuen , is not simply in regard of the greatnesse and hainousnesse of it , as i● it were greater then the mercy of God , and sacrifice of Christ ; so as if that sinne were put into one ballance , The generall reason why the sin against the Holy Ghost is not pardoned . Dan. 6. 15. and Gods mercy with Christs sacrifice into another , that would weigh downe this : but rather in regard of that order which God hath set downe , and that fixed decree and doome ( more immutable then the decrees and statutes which the things of the Medes and Persians confirmed ) which hee hath both established , and reuealed : I say reuealed , because his secret decree is established against euery impenitent sinner , but the order is published , and the decree reuealed onely against such as sinne against the Holy Ghost .

If further we would know reasons of this reuealed decree , I answere , that God is not bound to render man a reason of his orders , Particular reasons why the sin against the Holy Ghost is not pardoned . and decrees : But yet it hath pleased him to make knowne some reasons thereof in his word , for the better satisfaction of mens minds , and iustification of his owne proceedings : as

1 Because it is impossible that they who sinne against the Holie Ghost , It is neuer repented of . Heb 6. 4. 6. should be renewed againe vnto repentance . As no sinne , whereof the man that commits it , repenteth not , is in the issue and euent pardoned ; so this sinne , because the committer thereof cannot repent , cannot be pardoned .

2 Because they vtterly renounce , 2 Means of pardon is reiected . and cleane reiect the onely meanes of pardon ; which is , Christ Iesus offered in the Gospell : Heb. 10. 29. so as , if they be pardoned , either Christ must be offered vp againe , and crucified anew ; or else there must be some other sacrifice for remission of sinnes . Heb. 6. 6. & 10. 26. But both those are impossible : impossible it is therefore , that the sinne against the Holy Ghost should be pardoned . It falleth out with those that commit this sinne , Simile . as with a man that is desperately and mortally sicke of a disease , which cannot possibly be cured but by one meanes , and the patient vtterly refuseth that meanes , and wil not haue it vsed ; would we not say on that ground , that he is irrecouerably sicke , that it is impossible he should be cured ?

3 Because they haue wittingly so wholy cast themselues into Satans power , 3 God is vtterly renounced . and vtterly renounced to haue to doe with God , as it cannot stand with equity , and with the honour of God to receiue them againe to mercy ; they are in a manner in such a case and estate as the damned in hell , concerning whom it is said , that betwixt them and the Saints in Heauen there is a great gulfe fixed , Luke 16. 26. so as there can be no passage from one to another . Besides , it is probable , that as they who truly beleeue , and are in grafted into Christ , haue an inward testimony that they are Gods , and that they shall foreuer abide in Christ , and ●e saued : so they who sinne against the Holy Ghost , hauing as it were subscribed to be Satans , and euer to be with him , and on his side , haue an inward certificate in their hearts that they are vtterly forsaken of God , and shall be damned : and thereupon ( as the damned in hell ) they blaspheme God whom they haue renounced ; yea , with all the spight they can they oppugne the Gospel through an inward hatred of God the Author , of Christ the matter , of the Holy Ghost the Reuealer thereof ; whom because they cannot reach and come at , they persecute the professors of the Gospell : like the old red Dragon , who , because hee could not touch the woman that was cloathed with the Sunne , Reuel. 12. the Moone being vnder her feete , he went to make warre with the remnant of her seede , which keepe the Commandements of God , and haue the testimony of Iesus Christ .

§. 28. Of the certainty of his damnation who sinneth against the Holie Ghost .

HItherto of the fearefull issue of such as sinne against the Holie Ghost , set downe negatiuely , in that this sinne shall neuer be forgiuen .

To aggrauate the terror hereof , Christ further setteth forth the issue of the same affirmatiuely , as Saint Marke hath recorded his words thus ,

Is in danger of eternall damnation . Mar. 3. 29.

The * * 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 word translated in danger , or ( as others ) culpable , doth not so much imply a likelihood that hee may be damned , as a certainty that he shall be damned : for it properly signifieth to be held fast , as a bird when shee is taken in a snare , or a Malefactor when he is arrested by a Sergeant , or a condemned man when hee is manicled , and fetteted against the day of execution . It implyeth that there is no meanes , no hope of escaping damnation : so as the maine point here intended , is this ; He that sinneth against the Holy Ghost , shall most certainly be damned . This the Apostle also implyeth , where he saith , that to such an one there remaineth no more sacrifice for sinnes , Heb. 10. 26. 27 but a certaine fearefull looking for of iudgement , and fierie indignation .

The reasons * * § 27. before al●eadged to proue that this sinne shall not be forgiuen , doe also proue the certainty of his damnation who committeth it .

§. 29. Of the eternity of Damnation .

YEt further to aggrauate the fearefull estate of him that sinneth against the Holy Ghost , it is added , that his damnation is ETERNALL . This euerlasting continuance is common to all that are cast into hell , in which respect their torments is set forth by such like phrases as these , a a Mar. 9. 43 , 44 The worme that dieth not , Fire that shall neuer be quenched , b b Iude v. 6. Euerlasting chaines , Mat. 25 41. Eternall fire , d d 2 Thes. 1. 9. Euerlasting perdition But the certainty of this euerlasting damnation , is that which is proper to them that sinne against the Holy Ghost . The doome is irreuocably passed against them ; while here they liue , they know they shall be cast into endlesse , easelesse , mercilesse , and remedilesse torment .

This aggrauation of damnation by the euerlasting continuance of it , The heresie of the Chiliasts refuted . doth euidently refute the hereticall position of Chiliasts , or Millinaries , or ( to vse our English word ) Thousandaries , who held that the Diuels and all the damned in hell should after a thousand yeeres be deliuered . Eternall and euerlasting continuance properly taken , as it is in the forenamed places , admitteth no date or end of time : which the forenamed heretikes obseruing , grant that indeed the fire of hell burneth eternally ; but they further say that it burneth after the damned are deliuered out of it : but this euasion will not helpe them . It is certain that God maketh nothing in vaine . If there be fire burning eternally , it is for some end and purpose . But what other end or purpose can be imagined , then the iust punishing and tormenting of the damned in hell ? Shall there be an hell , and no creature in it ? Besides , Christ expresly saith , they shall goe into eternall punishment . Mat. 25. 46. Now the fire of hell is no longer a punishment , then the damned be tormented therein : eternally therefore they are tormented therein , and can neuer be freed from it .

As for their obiections taken from Gods mercy and iustice , they may easily be answered , if Gods former dealing with the damned , and the nature of sinne for which they are condemned , be duly weighed .

§. 30. Of the answeres to the Chiliasts obiection taken from Gods mercy .

COncerning Gods mercy , Obiect . 1. Gods mercy is ouer all his workes . they say , that it is ouer all his workes , and thereupon they conclude , that the damned must partake thereof : which ( say they ) they cannot doe if eternally they lie tormented in hell .

Answ. Answ. 1. Thus diuels & damned haue beene made partakers of Gods mercy . Surely they haue tasted of Gods mercy : for the Diuels were made at first glorious Angels , Angels of light . The damned were also at first created in a most happy estate , euen after Gods image : and many of them had a long time , and faire meanes of repentance offered vnto them ; besides , the many outward temporal blessings which in this world they haue enioyed . They all haue abused and reiected Gods mercy .

As for their present estate , Answ. 2. Some mercy is manifested in hell . I might say that it is some mercy that they are not more tormented : for God could make them feele more then they doe .

But we are to know that Gods mercy and iustice must goe together . Answ. 3. Gods iustice is not satisfied for the damned . Where iustice is not satisfied , no place is left for mercy : but Gods iustice is not satisfied for the Diuels and damned : how then should mercy be expected ?

§. 31. Of the answeres to the Chiliasts obiection , taken from Gods iustice .

COncerning Gods Iustice , Obiect . 2. Vniust to punish a temporary sin eternally . they say that it cannot stand with Iustice to punish a temporary sinne , a sin which was committing in time , with an euerlasting punishment .

But sin though in continuance it were not euerlasting , Answ. 1. Sinne infinite in nature . yet is it in nature infinite : for the greatnesse of a sin is measured according to the greatnesse of the person against whom it is committed . Wee see in the counts of men that one and the same wrong committed against a meane man , and a Monarch , is accounted lesse or greater . That which being done against a meane man , will scarce beare an action in Law ( as we speake ) committed against a King may proue a capitall matter , a matter of high treason , and bring a man to the gallowes . Now euery sin is a transgression of Gods Law , and committed directly against the infinite Maiestie ; and in that respect it is infinite in nature , and deserueth an infinite punishment . But the creature is finite , and cannot in time beare an infinite weight of vengeance , and therefore it lieth eternally vnder it . There is then a proportion betwixt the sin of the damned , and their punishment : both are infinite . Sin in quantity and greatnes , the punishment in time and continuance : what sin wanteth in continuance , it hath in greatnes ; and what the punishment wanteth in weight , it hath in continuance . Thus the sin and the punishment are correspondent each to other , and God is iust in inflicting an eternall punishment on an infinite sin .

Besides , Answ. 2. The will of the damned to sin is euerlasting . though the damned be restrained , or cut off by the hand of God from an euerlasting continuance to commit sin , yet their will and desire is neuer to cease sinning . For herein lieth a maine difference betwixt such sinners as haue their sins forgiuen , and so are saued , and such as are neuer forgiuen , but are damned . Those mens minds and wils are altered , and they truly repent of their sinnes past , and desire and endeauour to sin no more . But these mens minds and wils vnto their very death are set on sin : and if they could alwaies liue on earth , they would alwayes sin on earth . Now it is the mind , will , and disposition of a man , whereunto God hath especially respect .

Againe , Answ. 3. The damned neuer cease sinning in hel . the damned continue to sinne euerlastingly in hell . As the glorious Angels and blessed Saints in Heauen euer continue to praise the God of Heauen , so the diuels and damned in hell continue to blaspheme the same God . Their punishment therefore endureth no longer then their sinne .

Lastly , Answ. 4. The damned wittingly pull on themselues eternal punishment . Simile . they wittingly & wilfully pull vpon themselues that eternall weight of Gods wrath , and therefore iustly lie vnder it eternally . God hath declared before hand that eternall damnation shall be the reward of impenitent sinners ; and yet they impenitently continue in sin . Suppose a mill-stone hanging by a coard , a man should wilfully stand vnder that mil-stone , and cut the coard , and withall refuse to haue any meanes to keepe the mil-stone from falling downe : did not he by cutting that coard pull death on himselfe ? This is the case of the damned . Gods wrath is an infinite burden , by Gods law it is held vp ouer mens heads : sinne is a sword , whereby the coard of Gods law is cut : by faith and repentance Gods wrath is staid from falling on man . The vnbeleeuing and impenitent sinner refuseth the meanes of with-holding and staying Gods wrath . Is it not now iust that this eternall weight of Gods wrath should lie on him ?

Thus wee see that it is neither against Gods mercy , nor against his iustice to inflict eternall damnation .

§. 32. Of the necessitie of being pardoned , or damned .

FRom the connexion of this affirmatiue part of the iudgement ( shall be in danger of eternall damnation ) with the negatiue ( shall neuer be forgiuen ) I collect that , The sinner which hath not his pardon cannot escape eternall damnation : or pardon must be obtained , or the punishment must be vndergone . Matth. 18. 34. The seruant whose debt the Lord recalled , and would not forgiue , because of his vnmercifulnesse , was deliuered to the tormenters .

Otherwise men would not care for Gods fauour in pardoning sinne , Reason . nor any thing esteeme Christs sacrifice , whereby pardon is purchased .

Vse O let vs giue no rest to our soules , till wee haue assurance of the pardon of our sins . A man attainted , and euicted of treason , though his life may be prolonged , and sentence of death not executed , yet is not quiet till hee haue his pardon , vpon feare that aduantage may sometime or other be taken against him for his crime : and yet the vttermost perill is but death of body . The perill of sin is eternall damnation . It shall assuredly be executed , if pardon bee not gotten . How then can the sinner , who hath no assurance of pardon , sleepe quietly ? Surely this doctrine is either not knowne , or not beleeued , or not regarded by such as hauing no euidence of pardon , passe their time ouer in mirth and iollity . Well did Dauid know this point , which made him with an holy admiration say , Blessed is he whose transgression is forgiuen , Psal. 32. 1 , 2. whose sinne is couered : Blessed is the man vnto whom the Lord imputeth not iniquitie . On the contrarie side wee may say , Cursed is hee whose sinnes are not forgiuen . If eternall damnation doe make a man cursed , he is cursed .

§. 33. Of preuenting the sinne against the Holy Ghost .

TO returne to the point in hand , wee haue heard what the sinne against the Holy Ghost is , and what the issue thereof is , namely , Impossibility of pardon , certaintie of eternall damnation . Whose heart doth not tremble to thinke of their estate ? The very Diuels doe tremble to thinke of their owne doome and iudgement . Diues is thought to be in a most miserable plight . That which ministreth any comfort to sinners in this world , is , that they hope the due vengeance of their sinnes shal not be executed vpon them . This hope can none haue that sinne against the Holy Ghost . Though all sinnes ( as before we haue heard ) shall bee pardoned , yet a man may so grow on in impudencie and obstinacie , as to sinne against the Holy Ghost , and make his sin irremmissible , and himselfe certaine of eternall damnation .

Let vs therefore take heed of making any way to this sin , Vse 1. Make no way to the sinne against the Holy Ghost . and of prouoking God to cast vs cleane ouer into Satans power , or rather to suffer vs to giue vp our selues wholly vnto Satan . For the preuenting hereof , let the directions heere following bee carefully obserued .

1 Be watchfull against euery sin , 1 Withstand beginnings . yea against the very beginnings of sinne . Ephes. 4. 27. Giue no place to the Diuell . Take heed left there be at any time in any of you an euill heart of vnbeleefe , Heb. 3. 12. in departing from the liuing God . Especially let vs take heed of sinning against our owne iudgement and knowledge , against the perswasion of our heart and conscience , and against the reuelation and motion of Gods Spirit in vs . Sinne is deceitfull , and Satan is subtill . They allure men step by step to descend , till by degrees they bring vs into this irrecouerable downefall of the sinne against the Holy Ghost .

2 Haue the Gospell , 2 Set thy heart on the Gospell . the Word of saluation , in high account . As we haue knowledge thereof , so let vs set our heart and loue vpon it . Loue of the Gospell will make men cleaue close vnto it , and will keepe them from renouncing of it . 2. Thes. 2. 10 , 11. If men receiue not the loue of the truth , that they might be saued , God will send them strong delusion , that they should beleeue a lye , and bee damned . Through light esteeme of the Gospell , men oft come to reiect it : and to proue Apostates .

3 Duely weigh the difference betwixt Christ and the world ; 3 Consides the gaine which commeth by holding Christ . how Christ can vphold thee , and preserue , and protect and prosper thee against the world : but all the world cannot shelter thee from his warth . True knowledge of Christ , of the benefits wee reape by him , of the priuiledges we haue in him , of the comfort and peace we receiue through him , Phil. 3. 8. will make vs account all the things of this world , in comparison of Christ , but as dung : and it will make vs also stand the more resolutely against all the assaults of the world , and not suffer our selues thereby to be drawne from Christ . Let vs oft call to minde that which Christ hath said to this purpose , Matth. 16. 26. What is a man profited if he gaine the whole world , and lose his owne soule ? or what shall be giue in exchange for his soule ?

4 If at any time through his owne weakenesse , 4 Persist not in denying the faith . or the violence of any temptation , a man be so farre ouertaken , as to deny the Gospell , and to forsake Christ , let him not persist therein ; Matth. 26. 75. but rather ( as Peter did ) vpon the first occasion offered to discouer his folly , let him throughly humble himselfe , and speedily repent . The longer sinne continueth , the stronger it groweth : and the greater aduantage will Satan take thereby . Simile . Deadly poison being speedily purged out , may be kept from infecting the vitall parts .

5 After once thou art recalled , 5 Take heed of ●aple . hauing before time denied Christ , be the more watchfull ouer thy selfe , that thou deny him not againe , Luke 〈◊〉 26. and againe . If the Diuell being once cast out , returne againe , Hee will come with seuen other spirits more wicked then himselfe . 2. Pet. 2. 20. If after men haue escaped the pollutions of the world , through the knowledge of th● Lord and Sauiour Iesus Christ , they are againe intangled therin and ouercome , the latter end is worse with them then the beginning .

6 While thine heart is pliable pray ; 6 Pray against this sinne . earnestly , instantly pray , as against all sins , so especially against presumptuous sinnes ( as Dauid did ) and in particular , Psal. 19. 13. against this vnpardonable sinne . See Treat. 3. of prayer . §. 20 , 22. Nothing more powerfull against sinne and Satan , then faithfull prayer : without this all other meanes are fruitlesse . This meanes is to be vsed as for our selues , so also for others ( as we haue * * Treat. 3. of Prayer . §. 36. before shewed ) . There is nothing against which we ought more earnestly to pray , then against this sinne : for no estate more desperate then theirs who fall into this sinne .

§. 34. Of the persons who cannot fall into the sinne against the holy Ghost .

AS this Treatise was begun with declaration of Gods Mercy , in forgiuing all manner of sins , so it shall bee concluded with application of comfort to the elect , and that in regard of the nature and issue of the sinne against the Holy Ghost . That which maketh this sin to seeme as an hot fiery thunderbolt , euen that which maketh it most terrible and dreadfull , that , I say , ministreth matter of comfort to the elect , namely , that it is impossible it should be pardoned , and that the committers thereof are sure to bee eternally damned .

The comfort is this , The Elect cannot sinne against the holy Ghost . that the elect are absolutely freed from it , so as they cannot fall into it .

The Reasons are euident .

1 When they come to bee inlightned , Reasons . 1 When inlightned , they are born againe . together with their illumination , regeneration is wrought in them . Now they who are borne againe , cannot so wholly giue vp themselues to sin and Satan , as to sin against the Holy Ghost . The Apostle ( in a more inferiour degree and kinde of sinning , then in this kinde against the Holy Ghost ) saith , Whosoeuer is borne of God doth not commit sin : for his seed remaineth in him , 1. Iohn 3. 9. and he cannot sinne because he is borne againe .

2 All the sinnes of the elect in the issue and euent are Veniall , 2 All their sinnes are veniall . such as shall be pardoned . For though in the nature and kinde of sin , euery of their sins are ( as the sins of all other ) Rom. 6. 23. mortall ( For the wages ( and due deserts ) of sin ( not any one sin excepted ) is death ) yet hath Christ by his death satisfied for all their sins . All therefore shall be pardoned to them .

3 All that are elected , 3 They are elected to life are elected to eternall life : and being elected thereto , they shall assuredly be made partakers thereof . Gods purpose and decree remaineth firme and stable , and cannot be made frustrate . They are not therefore in danger of eternall damnation : and so cannot fall into that sin .

Yet let no man be presumptuous , or secure in this regard : for first , hee may bee mistaken in his election , and thinke he is chosen , when indeed he is not . If hee be deceiued , and mistake the markes of his election , then is he not exempted from this sinne , and the feareful issue thereof .

Againe , though he be elected , yet if hee be not watchfull ouer himselfe , he may fall into so great a gulfe of sin , and be so neere the pit of eternall damnation , as hee will haue cause againe , and againe to repent his folly , as wee haue * before shewed . Treat. 2. of Faith . §. 60. Let vs therefore worke out our saluation with feare and trembling . Vnto which saluation that we may be kept blamelesse , Phil. 2. 12. The Grace of the Lord Iesus Christ , 2. Cor. 13. 14. and the loue of God , and the Communion of the Holy Ghost be with vs all . Amen .

FINIS .