¶ The Mind of the FRONT. THis CONSTANT complete Soldier doth oppose The Failing World, the Infecting Flesh, the Devil In jesuited. Angel-shape: Three foes Deadly, 〈◊〉 tempting men to Evil. Christ comforts with his own name-ensigned Ensign; And crowneth his own victory in fine. backsliding JULIAN is at peace with Hell; Conflicts with heaven; the known truth doth despite; Whom Christ's victorious Banner doth compel To yield the glorious Conqueror his right. Snares, Swords, Fire, Brimstone, are his fearful lot; He now feels him, whom erst he feared not. Selfe-strangling judas, and selfe-stabbing Saul, Stand everlasting Pillars of Despair, To warn Succession of their dreadful fall, Never to be repaired by faithful Prayer: Yet Heavens three years and six month congealed f●st Elias fervent prayer thawed at last. THE Whole Armour of GOD. OR A Christians Spiritual Furniture, to keep him safe from all the assaults of Satan. The second Edition corrected & enlarged: whereunto is added a Treatise of the Sin against the Holy Ghost. By William Gouge. Resist the Devil and he will flee from thee. jam. 4. 7. Imprinted at London by john Beale. 1619. The reward of the righteous A CHRISTIAN ARMED In this victory The reward of the wicked AN APOSTATE CONFOUNDED By This confusion ☧ Of Salvation Of the Spirit Of Righteousness Truth Of the Preparation Of the Gospel Of Faith CONSTANTINE Thou hast overcome a Galilean New Testament JULIAN The power of prayer Deceiveth Faileth Infecteth Desperation To the right Honourable, Sr SEBASTIAN HARVY Knight, Lord Mayor of the Honourable City of London, and to the right Worshipful Aldermen and Sheriffs his Brethren, and to the right Worshipful Mr Recorder, together with the whole estate of the said City, all true happiness. Right Honourable, Right Worshipful; YOur Honour and Worships being (by the good guiding providence of GOD) the General, Captains, and Lieutenants of this Metropolis, this chief City & Castle of the Kingdom, wherein (by the same Providence) I am (though one of the meanest, yet) one of the Watchmen; To whom ought I rather to present these fruits of my Watchman's function, then unto your Honour and Worships? As duty in regard of your places, so gratefulness also in regard of your kindnesses, requires as much. My Father, Grandfather, and other Predecessors, have of old from time to time been beholding to this Honourable City: the kindness which they formerly received, is still continued to me. Which as I do with all humble thankfulness acknowledge, so from my heart I desire the Almighty to remember your Honour and Worships, together with the whole estate of this Honourable City, in goodness, and not to wipe out the kindness which is showed to the Ministers of his Word, and to poor distressed people. Long hath the Gospel been purely, powerfully, plentifully preached in this honourable City, and great countenance and maintenance hath by many therein been given thereunto. Good orders have within these later years been taken for the better sanctifying of the Lords Sabbath. Much relief is from time to time given to the poor. These and such like works of Piety and Charity, are the beauty, honour, strength, and wealth of this City. I deny not, but that in the outward politic government of this great Corporation, and the many several Companies therein, London may be accounted the glory of the earth. But the things which make it exceed in glory, are, the fair houses of Prayer and preaching the Word; the great Assemblies of God's people frequenting the same to worship God: the spacious Hospitals and places of Charity, together with the liberal provision therein made for relief of poor children and orphans, of aged and impotent men and women, of lame and maimed soldiers, and of many other like succourless persons; the thrones of justice and judgement, with the like, wherein London may be compared to Zion the City of God, whereof great and excellent things are spoken. Right Honourable and Right Worshipful, go on this way, (which is the only right way) to procure the peace and prosperity of your City. Let the Ministry of God's Word be more and more promoted: Let the Lords Sabbaths have their due observations, let the poor be relieved, and the oppressed be succoured; let profane persons and all evil doers (the enemies of Christian Policies) be punished: In a word, let God's Ordinances be advanced, and right judgement executed, and so shall London be accounted the City of the great King, where he will delight to dwell, and bestow his blessing. For in these things is God highly honoured: Now God who can and will perform it, 1 Sam. 2. 30. hath said it; Them that honour me, will I honour. It lieth much in the power of Magistrates to procure or hinder the blessing of God in those Cities & places over which they are set. For they being public persons, their good deeds are by the wise God publicly rewarded, and their evil deeds publicly revenged. Right Honourable and Right Worshipful, accept, I pray you, the duty, and pardon the boldness of your Watchman. And, O Lord of Lords, do good to this City of thine, continue the peace and prosperity thereof: so prayeth Your Honours and Worships in all duty for ever bounden WILLIAM GOUGE. TO THE RIGHT HONOURABLE, RJGHT WORSHIPFUL, AND OTHER my beloved Parishioners, Inhabitants of the precinct of Blackfriars London, Grace in Christ. Right Honourable, Right Worshipful, Beloved; AMong the many great blessings which the Lord hath been pleased to bestow on me, his poor servant, unworthy of the least, I account this to be an high Favour, that he hath put me in his Service, and appointed me to be one of the Ministers of his Word. Basely is this calling accounted of by the greater, and vulgar sort of people: but my conscience beareth me witness that I receive such contentment therein, and hold myself so honoured thereby, as I prefer it to all other callings, and am provoked thereby to give some evidence of my thankful acceptance thereof: which better I know not how to do, then by employing and improving to my poor power, the Talon which my Master hath committed to my charge. I am not ignorant how insufficient I am thereunto, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and that not only in regard of the greatness of the work (whereunto who is sufficient?) but also in comparison of other Ministers, 2 Cor. 2. 16. whom God in great number hath raised up in these our days. Yet withal I know that the great Master accepted the employment of two talents as well as of fine: Mat. 25. 23. yea, if he that received but one talon, had employed it, even he also should have been accepted: for God, the righteous judge, 2 Tim. 4. 8. neither exacteth, nor expecteth more than he giveth. If there be a willing mind, it is accepted according to that which a man hath, 2 Cor. 8. 12. and not according to that which he hath not. This is it which moveth me, as by Preaching, so also by publishing some part of my labours in Print, to seek the edification of God's Church. I account Preaching the most principal part of my function: for this is Christ's charge, Mar. 16. 15. Go preach the Gospel; and this is that Ordinance wherein and whereby God doth ordinarily, and most especially manifest his own power, and bestow his blessing. This is it therefore which hitherto I have most attended upon, and intent so to continue as long as God shall afford me ability and liberty. Yet I doubt not but God's people do also receive much benefit by sundry Treatises in divers kinds published in print. For as Preaching is of power especially to work upon the affections, so Printing may be one especial means to inform the judgement. Vox audita perit, littera scripta manet. For that which is Printed lieth by a man, and may again and again be read, and thoroughly pondered, till a man come to conceive the very depth of that he readeth. Besides, herein is a great benefit of printing, that the gifts and pains of God's servants are made much more common than otherwise they could be: hereby we partake of the labours of those who have lived in former times, or in other Countries, and whom we could never have heard speak. Now a good thing, Bonum quo communius eo melius. the more common it is, the better it is. It cannot be denied but that knowledge and learning have wonderfully increased by the benefit of Printing. Whereas there is a common complaint against multitude of Books, it is for the most part against idle & evil Books, or else an unjust complaint. If it be said, that there can nothing be written, but what hath been written before, I answer, that though it should be true in regard of the sum and substance of matters, yet in regard of a more full opening, a more perspicuous delivering, a more evident proving, a more powerful urging and pressing of points, Aliquid novus ad●cit Author. a more fit applying of them to present occasions more and more may be, and daily is added by sundry Authors, whereby the Church of God is much edified. But may not the same argument be alleged against Preaching? and do not many allege it? Howsoever some, too enviously minded, censure the means which God in mercy hath afforded for the building up of the body of Christ jesus, my desire is every way to do what good I can; and therefore I have been bold to commit to your eyes and reading, some part of that which I have heretofore commended to your ears and hearing. I do now make a trial of my pains in this kind: if I shall observe that God's Church reapeath any benefit thereby, I shall be encouraged to take the more pains hereafter, as I shall find any leisure. I am the servant of Christ, and of his Church; so long as my life, health, strength, liberty, or any ability is by the good providence of God preserved unto me, my desire is to spend it in the service of Christ, and of his Church. Among others I especially entreat you (my beloved Parishioners and Auditors, of what rank or degree soever ye be) in the best part to interpret, and with the best mind to accept these my endeavours; whereby, though I have aimed at a more general good, than I could by preaching (hoping that many whom I never knew, nor saw, may reap some benefit by my pains) yet especially I intent your good, whose proper and peculiar Minister I am, and for whose souls I watch, as he that must give an account. In this trial which I make of publishing some of my meditations, I begin with the last part of my labours, because they are freshest in your memories that heard them preached, and contain points more largely discussed, and, as I take it, of greater use than any other, which throughout the course of my Ministry I have handled. For the time of our life being a time of war, a time wherein our spiritual enemies (who are many, mighty, malicious, sedulous, and subtle) put forth their strength, and bestir themselves to the uttermost that possibly they can, 1 Pet. 5. 8. Seeking whom to devour, what can be more behoveful, then to discover their cunning stratagems and wiles, to declare wherein their strength lieth, to furnish Christ's Soldiers with complete armour and sufficient defence, and to show how our enemies may be disappointed of their hopes, and we stand fast against all their assaults? This is the scope of this Treatise. The Analysis and Tables which I have caused to be set before and after the Book, do point out the several and distinct points contained therein, so as I need not here make any repetition of them. I have laboured to be as perspicuous and brief as I could, in handling so weighty matters. I have in many places delivered no more than the heads of such points as I largely handled in delivering them out of the Pulpit: which any may well conjecture to be so, that shall know that the substance of almost an hundred several Sermons is contained in this Treatise. My desire of brevity moved me to refer the quotation of most places of Scripture unto the margin, and to leave the Text to be searched out by the Reader, which I wish thee to do as thy leisure will permit thee. To conclude, I commend this Treatise to your diligent reading, and favourable acceptance, myself to your Christian prayers, and all of us to the good grace of God, Church-court in Blackfriars London, December 31. 1618. and rest Your servant in the Lords work, WILLIAM GOUGE. AN ADVERTISEMENT to the Reader. CHRISTIAN READER, THE good entertainment which this Treatise of The whole Armour of God, hath found among God's people, emboldeneth me again to publish the same. The same it is for substance which thou hadst before: for I find no just cause to alter any part of the substance thereof. Only here and there something hath been added, to make such points as seemed too concise and obscure, more perspicuous. Some there were, that finding the head of Fasting in the Table, looked for a distinct and larger discourse of that point, which when they found not (for I did but briefly by the way touch it, as an help to Prayer) they entreated me to take a little more pains thereabout. To their good motion I have yielded, and according to my poor ability, and little leisure, I have more copiously handled that very-needfull, but too-much-neglected duty of Fasting. I was further informed that the point of not praying for them that sin against the Holy Ghost, would much trouble the consciences of some, if they were not informed in the nature of that sin; and thereupon I have been moved to annex a Treatise concerning that sin: in handling whereof, lest Sa●tan should take advantage upon weak consciences, from the fearful issue thereof, to exclude themselves or others (who have not fallen into that sin) from all hope of pardon. I have (treading in the steps, and following the path wherein jesus Christ hath gone before me) with the severity of God's justice in affording no pardon to that sin, mixed the riches of his Mercy, in offering pardon to all other sins: so as this Treatise affordeth more matter of hope and comfort, then of fear and despair. In this Edition there are for thy help more distinctions of several points than were before. For that which before was set forth as one Treatise, is now divided into three several Treatises, and the Treatise of the Sin against the Holy Ghost, added thereto, maketh a fourth. These several Treatises are also divided into their distinct Parts: and again subdivided into sundry Sections: over every of which the sum and head of the matter therein handled, is set. Thus both great light is given for better understanding, and also a ready way is made for finding out the several points contained in this Book. A Table of all these Divisions, and of the distinct heads of every of them is set before the Book, that if it please thee, thou mayest at once take a brief view of all. That which I especially have aimed at for thee, is thy spiritual edification. That which I earnestly desire of thee, is the help of thy faithful prayers. Church-court in Blackfriars London, December 31. 1618. Pray for me The servant of Christ, and of his Church, W. G. An Analysis or Resolution of a Direction laid down by St Paul, in the sixth Chapter to the Ephesians, from the beginning of vers. 10. to the end of vers. 20. The scope of this Direction is to keep us safe against all the assaults of our spiritual enemies. IN this direction note, 1 The Manner, whereby is declared the 1 Necessity of the point, Finally 2 Affection of the Apostle, where by i● intimated his Mildness, Humility, My Brethren. 3 Matter, wherein is required 1 To be courageous, here note, 1 The duty itself, Be strong. 2 The ground thereof, In the Lord. 3 The motive thereto, In the power of his might. 2. To be well prepared, Here note, 1 The duty. 1 Generally set down. Once, vers. 12 here note 1 The Action Put on. 2 The Object, Armour. Described by 1 The kind of it, Armour of God. 2 Sufficiency of it, Whole Armour. 3 End. Here is declared the Benefit of Armour▪ Able to stand. 2 Enemy against whom to be used, described by his Name, Devil. Temptations, Wyle●: Amplified by the generality, All. Again, vers. 13. Where note, 1 The action, Take to you. 2 The object, Whole armour of God. 3 The End, 1 To withstand. 2 To stand. Amplified by the time 1 Of Combat, In the e●●ll day. 2 Of Conquest, having done all. 2, Particularly exemplified, (A) 2 Motive (vers. 12) which is drawn from a Christian combat, Wherein note, 1 The kind of Combat, Wrestle. 2 Combatants. 1 Defendants, We. 2. Challengers or Assaulters described, 1 Negatively, Not flesh and blood. 2 Affirmatively, by their 1 Government. Here note, 1 The kind of it, Principalities. 2 Their kingdom, Worldly Governors. 3 Their vassals, Darkness of this world. 2 Power, Powers. 3 Nature, Spirits. 4 Quality, Wickedness. 5 Cause of fight, Heavenly things. 3 The Means whereby it may be the better performed. vers. 18. (B) (A) In the particular exemplification note. 2 The duty, Sta●d. 2 The manner of performing it. Here are to six pieces of armour resembled six graces To 1 A Girdle, Verity. 2 A Breastplate, Righteousness. 3 Shoes, Preparation of the Gospel of peace. 4 A Shield Faith. here is declared the benefit of Faith. Whereby ●ee shall be able to quench. This is amplified by the object, Dares, described by the 1 Generality, All. 2 Quality, fiery. 3 Author, Devil. 5 An Helmer, Ho●●. 6 A Sword, Word of God (B) The means is Prayer▪ amplified by 1 The kinds set down, 1 Generally, A●●. 2 Particularly, Prayer. Supplications 2 The time, Abwayes. 3 The ground, The Spirit. 4 The help thereto, Watchfulness. 5 The continuance, All perseverance▪ 6 The persons for whom, set down, 1 Generally, All Saints. 2 Particularly▪ Me. Here note 1 The matter to be craved, Utterance. This is amplified by the 1 Manner Opening the mouth. Boldness. 2 End. Here note, 1 The action, To make know 〈◊〉. 2 The object, The Gospel. 3 The quality, Mysteri●. 2 Motive, taken from 1 His function, Ambassador. 2 His condition. In a Chain. Both amplified by 1 The end, That I may preach boldly. 2 The manner As I ought, to speak. A TABLE OF THE HEADS OF SUCH POINTS AS ARE HANDLED in the several Treatises of this Book, as they lie in Order. THE FIRST TREATISE. Of arming a Christian Soldier. THE FIRST PART. Of the fountain of Christian courage. §. 1. THE Sum and several heads. Page 1 2 The necessity of the point. 3 3 The Apostles affection. 3 4 The need of Christian courage. 6 5 All strength from God. 9 6 Gods power most mighty. 12 7 The benefit of confidence in God. 15 THE SECOND PART. The means of standing sure. §. 1. THe heads of those means. pag. 16 2 Christians are soldiers. 16 3 The use of spiritual graces. 19 4 Christians armour spiritual. 20 5 Christians armour complete. 22 6 The armour of God to be used. 24 7 Every grace to be used. 26 8 Man's endeavour to be added to God's assistance. 29 8 The end and benefit of Christian armour. 32 9 Who are without armour, can have no hope to stand. 33 10 Who well use their armour are sure to stand. 35 11 Satan our adversary. 37 12 Satan a terrible enemy. 37 13 The devils wiles. 39 THE THIRD PART. The reason why we must be well armed. §. 1 THe coherence. pag. 44 2 Danger maketh watchful. 45 3 Against presumption. 46 4 Against despair. 47 5 Exposition of the words. 48 6 The danger of a Christians combat. 49 7 None exempted from fight. 51 8 Exposition of words. 53 9 How our spiritual enemies exceed flesh and blood. 54 10 The devil hath his hand in every temptation. 56 11 Who cannot stand against flesh and blood, can much less stand against principalities and powers. 57 12 Exposition of words. 58 13 Of Satan's dominion. 61 14 Of Satan's power. 64 15 Of the restraint of Satan's power. 66 16 Of Satan's power in miracles. 66 17 Of Satan's power over man's will. 68 18 Of Satan's power over man's heart. 68 19 Of Satan's power in foretelling things to come. 69 20 Of the extent of Satan's power. 70 21 Of the power of evil Angels compared to good. 71 22 Of the restraint of Satan's power. 72 23 Of the place where Satan ruleth. 75 24 Of the parties over whom Satan ruleth. 76 25 Of the nature of devils. 79 26 Of the advantage which Satan hath. 81 27 Of the help we have against Satan's advantages. 83 28 Of Satan's evil quality. ●3 29 Of the number of devils. 86 30 Of Satan's abode in the air. 89 31 Of the cause of Satan's quarrel. 90 THE FOURTH PART. A repetition of the means. §. 1 OF repeating one and the same thing. pag. 95 2 Danger must make watchful. 98 3 A resolution of the verse. 98 4 Whence our defence cometh. 99 5 Of the reparre of grace 100 6 Why the whole Armour is to be used. 102 7 Of manful standing. 102 8 Of the evil day. 104 9 Of Satan's being loose. 104 10 Of preparation against trial. 106 11 Of the multitude of trials. 107 12 Of holding out. 109 13 Of the issue of constancy. 110 THE SECOND TREATISE. Of the particular pieces of Armour. THE FIRST PART. The duty of such as have those pieces. §. 1 OF the coherence. pag. 112 2 Of soldiers standing. 113 3 Of Christian valour. 114 4 Of keeping our rank. 114 5 Of watchfulness. 116 6 Of perseverance. 116 THE SECOND PART. The kinds of the pieces of armour prescribed. §. 1 OF the several pieces of the Armour of God in general. pag. 117 2 Of defending ourselves. 117 3 Of resisting. 119 4 Of standing at defiance. 119 5 Of the sufficiency of our Armour. 120 THE THIRD PART. Girdle of Truth. §. 1. OF divers kinds of Truth. pag. 121 2 What kind of truth is here meant. 122 3 What kind of Girdle is here meant. 124 4 Wherein a girdle is resembled to truth. 125 5 Of getting truth. 127 6 How trial of truth may be made. 127 7 Directions for trial of truth in speech and action. 129 8 Of buying truth. 130 9 Motives to buy truth. 131 10 Means to get truth. 132 11 Of keeping truth. 134 12 How truth of doctrine is assaulted 134 13 How sincerity is assaulted. 135 14 Of the necessity of truth in religion. 136 15 Of the pretended danger in maintaining truth. 137 16 Of the pretended trouble of the conscience, which sincerity is said to cause. 138 17 Of the pretended wearisomeness of sincerity. 139 18 Of the pretended judgements on the upright. 139 19 Of others opinion concerning a man's sincerity. 139 20 Pretended hindrances of plaindealing. 140 21 Pretended inconveniences of plain dealing. 141 22 Of holding truth more steadfastly for opposition. 141 THE FOURTH PART. Breastplate of righteousness. §. 1. OF righteousness in general. pag. 143 2 Of the kinds of righteousness. 144 3 Of that righteousness which is here meant. 145 4 Of resembling righteousness to a breastplate. 146 5 Of putting on the breastplate of righteousness. 147 6 Of the benefit of righteousness. 148 7 Whether mass righteousness be meritorious. 149 8 Of the use of righteousness. 151 9 Of the issue of righteousness. 153 10 Of the comfort of righteousness. 155 11 Of all the parts of righteousness united. 156 12 Of the danger of deferring repentance. 157 13 Of being over just. 158 14 A direction for the use of righteousness. 159 THE fifth PART. Shoes of the preparation of the Gospel of peace. §. 1. OF the grace here meant. pag. 160 2 Of the resemblance of patience to Shoes. 163 3 Of the ground of patience. 164 4 Of the Gospel. 165 5 Of that peace which the Gospel causeth. 166 6 Why it is called the Gospel of peace. 167 7 Of the ground of true patience. 168 8 Of the means whereby patience is wrought. 170 9 Of the false grounds of patience. 172 10 Of the manner of working true patience. 173 11 Of the necessity of true patience. 174 12 Of the troubles whereunto we are subject. 175 13 Of the authors of our troubles. 177 14 Of the necessity of patience. 178 15 Of the benefit of patience. 178 16 Of the perfect work of patience. 179 17 Of the kinds of crosses. 180 18 Of too light regard of crosses. 181 19 Of despising Gods corrections. 183 20 Of fainting under the cross. 183 21 Directions to keep men from despising the cross. 184 22 Directions to keep men from fainting. 185 23 Answer to Satan's suggestion against the need of patience. 186 24 Answer to Satan's suggestion against the benefit of patience. 187 25 Answer to Satan's suggestion against God's love in correcting. 189 26 Answer to Satan's suggestion of the many troubles which Gods love causeth. 190 28 Of the nature of the Saints afflictions. 192 29 Of Gods assisting his children in affliction 194 30 Of Gods delivering his children out of all afflictions. 194 THE six PART. The Shield of Faith. §. 1. OF the Apostles manner of pressing the point of faith. pag. 195 2 Of urging matters of moment. 196 3 Of giving heed to weighty matters. 196 4 The resolution of the text. 197 5 Of the pre-eminence of faith above other graces. 198 6 Of the pressing the doctrine of faith. 199 7 Of the honour which faith doth unto God. 200 8 Of the good which faith brings unto man. 202 9 Of the high account which we ought to make of faith. 205 10 Of the Papists cavil against faith. 206 11 Of faith in general. 207 12 Of the kinds of faith. 208 13 Of the titles given to true faith. 210 14 Of the definition of justifying faith. 210 15 Of the resemblance betwixt faith and a shield. 214 16 Of the meaning of the word (Take) 215 17 Of the Author of faith. 216 18 OF the motive and end why God worketh faith. 217 19 Of the means of working faith. 218 20 Of the laws work towards faith. 220 21 Of the Gospel's work in faith. 221 22 Of grief going before faith. 22● 23 Of desire going before faith. 223 24 Of man's endeavour to get faith. 223 25 Of Gods offering Christ. 224 26 Of God's power to make his offer good. 225 27 Of God's truth in making good his offer. 226 28 Of God's free offer. 227 29 Of the riches of God's mercy. 227 29 Of the extent of Gods offer of Christ. 228 30 That the offer of Christ, is a sufficient ground to receive Christ. 230 31 That a man's unworthiness ought not to keep him from believing. 231 32 Of long waiting. 232 33 Of man's sin in not believing. 233 34 Of the heinousness of incredulity. 234 35 Of proving faith. 235 36 Whether faith may be known or Noah. 235 37 Whether ordinary persons may know they have faith. 236 38 Of the difference betwixt those who seem to have faith, and those who indeed have it. 236 39 Whether faith and doubting may stand together. 238 40 Of trying faith both by the causes, and by the effects. 238 41 Of that illumination which causeth faith. 239 42 That grief goeth before faith. 240 43 How grief which works faith is wrought. 242 44 Of the effects which that grief that causeth faith, bringeth forth. 243 45 Of that desire which causeth faith. 243 46 Of joining the effects with the causes of faith, in the trial thereof. 245 47 Of the fruits of faith. 247 48 Of a quiet conscience proceeding from faith. 247 49 Of the difference betwixt a quiet conscience and not-troubling conscience. 248 50 Of the difference betwixt conscience excusing, and not-accusing. 248 51 Of security arising from a quiet conscience. 249 51 Of joy arising from a quiet conscience 250 52 Of the difference betwixt the joy of the upright, and hypocrite. 250 53 Of faith, when the fruits of it appear not. 251 54 Of a clear conscience proceeding from faith. 252 55 Of love arising from faith. 253 56 Of a pure hea●● arising from faith. 255 57 Of keeping a good conscience in all things. 256 58 Of the continuance of a good conscience. 257 59 Of the issue of overmuch holdness. 258 60 Of losing faith. 259 61 Of the grounds of Scripture against secure boldness. 260 62 Of the assurance of faith. 261 63 Of the grounds of Script. for perseverance. 262 64 Of preserving and increasing faith. 263 65 Of using the Word for increase of faith. 264 66 Of using the S●cr. for increase of faith. 265 67 Of prayer for increase of faith. 266 68 Of well using faith. 266 69 Of the use of faith in prosperity. 267 70 Of the use of faith in adversity. 268 71 Of oft calling to mind God's promises. 268 72 Of well applying Gods promises. 270 73 Of applying general promises. 270 74 Of applying particular promises. 271 75 Of applying absolute promises. 273 76 Of applying conditional promises. 274 77 Of applying implicit promises. 276 78 Of the true heirs of God's promises. 277 79 Of applying Gods promises to the right persons. 278 80 Of the meaning of the metaphor. 279 81 Of Satan's darts here meant. 280 82 Of the virtue of faith against Satan's darts. 281 83 Of Satan's fiery darts. 282 84 Of the virtue of faith against Satan's fiery darts. 283 85 Of striving against despair. 284 85 Of the need and benefit of faith. 284 86 Of spiritual recovery. 285 87 Of Satan's assaulting our faith. 286 88 Answer to Satan's suggestion, that it is presumption to believe. 287 89 Answer to Satan's suggestion of the difficulty of getting faith. 289 90 Answer to Satan's suggestion of the small need and use of faith. 290 90 Answer to Satan's suggestion of the damage arising from faith. 291 91 Answer to Satan's suggestion of man's unworthiness. 291 92 Answer to Satan's suggestion of man's imperfection. 292 93 Answer to Satan's suggestion of trusting to means. 292 94 Answer to Satan's suggestion of apostasy. 293 95 Direction against Satan's storms. 293 THE SEVENTH PART. The Helmet of Hope. §. 1. OF the difficulty of a Christian soldiers estate. Page 294 2 Of the spiritual grace here meant. 295 3 Of the definition of Hope. 296 4 Of assurance and patience of Hope. 297 5 Of the agreement betwixt faith & hope. 298 6 Of the difference betwixt Faith & Hope. 299 7 Of the resemblance betwixt Hope and an Helmet. 300 8 Of the use of Hope. 301 9 Of the need of Hope in regard of the uncertain and long date of God's promises. 301 10 Of the need of hope in regard of troubles. 303 11 Of the need of Hope in regard of the scoffs of the wicked. 304 12 Of the need of Hope in regard of our own weakness. 304 13 Of getting and preserving of Hope. 305 14 Of experience nourishing Hope. 306 15 Of meditating on the end of Hope. 307 16 Of the resemblance betwixt Hope and an Anchor. 308 17 Answer to Satan's suggestion against a sure ground of a Hope. 309 17 Answer to Satan's suggestion of false grounds of Hope. 310 18 Answer to Satan's suggestion of licentious trusting on mercy. 311 19 Of Satan's seeking to deprive us of the use of Hope. 312 THE EIGHT PART. The Sword of the Spirit. §. 1. OF adding a sword to other pieces of Armour. Page 313 2 Of the true Word of God. 316 3 Of the means to find out the true sense of the Scripture. 317 4 Of the resemblance betwixt the Word of God and a Sword. 319 5 Why the Word is called a Sword of the Spirit. 320 6 Of the means of well using the Word. ●21 7 Of the means to attain knowledge by the Word. 321 8 Of wisdom in applying the Word. 322 9 Of Faith in God's Word. 323 10 Of yielding obedience to the Word. 323 11 Of the manifold use of God's Word. 324 12 Of the wrong which Papists do in detaining the Word. 326 13 Of neglecting God's Word. 326 14 Answer to Satan's suggestion, that the Scripture is not God's Word. 318 15 Answer to Satan's suggestion of the imperfection of God's Word. 330 16 Of heretics falsifying the Word. 331 17 Of the sharpness of God's Word. 332 18 Answer to Satan's suggestion of the difficulty of God's Word. 333 19 Of the respects wherein the Scripture is difficult. 333 20 Of the reasons why the Scripture is in some respects difficult. 335 21 Of the perspicuity of the Scripture. 336 22 Answer to Satan's suggestion of the danger of suffering all sorts to read the Scriptures. 336 23 Answer to Satan's suggestion of the hurt of much knowledge. 337 24 Of ignorance, how heinous a sin it is. 338 25 Answer to Satan's suggestion of the nonproficiency of many bearers. 339 THE THIRD TREATISE. Of the means to use spiritual Armour aright. THE FIRST PART. Of Prayer in general. §. 1. OF the joining of Prayer with the whole Armour of God. Page 340 2 Of the mean betwixt presuming and tempting God. 342 3 Of dividing the Word aright. 343 4 Of the points to be handled in Prayer. 344 4 Of the definition of Prayer. 345 5 Of the object of Prayer, God only. 346 6 Of the reasons why our desire is to be made known to God. 347 7 Of the things which are requisite to the right manner of Prayer. 348 8 Of praying in the mediation of Christ. 349 9 Of inward reverence in prayer. 350 10 Of words befitting prayer. 350 11 Of gesture in prayer. 350 12 Of faith in prayer. 351 12 Of lowliness of mind in him that prayeth. 351 13 Of holiness in him that prayeth. 352 13 Of praying with understanding. 352 14 Of our desire in prayer. 353 15 Of the first motive to prayer, God's command. 353 16 Of the second motive, God's worship. 354 17 Of the third motive, God honour. 354 18 Of the fourth motive, the necessity of prayer. 355 19 Of the things which men receive without calling upon God. 356 20 Of the fifth motive, the profit of prayer 356 21 Of the respects wherein one's prayer is not heard. 359 22 Of the sixth motive, the efficacy of prayer. 360 23 In what respects men are said to prevail with God by prayer. 362 24 Of extraordinary effects of prayer. 362 25 Of the use which we may make of the efficacy of extraordinary prayers. 363 26 Of the seventh motive, the honour of praying. 364 27 A collection of the motives to prayer. 365 THE SECOND PART. The kinds of Prayer. §. 28. OF the general heads whereunto the particular kinds of Prayer are referred. Page 365 29 Of the things to be asked in prayer. 367 30 Of the sum of the Lords Prayer. 368 31 Of the divers manner of ask things absolutely and conditionally promised. 369 32 Of the evils to be prayed against. 370 33 Of praying against sin. 371 34 Of the manner of praying against the guilt, and power of sin, and temptations thereto. 372 35 Of praying against punishments of sin. 373 36 Of praying for others. 374 37 Of those that pray not for others. 375 38 Of the persons for whom we must pray. 376 39 Of praying for the dead. 377 40 Of Purgatory. 378 41 Of vain wishes for the dead. 380 42 Of not praying for such as sin against the Holy Ghost. 381 43 Of not praying for those who are apparently rejected. 382 44 Of judging the sin against the Holy Ghost. 382 45 Of the persons who are to be prayed for. 383 46 Of the order of praying for others. 385 47 Of praying for Saints. 386 48 Of praying for Magistrates. 387 49 Of praying for friends. 387 50 Of praying for strangers. 388 51 Of praying for enemies. 389 52 Of men's failing in prayer for others. 389 53 Of the things which we are to pray for in the behalf of others. 392 54 That Gods will not known, is no sufficient cause to hinder prayer for others. 393 55 Of imprecations against one's self. 394 56 Of the persons against whom imprecations may be made 396 57 Of the unlawfulness of usual imprecations. 397 58 Of the Pope's manner of cursing. 398 59 Of Thanksgiving. 399 60 Of the person to whom all thanks is due. 400 61 Of the difference of thanks given to God and men. 400 62 Of the Mediator, in whose name thanks is to be given. 401 63 Of the matter of Thanksgiving. 402 64 Of the spiritual blessings, for which thanks is to be given. 403 65 Of the temporal blessings, for which thanks is to be given. 404 66 Of giving thanks for removing evils. 405 67 Of giving thanks for crosses. 406 68 Of the proofs of Scripture applied to particular occasions of thanksgiving. 407 69 Of the abundant matter of thanksgiving. 409 70 Of their blindness who can see no matter of thanksgiving. 415 71 Of men's failing in the extent of thanksgiving. 416 72 Of the time of giving thanks. 418 73 Directions for thanksgiving. 418 74 Of mental prayer. 421 75 Of vocal prayer. 422 76 Of sudden prayer. 423 77 Of composed prayer. 424 78 Of preparation before prayer. 424 79 Of conceived prayer. 426 80 Of prescribed prayer. 427 81 Direction to conceive a prayer. 429 82 Of public prayer, and of the Ministers function therein. 429 83 Of the people's consent in public prayer. 431 84 Of the place of public prayer. 431 85 Of unanimity in public prayer. 433 86 Of uttering public prayer with an audible voice. 433 87 Of praying in a known tongue. 434 88 Of the aberrations contrary to praying with understanding. 434 90 Of uniformity in public prayer. 435 91 Of motives to public prayer. 436 92 Of private prayer. 437 93 Of prayer in a family. 437 94 Of secret prayer. 438 95 Of extraordinary prayer. 440 96 Of the signs of extraordinary ardency. 441 97 Of tears in prayer. 442 98 Of extraordinary continuance in prayer. 443 99 Of the occasions of extraordinary prayer. 445 100 Of the sundry kinds of Fasts. 446 101 Of the difference betwixt a religious Fast, and other Fasts. 448 102 Of forbearing to eat and drink in the time of a Fast. 449 103 Of forbearing other things beside food in a Fast. 451 104 Of the occasions of a Fast. 454 105 Of set times of Past. 455 106 Of the continuance of a Fast. 456 107 Of Supplication, the most principal end of a religious Fast. 459 108 Of examination, another end of Fasting. 460 109 Of Humiliation, a third end of Fasting. 461 110 Of Mortification, a fourth end of Fasting. 462 111 Of Fasting now under the New Testament. 463 112 Of Vows. 464 113 Of the things which concur to the making of a lawful Vow. 466 114 Of public and private Fasts and Vows. 467 115 Of motives to extraordinary prayer. 469 116 Of the neglect of extraordinary prayer. 470 THE THIRD PART. The time of Prayer. §. 117 OF praying always. pag. 471 118 Of praying every day. 473 119 Of the fittest times for daily prayer. 474 120 Of constant keeping our set times of prayer. 475 121 Of Canonical hours. 476 122 Of neglecting times of Prayer. 477 123 Of praying in all affairs. 478 124 Of continual Ejaculations. 479 125 Of giving thanks always. 480 THE FOURTH PART. The ground of Prayer. §. 126 OF the meaning of this phrase (in the Spirit). pag. 481 127 Of the work of the Spirit in prayer. 482 128 Of the means to pray aright in the Spirit. 485 129 Of prayer coming from the spirit of a man. 486 130 Of discerning when we pray in the spirit. 486 THE fifth PART. The help of prayer. §. 131 OF watching unto prayer. pag. 488 131 Of Popish Night-vigils. 489 132 Of superstitious watching for Christ's coming. 490 133 Of watching both in body and in spirit. 491 134 Of the causes of drowsiness. 492 135 Of going drowsily to prayer. 493 136 Directions for watchfulness. 494 THE six PART. The means of prevailing by prayer. §. 1 37 OF perseverance. pag. 496 138 Of the things which we are to ask with all perseverance. 497 139 Of the difference betwixt praying always and with all perseverance. 498 140 Of the difference betwixt persevering, and much babbling in prayer. 499 141 Of holding out in prayer. 500 142 Of the reasons of perseverance. 501 143 Of the damage of not persevering, and advantage of persevering. 502 THE SEVENTH PART. The persons for whom prayer is to be made. §. 144 OF desiring the help of others prayers. pag. 503 145 Of motives to desire others prayers. 504 146 Of the difference betwixt desiring other men's prayers, & making them Mediators. 505 147 Of those who use, or refuse to ask the help of others prayers. 505 148 That none is too good to seek the help of another's prayer. 506 149 Of praying to the living only. 507 150 Of the Papists arguments for praying to the dead. 508 151 Of praying for Ministers. 509 152 Of motives to pray for Ministers. 510 153 Of the things which are to be prayed for in the behalf of Ministers. 513 154 Of Minister's inability in themselves. 513 155 Of praying for ability in Ministers. 514 156 Of utterance, what is here meant thereby. 516 157 Of a Minister's ability to utter what he conceiveth. 517 158 Of Paul's gift of utterance. 518 159 Of praying for gifts bestowed. 519 160 Of opening the mouth. 520 161 Of delivering the Word distinctly and audibly. 521 162 Of a Minister's boldness in preaching. 522 163 Of the things wherein boldness is to be showed. 524 164 Of joying courage & wisdom together. 529 165 Of Ministers seeking to edify the Church. 525 166 Of making known what we know. 526 167 Of preaching the Gospel. 528 168 Of the mystery of the Gospel. 528 169 Of searching into the depth of the Gospel. 530 170 Of the means of understanding the mystery of the Gospel. 531 171 Of the cause of errors about the Gospel. 531 172 Of man's preferring other mysteries before the Gospel. 532 173 Of well discharging a man's office. 533 174 Of Ambassadors of the Word. 535 175 Of the dignity of the Ministry. 537 176 Of the respect of due to Ministers. 537 177 Of despising Ministers. 538 178 Of the encouragement of Ministers against their despisers. 539 179 Of Ministers walking worthy their place. 539 180 Of Minister's faith fullness. 540 181 Of holding close to God's message. 540 182 Of declaring Gods whole will. 541 183 Of the manner of delivering God's Word. 541 184 Of the end of a Ministers high calling. 543 185 How man's weakness is succoured by the ministry of man. 544 186 How Faith is supported by the ministry of ma●. 544 187 Of receiving God's message by the ministry of man. 545 188 Of the manner of Paul's being chained. 546 189 Of the hard usage of Ministers. 547 190 Of Paul's holy glorying in his chain. 548 191 Of the cause that maketh persecution a matter of rejoicing. 549 192 Of the things for which men may suffer with comfort. 550 193 Of the world's vile handling of Christ's Ambassadors. 551 194 Of the causes why Christ's Ambassadors are hardly used. 552 195 Of Ministers using their liberty. 553 196 Of Ministers forbearing to preach, being inhibited. 554 197 Of Ministers needless forbearing to preach. 555 198 Of praying for Ministers restrained. 556 199 Of the need of boldness. 556 200 Of Paul's jealousy over himself. 557 201 Of Paul's desire well to perform his function. 558 202 Of Paul's constant resolution. 558 203 Of Paul's steadfast faith. 558 204 Of the excellency of the four forens amed virtues. 559 205 How most men's disposition is contrary to Paul's. 560 206 Of the necessity of preaching boldly. 561 207 Of preaching after a right manner. 561 208 Of a Ministers carrying himself according to his present estate. 562 THE FOURTH TREATISE Of the sin against the Holy Ghost. THE FIRST PART. Of God's Mercy. §. 1. OF the occasion that Christ took to declare the sin against the Holy Ghost. pag 565 2 Of the inference of Christ's censure upon the slander of the Scribes and pharisees. 567 3 Of the resolution and several heads of the text. 569 4 Of the truth and weight of the points delivered. 570 5 Of God's mercy in forgiving sins. 571 6 Of the extent of God's mercy in pardoning all sins. 574 7 Of blasphemy, how heinous a sin it is. 576 8 Of God's mercy in forgiving blasphemy 583 9 Of the principal object of God's mercy, Man. 584 10 Of God's impartiality in offering mercy without respect of persons. 587 11 Of the title Son of Man. given to Christ. 588 12 Of the particular respect wherein this title (Son of Man) is here used. 591 13 Of God's goodness overcoming man's ungratefulness. 593 THE SECOND PART. Of God's justice. §. 14. OF abusing God's mercy. pag. 595 15 Of the object of the unpardonable sin. The Holy Ghost. 596 16 Of the quality of the sin against the Holy Ghost. 598 17 Of the definition of the sin against the Holy Ghost. 598 18 Of the difference betwixt the fin against the Holy Ghost; and other sins. 603 19 Of the persons that may fall into the sin against the Holy Ghost. 605 20 Of the meaning of these words, SHALL & SHALL NEVER be forgiven. 607 21 Of the errors which Papists gather from this phrase, Nor in the world to come. 609 22 Of the true meaning of this phrase, Nor in this world, nor in the world to come. 610 23 Of the many answers that may be given against the Papists collection, concerning forgiveness of sins in the world to come. 611 24 Of the reasons why this phrase (Nor in this world, nor in the world to come) is used. 613 25 Of seeking pardon for sin in this life. 614 26 Of the sense wherein it is said that the sin against the Holy Ghost shall not be pardoned. 614 27 Of the reasons why the sin against the Holy Ghost is unpardonable. 615 28 Of the certainty of his damnation who sinneth against the Holy Ghost. 617 29 Of the eternity of damnation. 618 30 Of the answers to the Chiliasts objection, taken from God's mercy 619 31 Of the answers to the Chiliasts objection, taken from God's justice. 620 32 Of the necessity of being pardoned or damned. 621 33 Of preventing the sin against the Holy Ghost. 622 34 Of the persons that cannot fall into the sin against the Holy Ghost. 625 The end of the Table. Faults escaped, thus to be amended. PAge 9 line 6. read Luke 14. 31. p 40. l. 6. r. and long experienced. p. 41. l. 25. r. much trouble, p. 62. l. 26. r. earth hath. p. 66. l. 25. r. servants of God. p. 99 l. 2. r. imply. p. 112. The marginal note should be in the last line. p. 114. l. 27. r double. p. 122. l. 22. r. §. 2. p. 123. l. 16. r. is in the law. p. 133. l. 26. r. many to be. p. 138. l. 25. r. entered. p. 153. l. 21. r. many ways. p. 170. l. 20. r. and crosses. p. 172. l. 14. r. over ourselves, ibid. l. 28. r. no sach matter. p. 176. l. 18. r. Ismaeliticall. p. 193. l. 30 r. thanketh him. p. 198. l. 12. r. what is. p. 203. l. 5. r. Heb. 11. 6. p. 221. l. 23. r. very God. p. 231. l. 29. r. after a peculiar. p. 244. l. 1. r. at our. ibid. l. 2. ●. from breeding faith. p. 251. l. 4. r. a contrary affection. p. 267. l. 31. r. I will not therefore. p. 268. l. 13, r. what to do. p 281. l. 18 r. where they light. p. 284. l. 3: r. of striving. p. 354. l. 19 r. God's worship. p. 381. l. 23. r. an ordinary. p 389. l. 20. r. to this. p. 392. l. 16. r. they were. p. 447. l. 13. r. respectively. p. 452. l. 32. r. for recreation p. 457 l. 3. r the issue. p. 458. l. 33. r. As for. p. 460 l. 20. r. are subordinate. p. 461. l. 4, r from among. p. 464. l. 17. r. extraordinary. ibid. l. 29. r. other help. p. 482. l. 8. r. the gift. p. 485 l. 26. r, good. p. 490. l. 23. r. aught. p 490. l 25 r. synecdochically. p. 492. l. 19 20. r. Disciples. p. 522 l. 4 r. their lungs. p. 529. l. 7. r. spoken of. p. 530. l. 7. r. abstruse. p. 532. l. 2. r. Marcionites. ibid. l. 28. r Enth●asiasts. p. 537. l. 31. put out the parenthesis. p. 540 l. 14. r. procureth, preserveth safely. p. 547. l. 22. r. just offence. p. 566. l. 16. r. he tha● casteth. p. 583. l. 15. r. of his sin. p. 587. l. 15. r. mourn. p. 589. l. 14. r. in his complaint. p. 595. l. 30. l. 30. r. object of his justice, p. 600. l. 5 r. what is it to. p. 606. l. 22. r. have gone. p. 613. l. 21. r. giving no rains. p. 614. l. 6. r. spectacle. p. 615. l. 22. r. the Kings of. p. 620. l. 5. r. courts of men. Faults in the margin. Page 8. Deut. 20. 8. p. 10. Pro●. 27. 7. p. 11. or in any. p. 332. Heb. 4. 12. p. 500 ᵉ Luk. 18. 7. p. 523. ᵈ Mar. 1. 22. Errata Hebr. Graec. Lat. in marg. Pag. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 40. quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 60. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 65. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 68 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 132. in monte. p. 146. fiunt. p. 207. emolumenti. p. 255. sine charitate. p. 268. oculos luos. p. 378. illi vitae. p. 389. flagellamut. p. 431. tonitrui. p. 494. vigil ales. p. 509. cosdem. p. 529. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 532. S. S. Trid. p. 577. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Multa alia per inscitiam & incuriam typographi occurrunt errata, praesertim in Graecarum voccum tonis, & Hebr. characteribus: quaeeùm eruditus lactor facilè possit deprehendere, singulis recensendis immorarti non eft necesse. THE Whole Armour of GOD. THE FIRST TREATISE. Of Arming a Christian Soldier. THE FIRST PART. The Fountain of Christian Courage. Ephes. 6. 10. Finally my Brethren be strong in the Lord, and in the power of his might. §. 1. The Sum and several Heads. SAint PAUL having delivered such a Chap. 1, & 2, & 3. doctrines of faith, and b Chap. 4, 5, & 6. precepts of manners (both c From Chap. 4 vers. 1. to Chap. 5. ver. 22. general concerning all Christians, and d From Chap. 5. vers. 22. to Chap. 6. v. 10. particular concerning the distinct degrees of several persons in a family) as he thought most meet, in the closing up of his Epistle, giveth a worthy direction for the better performing of them all; which is, to be courageous and well furnished against all those difficulties and dangers, The suns. wherewith they are like to meet in their Christian course. Well knew the Apostle that the best Christians while here they live in this world, are both prone to faint by reason of their own weakness, and also in hazard to be foiled by reason of their enemy's power; therefore he taketh upon him the person of a wise, vigilant, and valiant Captain; and in soldier-like terms animateth the Lords Soldiers, that they neither faint in themselves, 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 we be courageous, verse 10. 2. That we be well prepared: v. 11. etc. 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, etc. In the latter note 1. The Means, how 2. The Motive, why we must be well prepared. The means is to be well armed, which point is first in general laid down: and then in particular exemplified. The c Put on the whole Armour of God. general is once declared, vers. 11. and again, (because of the necessity thereof) repeated vers. 13. and in both places amplified by the f That ye may be able to stand, etc. end. g Vers. 14, 15, 16, 17. In the particular exemplification there are six spiritual graces, fitly resembled to six pecces of Armour. Now because of ourselves we are as children, and no better able to wield this Armour of God, than h 1 Sam. 17. 39 David the armour of Saul, the Apostle addeth that heavenly exercise of i Vers. 18. etc. prayer, teaching them how to pray for themselves and others: especially for him who was one of their chief guides. The Motive is taken from the danger, in which we are by reason of our spiritual enemies, whom he describeth vers. 12. Every word almost in this Direction is of weight, and worthy to be searched into. §. 2. The necessity of the point. THe first point in order is the Manner of the Apostles exhortation, Which setteth forth, 1. The necessity of the thing urged, Finally. 2. The affection of him that urgeth it, my Brethren. The original world translated finally, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth, a remainder, Obser. 1. and implieth that yet remained one necessity point to be delivered before he made an end, The necessary of this Direction. as if with more copy of words he had thus said; Though I have sufficiently instructed you in doctrines of faith, and precepts of manners, yet there is one needful point behind, which being delivered, I may conclude all: there is yet (I say) a remainder, and the only remainder of all, by which ye may make good use of all that hath been hitherto delivered, without which, all will be in vain. Use 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 remembered? then k Hebr. 21. ought we to give the more earnest heed thereunto, lest at any time we should let it slip. In hearing we must well heed it: after we have heard it, we must well keep it, and l 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not let it slip like water put into a colinder or riven dish. §. 3. The Apostles affection. TO urge 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 humility of his mind, and the gentleness of his spirit. Brother is a word of equality: Obser. 2. in calling them Brethren, he maketh himself equal unto them, The Apostles humility. though he himself were one of the principal members of Christ's body, one of the eyes thereof, a Minister of the Word, an extraordinary Minister, an Apostle, a spiritual Father of many souls, a planter of many famous Churches, yea the planter of this Church at Ephesus: and though many of them to whom he wrote, were poor mean men, handicrafts men, such as a Chap 4. v. 28 laboured with their hands for their living: and many also b Vers. 5. 8. servants, and bondmen; yet without exception of any, he termeth and counteth them all his brethren, and so c Rom. 12. 16. maketh himself evall to them of the lower sort. Behold his humility: For if to affect titles of superiority, as Rabbi, Doctor, Father, be a note of arrogancy (as it is, d Mat. 23. 7, etc. and therefore Christ in that respect taxeth the Scribes and pharisees) then to take and give titles of equality, is a note of humility. The like notes of humility 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 divers offices, places, and outward degrees, among Christians: yet they e Mal. 2. 10. Ephes. 4. 6. all had one Father, and were fellow members of f 1 Cor. 12. 12. One and the same body, and in regard of their spiritual estate g Gal. 3. 28. all one in Christ jesus. Use Take my Brethren the Prophets, take the Apostles, yea take Christ himself for an example of humility. Account all Brethren. For Christ, though he were Lord of all, yet for as much as h Heb. 2. 11, 14. he took part with us, and so all were of one, he was not ashamed to call us Brethren. Who then can disdain to call any Saint Brother? This point of humility and meekness Christ willeth us after an especial manner to i Matth. 11. 29. learn of him. It is a grace which will highly grace us before God and man. It maketh us amiable in God's eyes, who k Prou. 3. 34. giveth grace to the lowly: and it maketh our company very acceptable to men. An humble minded man who maketh himself equal to them of the lower sort, & accounteth all his brethren, will be sociable and willing to converse with any for their mutual good. But proud and ambitious spirits are full of scorn and disdain, so as men cannot well endure their company, and l 1 Pet. 5. 5. God will resist them. Wherefore, to conclude this point, whatsoever your parts of nature, or gifts of God's Spirit be, whatsoever your place or calling be, whatsoever excellency or eminency you have above others, remember that all Saints have 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. Use 2 As for such profane persons, who deride the Saints for giving this title Brethren one to another, This title brother, not to be ●corned. do they not thorough those Saints sides strike the Prophets, the Apostles, yea and Christ himself? Note further the gentle and mild spirit of the Apostle; Brethren, Obser. 3. The Apostles mildness. is a title of kindness and love: My, an attribute which addeth emphasis thereunto. In other places he useth other attributes, which add greater emphasis, as m 1 Cor. 15. 58. My beloved brethren, n Phil. 4. 1. My brethren beloved and longed for. So like wise other phrases which imply as great meekness and gentleness, as o Gal. 4. 19 My little children, p 1 Cor. 4. 1●. My beloved children, etc. It was not want of authority to command that made him thus gently exhort, but rather an earnest desire that he had to persuade, and even provoke them to do that which was their bounden duty and tended to their good. Mark how he dealeth with Philemon, vers 9, 10, 20, by this meekness he insinuateth himself into them, and showeth that he seeketh not himself, and his own good, so much as them and their good. Use Learn Ministers, Masters, Parents, and all Christians how to enforce your exhortations and persuasions: Enforce exhor tations with evidence of love. even with evidences of love, with all mildness and gentleness. ( f 2 Tim. 2. 24. The servants of the Lord must not strive, but be gentle toward all men.) Thus shall you give them a pleasant savour and sweet relish, yea though the things whereunto ye exhort be unpleasing to men's natural taste, and carnal appetite. Simil. When full some potions or bitter pills are sweetened with sugar, they will the sooner be swallowed, and better digested: so exhottations seasoned with terms of mildness and gentleness. 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, Be 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 here speaketh of an inward spiritual strength, the strength of the inward and new man, and his meaning is that we should be valorous and courageous in the performance of those Christian duties which we take in hand. Christian valour and spiritual courage is a needful grace. Doct. 1. Note with what variety of phrase the Apostle doth exhort hereunto, Spiritual valour needful. 1. Cor. 16. 13. Stand fast, quit you like men, be strong: hereunto g Ios. 1. 6. 7. God persuadeth his servant joshuah, and h 1 Chr. 18. 10. David, his son Solomon. i 1 Sam. 17. 45 David had in him this holy valour and courage, when he went against Goliath, and k Acts 21. 13. Paul when he was going to jerusalem. But most valorous and strong did Christ our Captain show himself, when he was going up to jerusalem to suffer, l Luke 9 51. The Evangelist saith, he steadfastly set his face, he settled himself fully to go: though it were to drink a most bitter cup, he would not be drawn from it. Because Peter laboured to dissuade him, m Mat. 16. 23. he sharply rebuked him, and called him Satan. The reasons why this spiritual valour is so needful, are specially two. First, Reason 1. because of our own indisposition, timorousness, dullness, and back wardness to all holy and good duties. What Christian findeth not this by woeful experience in himself? when he would pray, hear God's word, partake of the Sacraments, sanctify the Sabbath, or perform any other like Christian duty, there is I know not what fearfulness in him, his flesh hangeth back, as a Bear when he is drawn to the stake. n Rom. 7. 18. 〈◊〉 etc. This the holy Apostle found in himself: so that for the rousing up of our own dullness we have 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 us. The world will like wise do what it can, either by vain enticements to seduce us (as it drew away Demas,) or else by reproach, trouble, and persecution, to terrify us, (as those who forsook Paul) But above all the Devil will be ready to resist us, (as a Zach. 3. 1. he resisted jehoshuah) and to hinder us ( b 1 Thes. 2. 18. as he hindered Paul) yea to buffet us (as c 2. Cor. 12. 7. he buffeted the same Paul.) To omit other instances, most lively is this set forth in our Head and General Christ jesus. So soon as he was set apart to his public ministery, d Matth. 4. 1. the Tempter came to him: after he began to execute it, Satan stirred up the Rulers, Priests, Scribes, pharisees, and many other to hinder him; yea he moved e Mat. 16. 22. Peter to dissuade him, and when Christ was about to offer up himself a sacrifice, than again f John 14. 30. came the Prince of this world to discourage him. The like oppositions are all Christ's members to look for; so as there is no hope, no possibility of holding out and enduring to the end without this Christian valour and magnanimity here spoken of. Use 1 justly may they be taxed, who either too timorously, or too securely and careiesly enter into a Christian course, timorousness taxed. and undertake such Christian duties as are required at their hands. Hence it cometh to pass that many duties are clean omitted of them, other intermitted and broken off before they are half done: and as for those which are done, so untowardly are they done, that little or no comfort can be found in doing of them. Lamentable experience showeth how small matters do discourage many who know the right way, and are oft in conscience moved to walk therein. Such as want this Christian courage, were better not give up their names to be Christ's Soldiers, or profess that they intent to fight the Lords battles: for by their timorousness and cowardliness they discourage other Soldiers of the Lord, and hearten the enemy. The Lord would not suffer any that were g Deut 21. 8. Judges 7. 3. fearful and faint hearted to fight his battles on earth against earthly enemies, lest they made others faint like themselves. Can we think that he will entertain faint hearted soldiers in his spiritual battles against spiritual enemies, in which combats his own honour, and his children's salvation are so deeply engaged? As for the Enemy he is like a Wolf, if strongly he be resisted, a james 4. 7. he will fly; if timorously he be yielded unto, he will more eagerly pursue and insult. Use 2 Endeavour we therefore to get unto ourselves an holy courage and spiritual valour, shaking off our natural fearfulness, b Phil. 1. 28. that in nothing we fear our adversaries, but (as Christ our General did) c Heb. 12. 2. endure the cross, and despise the shame.) We that will be Christ's soldiers must duly consider the advice which our Lord giveth, Luke 14 13. which is, to observe what kind of enemies, how many, how mighty, we are to encounter withal. We shall d On verse 12. hereafter hear how hard a battle we are to undertake, how many, mighty, malicious, subtle our enemies be: if notwithstanding all this we be minded to fight under Christ's banner, then be we strong and courageous, bold as e Prou. 30. 30. Lions; so are the f Prou. 28. 1. righteous. §. 5. All strength from God. But alas, Object. what are we weak flesh and blood? What strength can there be in us to fight against such enemies as will set on us? For removing this scruple, Answer. the Apostle addeth this clause, in the Lord, etc. whereby he showeth how we come to be strong, not by any strength in ourselves, but by seeking strength in the Lord, casting ourselves wholly and only on him, and on his power. The strength and valour whereby we are enabled to fight the Lords battle, Doct. 2. Our strength is in the Lord. is hid in the Lord, and to be had from him. For a 2 Cor. 3. 5. all our sufficiency is of God, b john. 15. 5. without Christ we can do nothing. Hence is it that David saith unto God, c Psal. 18. 1, 2. I love thee dearly, O Lord my strength: The Lord is my rock and fortress, etc. It is more evident than needs be proved, that this our Apostle was a strong and valiant champion of the Lord; but whence had he this strength? d Phil. 4. 13. I am able (saith he) to do all things through the help of Christ which strengtheneth me. That which in particular he saith of himself, he also affirmeth of other Saints, who e Col. 1. 11. were strengthened with all might through God's glorious power. The Lord hath thus reserved all strength in himself, Reasons. and would have us strong in him: partly for his own glory, and partly for our comfort. For his glory, that in time of need we might fly unto him, 2. Cor. 12. 9 and in all straits cast ourselves on him: and being preserved and delivered, acknowledge him our Saviour, and accordingly give him the whole praise. For our comfort, that in all distresses we might be the more confident. Much more bold may we be in the Lord, then in ourselves. God's power being infinite, it is impossible that it should be mated by any adverse power, which at the greatest is finite: were our strength in ourselves, though for a time it might seem somewhat sufficient, yet would there be fear of decay: but being in God, we rest upon an omnipotency, and so have a far surer prop unto our faith, as we shall hear in the next Doctrine. Use 1 Learn we to renounce all confidence in ourselves, and to acknowledge our own inability and weakness. Renounce all confidence in the self. Thus shall we be brought to seek for help out of ourselves. They who over ween themselves, and conceit that they are sufficiently able to help themselves, will be so far from seeking strength, that they will foully scorn it, when it is offered unto them Mark what is said of the wicked man, who is proud in his own conceit, a Psal. 10. 3. He contemneth the Lord: as b Prou. 27. 7. he that is full despiseth an honey comb, so he that is confident in his own strength, despiseth help from any other. Use 2 Having seen our own weakness, and thereupon renounced all confidence in ourselves, Rest on a sure ground. our care must be to fly to a sure ground, and rest thereon: so shall we be safe and sure, yea so may we be quiet and secure. This sure ground, and safe rock is only the Lord: strong he is in himself, and can both strengthen us, and weaken our enemies. In this confidence did c 1 Sam. 17. 45 David come against Goliath, and prevailed Thus may we be sure of victory: d Rom. 8. 37. Through God we are more than conquerors. Use 3 But vain is the confidence of such as trusting to themselves and their own strength, defy all their enemies. Proud crackers they are, It is vain to trust in ones self. whose pride at length shall have a fall. Such in regard of outward power were e 1 Sam. 17. 8. Goliath, and f Isa. 36. & 37 Senache●ib. Intolerable is this presumption, even in outward strength: note their end, 1. Sam. 17. 50. & Isa. 37. 36, 37, 38. But more than most intolerable in spiritual strength, whereof we have not one dram in ourselves, but in that respect are as g 2 Sam. 14. 14 water spilled upon the ground. h Mat. 26. 35. Peter was too confident therein: had he not seen his presumption after he began to be puffed up, and speedily humbled himself, fearful had been the issue thereof: for nothing more provoketh God then spiritual a james 4. 6. Or in any other creature. pride, because nothing is more derogatory to his glory. Vain also is their confidence who go from weak to weak, from themselves to other creatures; like the b Isa. 30. 2, 3. Israelites, who went to the Egyptians for help. Fitly doth the c Ezec. 29. 6. 7 Gregory 7. surnamed Heldebrand (a very brand of h●●) a Necromancer & a bloody tyrant. Prophet compare them to a reed, whereupon if one lean, Boniface 7. & 8. cruel oppressors, and sacrilegious robbers. it breaketh and renteth his arm. Such are the si●ly Papists, among whom some think to be strong in Pope Gregory, Alexander 6. compa●●ed with the diuel● to be Pope, an incestuous, vn●aciable adulterer. Pope Boniface, Pope Alexander, and such others, whom without breach of charity we may think to be very feenes in hell: other in Saint George, Saint Christopher, and such other who never were: the Histories of them are mere fictions: other (who think they have a far surer ground of confidence) in Saint Peter and Saint Paul, and such like holy and worthy Saints: but the best Saints that ever were, had no strength to help others; they only had a sufficiency for themselves. Thus it cometh to pass, that in their greatest need, when they seek and look for best help, they are all like those d jer. 14. 3. who came to the wells and found no water: they returned with their vessels empty: they were ashamed, and confounded, and covered their heads. §. 6. God's power most mighty. THat we may be the rather moved to renounce all vain confidence in ourselves 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 forcible 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 he had said, be strong in that power which ye receive from the might of God. But I take this distinction here to be, First too curious, and without good ground. Secondly, impertinent, because that which the Apostle aimeth at, is to raise up our faith to God, and to settle it firm in him, and therefore he setteth forth the power of God, as it is in God himself. Thirdly, not agreeable to the phrase, which is the same in this clause as in the former, in the Lord, & in the power, etc. which implieth that the power here spoken of, is a power in the Lord, and that as the Lord himself is without us, and above us, so is this power. The phrase therefore which the Apostle here useth, I take to be an hebraism, which some for perspicuity sake translate thus, in his mighty power, and not unfitly. This very phrase is used a Chap. 1. vers. 19 before, and by most translated his mighty power: this hebraism power of might, addeth great emphasis, and implieth, that might by an excellency and propriety belongeth to God's power only; and that all other power in comparison of it, is mere weakness. The point hence to be noted is this, that The power of God whereunto we are to trust, Doct. 3. God's power is a most mighty power. is a most mighty and strong power, a power able to protect us against the might of all adverse power whatsoever. In this respect the Apostle calleth God's power, b schap. 1. ●. 19 an exceeding greatness of power. He searcheth after rare and high phrases to set forth this power of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. because of the infinite greatness thereof, which cannot by ordinary and usual phrases be expressed. According to God's greatness is his power, Reason. infinite, incomprehensible, inutterable, unconceivable: as a mighty wind which driveth all before it: as a swift and strong stream against which none can swim: as a burning flaming fire which consumeth and devoureth all; so is God's power. Whatsoever standeth before it, and is opposed against it, is but as chaff before a strong wind, or bulrushes before a swift current, or stubble before a flaming fire; for all adverse power, though to our weakness it seem never so mighty, yet can it be but finite, being the power of creatures, and so a limited power, yea, a dependent power, subordinate to this power of might, of his might, who is Almighty, and so no proportion betwixt them. Use 1 A strong prop is this unto our faith, God's mighty power a prop to faith. and a good motive to make us a 1 Pet. 1. 13. perfectly trust unto the power of God without wavering or doubting, notwithstanding our own weakness, or our adversaries power: though b 2 Chr. 20. 12. there be no strength in us, yet is there power in God: though we be on every side environed with strong and fierce enemies, our flesh and the violent lusts thereof, as headstrong rebels and traitors within us; the furious world, with the potent and raging persecutors thereof, on one side; that fierce Lion and cruel Dragon the Devil, with all his hellish host, on the otherside; yea all these banding their forces together continually in arms against us, yet is there in God a power of might, in comparison whereof all the power of all our adversaries is but weakness. When we know not what to do, then may we, then must we with faithful jehosaphat turn our eyes to God, 2 Chron. 20. 12. and to the power of his might. When we see potent enemies against us, and no outward means to defend us against them, we are ready to cry, a 2. King 6. 15. Alas how shall we do? and with the b Psal. 78. 19, 20. Israelites to doubt of the power of God, and say, Can God help in such straits? can he support such weaklings as we are? can he subdue such and such enemies as assault us? Against such doubts we are to meditate of this mighty power of God. God's power being a power of might, he needeth nothing to help him. The weaker we are, the more is his power manifested: for it is c 2 Cor. 12. 9 made perfect in weakness: neither can God's power be weakened or hindered by any adverse power. d 1 Sam. 14. 6. Many and mighty enemies are to him a few and weak ones: 2 Chr. 34. 11. so that the more mighty his enemies be, e judges 7. 2, etc. the more honour redoundeth to him in subduing them. Wherefore for strengthening our faith, that we may be strong in the Lord, pray we that f 2 King 6. 17. God would open our eyes, that we may g Chap. 1. v. 19 see what is the exceeding greatness of his power to us-ward who believe: so shall we neither fear because of our enemy's power, nor faint because of our own weakness, but h Exod. 14. 13. stand still and behold the salvation of God. Use 2 It is no matter of presumption to be sure of victory, being strong in this mighty power. It is no presumption to be confident in Gods mighty power. Indeed, if the ground of our assurance rested in, and on ourselves, it might justly 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 esteem it, who account assured confidence thereon, presumption. No doubt but many so deemed of David's confidence, when he undertook the combat with Goliath: yea it is manifest that i 1 Sam. 17. 28. 33. his eldest brother Eliah, and also Saul so judged: but David's eye was lifted up to God, he was strong in the power of God's might, k 1 Sam. 17. 37. which made him so bold and confident. Thus we with like confidence and assurance may trust unto the same mighty power, though all the world count us presumptuous for it. The truth is that our adversaries might well object this against us, if our confidence were in our own power, or rather weakness: but being in the power of God's might, unjustly they slander us, and most injuriously impeach Gods mighty 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 God's power. and in the power of his might, great is the benefit thereof, and that in three respects especially; 1. It will remove causeless fear, a Neh. 6. 11. as in Nehemiah. b Prou. 22. 13. Solomon saith, that a slothful timorous man is loath to step out of doors, fearing that there is a Lion without, when he hath no cause so to fear: and that c Prou. 28. 1. The wicked fly when none pursue. But he that is strong in the Lord, and in the power of his might, will make the uttermost trial. 2. It will make bold in apparent danger. Instance the example of d Psal. 3. 6. David. In this respect e Prou. 28. 1. are the righteous resembled to a Lion. 3. It will recover a man's spirit, though he should by any occasion be wounded, strucken down and foiled, so as at first he prevail not, yet it will make him rise up again and renew the battle, like to the f Ios. ●. 3. etc. Israelites: Thus at length shall we come to be Conquerors. Judge 20. 30. THE SECOND PART. The means of standing sure. Ephes. 6. 11. Put on the whole armour of God, that ye may be able to stand against all the wiles of the Devil. §. 1. The heads of those means. THE second part of the Apostles Direction now followeth, which declareth how we may be well prepared against all danger. Wherein first we are to consider the means whereby we may be prepared. In the setting down whereof, the Apostle declareth 1. What the means be. 2. How to be used. The means are expressed under this metaphor, Armour. And further described, 1. By the kind thereof, Armour of God. 2. By the sufficiency of it, whole armour. §. 2. Christians are Soldiers. FOr the metaphor, it is taken from Soldiers, who in time of war, when they enter the field against their enemies, are subject to much danger and many annoyances of swords, spears, darts, arrows, bullets, and such like weapons of their enemies, and therefore for their better safeguard use to be well provided & fenced with good armour. In that the Apostle exhorteth Christians to put on armour, he giveth us to understand, that, A Christians course of life is a warfare: Doct. 1. Our life a warfare. for armour, especially the use of armour, is a token of war: armour is not given to a man to sit with it at a fire, or to lie lazing on a bed, or wanton to dance up and down, or follow pastimes and pleasures in it, but to fight: to this purpose many like metaphors are used. Christians themselves are called a 2 Tim. 2. 3. Soldiers; their course of life b 1 Tim. 1. 18. a fight; they which oppose against them c Luke 1. 71. enemies; the temptations wherewith they are annoyed d 1 Pet. 2. 11. assaults; in a word, this is a difference betwixt the Church in Heaven and in earth, that this is militant, that triumphant. Thus hath God in wisdom disposed our estate on earth for weighty reasons. Reasons. 1. The more to manifest his pity, power, providence and truth in keeping promise: the straits whereunto in this world we are brought, the promises which God hath made to deliver us, and the many deliverances which we have, show that God pitieth us in our distresses, that he is provident and careful for our good, and wise in disposing evil to good, that he is able to deliver us, and faithful in doing it. For this cause did e Exod. 14. 17. 18. God suffer the Israelites to go into Egypt, to be there kept in hard bondage, to be brought into many dangers, and set upon by many enemies. 2. To make proof of the gifts he bestoweth on his children. A soldiers valour is not known but in war: in time of peace what difference is seen betwixt a valorous man, and timorous coward? by that sore combat whereunto a job 1. 12. job was brought, were the graces which God had bestowed on him evidently made known. 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 Mat. 17. 4. It is good to be here. Much prosperity maketh many to be like that c Luke 12. 19 fool that bid his soul live at ease, etc. 4. To make Heaven the more longed for while we are on earth, and the more acceptable when we come to possess it. How earnestly doth the soldier in tedious and dangerous combats desire victory? How welcome is triumph after war? As a safe haven to Mariners tossed up and down in troublesome seas, is most welcome; so Heaven to Christians, whose life in this world is a warfare, a sea-fare. Use 1 Is our Christian estate a soldier-like estate, a warfare? Be like soldiers. d 2 Tim. 2. 3: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Endure hardness. accordingly let us carry ourselves; a little sleep, a little food is enough for a soldier, he lieth not on beds of down, he pampereth not his body with delicate cheer: but he watcheth much, he fareth hard, and lieth hard. Thus Christians may not suffer themselves to be overtaken with the vain delights and pleasures of this world. Note what the Apostle saith of a Christian soldier, e 2 Tim. 2. 4. No man that warreth entangleth himself with the affairs of this life, that he may please him who hath chosen him to be a soldier. Who having this armour think to take their ease, follow their pleasures, embrace the world, they pervert the main end of it: for it is given to stand, and to resist; which if they do not, unworthy they are of armour, and shall be cashired. Ease and rest is not here to be looked for, but rather temptations and assaults which we must watch against, and when one conflict is past, look for another, and resist all as they come: of all things we must take heed of security, and provide that at any time we be not unfurnished: read the a judges 18. 10. 27. history of the people of Laish, and make a spiritual application thereof. Thus much for the Metaphor. §. 3. The use of spiritual graces. COnsider we now what is meant thereby. It is evident by the b Verse 14, 15, 16, 17. Apostles exemplification hereof, that such spiritual sanctifying graces, as God endueth his Saints withal, are the armour here meant. In that these are compared to armour, observe that The graces of God's Spirit are for safeguard and defence. Doct. 2. Spiritual graces for defence. This is the main and principal end of armour, as the Apostle himself in this, and in the 13. verse, plainly showeth: for in both places expressly he saith, that we must put on and take to us the whole armour of God for this very end, to stand against, and to resist our enemies. Thus is righteousness as a breastplate, hope as an helmet, faith as a shield, all for defence, as we shall after more distinctly show: in the mean while let this general observation be noted, both of such as yet have none of those graces, and also of such as have them, or at least think they have them. Use 1 For the first sort, with what care and diligence are they to desire and seek after them, Who want them seek them. being so needful and necessary? what rest can they give unto their souls, till they have obtained them? would we not count him a mad man, or at least weary of his life, who should rush naked without any armour into the field among his deadly enemies? what then may we judge of those that live in this world, among the mortal enemies of their souls, utterly destitute of all saving graces? how many thousands thus live, as it were, weary of their souls, and a Acts 13. 46. judge themselves unworthy of eternal life? Use 2 For the other sort which have these grace, they are to use them for their defence, as armour is used, and not for ostentation. Who have them, use them for defence. Armour is not given to jet up and down in it, and be proud of it, as many are of apparel. Let those who have no better gifts than such as are called parts of nature, as wit, strength, beauty, and the like, boast in them, if they list: these are like light, sleight, gay stuffs, which make children and fools brag. God's graces are of a more sound and solid substance, and therefore to be used accordingly, and not made a matter of show & ostentation. Let this be noted of such as are over conceited, and so proud of their knowledge, faith, patience, & other graces. §. 4. Christians armour spiritual. THus having handled the Metaphor, Why armour of God. and the meaning thereof, come we to the amplification. The first point whereof is the kind of armour here set forth. It is called armour of God, and that in four especial: respects, 1. It is b Jam. 8. 17. made of God, even in heaven. 2. It is c Psal. 119. 98. prescribed of God, even in his Word. 3. It is d 1 Cor. 1 4. given of God, even by his Spirit. 4. It is e Heb. 13. 21. agreeable to God, even to his will. All these do show that, The armour wherewith Christians are fenced, Doct. 3. The Christians armour is spiritual. is divine, and spiritual. In this respect, saith the Apostle, f 2. Cor. 10. 4. The weapons of our warfare are not carnal: by denying one contrary, he affirmeth the other: not carnal, that is, spiritual. The several pieces after mentioned do evidently prove this point. Our enemies are spiritual, Reason and their assaults spiritual: must not then our armour needs be spiritual? What other armour can stand us in stead against such enemies, such assaults? as good have a sheet of paper on our naked breasts to keep off a musket shot, as use any other armour then spiritual, against the spiritual assaults of spiritual enemies. Use 1 Hereby is discovered the egregious folly of many in fencing themselves against spiritual enemies: Man's folly in fencing himself. as 1. Of Conjurers, Sorcerers, and such like, who imagine that the Devil may be driven away by charms, and they kept safe from him by spells, circles, etc. 2. Of superstitious Papists, Bellar. de cult. Sanct. li. 3. cap. 7. utimur aqua, olqo, etc. ad fugandos daemons. who think to drive the Devil away with Holywater, Holy-oyle, Crosses, Crucifixes, Agnis Dei, etc. 3. Of sottish worldlings, who seek to arm themselves against the spiritual assaults of Satan by outward means, as against grief of mind and terror of conscience, by a 1 Sam. 16. 16 music, company, gaming, etc. the truth is, that by these means great advantage many times is given to the Devil: for thus he getteth a surer possession in them▪ Not much unlike to these are they, who think by physic to purge away trouble of conscience: as soon may an Ague be purged away by drinking cold water. All these are very childish and ridiculous toys, mere scarecrows, which the Devil laugheth at. Use 2 For our parts, seeing there is an armour of God, let us be wise in distinguishing betwixt this and all counterfeit armour: Learn to discern right armour. for this end observe we diligently God's word which describeth it, and that so plainly as we may easily discern it: we have no warrant to use any other: neither can we safely trust to any other. Having therefore found which is the armour of God, seek we it a James 1. 17. from above of the Father of lights, from whom it cometh down, and b Verse 5. it shall be given. Having received it, give we the praise and glory thereof to him that hath given it, and use it according to his will, so may we confidently trust unto it. §. 5. Christians armour complete. THe next point is the sufficiency of this armour, termed whole armour. The c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greek word is a compound word, and signifieth both all manner of armour that is needful, and also such complete armour as covereth all the body, and leaveth no part naked or unfenced. This is thus set down both to commend unto us this armour, and also d See Doct. 6. to instruct us how to use it. In the first respect I observe, that The armour of God is a complete armour, Doct. 4. The armour of God is complete. every way sufficient: sufficient to defend us in every part, and sufficient to keep off and thrust back every assault, and every dart of our spiritual enemies. For the first, if we well note the particular pieces of this armour hereafter described, we shall find the Christian soldier armed from top to toe: For the last, f Vers. 16. the Apostle saith of one piece, that by it all the fiery darts of the wicked may be quenched: if by one piece, much more by every piece jointly together, may all assaults be repelled. Hence it is that the g 2 Tim. 3. 17. Scripture which prescribeth this armour, is able to make the man of God absolute. This armour being of God, Reason. it must needs be complete, or else question might be made of his power, as if he were not able to provide sufficient armour; or of his providence, as if he cared not to have his soldiers well armed; or of his goodness, as if he were not moved with the wounds and foils of his servants, which for want of good armour they must needs receive: but God's power, providence and goodness being without all defect, we may conclude that this armour of God is complete. Never were any of the Saints so sufficiently armed: object 1. for the Devil hath still found some part or other unfenced, even in the best; and thereby wounded them. Instance, a Gen. 9 21. Noah, b & 19 33. Lot, c & 16 4. Abraham, d 2 Sam. 11. 4. David, e Mat. 26. 70. Peter, etc. Ans. The fault was not in the insufficiency of their armour, but in the negligent and careless use thereof, as if a soldier which hath very good armour of proof, every way complete, should either not at all, or very loosely put on his headpiece, or breastplate, or any other piece: and this is evident, because in such parts where some were wounded, other were well fenced. Noah and some other failed in the use of their breastplate of righteousness: Peter failed in holding out his shield of faith. If the fault were in the armour, either in the weakness or want of this or that piece, then would the Devil without fail foil every Christian in one and the same part. Use 1 This sufficiency of God's armour ought to incite us diligently and carefully to seek after it. A soldier which is to go into a dangerous fight, Get this complete armour. if at left he have any care of his limbs and life, will not be quiet till he hath got good and complete armour of proof. How careful was Saul well to furnish David when he was to enter combat with Goliath? rather than he should want, a 1 Sam. 17. 38. Saul was ready to have afforded him his own, if it had been fit. Lo here is the complete armour of God, sufficient to keep us safe: let us first labour to get it. Use 2 Having got it, let us be bold and confident in this armour of God, Be confident in it. because it is of proof, and complete. It was this armour that made David so confident against b 1 Sam. 17. 45 Goliath, though he had no outward armour on him. They who are well armed, and yet faint hearted, dishonour him that gave them their armour, abuse the gift itself, and make themselves ridiculous to all that see or know them. §. 6. The armour of God to be used. HItherto have we handled the means appointed for our safety: now we are to declare how this armour is to be used. Put on the whole armour. here 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 practice, by which the Apostle followeth his former metaphor, taken from soldiers which are in the field: they do not as householders in the time of peace, let their armour hang on the walls without use of it, till it rust, but they make use of it by putting it on, wearing it, and putting it to the proof; so Christians ought to be well furnished always, Doct. 5. The graces of God to be employed. and well prepared with the graces of God's Spirit: they must ever have them in readiness at hand to use them, and make proof of them. In this sense is this c Rom. 13. 12. phrase of putting on oft used, and d Col. 3. 12. 1 Thes. 5. 8. applied to many particular graces, yea to e Rom. 13. 14. Christ himself, whereby is implied, that we should apply Christ unto ourselves, and so make use of him, and of all his actions and sufferings: yea also of all those graces, which he conveyeth into us. Other Metaphors are also used to set forth the same point: a 2 Tim. 1. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. stir up the gift of God which is in thee (saith the Apostle.) The Metaphor is taken from a fire, which is of little use when it is covered over and smothered up with ashes, but stirred and blown up, it is of great use. Again, our Lord useth another Metaphor to the same purpose, b Mat. 12. 35. A good man (saith he) bringeth forth good things. As a wise man that hath store of treasure will not let it lie rusting and cankering in his chest, (this is a note of a covetous miser, who were as good be without treasure as have abundance, for he wanteth in his greatest abundance, because he useth not that he hath) but bringeth forth and employeth 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 urge this point. All the benefit and good of a thing cometh from the use 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 God's Spirit, if they be not employed: though in themselves they be never so excellent, yet to us and others they are fruitless and unprofitable, without a right use of them. This David, no doubt, well knew, and therefore c Psal. 40. 10. hid not God's righteousness in his heart. Use 1 far short come they of this Apostolical direction, who upon conceit that they have as good armour as the best, A deceit to think a man may have armour, and yet none seen upon him. please themselves therein, and yet show forth no practice thereof: knowledge they have, and well are they able to discourse of the kinds of graces, and of the differences betwixt current and counterfeit grace, as also of the many wiles of Satan, and of the means to avoid them, and yet no proof do they give of the soundness of any grace in themselves. For example, many imagine that they have very good and sound faith, and yet live altogether by sense: for while all things go well, according to their desire, they can believe and depend upon God: but when any cross falleth upon them, than their shield of faith is to seek, every dart pierceth them to the very heart. Other conceit they have a good breastplate of righteousness, and yet no practice of piety, none of charity, to be observed in them. They are like those of whom Saint james a jam. 2. 16. speaketh, that can say to such as are naked and destitute of daily food, be you warmed and filled, notwithstanding they give them not those things which are needful for the body. Use 2 Let us for our parts make proof of the graces we have: what armour we seem to have, let it be seen on our backs. Make proof of what thou hast. Think we that we have the shield of faith? Let us live by our faith, b Heb. 11. as the patriarchs did: or the breastplate of righteousness? c Job 29. 14. Let it cover us as a rob: let us be so conscionable in practising the several duties thereof, that with the testimony of a good conscience we may say to God as Nehemiah did, d Neh. 5. 19 Remember me, O my God, in goodness for all that I have done for thy people. Or the girdle of verity? let us so uprightly and sincerely behave ourselves, as we may with comfort say with honest Hezechiah, e Isa. 38. 3. Lord remember how I have walked before thee in truth. Thus may the general doctrine be applied in all the particular branches of this Christian armour: which that we may the rather do, note what is further required: that the whole armour be put on. §. 7. Every grace to be used. AS this particle, whole, is annexed to armour, to commend unto us the sufficiency of the armour of God, whereof we have heard before: so this compound word, whole armour, is inferred upon that action of putting on, to teach us, that it is not sufficient to put on some parts and pieces thereof, but every part and piece, the whole armour must be put on. From the true scope of the Apostles meaning, I gather that, The power of every sanctifying grace must be manifest in the life of a Christian. Doct. 6. Every grace to be manifested. This was it whereunto he exhorted before, saying, a Ephes. 4. 15. expounded. Let us in all things grow up, etc. There he useth a Metaphor taken from the members of a natural body, implying that spiritual graces are to the spirit, as fleshly members to a body; now if the body grow in some parts only, and not in every 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 thighs) it would be but a monstrous body: or if it abound with noisome humours, which make it swell in some parts, those humours will be so far from preserving the body, that they will rather impair the health, and shorten the life of it. So if a Christian shall be hot in faith, and cold in love; or have great knowledge, and show little obedience: or be full of devotion, and empty of discretion, surely he is a monstrous Christian: the want of some graces make the other to be of no use. Such professors are a shame and dishonour to others; they are full of noisome and distempered humours, which will destroy that show of spiritual life which they seem to have. Fitly may they be compared to b Dan. 2. 32. etc. Nebuchadnezzars Image, whose head was of gold, but his feet of iron and clay: what was the end of that Image? the feet thereof were smitten, and so all broken together. Such is like to be the end of all monstrous Christians. But is it possible that any one Christian should have all sanctifying graces? Question. Yea verily, Answer. it is not only possible, but also necessary that not only any one, but every one be endued with every kind of sanctifying grace, which appertaineth to the essential being of a Christian. For regeneration is as perfect in the kind thereof, as our natural birth. Men ordinarily are borne with all the parts and members of a man: if not, they are either monsters, or at least imperfect: but in the spiritual birth, which is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. john. 3. 3. from above, even b & 1. 13. of God, there is no imperfection of parts, there are no monsters: all that are borne of the Spirit, have all the essential parts of the Spirit; & thus are all alike, though not in measure, yet in number of graces. For as the flesh hath corrupted every power of the soul & part of the body, so doth the Spirit renew every power and part of both. The Apostle testifieth of the Corinthians, that c 1. Cor. 1. 5, 7. in all things they were made rich, and not destitute of any gift. forcible and weighty motives there are to urge this point, Reasons. as 1. God maketh nothing in vain. Now than God having made this whole armour, God maketh nothing in vain. whole armour must be put on. If a careful and wise Captain should provide sufficient armour for all his soldiers, and some of them be careless in putting on every piece thereof, might he not be offended with them, and that justly? Much more should we provoke God, by neglecting any thing which he in his good providence hath provided for us. 2. We stand in great need of every piece of this armour: for unless we put on every piece, Every grace needful. we lie open to our enemies, even as if we had put on never a piece: for they are very subtle, they narrowly view us on every side, and soon can espy if any part be naked. What if a soldier have an helmet and want a breastplate, if a dart light upon his breast, and pierce to his heart, what good getteth he by his headpiece? Or if he have a breastplate, and want a girdle to knit it close, or tassets and cushes to cover his belly? Thus if faith, or hope, or righteousness, or verity, or any other part of the Christian armour be wanting, the Devil can thereby take his advantage to destroy the soul: so as not only duty to God, but safety of ourselves may move us to put on the whole armour. 3. True trial of the truth of those graces, which we seem to have, Who have not every grace, have never a grace. is made by the concurrence & meeting of all together. Single graces, that is, graces which stand alone, are counterfeit graces. Faith without righteousness is presumption: righteousness without truth is hypocrisy, & so in the rest. All come from the same fountain: he that hath not all, hath none at all. How needful is it that we follow the counsel of a 2 Pet. 1. 5, 6, etc. Saint Peter, Use 1 which is, to give all diligence to join one grace unto another, Add grace to grace. to knowledge faith, to faith hope, to hope righteousness, to righteousness truth, to truth patience, and so in the rest? Thus will it not repent the Lord to have provided whole armour for us, when we shall use all. Thus shall we give no advantage to our spiritual enemies; thus shall we have evident proof of the Spirits abode in us, and be assured that indeed we are borne anew. §. 8. Man's endeavour to be added to God's assistance. THe two general parts of the Apostles direction have hitherto been distinctly handled: now let us consider them jointly together. The first part is that we be strong in the Lord. The second, that we use those means which God hath appointed for our safety. Whence observe, that God's assistance and man's endeavour concur together: Doct. 7. they may not be severed. God's assistance and man's endeavour are joined together. Without God's mighty power man can do nothing: unless man put on the whole armour of God, God will do nothing. This the Church knew right well, a Cant. 1. 3. and therefore both prayeth unto God to be enabled by him (draw me) and also promiseth to do her uttermost endeavour, and follow his direction (we will run after thee.) The like we read of b Psal. 119. 31. David: but most clearly is this point laid down by c joh. 6. 44, 45. Christ, who having said, No man can come to me, except the Father draw him, (whereby he showeth that God must enable man to come to him) addeth, Every man that hath learned of the Father cometh to me, (whereby he showeth, that man enabled of God, addeth his own endeavour.) Why Gods powerful work is necessary, Reasons. hath been showed before on vers. 10. namely, because of our own utter inability to do any thing of ourselves. d Ephes. 2. 5. Before God quickeneth us, we are dead in sins, no more able to do any spiritual function, than a dead corpse to do any natural function: yea, after we are quickened, we are e 1. Cor. 15. 10. still supported by God's grace, which worketh in us: yet being quickened we must do our endeavour, because of that order which the Lord hath in wisdom appointed to bring us to glory. For this end doth God work in us both to will, and to do, that we should work out our own salvation, Phil. 2. 12. 13. * Non sicut in lapidibus inse●satis, etc. Deus salutem nostram operatur. Aug. cont. Pel de pec. rem. lib. 2. cap. 5. God worketh not upon us, as upon stocks or stones, but giveth to us life and ability, as when he raised the widows son, the Ruler's daughter, and Lazarus, he put life into them, and enabled them to move, rise up, walk, eat, and do other functions of the living. Use 1 By this is discovered the error of proud presumptuous Papists on the one side, and of secure careless Libertines on the other. Papists attribute too much to man's will. The Papists to establish their own power and strength, hold and teach, that after the first motion and stirting of the heart, which they acknowledge to be of God only, a Bell, de great. l. 5. c. 29. potest homo absolute per liberum arbitrium benefacere sivelit. a man absolutely by his free will may do well if he will. But Christ saith of the branches which were in the vine, whose hearts were stirred up, b john 15. 5. Without me ye can do nothing. The care which the Apostle hath to direct them unto the fountain of strength, the Lord, even then when especially he urgeth them to arm themselves, argueth that without continual strength supplied unto them from the Lord, they are not able to stand of themselves against the assaults of their enemies. Libertines fall into another extreme, Libertines too careless in doing what they ought. they, to pamper their flesh, and pursue their carnal delights, so refer all to the work and power of God, that they are altogether careless in using any means themselves, upon conceit that God is able of himself to save them, and that when God pleaseth he will save them, do they in the mean time what they list. But fond they argue from God's power, who neglect the means which God hath appointed and revealed, wherein and whereby he will manifest his power. a Deut. 29. 29. His revealed will is the ground of our faith and obedience: if we follow the direction of it, then may we safely trust unto the power of God; otherwise in attributing all to the grace of God, we abuse it, and b Jude vers. 4. turn it into want oneness. Were it not necessary for us to do what God enableth us to do, as well as trust to the power of God's might, the Apostle needed not have been thus careful in stirring us up to arm ourselves. Use 2 As we presume not in trusting to our own strength, left we provoke God to resist us, so neither tempt we God in neglect of the means which he hath appointed, lest we cause God to forsake us: but as we look for help and strength from God, so must we be careful in well using all those means which God hath ordained for our help and safety. To this purpose tend all the exhortations in the Scripture, whereby any duty is required at our hands. Note the complaint of our Lord against jerusalem; c Mat. 23. 37. Totum ex Deo, non tamen quasi dormientes, non quasi ut non conemur, etc. sine voluntate tua non erit in te justitia Dei, etc. qui fecit te fine te, non te justificat sine te, etc. Aug. de verb. Apo. serm. 15. How often would I have gathered thy children together, and ye would not? Be we not like to them, lest we be rejected as they were: Know we this for certain, that God will not with cartropes by force and violence, against our wills draw us to Heaven. To this end doth God take out of us that stony and inflexible heart which is in us by nature, and giveth us an heart of flesh which is flexible, that it being made pliable by God's Spirit, should apply itself to God's work, as David did, Psal. 119. 112. The truth is, that many Christians are wonderfully wounded and foiled by the Enemy, because of their own idleness and security, in that they are backward in putting forth themselves, and negligent in endeavouring to do what God enableth them to do. Lo here is complete armour of God provided for our defence and safety; be we careful in putting it on and well using it. Thus much for the means to be used. §. 8. The end and benefit of Christian armour. THe end why this means is to be used, followeth in these words; That ye may be able to stand, etc. In setting down this end, he declareth the benefit of the fore named armour, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. which is an ability to stand, amplified by the enemy against whom we stand, the Devil, and his subtlety, in this word, wiles. The Apostle still followeth and continueth his Metaphor taken from Soldiers, who being every way well fenced and prepared against their enemies, stand stoutly against them, neither fall down, fly away, nor give ground. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Wherefore this word stand, is a word of safety and freedom from danger; yea, of victory and conquest, implying, that they which are well prepared with the armour of God, so long as they well use it, can neither be slain, nor taken captives, nor beaten down, nor made to fly, nor yet foiled or put back, and forced to give ground, but stand fast and safe upon their ground, yea stand fast in the field when their enemies are driven away, and so remain Conquerors, as we shall a Verse 13. after hear. And this is all the conquest which in this world we can look for, to keep ourselves safe, that we be not conquered or foiled, and that we give no advantage to our enemies. As for the utter subduing of the Devil and his host, that belongeth to Christ our Captain and Champion. This safe standing being laid down as the end why this armour of God is given, and declaring the benefit which followeth upon the well using of the armour, these two Doctrines naturally flow from thence, 1. There is no hope, Doct. 8. no possibility of remaining safe without spiritual armour. 2. They who well put on the armour of God, Doct. 9 and use it as they ought, are safe and sure, and so may be secure. §. 9 Who are without armour, can have no hope to stand. FOr the first, No safety without armour. that which the Prophet saith of one piece of this armour, the shield of faith, I may well apply to the whole armour, if ye have it not on you, a Isa. 7. 9 Surely ye shall not be established, ye cannot stand. Without this armour we are naked, Reason 1. and lie open to every dart and shot of our spiritual enemies: and are no more able to free ourselves from the power of the Devil, than a poor silly Lamb or Kid from a roaring Lion or ravenous Bear. If being unfenced, we stand safe, it must be either by reason of the goodness of the Devil, that he pitieth us, and cannot find in his heart to take any advantage against us; or of his carelessness and blindness, that he prieth not about us, or observeth when, & where we are fenced or naked; or of his weakness, that he is not able to pierce and wound us, though we be naked: but such is his malice, his subtlety, and sedulity; such also his power (as we shall after hear) that none can imagine there should be any such goodness, carelessness, blindness, or weakness in him. Besides, Reason 2. by neglecting to use this armour provided of God, we provoke God to cast us into the power of our enemies, and to give them power over us, a 1 King. 22. 20, 21, etc. as he dealt with Ahab. Use 1 How egregiously do they deceive themselves, who conceive that though they have no part or piece of this armour of God, Many overbold. they can be as safe and sure, and may be as secure as they who have the whole armour on them; much like to the seven sons of Sceva, who overboldly ventured to adjure an evil spirit (Acts 19 14, 15, 16.) but what was the issue? being unarmed they could not stand, they were overcome and forced to fly. Many think there needeth no such care about faith, righteousness, sincerity, etc. as some do take: For ought they see, Object. they are most assaulted and most foiled, who are most busy 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 Devil without any great assaulting, prevails against such as have it not on; I utterly deny that they are most foiled: for they who are without it are clean vanquished, and in the power of the Devil, which the other never shall be. Yea but say they, object 2. we find and feel no such matter, we are very quiet, no way molested. I easily believe it: Answer. but what is the reason? because the Devil hath them in his power, he needeth not eagerly pursue them. Miserable is that rest and quiet which they have: Simil. even like to that which the poor Kid hath, when it is brought into the Lion's den, or the Mouse when it is in the Cat's mouth, the Cat can play with the Mouse when she hath once caught it: and the Lion can let the Kid lie quiet in his den, while he rangeth and roareth after that prey which is out of his clutches. But what security of life have these that are so taken? their security is, that they are sure to be gnawed to pieces and devoured. This is the case of those who being destitute of the armour of God, yet think themselves quiet and well. They are fast bound with the chains of sin, and wholly in the devils power, where he ceaseth to molest them for a while, but rather dallieth with them, while he eagerly pursues such as have on this armour, and are out of his power, and stand manfully against him. Against these he casteth all the darts he can, but all in vain, as the next Doctrine showeth. §. 10. Who well use their armour are sure to stand. THey who well put on the armour of God, Doct. 9 and use it as they ought, They are safe who well use the armour of God. are safe and sure, and may be secure. Saint Peter exhorting Christians to seek after such graces as may be comprised under this armour, expressly saith, a 2 Pet. 1. 10. If ye do these things, ye shall never fall. Saint john saith of one piece of this armour, namely faith, that b 1 john 5. 4. it is the victory which overcometh the world. What then may be said of this whole armour, of every piece of it together? Saint Paul goeth yet further, and saith of himself, and of other Christians like himself, who have put on this armour, c Rom. 8. 37. We are more than Conquerors. The points which have been before delivered, Reasons. that this is complete armour, the complete and whole armour of God, do sufficiently confirm this point. Use A strong motive this is to persuade us to put on the whole armour of God. This is the main end which the Apostle aimeth at in laying down this end, Be persuaded to use this armour. to show that as this is armour of proof in itself, so it will sufficiently defend us, and keep us harmless. If at any time we be foiled, the fault is our own, we can blame none but ourselves, because the Lord giveth such means whereby we may be able to stand. Is it a benefit to stand fast and safe? Is it a matter to be desired to be kept free from spiritual wounds and hurts, yea from eternal bondage and slavery under sin, Satan, and other mortal enemies of our souls? and from everlasting torment and torture that followeth thereupon? (how blind are they which see it not! how foolish are they which regard it not!) If this (I say) be a benefit, then take notice of the means whereby we may be enabled to stand fast in that liberty which Christ hath purchased for us, and made free from the forenamed slavery: and withal make conscience, and give all diligence to use the means aright. It is a point of notorious folly to be desirous of a thing, and careless in doing that whereby our desire may be accomplished. Yea, it is a cunning wile of the Devil in good things to make men separate the means from the end, but in evil the end from the mean; as to make men desire and look for the good and happy end of righteousness, and yet be backward in walking in that way that leadeth thereto: and chose, eagerly and swiftly to run in the way of sin, and yet not fear the wages of sin, and the Issue of that course. In the first kind Balaam was deceived. Numb. 23. 10. In the second evah was deluded. Balaam desired to die the death of the righteous; but careless he was in leading such a life as brought forth such a death. a Gen. 3. 4. evah was persuaded she should not die, and yet feared not to eat of that fruit, b Gen. 2. 17. against which death was denounced. Let the fearful end of both these make us wise against these wiles. Worldly men are wise enough herein, if they observe a good benefit to be had, they will seek how it may be obtained, and do with all diligence that whereby it may be obtained. This maketh them to pass over Sea and Land to get such commodities as their own Land affordeth not: this maketh them when they fear enemies, to have all warlike provision ready; oft to muster their men, to keep continual watch and ward at their chief port-townes, with the like. * To stand. Now this end here laid down, being a matter of so great consequence (for if we stand not fast, but suffer ourselves to be foiled and overcome, no less damage and danger followeth thereof, then loss of eternal happiness on the one side, and utter destruction on the other.) Why should we be more foolish in spiritual matters, than worldlings are in temporal? They indeed are more sensible of temporal things, whether good, or evil. Let us therefore in spiritual matters give the better heed to the direction of God's word: that faith may make us as wise, as sense maketh them. §. 11. Satan our adversary. THe necessity and benefit of this armour will be better manifested, if we shall duly weigh who is our enemy, and c 1 pt. 5. 8. what his assaults be? The enemy, Doct. 10. The Devil ou● enemy. against whom we are made able by the whole armour of God to stand, is the Devil. Thus is he called our c 1 Pet. 5. 8. Adversary, d Mat. 13. 39 Enemy, e Matth. 4. 3. Tempter, f john 8. 44. Murderer etc. Much might be spoken of the creation, nature, fall, and many other points of the Devil: but I will content myself with such points as may most serve for our present purpose, which is to show how fearful and terrible an enemy he is. §. 12. Satan a terrible enemy. FOr the better understanding whereof, What Devils were by creation. know, that the Devils by creation were good Angels, as powerful, wise, quick, speedy, invisible, immortal, etc. as any other Angels: equal in every respect, but inferior in no respect to the very best Angels. When they fell they lost not their natural substance, What they lost by their fall. and essential properties thereof, no more than man lost his when he fell: for as man remained to be not only flesh and blood, but also a living, yea and a reasonable creature after his fall, so the Devil remaineth to be a spirit, invisible, immortal, quick, speedy, etc. as before: only the quality of his nature and properties is altered from good to evil: as powerful as he was before to good, so powerful is he now to evil; invisible and quick he is, wonderful close and speedy in working mischief, he was not more desirous of good before his fall, then since he is mischievous, and even set upon evil. There are four especial things which make the Devil very fearful; What makes them terrible First, his power. Secondly, his malice. Thirdly, his subtlety. Fourthly, his sedulity and speed. Who feareth not a powerful enemy? This made a 1 Sam. 17. 11. Goliath seem so terrible. If an enemy be malicious, even for his malice he is feared as b 1 Sam. 22. 22 Doeg: or if he be crafty and subtle, for which c 2 Sam. 15. 31 Achitophel was feared: yea also the enemies of Israel were accounted fearful in regard of their swiftness, d Isa. 5. 26. That they came hastily with speed. How terrible will all these make an enemy, when they all meet together? It may be thought that if an enemy be malicious, and wanteth power, he may consume himself with malice, and do little hurt to others: or if he be powerful and malicious, but want wit, craft, and subtlety, he may like an unbridled Horse run on headlong in his powerful malice to his own ruin and destruction: or though to his power and malice, subtlety be also added, yet if he be slow and careless, he is the less feared, in hope that he may be prevented in all his enterprises. But where malice is strengthened by might, might whetted on by malice; both malice and power guided by craft, craft and all stirred up by diligence, sedulity, and speed, who can stand against such an enemy? Now all these do in a very high degree concur in the Devil, as a 1 Pet. 5. 8. Expounded. Saint Peter doth notably set them down in this description of the Devil; Your adversary the Devil like a roaring Lion walketh about, seeking whom to devour. His name * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Devil, and that which he seeketh for, to devour, showeth his malice. The beast whereunto he is resembled, Lion, showeth his power and craft, and the attribute, roaring, addeth terror thereunto: lastly, his walking up and down, showeth his sedulity. Of his power, malice and sedulity, I shall have occasion more distinctly to speak on the 12. verse. §. 13. The devils wiles. Satins subtlety is here particularly expressed under this word, Satan's subtlety. wiles. The Greek word signifieth artificial, crafty, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Chrysost. cunning conveyances of matters, windings up and down, and turning every way to get the greatest advantage. Fitly is this word used by the Apostle, for his temptations and assaults are very cunning, full of much deceit, of many windings, which make him so mightily prevail against the greatest sort of the world, even against all that are not strong in the Lord, and wise in well using the whole armour of God. The titles which in Scripture are given to the Devil, do evidently imply his great craft. He is termed a Dragon, and a Serpent, which of all other beasts are counted the craftiest, and a Gen. 3. 1. Mat. 10. 16. wisest: yea to show that he hath had long time of experience to make him the more subtle and crafty: he is called an 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 Devil, that yet further signify his great subtlety, for they note out his great knowledge and unexperienced skill. As his names are, so is his practice, full of many windings, full of much craft. It is an infinite task, a matter of impossibility to discover all his cunning straragems and subtle devices. He hath old tricks, which long he hath used, because by long continued experience, he hath found that silly men are soon deceived with them, and that the harm of some cannot warn others: and yet doth he daily invent new upon new, ever shifting from one to another: if one will not serve, he hath another presently in a readiness. For divers persons, divers conditions, and dispositions, he hath divers temptations. Sometimes he playeth the part of a roaring ravenous Lion: sometimes of a crafty fawning Fox: sometimes appearing in his own shape, sometimes changing himself into an Angel of light, doing any thing for his advantage. Because the Apostle holdeth himself close to the metaphor taken from war, I will also follow it, and under it discover some few particular stratagems, leaving it to the particular meditation of others to find out other. 1. He can well tell how to marshal and set his army in array; Satan's shifts. he well knoweth how to order his temptations: For first he useth to make the onset 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 Gen 3. 1. Eve; first only he made a question whether God had forbidden them any of the trees: and then by degrees he came b Gen. 3. 4. directly to contradict the express word of God. So when he tempted Christ, c Mat. 4. 3. 9 he began with a doubt whether Christ were the Son of God or no, and lastly tempted him to monstrous idolatry. Thus he maketh men careless at the first, and his temptation lightly to be regarded, till he have gotten some advantage; which when he hath gotten, he will follow with all the might and main that possibly he can. 2 If thus he prevail not, but at first he be put back, he can change his ranks and weapons: he can alter his temptations, and begin with fierce and violent assaults. Thus he set on d Job 1. 13. etc. & 2. 7. job. If he cannot seduce men by moving them to make light account of sin, he will persuade them that every sin is most heinous, that their sins are unpardonable. If he cannot make them superstitious, he will strive to make them profane: and thus help one temptation with another. 3. If he observe the forces of the Lords Soldiers to be strong and well ordered and fortified, than his endeavour will be politicly to allure some out of their ranks, and so make a breach; it seemeth that thus he prevailed much, and got great advantage in the Church of Corinth. For thus he bred a 1 Cor. 1 11. Schisms and contentions among them. Whereupon the Apostle exhorteth b Ibid. 7. 20. every man to abide in the same vocation wherein he was called. Thus in these our days hath he caused must trouble in God's Churches by the inordinate walking of many persons; who leaving their own places, have caused divisions, sects, and separations from the Church. 4. If he observe some provident Captain, watchful over the Lords armies, and careful to keep his soldiers in good order, animating and encouraging them, then will the Devil use the c 1 King. 22. 31 King of Arams' stratagem: all his forces shall be bend against that Captain. Thus he fiercely set upon our chief Captain d Matth. ●. in the wilderness, and throughout the whole course of his life; but especially e Mat. 26. 37. in the Garden, and f & 27. 46. on the Cross. Thus did he desire to g Luke 22. 31. winnow the Apostles: Thus doth he sorely tempt Magistrates, Ministers, & such as have charge over others. 5. If he prevail not against them, rather than fail, he will set upon the weakest. Thus dealt he by the ministry of Heretics, who h 2 Tim. 3. 6. led captive simple women. And thus in our days dealeth he by the ministry of Papists, Anabaptists, Separatists, and all other Sectaries. 6. If by none of these means he can accomplish his plots, as he desireth, face to face, or force against force, then will he lay some secret ambushments or other, to set on the Lords soldiers unawares behind their back, like to that stratagem of a Jos 8. 4. joshuah, and of b judg. 20. 29. the Israelites: as when he suffers Christians to go on in doing the work of the Lord, and performing such duties as belong unto them, but will come behind, and cast into their hearts some conceits of merit and pride. Thus he gave e 2 Cor. 12. 7. Paul a backe-blow. Thus he overcometh the Papists, and many ignorant persons among us. Sometimes also he will cast lustful and worldly thoughts and cares into them, and so d Mat. 13. 22. choke all. 7. If the Lords soldiers be so circumspect, as neither by force nor fraud he can prevail, he will not stick to change his flag: and seem to fight under the Lord's banner, as e Ez 4. 4. Neh. 6. 2. Tobiah, Sanballat, and other deadly enemies of the jews endeavoured to do. In this respect the Apostle saith, that's f 2 Cor. 11. 13, 14, 15. Satan transformeth himself into an Angel of light, and his Ministers into the Apostles of Christ. Thus oftentimes he prevaileth with such as are of tender consciences to make many needless scruples, by accounting such things to be sin, which Gods word never made sin, and by thinking many things to be necessary duties, which belong not at all unto them. Thus have we a taste of some of his wiles, I will not further range forth into this spacious field, lest I be too tedious. Use Having such an enemy as the Devil is, had we not need to be strong in the Lord, See Doct. 3. of vers. 10. and in the power of his might? this enemy having so many wiles, had we not need be always prepared with the whole arm or of God? assuredly if we be not strong in the power of God's might, there is no standing against the Devil. If at any time we be without the whole armour of God, doubtless we shall soon be overtaken with some of his wiles. Use 2 How doth this which hath been said of the Devil and his wiles, commend unto us the provident care of God over us, who keepeth us safe from such an enemy, and from such wiles? and how doth it set forth the excellency of the forenamed whole armour of God? Very excellent must needs that armour be, which is able to keep us safe from so potent and malicious an enemy, who hath so many wiles to deceive us. This showeth it to be very complete and every way sufficient, for while we have it on, well fitted to us, all the craft of the Devil cannot find a naked place where to wound us, 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 always keep it on? that we neither wake, nor sleep, be alone, or in company without it? Use 3 Labour to have our eyes enlightened (that we may disctie those wiles of the Devil) and to be filled with spiritual prudence and wisdom, that we escape these snares. Let us preserve in us an holy jealousy over ourselves, & suspicion of the Devil and his wiles, fearing left he should find us somewhere unarmed, and sometime unprepared (for otherwise we are safe.) God's word is able to afford unto us wisdom enough to avoid his wiles. For a Psal. 119. 98 David thereby was made wiser than his enemies. Let us therein exercise ourselves, and withal pray with a 2 Sam. 15. 31 David, that God would turn the wiles and counsels of the Devil into foolishness: For b 1 Cor. 3. 19 God catcheth the wise in their own craftiness. THE THIRD PART. The reason why we must be well armed. Ephes. 6. 12. For we wrestle not against flesh and blood, but against Principalities, against Powers, against worldly Governors, Princes of the darkness of this world, against spiritual wickedness in heavenly things. §. 1. The coherence. IN this verse is laid down the motive which the Apostle useth, to urge the forenamed direction. It may have a double reference First, general to the former exhortation, Be strong, etc. yea, and put on the whole armour, etc. because we have such enemies as are here described. Secondly, particular to the last clause of the former verse, where he showed that we were to stand against the Devil, so it serves as an amplification of them: for if the question be asked, what is the Devil, that we should be so prepared against him? these words set him forth; not flesh and blood, but principalities, etc. The first particle a ●n. for, being a causal particle, which intimateth a reason, implieth the first reference: the immediate connexion of this verse upon 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 we have so dreadful and deadly enemies, we ought to be well prepared against them. §. 2. Danger maketh watchful. FRom the inference then of this verse, and from the force of the Apostles argument, I collect, that The greater danger we are subject unto, Doct. 1. the more watchful and careful we must be for our safety. The more danger we are in, the more watchful we must be. When Christ observed what a sore agony he was to enter into, he did not only watch and pray himself, but called upon his Disciples to a Mat. 26. 38, 40, 41. watch and pray: and because they did not, he rebuked them for their sluggishness. Saint b 1 Pet. 5. 8. Peter urgeth this duty of watchfulness upon a like reason; namely, because we have so fearful an enemy▪ c Ios. 9 12, etc. & 10. 1, 2, etc. Outward temporal dangers make natural men watchful and careful for their temporal estates and lives, as the histories of all times and ages show. Seeing then that spiritual dangers are much more fearful, ought we not to be much more careful? If we be, Reason we do not only show that we have regard of our souls, and seek the good of them, but also we shall procure much good unto them, and prevent and keep away much mischief from them. Use What false consequences do most make of that spiritual danger, whereunto they understand that they are subject by reason of their spiritual enemies? Even clean contrary to this inference of the Apostle, and the wisdom thereby taught us; and that in two extremes: one of presumption, the other of despair: for some, when they hear of such enemies as are here described, they do too vainly, carelessly, and proudly contemn them, like a judges 9 28. Gaal: other too meanly, basely, and slavishly dread them, like b Isa. 7. 2. Ahaz. §. 3. Against presumption. THe former extreme, Presumption ariseth from which is presumption, ariseth partly from too great a conceit of ourselves, and of our own strength; and partly from too light credence and belief of that which is recorded of the Devil. That self-conceit maketh us fond imagine that we are well able to resist all temptations of the Devil, 1. Self conceit. or any of his instruments: whereupon many are ready to lay (when they are exhorted to take heed of the Devil, and of his strong temptations) I defy the Devil and all his wicked crew, he can do no hurt to me: I can (I thank God) easily avoid his temptations the gates of hell cannot prevail against me; and yet proud silly fools, they are overtaken and overcome with every slight temptation. c Luke 22. 33. 56. 57 Peter (though otherwise a man of good gifts) was somewhat too conceited of himself, and too much inclined to this extreme, and yet when he was to stand to it, a silly wench daunted him. Light credence maketh us think the Devil 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 scarecrows and bugbears to make men afraid, like to old tales of the walking of spirits, of fairies, hobgoblins, etc. This incredulity much hindereth the power of such exhortations, directions, admonitions and rebukes, which are given us for our good. Both Peter and the other Disciples were somewhat tainted here with: for when d Mat. 26. 31. etc. Christ told them all, joh. 13. 36, etc. that all of them should be offended by him, and that Peter in particular should deny him, none of them would believe it: Peter saith, Though all should, yet he would never: and again, though he should die, yet would he not deny Christ: and so said all the Disciples. §. 4. Against Despair. THe latter extreme which is Despair, Whence ariseth despair. ariseth partly from too deep an apprehension of the power of the Devil (as if his power were infinite, and he were able to do whatsoever his malice led him unto, and so could do what he would: or unlimited, God letting the rains lose unto him, and holding him in no further than he list himself, and so he might do what he could, like an untamed horse that is not kerbed and bridled in) and partly from too light an esteem of that power which is to be had in God, and of the great help and benefit which the whole armour of God affordeth, as if God were not able to make us strong enough, nor that whole armour sufficient to make us safe. These two causes of despair made the Israelites often times utter most desperate speeches against God: for when a Num. 13. 29. 33 34. they heard that in Canaan (the Land which was given them for inheritance) the people were strong that there were men of great stature, & 14. 3 4. etc. even 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 despair of ever possessing Canaan, whou●d needs return again into Egypt: and another time they plainly made doubt of God's power, saying, Psal. 78. 19, 20. Can God prepare a table in the wilderness? Can he give bread? As these Israelites murmured against God, and made question of his power and truth in performing his promises, in regard of their temporal enemies, whom they judged to be too strong for them: so do many in regard of their spiritual enemies. Thus we see how prone we are to pervert those things to our destruction, which the Lord hath set forth for our instruction. here the Apostle layeth down both the means for our defence; and also the danger to which we are subject, that we should be the more careful in arming ourselves: we either presumptuously defy our enemies, and care not to use any means of safeguard; or else are too timorously daunted with our enemies, and think the Lords defence can do us no good. Wherefore that in hearing the great danger wherein we are by reason of our enemies here described, we take not occasion thereby to fall into any of these extremes, but rather the more carefully avoid them, and keep in the middle way, which is, so much the more earnestly to fly unto the power of God's might, and so much the more carefully to keep fast on the whole armour of God; I thought good beforehand to deliver this instruction, which naturally ariseth from the force of the Apostles reasons. Now come we more distinctly to handle the words themselves. §. 5. Exposition of the words. IN this verse is a Description of a Christian combat. Verse 12. Sum. The parts are two. In the first is noted the kind of combat, wrestle. In the second are set forth the Combatants, or the Persons, which on either side maintain the combat. These are on the one side Defendants; on the other side Assaulters, which are largely described; & that both negatively, not flesh and blood, and affirmatively, but principalities, etc. The first point in order to be handled, is the kind of combat, implied under this word wrestle. In the original it is thus set down word for word, a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. There is a wrestling. We may not think that hereby is meant a matter of sport, as our English word, wrestling, may seem to imply: for though the b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greek word, as well as the English, be sometimes attributed to a strife of sport, yet is it also used for a serious and fierce fight and combat. The Greek word according to the proper c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur quia corpus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i, quatitur. notation of it, signifieth such a strife as maketh the body of him that striveth to shake again. It implieth then that the combat here spoken of, is not a light skirmish, with enemies aloof off, but a grappling with them hand to hand; & in that respect the more fierce and dangerous. If they were far off from us, and aloof should shoot or throw their weapons against us, we might think to espy their darts before they fall on us, or that they might miss of their aim: But the combat being, as it were, a grappling hand to hand, all such hopes are taken away: for they are near us to espy where to annoy us, and so may assault us the more fiercely. §. 6. The danger of a Christians combat. Our spiritual war is a sore, fierce and dangerous war. Doct. 2. It is a kind of combat which will try our prowess and courage, The Christians were a fierce war. whereby proof will soon be made whether our armour be armour of proof or not, or whether we have put on this whole armour. d Mat. 4. 4. etc. The truth of this was manifested in Christ our head, whom the devil hurried from wilderness to pinnacle, from pinnacle to mountain: what the devil did to Christ outwardly, and visibly, he useth to do to others inwardly and secretly. The estate and condition of Christ while he lived on earth, is a lively representation of the estate and condition of his Church in this world. a Luke 22. 31. Peter felt such a wrestling, so did b 2 Cor. 12. 7. Paul, so do all that slavishly yield not themselves to the power of the Devil. Thus God ordereth our estate, Reasons. 1. The more to manifest and magnify the power of his might, and the sufficiency of his armour. For the sorer the fight is, and the more dangerous, c 2 Cor. 12. 9 the greater doth that strength appear to be, and the more excellent the means whereby we are supported. 2. To make us with greater and stronger confidence to depend and rely upon him, as d 1 Sam. 30. 6. David, and e 2 Chr. 20. 12. jehosaphat. 3. To use the means appointed more carefully, as the f Neh. 4. 16. 17 jews who while they were working, were prepared against their enemies. Use 1 This may serve as a means to make trial of our estate: if all be quiet within us, trial. that there be no wrestling, no fight; or if any, now and then a light skirmish, it is to be feared that our enemies have gotten possession of us, and we slavishly have yielded to them, and so made g Isa. 28. 15. a covenant with them. Fierce combats do give us more assurance that the Lord is still our God, and we his soldiers, then light or no assaults: for if the Devil be our Lord, he can let us be quiet; but if our enemy, assuredly we shall feel his hand. Use 2 This showeth the reason why so many faint, and are foiled: The cause of fainting. for it were no great matter to endure light and easy combats: but when we come to be shaken indeed, then to stand fast is a token of extraordinary courage: this was it which proved the * job 2. 3. patience and courage of job. Use 3 Think not that we have done enough, when we have passed over some light trials, Prepare for great conflicts but prepare for greater; we must come to a wrestling. Mark what the Apostle saith of them which had a Heb. 10. 32, 36. endured a great fight, Ye have need of patience; and again, b & 12. 4. Ye have not yet resisted unto blood. Use 4 For our comfort, note, that though wrestling imply a sore combat, yet it implieth not a conquest over us: of this there is no fear: for Christ our head hath overcome our enemy, and c Heb. 2. 14. 15 destroyed him that had the power of death, that he might deliver all them, which for fear of death were all their life time subject to bondage: he d Ephes 4. 8. hath led captivity captive, and c Col. 1. 13. delivered us from the power of darkness, that we might be free from being overcome, though not from wrestling. §. 7. None exempted from fight. THe Defendants who maintain this wrestling are comprised under this particle we, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. which includes himself and all like to himself, together with them to whom he wrote, and all like unto them: so that All of all sorts are to wrestle and fight this spiritual combat. Doct. 3. Neither Ministers, All must fight nor people, poor nor rich, male nor female, newly planted, nor old grown, none of whatsoever rank, condition, estate, age, quality, etc. exempted. g Gen. 3. 15. Whosoever is of the seed of the woman, must look to have his heel bruised. There is enmity betwixt the two seeds; the h Gen. 3. 1. Devil spared not the woman which was the weaker vessel, and i Matth. 4. 3. he feared not the head, Christ himself, who was the strongest of all. Who may think to be spared? who can imagine that Satan will fear to wrestle with him? God will have all of all sorts to be tried: Reasons. and the Devil beareth a like hatred against all: a 1 Pet. 5. 8. he seeketh whom to devour: so he may devour them, he careth not who they be: as a Wolf spareth none of the flock, ram, sheep or lamb that he can come by. Use 1 Let all, Ministers and people, strong and weak, all of all sorts apply all the exhortations & directions here delivered unto themselves. All must apply the directions of the word. Let not the weaker sort put them off upon conceit that fierce combats belong to strong Christians; Satan having greatest hope to prevail against the weakest, will not fail to set on them: nor yet let the stronger put them off, upon conceit that the devil 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 devils might, if they come in confidence of it, and not of the Lords strength, Besides, Satan, knowing that their fall will prove a discouragement to others, will make the greatest assaults against them. Use 2 Let Ministers know that the precepts they give others, belong to themselves, Ministers preach to themselves. which the Apostle here implieth: for though his direction were in the second person (be ye strong, put ye on) yet he layeth down the motive in the first person (we) to show that he was in as great danger as they, that he stood in as great need of help as they; and that therefore the forenamed directions belonged to him as well as to them. b Acts 14. 15. Ministers are men as well as others, subject to like passions as others. If they preach not to themselves, what means of edification, of direction and encouragement belongeth unto them? Wherefore as people may not imagine that these matters of spiritual warfare belong only to Ministers, as if they only were the Lords soldiers, so neither may Ministers put them off from themselves to the people, as if they were only to look on, & the people to fight; but every one apply them to themselves. §. 8. Exposition of words. WE have heard of the Defendants: Who are the challengers and assaulters? they are set down negatively, 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, etc. By flesh and blood, Who are flesh and blood. are here meant such creatures as have a bodily substance which consisteth of flesh and blood: in which respect man is termed a Gen. 6. 3. flesh, and Christ is said to be made b john 1. 14. flesh, because he had a corporal substance: herein a c Luke 24. 39 difference is made betwixt a Spirit, and a body. Have we not then any enemies that have bodily substances in this spiritual combat? Quest. 1. are spirits only our enemies? d Rom. 7. 23, 24. Our own flesh is an enemy unto us. Answer. Other men also are enemies: there are many adversaries, as infidels, idolaters, heretics, 1 Cor. 16. 9 & 15. 32. worldlings, all sorts of persecutors, yea and false brethren. Why then is flesh and blood here excluded? Quest. 2. They are not excluded, Answer. for this negative clause is not to be taken simply, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. but 1 Comparatively, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. not so much with flesh and blood as with principalities. With these especially we wrestle. Thus the Apostle forbiddeth servants to f Vers. 7. serve men. Or not only 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 poor also. Or not with flesh and blood alone, as it is in itself, weak and frail, but set on work, assisted and guided by spirits. As if some English soldiers were in pay under the Turk or Spaniard, against whom we maintain war, though they be in battle against us, yet it might be said, we fight not with English men. 2. By way of exposition, not with such as are weak, frail, foolish, visible and mortal, as flesh and blood, Thus the horses of the Egyptians are called b Isai. 31. 3. flesh, that is, weak, opposed to Spirit: so as this phrase not flesh and blood, implieth more, or other than flesh and blood. §. 9 How our spiritual enemies exceed flesh and blood. Our most mortal enemies are more than flesh and blood, Doct. 4. more in number, Our enemies more than flesh and blood. greater in power, craftier in their wiles, of longer continuance, more envious, malicious, furious, cruel, not so open and visible, but invisible, close and secret, and in many other respects more fearful and dangerous. 1. Among flesh and blood, none so mighty but may be confronted: as c Dan. 7. 3. etc. daniel's visions of the beasts showeth. The great Monarches of the world have been destroyed one of another, but no flesh & blood can confront the Devil. 2. Among flesh and blood none so politic, but they meet with some that at length match, yea and outreach them. Achitophel d 2 Sam. 16. 23 whose counsel was counted as an oracle, e & 17. 14. was over-matched by Hushai: But all the wit of all the world cannot match the subtlety of the Devil. 3. Suppose that among flesh and blood some be so mighty, as none mightier than they, so subtle as none can go beyond them, yet are they flexible, and may by fair means be persuaded and entreated to allay their fury, as a 1 Sam. 25. 33 David by wise Abigail; yea, & wicked b & 24. 17. Saul by David's humbling of himself, & pleading his innocency: but there is no such flexibility in the Devil, his malice will not suffer him to be moved, unless for greater advantage. 4. Grant that some among men were implacable, yet their fury might be avoided by flying from them, as c 1 Sam. 21. 10 David avoided Saul's fury, d 1 Kings 19 3 Eliah jezabels', e Matth. 2. 14. joseph and Mary, Herod's: From the Devils we cannot fly, they are every where, they can soon overtake us. 5. But what if no means of escape could be gotten, but that needs we must be subject to the rage of flesh and blood, yet in their greatest pride, power and rage, they may be clean taken away by death, as f Exod. 14. 28. etc. Pharaoh and his host were drowned: g Mat. 2. 20. Herod the great died, and h Acts 12. 23. the other Herod who persecuted the Apostles: but our spiritual enemies are not subject to death. I might in many other respects make comparison betwixt flesh and blood on the one side, and Spirits on the other, and show how there is no comparison betwixt them, that these are not flesh and blood, but much more fearful. Use 1 This doth much aggravate the terror of our spiritual enemies: for if i Prou. 19 12. the wrath of a King (a King that is but flesh and blood) be like the roaring of a Lion: Spiritual enemies are terrible. if a man mighty in his own strength, as k 1 Sam. 17. 11. Goltah, be fearful: if a subtle man, as l 2 Sam. 15 31. Achitophel, cause doubt and dread: if a malicious man, as m 1 Sam. 22. 9 Doeg, be mischievous: if an host of n 2 Kings 6. 15 flesh and blood be terrible; how much more these enemies which are not flesh and blood? Use 2 It is no easy matter to prevail against them, or to avoid their assaults: No outward prowess can daunt them. it is not outward prowess and courage, not strength of body, dint of sword, troops of armed men, it is not state-policy, or warlike subtlety that can annoy them, or keep us safe from them. To oppose wit or power of flesh and blood against such as are not flesh and blood, is to set dry straw against flaming fire. a 2 Cor. 10. 4. The weapons of our warfare must not be carnal, but spiritual, and so mighty towards God, to keep us safe from these enemies. For seeing our enemies are not flesh and blood, in vain is such armour as can protect us only from flesh and blood. §. 10. The Devil hath his hand in every temptation. IN combats even with flesh and blood we have especially to do with Satan: Doct. 5. Satan the principal in all conflicts. Flesh and blood is but Satan's instrument, he is the General, he the Captain, he setteth flesh and blood on work, he assisteth flesh and blood, so as he is the author and finisher of the evil which they do: they being but his vassals, though they seek to annoy us; yet we wrestle not with them, but with an higher power. b Gen. 3. 1. When the Serpent tempted evah, she had to do with the Devil; and therefore the c John 8. 44. Devil is said to be a murderer from the beginning. The Sabeans and Chaldeans rob job, yet d Job. 1. 12. is the deed attributed to Satan. Though a maid and a man brought Peter to deny his Master, yet therein e Luke 22. 31. Satan winnowed him. f Mat. 16. 23. Christ saith to Peter who tempted him, Go behind me Satan. The persecuting jews hindered Paul from coming to the Thessalonians, yet he saith g 1. Thes. 2. 18. Satan hindered him. 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 2 Cor. 4. 4. the god of this world, k john. 8. 44. the father of murderers, l Ephes. 2. 2. aspirit that worketh in the children of disobedience: and false Apostles are called m 2. Cor. 11. 15 ministers of Satan, That which is said of flesh and blood, in regard of others soliciting us to sin, or hindering us from good, may be applied to ourselves in regard of our corruption and evil lusts, which provoke us to evil: Satan hath an hand in them; yea he is the author and finisher of the mischief which they do, so as in those temptations which arise from our flesh, we have to do with Satan. Therefore the Apostle dehorting us from anger saith, a Ephes. 4. 27. Give no place to the Devil. When covetousness moved Ananias to lie against his conscience, Saint Peter said, b Acts 5. 3. Why hath Satan filled thine heart? When pride moved David to number the people, it is said c 1 Chr. 21. 1. Satan provoked him: for as the spirit of God stirreth us up to every good thing, so the spirit of the Devil suggesteth unto us every evil thing. Use Learn wisdom of the men of Aram. In all combats whether against our own corruptions, Fight principally against the Devil. or against evil men, as persecutors, seducers, and the like, strive to drive the Devil away, and that by spiritual armour; 1 Kings 22. 31. yea, pray to God to rebuke him. Assuredly flesh and blood cannot much annoy us, if Satan be resisted and withstood. Observe in all histories of all ages, the records of battles, and ye shall find that if the Generals and Captains have been conquered, the common soldiers have soon yielded, or been put to flight. It is the Devil which bloweth up in us the fire of lust, pride, covetousness, and all other vices: he layeth before us evil baits, agreeable to our nature, and so seduceth us: he inrageth persecutors, he blindeth idolaters, he seduceth heretics, etc. If this were well weighed it would make us pity flesh and blood when it fighteth against us, rather than envy it: it would keep us from snarling like a dog at the stone which is flung. Use 2 I might here lay forth the wretched estate of all that fight against Christians, and show how they fight under Satan's colours, and shall receive their wages of him, a Rom. 6. 23. which is death: but hereof I shall have fit occasion to speak hereafter on this word, worldly-governours. §. 11. Who cannot stand against flesh and blood, can much less stand against principalities and powers. THe affirmative part of the description of our assaulters followeth, which is joined to the other part with an adversative particle but: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. not with flesh and blood, but with principalities: whereby is further confirmed that which we have b Doctor 4. before proved, and shall yet more evidently be demonstrated in handling the particular branches of this description, Doct. 6. that our enemies, with whom we are to wrestle, are much more terrible than flesh and blood. I will not stand to prove the Doctrine again in this place, only here observe one use. Use 1 They who are qualed with that which flesh and blood can do, can never be able to stand against these spiritual enemies. Who are qualed by flesh and blood cannot stand against principalities. He that is terrified with the barking of a little whelp, will be much more with the roaring of a Lion: he that in faith cannot say, d Psal. 118. 6. I will not fear what man can do, can never say, I will not fear what Principalities can do. Let this be noted of those who are turned out of the ways of righteousness, and made to fly by man's threatenings, reproachings, and evil entreatings, let them never look to overcome and reign with Christ. The Sabeans, Chaldeans, and all that flesh and blood could do, prevailed not against job. Wherefore when flesh and blood maketh any assault, let us thus reason with ourselves, There are sorer enemies than these, with whom we must wrestle: if we shrink from these, how shall we stand against them? Let the consideration hereof make us the more bold and confident against all that flesh and blood can do. §. 12. Exposition of words. NOw consider we the particular branches of this description of our enemies. There are four distinct branches distinguished by this particle against. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Much ambiguity and obscurity is in this description. I will therefore as plainly as I can clear the meaning of the words. From these several branches many collect divers and distinct orders of Devils, one subordinate to another: as among men there be divers orders, some Kings, some Dukes, Earls, Barons, etc. Thus they make the Devil, mentioned b Vers. 11. before, the head and Monarch of all the rest: Principalities under him: powers under them, and so in the rest. For my part, I think these distinctions in this place over-curious: I deny not an order to be amongst Devils, even as amongst thieves, pirates, conny-catchers, etc. There is an head and c Mat. 9 34. Prince of them. For mention is made of the d Mat. 25. 41. Devil and his angels. There may be also distinct and several offices among them (as among the forenamed pirates) as some to tempt, some to accuse, some to execute vengeance, etc. For if all should do the same thing, how should the other things be done? but that certain be always tied to one place, person and function, is both uncertain and unlikely. Further, that here in this place there should be so many orders and ranks of Devils, as are distinct branches, is also uncertain; neither can any such thing by any just consequence be collected. I rather take these titles to be used by the Apostle, to set forth their conditions and effects. The first title is Principalities, or governments: so termed, because they have great rule, power, and dominion, not so much over other Devils, as over wicked men. The second is powers, to show that their principality is not a mere titular matter, but is armeed with power, so as with their powerful government, they are able to do great matters. These two titles, principalities and powers, are a In abstracto. thus set down, rather than b In concreto. powerful governors, to amplify both the one, and the other. The third is worldly Governors. This I take to be added as an exposition of the first, or rather as a limitation thereof, showing over whom the Devils are governors: not over the chosen and called of God; but over the world (For c John 17. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Christ maketh a direct opposition betwixt these:) therefore the Apostle useth a compound word, which expresseth not only their government, but also their subjects. But the d john 3. 16. elect also are counted to be of the world while here they live, Object. because in the world they were bred, brought forth, brought up, and ended their days. They are in the world, Answer. but not of the world, c joh. 17. 6, 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. after that they are effectually called: therefore for more perspicuity sake, the Apostle addeth this clause, of the darkness of this world, whereby particularly he showeth whom the Devils govern in this world; namely; such as are darkness: here again for emphasis sake, he rather useth this word f In abstracto. darkness then g In concreto. dark: and he understandeth the darkness of ignorance and wickedness: so that in plain terms they are the ignorant and wicked men of the world, over whom the devils reign. The fourth is spiritual wickedness. This declareth their nature, that they are spirits, and their condition, that they are evil, and malicious. The phrase which the Apostle useth is somewhat strange, word for word it is this, a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Spirituals of wickedness, or spirits of wickedness, 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. in heavenlies. here some to make up the sense add places, whereby is implied that these evil spirits are over us in the air: for there are three places in Scripture termed Heaven. Mat. 6. 26. First the air where fowls are. Gen. 22. 17. Secondly, the firmament where the stars are. Thirdly, that place of glory, which is called God's Throne, Matth. 6. 9 where Christ in his body, and the souls of the just and perfect men departed are. This is called the third Heaven, 2. Cor. 12. 2. the highest Heaven. Now if the place of spirits be here meant, by heavenly places must needs be meant the air, which is the lowest heaven: for c Reu. 12. 8, 9, 10, & 21. 27. out of the highest heaven they are excluded. Other add things, whereby is implied the cause of this combat, which is not any light, fading earthly trash, but heavenly and spiritual treasure. Of the difference of these expositions, I shall speak more fully, when I come more distinctly to handle this clause. Of these four forenamed branches; two, namely the first and the third do in the general scope set forth one and the same point; namely the dominion of the Devils▪ the fourth containeth three distinct points. First, the nature of Devils. Secondly, their quality. Thirdly, the place, or cause of the combat. Our enemies then are in this affirmative part described by five arguments; 1. Their government: 2 Their power: 3. Their nature: 4. Their quality: 5. Their place of abode, or cause of fight. §. 13. Of Satan's dominion. FOr the first, this word principalities, being meant of Devils, showeth that Our spiritual enemies have a dominion, Doct. 7. a rule, a government: The Devils have a dominion. For this title a Titus 3. 1. principalities, is given to men that are in authority, and in this very respect, because they have rule and government. As for the Devils, they are expressly called governors in this verse, and in other places, the Devil is called b Chap 2. v. 2. a prince, c 2. Co●. 4. 4. a god. Quest. How came the Devils to have a regiment? is their government from God? ordained of him? Answ. I may to this question in some sort apply the answer which Christ gave to Pilate, d John 19 11. they could have no power at all, Reason 1. except it were given them from above. So that their dominion is by God's permission, God's permission. who in just judgement for c 2 Thes. 2. 11. punishment of the wicked, hath given liberty to the Devil to exercise jurisdiction over them. For as f Deut. 28 48. God gave the rebellious Israelites into the power of cruel tyrants and usurpers, Judges 3. 8. so he giveth the world into the power of the Devil. Yet have they no true right and title to their government, as if it were properly deputed unto them of God, as the government of lawful Kings and Magistrates on earth is. For as the Kings of foreign Nations which invaded Israel, and for a while ruled over them, were but oppressors and usurpers, (though g Esay 10. 5. God in justice made them a rod to punish the people) and therefore a judges 3. 9 when Israel repented, the Lord delivered them, and cast the rod into the fire: so the Devils. Other reasons therefore there be of the devils dominion, and that partly in regard of themselves, and partly in regard of their vassals. For themselves they have usurped dominion, Reason 2. Satan's usurpation. they have by tyranny taken principality unto themselves, even as one of their chiefest instruments on earth have done (I mean that man of sin, b 2 Thes. 2. 4. Who exalteth himself above all that is called god, or worshipped, showing himself that he is God, even that Whore of Babylon, who c Reu. 18. 7. glorified herself.) Thus have these Principalities here spoken of, exalted and glorified themselves. In regard of this ambitious tyrannical usurpation; the Devil having showed Christ all the Kingdoms of the world, and the glory of them, said d Luke 4. 6. This is delivered to me, and to whomsoever I will, I give it. For the devils vassals (which are all the wicked of the world) they slavishly and willingly yield themselves to his government and tyranny, Reason 2. making themselves subject to these principalities, Man's subjection. whereby the rather these Devils have taken dominion over them: c judges 9 6. as the men of Shechem subjecting themselves to Abimelech, he became their King: f 2 Sam. 15. 13 as the hearts of Israel turned after Absolom, and he became their King: and g 1 King. 12. 20. after that to jeroboam, and he became their King; and to many others who became their Kings: in which respect God said, h Hos. 8. 4. They have set up a King, but not by me; they have made Princes, and I knew it not. That the wicked do willingly and slavishly subject themselves to the Devil is without question: for it is written i Reu. 13. 4. The whole world worshipped the Dragon which is the Devil. Use 1 Take heed k Ephes. 4. 27. how we give any place to the Devil, or yield unto him any whit at all. Where he getteth any entrance, Give no place to the Devil. there will he set his throne, as a jer. 43. 10. Nabuchadnezzar did; he is exceeding ambitious, and tyrannical: he will be a King, or no body: if he get an inch, he will take an ell: if any make themselves in any thing subject unto him, he will soon take a principality over them. Now consider in how woeful an estate they live, who have earthly I yrants to rule over them, & withal consider how far the Devil exceedeth all the Tyrants of this world in malice and mischief, and from thence gather in what misery they lie, who are under the principality of Satan. Use 2 How besotted are they, who think that the Devil is their servant, His service is to rule. at their command, which is the conceit of Witches, Conjurers, Sorcerers and the like, yea also of many profane and wicked worldlings. Indeed he may, and doth often pretend and make show of service, but it is like the service of him who styleth himself, b Dominus Papa▪ servus servorum. A servant of servants: only a means the more to insinuate himself into them, and to get the more sovereign principality and rule over them. They know not the Devil nor themselves, who think to rule over him. Use 3 Learn we to subject ourselves to the Lord Christ, as to our King, that he may maintain our cause against these principalities. Subject thyself to Christ One King cannot brook that another should have principality over his subjects. If Christ be our Lord and King, he will not suffer other Lords, especially such as are his enemies, to rule and reign over us. But otherwise, if we be like those who said, c Luke 19 14. We will not have this man to reign over us: a Psal. 2. 3. Let us break his bands, and cast his cords from us; then in just judgement will Christ give us over to the tyranny of Satan For there is no middle monarchy or regiment betwixt these: whosoever are not Christ's subjects, are Satan's vassals. b revel. 13. 8. All that dwell on the earth shall worship the Devil, whose names are not written in the book of life. Note what was threatened against Israel, c Deut. 28. 47. 48, etc. Because thou servedst not the Lord thy God, etc. Therefore thou shalt serve thine enemies, etc. This will be just with the Lord to give them over to Satan's power, who rebel against him; that so by their hard bondage under him, they might the better see their folly, and if they have so much grace, bewail it, and become wiser. §. 14. Of Satan's power. THe second argument whereby the Devils are described, is their power: this showeth, that As our spiritual enemies have a dominion, Doct. 8. so they have power to exercise the same: devils able to exercile their dominon. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. a power whereby they are able to keep their vassals and captives under them in subjection. In this respect Satan is called c Chap 2 v. 2. a Prince of power. Many titles in Scripture given unto him do argue as much, as d Luk. 11. 21. strong man armed, e 1 Pet. 5. 8. roaring Lion, f Reu. 12. 3. great red Dragon, g 2 Cor. 4. 4. god of this world. Consider how he dealt with job, and it will appear that he is indeed a Prince of power. The Lord suffereth him to be a Prince of such power, Reasons. 1 That his own divine power might be the more manifested, in subduing such a powerful Prince. 2 That there might be made a greater trial of the courage of his Saints and children. Thus was jobs courage and strength manifested. 3 That he might execute the sorer vengeance upon the wicked. This general point, that the Devil is a powerful and mighty Prince, being thus cleared, for the better understanding of Satan's power; I will as plainly as I can resolve their particular questions. 1 Whether the Devils be able to do what they will? 2 If not what they will, then whether they be able to do any thing above the course of nature? 3 If not above nature, wherein consisteth their extraordinary power? 4 Whether their power be any whit lessened since their fall? 5 Whether they have always liberty to do what they are able? §. 15. Of the restraint of Satan's power. 1 FOr the first, The Devil cannot do what he will. The Devil is not able to do whatsoever he will; for this is proper only to God, whose power is infinite. Were he able to do what he would, God should have no command of him, no power over him: but he himself is a creature, his power is a created power: and therefore limited within the bounds of a creature. 2 For the second, Nor do any thing against nature. He is not able to do any thing simply above, or directly against that course which the Lord hath ordained unto his creatures, which is commonly called, the course of nature. For God hath tied all his creatures thereunto; and hath reserved only unto himself, who is the sole Lord of nature, power to alter it as pleaseth him. Which being so, by necessary consequence, it followeth that the Devil, 1. Cannot work miracles, 2. Nor force the will of man, 3. Nor know the secrets of man's heart, 4. Nor foretell things to come: for all these are either above, or against the course of nature. §. 16. Of Satan's power in miracles. 1 COncerning miracles, Nor work miracles. the Devil cannot work any. For Christ by the miracles which he wrought, manifested himself to be the Son of God, endued with divine power. The Prophets and Apostles were declared to be the servants God, and assisted with divine power; yea God was manifested to work in and by them, by the miracles which they wrought. If the Devil had power to work miracles, miracles had not been so evident a demonstration of the power of God. The very Sorcerers could say of the miracles which were wrought by the ministry of Moses, a Exod. 8. 19 This is the finger of God. Object. Those Sorcerers wrought some of the miracles which Moses did. Ans. The works done by the Sorcerers in Egypt were counterfeit. Though there were some outward likeness 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 main 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 natural means, as the Devil might secretly convey Serpents, and blood, and frogs from other places to Egypt: or else the things which they did might be mere illusions, only appearances of things which were not so: and so the Egyptians made to think 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 Exod. 7. 12. Aaron's rod devoured their rods: Evident therefore it is, that Aaron's rod was turned into a true living Serpent, and likely that the Sorcerers rods were not so, because they made no resistance, but were devoured. 2 For the waters, it is noted, that b Exod. 7. 20. 24. 25. all the water that was in their river was turned into blood, and so continued seven days, and that they could not drink of that water. But no such thing written of the waters which the Sorcerers seemed to turn into blood; neither is it likely these waters were so: for the waters which they seemed to turn must needs be in Goshen, (which was free from all the plagues) in Egypt all was blood. 3 For the frogs, those which Moses brought c Exod. 8. 14. were gathered on heaps, and made the Land stink. But what became of those which the Sorcerers brought? Objection. Why then went they no further? could they not as easily have made show of louse? Answer. God would not suffer them any longer to delude the Egyptians. Fitly may I apply that d 2 Thes. 2. 9 title which the holy Ghost attributeth to the pretended miracles of Antichrist, unto all the pretended miracles of Satan, and call them lying wonders. §. 17. Of Satan's power over Man's will. 2. COncerning Man's will, Nor force man's will▪ Diabolus ad malum cogere non potest. Cries. in Mat 4. hom. 5 the Devil cannot simply and directly force it to yield to any thing: for this is against that nature which God hath given to the will. Take away freedom from the will, and ye clean destroy the will itself. Therefore God in converting a sinner forceth not his will, but worketh in him to c Phil. 2. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. will. Object. Satan bringeth the will of natural Men to his bent. Answ. This he doth partly by fair allurements, and partly by fearful terrors; by some external means or other, he moveth the will to yield unto him. All at all times yield not unto him. If he could force the will, he would draw all to his bent. §. 18. Of Satan's power over Man's heart. 3. COncerning Man's heart, Nor search man's heart. it is as a bottomless pit, of an unsearchable depth, a jer. 17. 9 deceitful above all things: to search it, and simply to know the secret is above the reach of nature: b jer. 17. 10. it is one of God's incommunicable properties to be a searcher of the heart. Acts 1. 24. Hereby d John 1 47, 48, 49. N●thanael gathered that Christ was the Son of God. Object. Most of the devils temptations be framed according to the inward disposition and secret intents of men's 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 guess at them, and that not only by their outward speech, behaviour and carriage, (which he espieth more narrowly than all the men in the world can) but also by the inward humours, temperature and disposition of the body, which (being a spirit) he discemeth as easily as the outward behaviour. §. 19 Of Satan's power in foretelling things to come. 4. COncerning things to come, Nor foretell things to come. a simple foretelling of them, without any help at all from natural causes, signs, effects, and the like, is also above nature: God e Isai. ●1. 23. & 48. 5. proveth himself to be the true jehovah hereby. f jer. 28. 9 Hereby he gave testimony to his Prophets to be sent of him, and guided by his Spirit. Satan cannot do this. Object. Satan and his instruments have foretold many things to come, a 1 Sam. 28. 19 as when he appeared to Saul; and b Acts 16. 16. the divining Maid; yea c Deut. 13. 1, 2 God implieth that they may. Answ. Such things they may foretell, as by natural causes or signs may be collected, or conjectured: or which by God have any way been revealed. The Devil is admirably and extraordinarily skilful, and experienced in all the causes of nature, and can draw one consequence upon another: Simil. As if one link of a long chain being in a deep well, appear but a little above water, by it he can draw up link after link, and so at length the bucket itself out of the water, which otherwise could not have been seen. Also he diligently marketh all the secrets which God revealeth, even so soon as they are revealed, and so may seem to foretell of himself inch things as God foretold. There was very great probability of that which the Devil told to Saul: the things which the divining Maid & such other foretold, might be such as were gathered by some unknown natural causes. That which God implieth of false Prophets, may be meant of mere conjectures, or of some such instances as are here named. §. 20. Of the extent of Satan's power. 3 FOr the third, Wherein Satan's extraordinary power consisteth. the extraordinary power of the Devil consisteth in this, that he can do any thing whatsoever is in the compass of nature, and may be effected by natural means. For example, d job 1. 16. 19 he can violently move the air, and cause tempests and storms: e Ibid. he can inflame the air, and cause thunder and lightning; yea, and extraordinary fire to fall down: he can exceedingly trouble the Seas, and cause such waves and billows to arise, as shall swallow up ships and men: he can cause waters to swell over the banks, and so make great breaches. On earth he can cause earthquakes, he can throw down the strongest buildings, and root up the best settled trees, and move all things: he can carry and hurry up and down even in the air a Mat 4. 5. 8. the bodies of men and beasts: yea, b Mat. 8. 32. he can enter into them, and make them with violence rush and run headlong hither and thither: c Mat. 17. 15. he can cast them into the fire and water, d Mat. 15. 22 grievously vex and torment them, and e job 2. 7. inflict sore diseases upon them; he can f Mark 9 17, etc. possess them, make them lunatic, dumb, deaf, blind; make them foam and roar out, and all to rend them; he can stir up g Ephes. 4. 27. wrath, pride, covetousness, lust, and the like passions in men; he can know the disposition of men, and accordingly lay baits for them, or bring them unto baits; he can h 2. Cor. 4. 4. darken men's understanding, and i Mat. 27. 3, etc. cause much trouble and anguish in their soul and conscience; yea, so much as they cannot endure it, but are brought to make away themselves; he can incense man against man, Kingdom against Kingdom, Subjects against Princes, Princes against subjects, and so cause quarrels, wars, treasons rebellions, oppressions, murders, etc. Many more strange mischiefs can he work, which for kind are extraordinarily wonderful, and for number innumerable. §. 21. Of the power of evil Angels compared to good. 4 FOr the fourth, Whether Satan's powe● be diminished by his fall. if comparison be made betwixt the Devils and the good Angels, (to whom at their first creation they were equal in power) it is evident that their power is somewhat lessened by their fall. For k Reu. ●2. 7. whensoever there was any opposition betwixt good and evil Angels, the evil were always foiled, they could not stand against the good. But in comparison to other creatures, they still retain so much power over them, as their power cannot appear to be any whit diminished by their fall: but that still they remain to be as powerful to do mischief, as they were before to do good: for all other creatures (except the good Angels) are not able to withstand their might and fury. §. 22. Of the restraint of Satan's power. 5. FOr the fifth, Satan cannot as he lift do what he is able. though the word here attributed to the Devils do properly signify a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. a liberty to do as one list, yet it may not, nor cannot be denied, that that power which is given them is so limited and restrained by an higher and superior power, even the power of God, that they cannot as they list themselves exercise the uttermost of their power, and do what they are able to do, if they were not held in. Fitly may I apply that to the Devil, which is said of the Sea, b Job. 38. 10, 11. that God hath set bars and doors before him, and said, Hither to shall he come, and no further. In this respect they are said c 2. Pet. 2. 4. to be delivered into chains, and d Jude vers. 6. reserved in everlasting chains: By which phrases is implied that the Lord dealeth with Devils, Simil. as men use to do with cursed mad bandogs, which will fly at the throat of every one with whom they meet, they tie and chain them up for fear of doing hurt. For proof hereof, note what God said to the Devil under the Serpent, ᵉ Thou shalt bruise his heel: by which phrase is implied a restraint, namely, that he should not come so high as the Saints head to crush it, he should only snarl at his heel, and bite it; that is, he should not be able utterly to destroy their souls, but only annoy them with smaller temptations. But more clearly is this laid down by many particular instances. f Exod. 8. 18. Satan's power in the Sorcerers of Egypt was restrained; the a 1. Sam. 16. 14 evil spirit could not enter into Saul, till God permitted him: for it is said, God sent him. b 1 Kings▪ 22. 22. The like is noted of the lying spirit that seduced Ahab. c Zach. 3. 1, 2. Satan stood at jehoshuahs' right hand to resist him, but the Lord reproved him. d Luke 22. 31, 32. He desired to widow Peter, and the other Apostles, (so as without leave he could not do it) and yet he prevailed not as he desired. Many other particular instances might be alleged; but the most famous of all is that which is noted in the history of job, e Job 1. 11, 12 & 2. 5, 6. where he could do nothing against job till he had leave, and when he had leave, he could do no more than was permitted. Lastly, as an argument from the less to the greater, and so a more forcible argument, note f Mat. 8. 31. how he could not enter into swine without permission; much less can be do any thing against man without leave. g Mat. 6. 26. Are not men much better than swine? Object. But now h Reu. 20. 7. Satan is loosed, and hath liberty to do what he can. Answ. That is spoken comparatively, in regard of former restraint: Simil. as when a dog hath sometime been tied very close, and afterwards his chain is let out further, he may be said to be loosed. The Lord thus limiteth his power, Reasons. Why God restraineth Satan's power. both in regard of himself, and also in regard of man, who is made after God's Image. For himself: 1. That he might manifest a difference betwixt his own power, which is infinite, without limits and bounds; and the power of his enemies who oppose themselves against him. Therefore is his power called i Verse 10. a power of might, as if no other power were mighty but his. 2. That he might show himself to be an absolute Lord and Commander over all creatures, not only those who voluntarily subject themselves to him, but also those a Mark 1. 27 who obstinately oppose against him. For man, left the Devil should soon devour all mankind, for that he b 1. Pet. 5. 8. seeketh. If he were not restrained, no creature could resist him, and stand before him. As the Sea, Simil. if it had not bounds, would soon overwhelm the whole world, so would the Devil soon turn all topsy-turvy, quickly destroy all living creatures, and bring all to the very depth of hell, where himself is. Therefore though the Lord for just reasons hath given him a very great and mighty power, yet in wisdom and goodness hath he also restrained his power, and set bounds unto it: Thus we have heard of the extent, and of the restraint of the devils power, both which are well to be noted. The one, Uses. that we should not make too light account of him. Make not a tush at Satan. The other, that we should not dread him too much. Is the Devil a Prince of such power? Be neither arrogant nor secure; but know that all the means which we can use, are little enough to keep us safe from him. Yea, c ● Chi. 20. 12. let us seek for greater power and strength than is in ourselves, Postquam dixit fortem, postea estendit ligat●● ut si te audita fortitudo terruerit, ligari● eius nunciata consortet. Chrys, in Mat. remembering the exhortation in the tenth verse, and the direction in the eluenth. Yet because he is neither able to do what he will, nor hath liberty always to do what he is able, but hath his power restained and limited by God, be not fainthearted, nor despair. Though he may s●rely assail us, yet assuredly shall he never prevail against us: remember jobs conflict, 12. Hom. 29. and a jam. 5. 11. the end thereof. As we cast one eye on the extent of the devils power, to keep us from security: so cast another on the restraint thereof, to keep us from despair. §. 23. Of the place where Satan ruleth. THe next point showeth yet a further restraint of the devils power. For it declareth the parties over whom especially he exerciseth his power: who are first implied under this compound word b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. worldly governors, and then more expressly handled in the next ensuing words. From the general I collect that, Doct. 9 Satan's rule only in this world. The government of Devils is only in this world, and over the men thereof. It can no further extend then to the compass of this inferior world under heaven; neither can it longer last than the time of this world. Thus the c Chap. 2. v. 2. devils dominion is restrained to the air, and expressly is he termed the d 2. Cor. 4. 4. god of this world. e 1. Cor. 15. 24. At the end of this world shall Christ put down his authority 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 trial who are fit for his Kingdom, who unworthy of it● and for the more thorough trial of good and bad, to give Satan dominion and power in this world. Use This is a good ground of encouragement unto us, to move us patiently and constantly to endure all those brunts, whereunto through the malice and power of the Devil, we shall be brought in this world: without the circuit of this world they cannot reach: when we pass from it, then pass we out of their jurisdiction, to the place where with Christ our head we shall triumph over these principalities: For in Heaven where Christ in his body is contained, where are the spirits of just and perfect men, and the glorious company of good Angels, the devils have nothing to do: a Reu 12. 8. etc. they are thence cast out. As Christ (who in this world was sorely assaulted by Satan) b Ephes. 4. 8. when he ascended up on high, led captivitiecaptive, and triumphed over them: so c 2 Tom. 2. 11. If we suffer, we shall also reign with him. Death, whereby a passage is made from this war-faring world, to that world of triumph, is the last enemy; the pangs thereof the last assaults; so as this being well thought of, cannot but move us with patience to d Heb. 12. 4. resist unto blood and death. §. 24. Of the parties over whom Satan ruleth. YEt more distinctly are the parties over whom Satan ruleth, expressed in these words, Darkness of this world, whereby are meant such ignorant and wicked men as have no light of spiritual understanding, no life of grace in them, and therefore deservedly called darkness. The Di●els rule and dominion is properly, Doct. and principally over ignorant and evil men: 10. Ignorant and evil men Satan's vassals. even such as are described, Chap. 4. vers. 18. 19 and before that called e Chap. 2. v. 2. children of disobedience, or of unbelief, for the f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 original word will bear both. For ignorant men, the Devil is said to be the g 2 Cor. 4. 4. god of them that are blinded. For wicked, h 1. joh 3. 8. they which commit sin, are said to be of the Devil. These resist him not, Reason 1. but yield unto him: for ignorant persons know not his power, These resist not. malice, subtlety, sedulity, mischievous enterprises, with the like: no marvel therefore that they suffer themselves to be guided and governed by Satan. i 2. Kings 6. 19 etc. When the men of Ara●● were strucken with blindness, they were easily without any resistance, led into the midst of the chiefest and strongest City of their enemies, Simil. for they saw not whither they went. So ignorant men not seeing in whose power they are, suffer themselves there to be. Wicked persons believe not that the Devil is so cruel a tyrant as he is reported to be: They think him to be the best Lord, because he suffereth them to do as they list, and his temptations are agreeable to their corrupt humours and carnal desires: they take most delight in doing the work of the Devil; yea, as Christ a john 8. 44. saith, they will do the lusts of their father the Devil. Virtus Diaboli est quod homnes mali sunt. Chrys. in Mat. 22. hom. 42. Is it then any marvel that the Devil is their governor? Neither ignorant nor wicked persons will subject themselves to the Lords government: Reason 2. They are not subject to Christ. not ignorant, because they know not the benefit of it: not wicked, because they think it too straight, too much crossing their licentious humour. Therefore in justice God giveth them over to the rule of the Devil. Hereby may trial be made whether we be under the rule and power of the Devil or no. Use 1. Trial if under Satan's power or no. b John 3. 19 If we love darkness more than light, if we c Chap. 5 v. 11. have fellowship with the unfruitful works of darkness, we are in the power of the Prince of darkness. Harken to this O ignorant persons, ye that are neglecters and despisers of the light of God's Word, that cry out against so much preaching: if at least your ears be better than your eyes, and you can believe that which by others is declared unto you. Harken to this also, O ye wicked persons, who pursue so eagerly the evil desires of your hearts, and the foolish customs of the vain World▪ if at least your evil hearts will let you yield to any thing that may turn 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 governors under whom they live, then would the ignorant learn knowledge, and sinners enter into a new course. Fond they think they live in great liberty, whereas in truth, they live in most slavish bondage. I may justly in this case take up the complaint of Wisdom, and say, a Prou 1. 22. O ye foolish, how long will ye love foolishness, etc. Use 2 Hereby also men may learn how to come out of Satan's power; namely, b Acts 26. 18. by coming out of darkness into light. How a man may come out of Satan's power. So long as we live and lie in darkness, there is no hope, no possibility of freeing ourselves from the tyranny of Satan. c Col. 1. 13. God first delivereth us from the power of darkness, and then translateth us into the Kingdom of his Son. This use affordeth a good direction to Magistrates, to Ministers, to all that have charge of others, and to private persons. To Magistrates, that they take order to establish the ministery of the Word in such places as are under their rule. To Ministers, that they be diligent and faithful in preaching it. To all that have charge, that they bring such as are under them to the Word. To private persons, that they be willing to hear, and careful to practise what they hear. Note what Christ saith of the issue and power of the Word preached by his Disciples, d Luke 10. 18. He saw Satan fall down like lightning: for by it men's minds are enlightened, and their hearts converted, so as Satan cannot bear such sway over them, as he doth over ignorant and wicked persons▪ That which is in general said of freeing men from the tyranny of Satan, may particularly be applied to those who are in bondage under his great Viceroy on earth, How Papists may be abandoned. even Antichrist, which deceiveth the greatest part of the world. His kingdom is a kingdom of darkness: where the light of the Gospel shineth forth, the clouds and mists of that darkness vanish away. Experience showeth, that where the preaching of the Word is rare, there is greatest number of antichrist's vassals. God grant this may be duly considered by them, who for the safety of the Kingdom, and the furtherance of Religion, do treat of means whereby the number of Papists may be diminished. For ourselves, let us first labour for the light of knowledge to enlighten us, and then for the light of grace to renew us; so shall we be freed from the kingdom of darkness. For the attaining hereunto, we must diligently attend to the light of God's word, and also pray for the a Chap. 1. v. 17. spirit of revelation and sanctification. They who have sure evidence that they are b Chap. 5. v. 8. light in the Lord, Use 3. Comfort to such as are light. may from hence reap comfort, in that thereby they may be assured, that though they live in the world, yet they are not under the rule of the god of this world: he is Prince only of the darkness of this world. Live therefore as children of light, as the Lords freemen: have no fellowship with unfruitful works of darkness. For c 2. Cor. 6. 14. what communion hath light with darkness? §. 25. Of the nature of Devils. THe third argument whereby the Devils are described, is their nature: they are here termed d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. spiritual things, so that The enemies of our souls are of a spiritual substance. Doct. 11. Our enemies are spirits. Oft in Scripture are they expressly called spirits, and that both in the old and new Testament. They were created spirits, and spirits they still remain to be. Their fall hath not altered their substance: for than could not that nature and substance which transgressed be punished. Use 1 Grossly do they err in the nature of Devils, who think, devils are not qualities. and teach that they be nothing but bad qualities and evil affections, which arise from our flesh. The Apostle expressly denieth them to be flesh, and implieth that they are much more than flesh: how then should they be thought to be affections arising from the flesh? If because they are spiritual things they should be no substances, but only qualities, then neither should the a Eccles. 12. 7. souls of men, b Heb. 5. 14. nor good Angels, nor c john 4. 14. God himself be a substance: for all these in Scripture are termed Spirits. But spiritual 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, smells, etc. But for the Devils, the actions which they perform, the places where they abide, and from whence they go up and down, the power wherewith they are endued, the torments and pains which they endure, with many other like arguments, which out of the Scripture may be collected concerning them, evidently show that they are truly and properly substances. The contrary opinion, as it is erroneous, so it is very dangerous, in that it doth much extenuate those fearful things which have been delivered concerning Devils, yea, it maketh them to be but fables. Therefore this error is so much the rather to be taken heed of. §. 26 Of the advantage which Satan hath. THe spiritual nature of Devils doth many ways aggravate their terror. Use 2. Spirits very terrible. For they being spirits, Spirits very terrible. it followeth that they are 1 Invisible: though they see us in every place, and on every side within and without, yet they cannot be seen of us. And as their nature is, so are their assaults, such as by the eyes of flesh and blood cannot be seen. Consider what advantage one that seeth hath against a blind man. a Gen. 19 9 11 The Sodomites who so fiercely assaulted Lots house, being strucken with blindness could do no hurt. b 2 Kin. 6. 19 Elisha himself alone led an Army of his enemies (being made blind) whither he list. We to spirits are as blind men: we can neither see them, nor their assaults. I speak of men as they are flesh and blood, natural men. God giveth to them that are borne of the Spirit, spiritual eyes to discern them and avoid them. 2 Privy to whatsoever we do or speak, whether we be in company or alone, in light or in darkness: scarce a thought can pass from us, but they can shrewdly guess at it: soon can they espy out all our devices against them. c 2 Kin. 6. 11. The King of Aram found it to be a great disadvantage, that his enemy had one who could disclose the words that he spoke in his privy chamber; and his heart was troubled for this thing. What great advantage have these spiritual enemies against us, 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 pass through, or pass over all such things as would stop and hinder us; as armies of men, stone walls, iron gates, woods, waters, yea, Seas, and Oceans, with the like. They need not such space of time to pass from place to place, as we do; but can on the sudden be in divers places, which are many millions of miles asunder. For they have no corporal gravity to hinder them, neither can they be let by any bodily obstacle. The Sun is not swifter than they: the sight of a man's eye, the lightning from Heaven is not more quick or speedy. a Deut. 28. 49 This also is a very great advantage. 4 Not subject to any fainting, Diabolus quantum ad s nuquam cessaret tentans, nec 〈◊〉 habet alium actum, non manducat, no bibit, no dormit, etc. propterea infatigabilis e●t in malo. Chrys. in Mat. 4. hom 5. to wearisomeness, to failing or decaying, and the like, as bodies are: for they are simple substances, not framed of any external matter, or contrary qualities, which cause fainting, decaying, etc. Hence it is, that after they have done many thousand great exploits, they are as fresh and ready to do 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 cometh on, b 2 Sam. 2. 14. etc. which usually causeth some stay. But in the combat with spiritual enemies, there is no hope of any such matter. No, they are not subject to death: c Gen. 3. 15. from the beginning of the World they have assaulted man; and to the end of the World shall they continue: whereby they must needs gather much experience, which is a great disadvantage. I might further proceed in setting down other particular points of advantage which they have against us, in this respect that they are spiritual things. But these may suffice, and surely these may be enough to discourage many, and make them say; §. 27. Of the help we have against Satan's advantages. IF our enemies have such advantages, to what purpose do we resist and maintain fight against them? Object. Answ. Though they be spirits, yet God (in the power of whose might we are strong) is a Spirit of spirits, the highest spirit, every way infinite. God is invisible even to them, and they as blind as beetles to God: they cannot know the counsel of God, yet God knoweth all their devices; God is every where present, much less subject to decay than they. Yea, God giveth to his soldiers his Spirit to open their eyes, that they may see the devils temptations: he discovereth all the purposes of the wicked one, and a Luk. 11. 22. trusteth him out of his hold: he keepeth us from fainting: and for our further encouragement b Psal. 91. 11. giveth his hosts of good Angels a charge to guard us, and keep us in all our ways. Use 3 This point concerning the spiritual nature of our enemies, is a strong motive to urge those exhortations which we have heard before of flying to God, and relying upon his power, and likewise of using spiritual armour. §. 28. Of Satan's evil quality. THe fourth argument whereby the Devils are described is their quality, which is wickedness. Some restrain this to their malice in particular. Their malice c Verse 11. hath been in part laid forth by discovering their manifold wiles, and shall further be declared on the last clause of this verse. Here I will speak of their wickedness in general, for so I take the extent of this word in this place. The Devils are extremely evil: they are wholly and only set upon mischief and wickedness: Doct. 12. Devils extremely evil. Therefore as by a kind of exaggeration they are here called spirits of wickedness, so elsewhere Satan is termed by a kind of propriety a Mat. 13. 19 that wicked one. Many attributes in Scripture are given to them, to set forth their wickedness, as b Mar. 1. 23. unclean, c Luk. 8. 2. evil, foul spirits, with the like. In many respects may the Devil be accounted most monstrously wicked. Reasons. 1 Because he was the first author of wickedness: d joh. 8. 44. that which Christ saith of one particular branch of wickedness, may be applied to the general, he is the father of wickedness, and in that respect is said to be a murderer from the beginning. 2 Because by nature he is most impure: no jot, no dram of goodness in him. If that be true of a natural man, e Gen. 6. 5. That all the imaginations of the thoughts of his heart are only evil continually, much more is it true of the Devil. 3 Because he is most willing and forward unto evil, taking delight therein. Not unfitly may I apply the words of the Psalmist to him, f Psal. 52. 3. He loveth evil more than good, and lies more than to speak truth. He is of himself so set on mischief, that he needeth none to egg him forward: neither doth it ever repent him of any evil that he doth. 4 Because evil is his continual practice: what good he can he hindereth, and draweth as many as he can to evil: all his temptations are to wickedness. First he tempted man to sin, and ever since ceaseth he not more and more to stir him up thereunto, and that not only by himself, but also by his instruments the flesh, the world, persecutors, idolaters, heretics, profane men, etc. Use 1 Hereby may we take notice of the Devils meddling with us, when he prevaileth against us: How to know when the Devil hath to do with us. Whensoever we are solicited to any wickedness, then is the Devil at our elbow; when we commit any wickedness, then hath the Devil beguiled us, and prevailed against us. As by our disposition to righteousness, and the fruits of holiness, we may know the powerful work of the Spirit on us, so we may know the rule of Satan in us by the works of wickedness. a joh. 8. 44. Christ proveth that the jews were of their father the Devil, because they did the lusts of their father the Devil. For b 1 joh. 3. 8. he that committeth sin is of the Devil, c Chap. 2. v. 2. who worketh in the children of disobedience. This also may serve as a strong motive to dissuade us from all wickedness, Use 2. Wickedness a diabolical quality. because it is a diabolical quality: therein we are like not only to filthy swine, but even to the infernal spirits. By committing wickedness we make ourselves the devils instruments, yea, his imps and limbs, and we bear his Image. If it be a good motive (as needs it must be a good motive, for oft it is urged by the holy Ghost) to stir us up to holiness and righteousness, d Leu. 19 2. because the Lord God is holy, e Cham 4 v. 24. because that is his Image, f 1 Pet. 1. 14. that beseemeth his children; then by the consequence of contraries, it is also a g●od motive to keep us from wickedness, because the Devil 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 cruel, malicious, rebellious, riotous, lascivious, beastly persons: in a word all wicked persons note this; as here you carry the devils image, so assuredly shall ye in hell partake of his punishment and torment, if ye repent not. They who will have nothing to do with these spirits of wickedness, must have nothing to do with wickedness itself. Whosoever let wickedness reign in them, let the Devil reign over them. Satan entereth not into us but by wickedness. §. 29 Of the number of Devils. AS a general amplification of all the forenamed arguments, in this description of our spiritual enemies, note how every branch is set down in the plural number, Principalities, Powers, Worldly Governors, Spirits, whereby is implied, that The Devils are many. Doct. 13. Many Devils. If the question be asked how many they be, I answer that it is a needless, a curious, and doubtful question: there is no ground in Scripture for resolution of it. If the holy Scripture decide not this question, what Book can decide it? yea, what need is there that it should be decided? too curious and too bold they have been, who have gone about to divide them into nine orders, opposite to their conceited nine orders of good Angels, and in every order to place certain millions. But to let pass these uncertainties, certain it is that there are a very great number of hellish spirits: for a Reu. 12, 7. they made an Host to fight against Michael and his Angels: yea, we read that there were not only seven b Luk. 8. 2. 30. Devils, but an whole legion in one Man: now a legion is computed to contain about c Hesychi●s. 6666. If at once in one Man there were so many, how many were there in all the World besides: for we may suppose that no man is free at any time, but hath devils attending on him to solicit him to evil; so that it is evident, that though their just number cannot be reckoned up, yet that there is a very great number, yea (as the Apostle saith of good Angels) a Heb. 12. 22. An innumerable company. Quest. Seeing there be so many Devils, how is it that oftentimes there is mention made but of b Vers. 11. one whom we are to resist, 1 Pet 5. 8. and stand against? jam. 4. 7. Answer. This showeth that they have an head amongst them; Omnes damones de Satanae veneno malitiae virtutem accipiunt, & sunt unum in eo. Chrys. in Mat. 12. hom. 29. and that he and they concur in the same mind, and all aim at the same end: their forces are so united and combined together, as if they were all but one Devil. Besides, this word Devil is a collective word, which compriseth many under it: as Turk, Spaniard, etc. Thus we say, all Christendom together raised an army against the Turk: or England sent forth an army against the Spaniard. Whether therefore we use these words Satan, Devil, etc. in the singular number, or Principalities, Powers, etc. in the plural number, all is one. Under one many are comprised, and by many an united power is meant. Use This their number aggravateth all the former points: If it be a fearful and terrible thing to be under the bondage of one earthly Tyrant, The number of Devils maketh them the more terrible what is it to be slaves to an innumerable company of Principalities, who have such power, are so malicious and mischievous, and are all spirits, and Devils? One Devil is able to foil many armies of flesh and blood: what then is one poor man consisting of flesh, to legions of Devils? who have no other hope but in flesh and blood, have 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, than the Host of the Syrians was to him that cried out; a 2 Kin. 6. 15. Alas master, a Comfort against the multitude of Devils. how shall we do? But to us that fight under Christ's banner, there are two strong props. One, that b Ibid. v. 16. they which are with us, are more than they which are with them. The other, that c 1. Sam. 14. 6. there is no restraint to the Lord to save by many or by few. 2. Chro. 14. 11. 1. More good Angels then evil. That there are more with us then against us, is apparent: for all the good Angels are with us, watch over us, and fight for us. Now it is out of doubt that there are more good Angels then evil: for the Scripture speaketh much more of the number of those, then of these. As the Devil had an host of evil Angels with him, so had d Reu. 72. 7. Michael an host of good Angels with him. Mention is made of one legion of Devils in one man, but c Mat. 26. 53. Christ could have had more than 12. legions of good Angels to guard him (which amount to about 80000.) f Dan. 7. 10. Daniel mentioneth a far greater number, as thousand thousands, yea, ten thousand thousands: yea, yet further, to show that all the set numbers which we can set, come short of their number, the Apostle termeth them, g Heb. 12. 22. A company of innumerable Angels: surely then there are more with us then against us: for the good Angels h Heb. 1. 14. are all ministering spirits, sent forth to minister for their sakes, which shall be heirs of salvation. The consideration of this is sufficient to uphold us, 2. God able to save against many. notwithstanding the multitude of Devils. But the other prop for our faith is much stronger and surer; which is Gods infinite power, whereby he is able to save as well against many as few. For when we consider that thousand thousands are as one to him, what need the number of millions astonish us, more than one? So that although the Devils be many ways fearful 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 Satan's abode in the Air. THe fifth and last argument whereby our enemies are described is in the last clause of this verse, which of all the rest is most doubtful. Most Interpreters so expound it, as if the place of the Devils were here set down, The advantage of di●els in regard of their place. namely, the Air, which is oft called Heaven; which being so, hereby is implied, that they have very great advantage against us, by reason of the place where they are. For the devils being in the Air, 1 They are above us, 1. They are above us. over our heads, every where round about us, and so still ready to annoy us: this among men is counted a very great advantage: a few men on a hill, or on high walls and Towers are able to do much mischief to a great Army in a low valley beneath them. 2 They can espy all things that we do: 2. They overlook us. so that in this respect we are to be the more circumspect over ourselves, and vigilant against them. They which have envious, malicious enemies, which overlook them, and so can see whatsoever they do, will be careful that they do nothing whereby those espiers may take advantage to accuse them, or to work any mischief against them. 3 They are in their own Kingdom: 3. They fight in their own Kingdom. for the Devil is a Chap. 2. v. 2. a Prince that ruleth in the Air: Now amongst men, they which are in their own Dominion, where they have all at command, where they may have still new supply, have a great advantage. And they which war in their enemy's Dominions, had need be backed with a far greater power than their enemies have: but we of ourselves are far weaker, and less in power then our spiritual enemies, and we fight with them in the air, which is their Kingdom, where they have all at command: have they not then in this respect a great advantage? have not we need to be backed with a far greater power? These and such like observations may be drawn from this circumstance of the place: which I have the rather noted because most do so interpret this clause. §. 31 Of the cause of Satan's quarrel. But yet freely and ingenuously to make known my own judgement (with submission to better judgements) I rather think that the Apostle here meaneth the cause or prize of this combat, for which it is maintained, as if it were thus translated, In heavenly things. My reasons are these. 1 In the original, places are not expressed, but indefinitely the Apostle saith, b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In heavenlies. Now when an adjective is so set alone, most usually the substantive understood, is thing or things. 2 In other places being thus indefinitely set down, it is taken for heavenly things, and so translated, as Heb. 8. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. They serve unto the example and shadow of heavenly things. 3 This word, being oft used in the new Testament, at least twenty several times, is never used in any man's opinion (this place only excepted) of any aerial place, or thing, but of those things which are truly heavenly and spiritual: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the word itself according to the proper notation thereof, signifieth the upper heavenlies: so as most improperly it is taken for the lowest Heavens, the air. 4 It is not a matter of so great weight and moment for spirits to be in high places over us, for they can as much annoy us being beside us, within us, beneath us, as above us: high places may be an help to men who are clogged with flesh and blood, to spirits they can be small advantages. 5 The words being expounded of heavenly things, this last clause addeth as great weight to the description of our enemies as any of the former, as we shall see when we handle the Doctrine. 6 Both ancient and later Divines, Chrysost, Muscul. Perkins on Gal. 2. 11. and those of good learning and judgement, have thus expounded this clause; so as it is no new or private conceit of mine. Objection. This very word is oft indefinitely used, as here; and yet it signifieth Places, as Chap. 1. Vers. 3. 20. & 2. 6. etc. Answer. Though it signify heavenly places, yet not such as are in the lowest heaven the air, but the highest, which is not the place of Devils; thither because the Devil cannot come, I expound it Heavenly things. Object. 2. The phrase will not bear this exposition: for the preposition in, is never put for the cause. Answ. b Illud in coelestib. est pro eo quod est pro coelestib. Cries. One of the Greek Fathers, who was very skilful in the propriety of that tongue, so expoundeth it. Besides, this particle is so used in other places of the new Testament: twice in one verse, namely Mat. 10. 32. Whosoever shall confess me, I will confess him, etc.: 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 again, Mat. 11. 6. Blessed is he whosoever shall not be offended a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. in me, that is, for my sake: and Mat. 26. 31. All ye shall be offended b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. in me. The King's Translators turn it, because of me. So in this my Text, this last clause having reference to the principal verb, may be thus translated; We wrestle because of heavenly things. The Doctrine then which hence I gather is this: The main things for which the devils fight against us are Doct. 14. heavenly matters. devils fight to strip us of heavenly matters. Before I proceed further to prove, or apply this point, I will a little more fully explain it. 1 By heavenly matters, I mean such as principally respect God's glory (for God being himself Heavenly, whatsoever tendeth to his Honour, is in that respect Heavenly,) and then such as respect our soul's salvation: for as the things which concern the temporal good of our body are earthly, so the things which concern the eternal good of our souls are Heavenly: for to Heaven they aspire, and in Heaven shall they enjoy their happiness. 2 Where (I say) the devils fight for heavenly matters, Non ut ipsi victoriam adepti aliquod consequantur, sed ut nos privent. Chrysost. matters, my meaning is, not that they desire to get them, but that they endeavour to spoil us of them: so that in this combat the prize propounded to us is heavenly; namely, whether we will serve our Heavenly Father, or the hellish feene: whether we will let go, or fast hold that heavenly treasure which Christ hath purchased for us, all those heavenly things whereby God is honoured, and our souls are saved. For proof that they be heavenly things which Satan especially aims at, observe those several temptations recorded in the Scripture: I will give a taste of some. a Gen. 3. 1: etc. What aimed he at in tempting Adam and Eve? was it not to deface God's Image in them, and to strip them of that happiness wherein God had created them? The issue showeth as much. What sought he in tempting Christ? a Mat. 4. 3. 9 was it not to make him doubt whether he were the Son of God or no? yea, and utterly renounce God, and worship the Devil? b Luk. 22. 31. 32. Was it not Peter's faith that he sought to winnow? Doth he not blind men's eyes, c 2 Cor. 4. 4. that the light of the glorious Gospel of Christ, which is the Image of God, should not shine unto them? As for earthly things he maketh not much account of them, he can be well content to let men enjoy them, he casts them to men as baits: we read how d Mat. 4. 8, 9 he offered to Christ all the kingdoms of the world, and the glory of them, if Christ would have worshipped him. Object. c job 1. He deprived job of his temporal estate. Answ. It was an higher matter which Satan aimed at, namely, to bring him to deny God, and blaspheme him to his face; f job 1. 11. as may be gathered by Satan's answer to God. He would make all like to himself. Thorough his pride he is fallen from Heaven, and utterly spoiled and deprived of all heavenly goodness and happiness; wherefore he seeks also to deprive man of the like. Behold here the malice of the Devil: Use. The devils malice. it is no good that he seeketh for himself by this fierce and long conflict which he maintaineth, but our woe and misery. g 1 Pet. 5. 8. He seeketh whom to devour. Malice first moved him to assault man, and malice still whets him on to continue his fight against mankind. Durst he ever have ventured on Christ jesus the Son of God, but that malice wholly possessed him? Not unfitly therefore are many titles given unto him in Scripture to set forth his malice, as i Zac. 3. 1. Satan, which signifieth an adversary; k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Reu. 12. 9 10. Devil, an accuser, l Mat. 4. 3. & Tempter, m 13. 19 Evil one, n 25. Enemy, o joh. 8. 44. Murderer, and Father of lies. If the reasons of all these names (which are not hard to gather) be duly weighed, Use 2. We fight for no small matter. they will show that he is even made of malice. Among other motives to stir us up to arm ourselves well, Vide quomodo vires inimici nos excitant eo quod scimus de rebus magnis esse periculum. Chrysost. and constantly to stand and fight against the Devil, 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 (job 2. 4.) All that a man hath will he give for his life: yet is life but a temporal and earthly matter. If all for his life, what for his soul, and the salvation thereof, which is an heavenly matter? so as there is no comparison betwixt them. p Mat. 16. 26. What then shall it profit a man, though he should win the whole World, if he lose his own soul? or what shall a man give for recompense of his soul? Simil. When wise Captains see that a sore and fierce battle is to be fought, which with the very rumour thereof may dishearten their soldiers, they use to hearten and encourage them by bringing to their mind, and setting before them the prize, or cause of their fight: some will say, Lo, ye fight for whole Towns, and Cities, and Kingdoms: others, Ye fight not to get that which is other men's, but to keep that which is your own; ye fight for your Country, your lands and inheritances, your wives 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 slaves. Note how the Philistims encouraged one another, * 1 Sam. 4. 9 Be strong and play the men, O Philistims, that ye be not servants to the Hebrews. Now all these are but earthly matters; but I may say to the Lords soldiers, It is the Lord of Heaven whose battles ye fight, his honour is engaged therein; it is your soul's salvation, and heavenly happiness, which is in hazard: your enemies seek to spoil you of the precious graces of God's sanctifying Spirit, and to deprive you of that rich & glorious inheritance, which Christ by no less price than his own blood hath purchased for you: if ye yield to your enemies, all these ye lose, and become vassals unto your mortal and malicious enemy the Devil, ye are even firebrands of Hell. Be strong therefore, and of a valiant courage: fear not, but fight and stand it out to the uttermost; so shall ye be more than conquerors. The things which especially we ought to look unto, Use 3. Look especially to th●se things which Satan most seeketh to spoil thee of. to be watchful over, and to labour to keep safe, are the forenamed heavenly things: and that not only in regard of the excellency and worth of them, but also in regard of Satan's main opposition against them. What he in malice doth most assault, we in wisdom must most defend, and set foot to foot 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 we deal with Satan, we shall oppose godly wisdom to his wicked subtlety, and so keep ourselves safe from all his assaults. This is the wisdom which the Apostle here teacheth us by those several pieces of Armour, which follow to be handled: for they are all concerning heavenly things, and tend to the salvation of the soul. THE FOURTH PART. A repetition of the means. Ephes. 6. 13. For this cause take unto you the whole Armour of God, that ye may be able to withstand in the evil day, and having done all, to stand. §. 1. Of repeating one and the same thing. HEre the Apostle returneth again to the second part of his former direction, and repeateth in effect the very same things which he delivered in the 11. verse: namely, how we may keep ourselves safe against the forenamed enemies. We may not think that this his repetition is vain and idle: Why we are again and again called upon to put on armour. for he was guided by God's holy Spirit, who doth nothing in vain. Note what joseph saith of the iteration of one and the same thing to Pharaoh in two dreams, a Gen. 41. 32. The dream was doubled the second time, because the thing is established by God, and God hasteth to perform it. Many good reasons may be given why here the Apostle thus repeateth his direction, as, to show, 1 That what before he had delivered, was upon very good advice delivered: not rashly, so as he doubted whether he might stand to it or no, but so as he dares avouch it again and again, as being an infallible truth, which he also knew to be a truth. b Gal. 1. 8. 9 Like to that thundering denunciation of a curse against all that should preach another Gospel, which he layeth down twice together. 2 That it was a needful, behoveful, and profitable truth: a most sovereign and necessary means to keep us safe: necessary for us, in regard of our own inability to stand fast without it; sovereign in regard of the sufficiency of the means, which can and will (being rightly used) keep us safe. c Phil. 3. 1. Mark the reason why it was not grievous to the Apostle to write the same things, even because to them to whom he wrote, it was safe. 3 That naturally we are backward and sluggish in using this armour: therefore he thought it not enough once to urge the point, but again presseth it. Thus d Pro. 2. 1, etc. & 3. 1, etc. Solomon oft repeateth divers exhortations. So Captains when they see their soldiers loath to arm when there is great need they should arm, will call upon them again and again to arm. Use 1. Weighty points oft to be urged. Ministers may here learn, as just occasion is given, to call their people to the remembrance of weighty points, especially such as they observe their people most backward unto. It is not sufficient once to have delivered such a point, but again, and if need be, again it is to be urged. The Apostle having propounded Christ a pattern of patience to the Hebrews, because he was a most worthy and perfect pattern, c Heb. 12. 3. he calleth them f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. again to consider him. Thus shall Ministers show that they make a difference betwixt points of less or greater need; and that they have respect to the good of their people. Objection. Many will say that Ministers want matter, and therefore repeat the same things. Answer. The very same may be objected against the repetitions used by the Prophets, by Christ himself, by his Apostles, and other faithful and able Ministers. But let Ministers see that they do it not upon idleness, but just cause, and then need they not fear such cavils. People must here learn patience, not to snuff, Use. 2. Patiently hear the same things oft. or be discontent if they hear the same thing again, which before they heard. This impatiency argueth an a 2. Tim. 4. 3. itching ear, which cannot endure a repetition of any thing, and if showeth that they have more respect unto the ear, than to the heart: 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 heap of Teachers. 2. Tim. 4. 3. In particular concerning the present point in hand, Use. 3. This point of the Armour of God a weighty point persuade we ourselves, that it is a point worthy to be attended unto with all diligence, and to be observed with good conscience; that so we may give the more earnest heed thereunto, and not let it slip. Have we also an holy jealousy and suspicion over ourselves, fearing lest we should be too careless in using these means for our safety, yea, too incredulous in believing the good use and benefit of them. Therefore rouse we up ourselves: for where the Spirit is most earnest in urging a point, we must be most heedful in marking it. §. 2. Danger must make watchful. BEfore we come to the particular branches of this verse, note the inference of it upon the former, which is plainly implied in these words, c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For this cause, that is, because ye have such terrible enemies as have been described unto you, Take the whole Armour, etc. By this inference the Apostle giveth us to understand, that, The more dreadful and dangerous our enemies be, Doct. The more dreadful our enemies, the more watchful we. the more careful aught we to be to stand upon our guard, and to look to our defence. This is in effect the same that was delivered in the beginning of the 12. verse, we will therefore no longer insist upon it. §. 3. A resolution of the verse. THis verse may be divided and branched forth as the 11. verse was. The Sum of it is a Direction to instruct us how to defend and keep ourselves safe against the Devil. The parts are two. The first showeth what are the means of safety. The second declareth the end why these means are to be used. In the first he declareth, 1. What the means be. 2. How to be used. The means are the very same which were delivered in the 11. verse, namely, The whole Armour of God. I shall need to speak no more thereof. For using the means, the Apostle setteth down an other word then before: there he said; Put on: Here take unto you. Both words in general employ one and the same thing. This latter word is a compound word, and signifieth sometimes, a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To take up, or to take unto yourselves: Sometimes to take again, or recover. We are said to take up unto ourselves such things as we have not of ourselves, and to take again or recover that which we have lost or let go. Both significations may be here applied. §. 4. Whence our defence cometh. FRom the first I gather, that, The graces whereby we are armed, Doct. 1. Our defeece is not from ourselves. are no virtues or qualities which arise from ourselves: for than it were improperly said; Take unto you. These graces are some of those especial gifts which a jam. 1. 17. come from above, which we b 1. Cor. 4. 7. receive. By nature we are borne in our souls as naked and destitute of spiritual Armour, Reason. as in our c job. 1. 21. bodies of outward clothing. Read Ezec. 16. 4. 5. etc. Use If we find ourselves destitute of this Armour, we must seek it, not in ourselves, but out of ourselves, even where it is to be had; and that is in the Lord: for every perfect gift cometh from the Father of lights. d jam. 1.5. He giveth it to such as seek it by faithful prayer in the means appointed by him, which are his holy word and Sacraments. When there is news of the enemies coming to invade our Land, and thereupon Proclamations and Edicts sent forth to charge all to arm themselves: then every one that either regardeth his own safety, or his Sovereign's charge, seeketh out armour: and to the Armouries do they which have none, resort. We have the same motives to stir us up to seek spiritual armour. §. 5. Of the repair of Grace. FRom the second I gather that, The graces which are decayed in us, Doct. 2. Grace decayed, may be repaired. or seem to be lost, may be resumed and recovered. Thus much intimateth Christ unto Peter, saying, c Luke 22. 31. When thou art converted, etc. This cannot be meant of his first conversion, which long before was wrought in him, but of his recovery. The Prophets oft call upon God's people, who had made themselves naked, and fallen off from their Lord and Captain the Lord God, to return again unto him. Very express and direct for this purpose is the f Reu. 2 5. charge of Christ to Ephesus, Remember from whence thou art fallen, and repent, and do the first works. Psal. 51. 10. 12. Was it not the recovery of grace which David so earnestly prayed for? In faith he prayed, and was heard. Two strong props there be to strengthen our faith in the recovery of grace. Reasons. One without us, which is the Author of grace. The other within us, 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 unchangeable: so that the same cause which moved God for to bestow the graces of his Spirit on a man, jam. 1. 17. still remaineth in him to make him renew his Spirit, and that is his mercy and goodness, which can no more be turned from his children then the Sun be pulled out of Heaven. Simil. A cloud may hinder the bright beams of the Sun, yet still it shineth, and will at length break forth: so the beams of God's kindness by the clouds of our infirmities may be kept from us, but still there remaineth mercy in GOD, which will at length break through those Clouds. For whom God once loveth a 1 joh. 13. 1. he loveth unto the end: and in this respect the graces of his holy Spirit are termed b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gifts without repentance. 2 The seed of grace is not c 1 Pet. 1. 23. corruptible, 2. The seed of grace is incorruptible. but incorruptible. d 1 joh. 3 9 The Apostle calleth it the seed of God: this seed is the holy sanctifying Spirit of God, which e joh. 7. 38, 39 & 4. 14. Christ very fitly compareth to a springing well, out of which flow rivers of water of life, whereby supply & repair of grace, if it fail, may be made. Now f 1 joh. 3. 9 this seed remaining in them who are borne of God, who can doubt but that which is decayed or impaired in them thorough negligence, security, pride, or any infirmity, may be repentance be renewed and recovered? This highly commendeth the riches of God's mercy, Use 1. The riches of God's mercy. who contenteth not himself that once he hath well armed and prepared his soldiers against their enemies, but is still ready to make repair of that which is battered, shattered, or lost thorough the violent assaults of the enemy, or thorough their own negligence. One would think it sufficient that once he bestowed on us whole Armour, even such as is sufficient to keep us safe, if ourselves be not in fault. But when thorough our default any of the pieces thereof are faulty or missing, to make it all up whole again, much amplifieth his goodness. This also showeth a main difference betwixt the Law and the Gospel. A difference betwixt the Law and the Gospel. ' For the Law leaveth no place to repentance, nor affordeth any means to resume that which is lost, or recover that which is decayed, but utterly condemneth a man for that which is lost or decayed: for it saith; Cursed is every one that continueth not in all things which are written in the Book of the Law to do them. Gal. 3. 10: But the voice of the Gospel is a Mat. 3. 2. & 4. 17. Repent, b joh. 5. 14. & 8. 11. sin no more, c Ezec. 33. 11. Turn you, turn you from your wicked wai●s; for why will ye die? I may in this respect resemble the Law to d 1 Sam. 26. 8. etc. Abishai, the Gospel to David: Both of them found their enemy: Abishai would presently have smote him stark dead: but David waketh him, telleth him in what danger he was, admonisheth him to look better to himself. Thus the Law setteth forth the rigour of God's justice, the Gospel the riches of his mercy. §. 6. Why the whole Armour is to be used. THe end why this whole Armour is to be used, 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 evil day.) The second to the time passed (having done all.) In setting down the end, he also declareth the benefit of this Armour (that ye may be able) whereof we have spoken on the 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse. The word whereby the end in the first branch is expressed, is not altogether the same that was used in the 11. verse. The word there used was simple a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to stand. Here it is compound b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to withstand, or stand against. This is a word of defiance and combat, and it also implieth the manner of fight, which is face to face, hand to hand, foot to foot, not yielding an hairs breadth to the enemy. §. 7. Of manful standing. Here then are two duties to be observed of all such as have taken unto them the whole Armour o● God. 1 That stoutly they stand against their enemies, Doct. 3. Stand stoutly. and bid them defiance: Hereof we shall speak more on the first word of the next verse. 2 That they give no place unto them. Doct. 4. Give no place to the enemy. This is a duty which the c Chap. 4. v 27 Apostle in express words commandeth. d jam. 4. 7. Oft it is implied under this word that is here used. e Mat. 4 3. etc. A worthy pattern we have hereof in the example of our Lord and General, 1 Pet. 5. 9 Christ jesus, who still withstood Satan in every assault, and would not yield any whit at all in any of his temptations. Our arch-enemy is both crafty as a Fox, Reason. and cruel as a Lion: his craft will make him soon espy and take an advantage: his cruelty will make him follow it to the uttermost. Great is their folly who first yield a little, Use Great folly to yield a little. and then think well enough to acquit themselves: they much deceive themselves: for after they have once yielded, they have neither will nor power to stand, as they had before. For as Satan is subtle, so is a Heb. 3. 13. sin deceitful: who once hath tasted of it, will scarce content himself with a taste, but will still more and more hunger after it. Thousands are deceived therewith, and by small yielding at first, at length clean overthrown. An especial point of wisdom it is duly to consider our own folly and weakness together with the devils craft and power, how in ourselves (without this Armour) there is no comparison betwixt us and our enemies: yea, also to consider the nature of sin, and our proneness thereunto; that so we may resolutely set ourselves against all temptations, not yielding any whit at all to any. Who almost findeth not by woeful experience that a little yielding hath caused a great overthrow? §. 8. Of the evil day. THe time against which the forenamed Armour is prepared is next to be handled. It is here termed b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the evil day. By evil is meant not so much sin as trouble: and day is put for any continuance of time. Some take evil day for the whole time of a man's life, yea for the continuance of this World, all which time Satan assaulteth us, but no longer. This I take to be too large an extent of this phrase, for in the original there is to each word adjoined an article, that day, that evil day, which implieth some set and distinct time; wherefore other restrain it to the day of a man's death: but that I take to be too strict a restraint: there are many other days and times wherein use is to be made of Armour. Wherefore in the mean betwixt both, I expound the evil day to be that time wherein Satan shall any way set upon us and assault us, whether by outward afflictions, or otherwise. All his temptations tend to evil; and therefore the time wherein he assaulteth us may well be termed an evil day. Quest. When cometh that day? Answer. It is no more known before hand then the day of death, or the day of judgement. Whensoever the Lord letteth lose the rains to Satan, then is that evil day. That time wherein the Devil deprived job of all he had, smote his body with sore boiles, vexed him by his wife and friends, were evil days to job. §. 9 Of Satan's being loose. IN that the Apostle telleth us of an evil day, he implieth There he times appointed wherein the Devil shall be let loose, Doct. 5. There are times where in the Devil shall be let loose. and have liberty to assault us. This the Apostle expressly foretold, saying, a 2 Tim. 3. 1. There shall come perilous times. Mark the answer that was made to the souls under the Altar, 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 evil days, so the living should have their evil days. The c Acts 14. 22. Apostle maketh a necessity hereof, and putteth a must unto it, saying; We must thorough many afflictions enter into the Kingdom of God. As there are common times of trial for whole Churches, so for particular persons. There is small reason for any to doubt hereof, but it is a point of good wisdom for all to look for it. For who is there that hath not felt some experience hereof, and by his own experience can verify the truth of this point? The Lord will have all his tried: Reasons. for so is his own power, mercy, and wisdom the more manifested in his Saints; and so are his enemies the more confounded. Besides, the Lord will hereby make a difference betwixt his Church here on earth, and in Heaven. Be not secure, as if no evil day could or would come: Use. Be not secure. this is a most dangerous conceit, whereby the Devil getteth great advantage, for thus he suddenly surpriseth many: and yet it is the conceit of too too many; In their peace and prosperity they think there shall be no alteration, they shall never be moved: not only a Psal. 10. 6. careless worldlings, but oftentimes Gods children fall into this conceit, as b Psal. 30, 6. David. Take we heed hereof, though for a while we think all well, yet always it shall not be so: the evil day cometh sooner upon some; later upon others; longer it tarrieth with some, shorter with others, yet it comes upon all: though it be uncertain when it cometh, and how long it tarrieth, yet most certain it is that it will come. §. 10. Of preparation against trial. AS another use of this, mark the next point, for in regard hereof the Apostle counseleth us to prepare against it: yea, he maketh mention of the evil day, as of a motive to make us watchful and careful to arm ourselves against it. Now then in that he biddeth us take armour, that we may stand in the evil day, his counsel is, that Preparation must be made before hand, Doct. 6. Preparation to be made against time of trial. against the time of trial. c job 1. 5. The care which job had for his children before hand, must we have for ourselves. It should seem that he himself looked for the evil days that came upon him: for he saith; The thing which I greatly feared is come upon me, d job 3. 25. etc. And this was it which made him e jam. 5. 11. so well endure so sore assaults. Very careful was Christ in preparing the Disciples against his departure, because he knew there were evil days coming upon them. The last petition of the Lords prayer tendeth to this purpose. If preparation be not before hand made, Reason. we may suddenly be surprised and overcome, a judg. 18. like the people of Lat●h. But if we be well prepared, we may well be the more secure. What is like to be the issue of them who put the evil day far away from them, Use. Be not careless. and never think of resisting the evil one till he set upon them? Many thus plunge themselves into much misery. The children of this world are in this respect wiser than many Christians: for they use in time of peace to have their trainings, muster, tiltings, and many other martial exercises, that thus they may be beforehand prepared for war. Let us in the time of our greatest tranquillity meditate of the evil to come: Use 2. In time of peace meditate of the evil day. and for our help herein, observe what evil falleth upon others, and consider the like or worse might have fallen, or may afterwards fall upon us: and therefore thoroughly examine ourselves, and search what faith, what hope, what righteousness, what sincerity, what other good and needful graces we have in us, that we be not to seek of our Armour when the Devil cometh to assault us. Hitherto of the first branch, concerning the End of arming ourselves. §. 11. Of the multitude of trials. THe second followeth, wherein the circumstance of Time is first laid down, and first to be handled: It is in these words, having done all things; that is, having well passed over all those brunts, whereunto ye shall be brought, and well acquitted yourselves. Here first the Apostle implieth, that Many trials are to be undergone, Doct. 7. Many trials to be passed thorough. many assaults to be withstood, before we can look to be free and safe. a Acts 14, 22. Thorough many afflictions we must enter into the Kingdom of God. b Psal. 34. 19 Many are the troubles of the righteous. This was presented unto us in Christ our head, and in all his faithful members in all ages, in Patriarches, Prophets, Apostles, etc. The ancient jews were an especial type hereof. Canaan, a place of rest and quiet was promised unto them; but before they entered into it, they went into Egypt, and were there bondmen; from thence they came into the Wilderness, where they were brought to many straits and difficulties; and lastly, many sore battles fought, before they could have rest in Canaan. This partly ariseth from God's good and wise ordering matters to his own glory, Reasons. See the reason of Doct. 1. on verse 11. and his childres good: and partly from Satan's insatiable cruelty, who never thinks he hath assaulted enough, so long as a Christian soldier standeth: It was a sore blow he gave job when he deprived him of all his goods, and children; a blow that might have strucken another clean down, yea, stark dead: but because he stood stoutly, he lent him another blow, which was much sorer; yea, still he laid on with all his might, till God would suffer him to strike no longer. The like unsatiableness is manifested in his instruments: Instance Saul's pursuing of David, and the pharisees persecuting of Christ: they were never satisfied. Think not the Christian combat ended when some few battles are fought, Use 1. A few skirmishes finish not the Christians combat: and that thou art now out of all danger, because thorough God's mercy and power thou hast hitherto been delivered; rather expect and prepare for more. No doubt but Peter thought himself safe enough, when one maid which would have betrayed him was gone away: but a Mat. 26. 69. etc. we read that a second came to him, yea others also. Wherefore so long as Satan hath liberty, (which will be so long as we, or any other man liveth in this World) let us be watchful, and still prepared for many assaults one after another. Many stout victorious Monarches have been overthrown, because after a conquest they feared no fresh assault, and so have been suddenly surprised. It should seem that Belshazzar was so overtaken, b Dan. 5. 1. 30. because the same day that he made his royal feast, himself was slain, and his kingdom taken by Darius. Use 2 Many think, that by reason of those many assaults which the Devil maketh against them, and the many trials whereunto they are brought, Many are oft assaulted, who are not forsaken. God hath utterly forsaken them, and given them over to the power of their enemies; this than may serve for their comfort, and as a prop to uphold them, that God doth thus order the estate of his children, that many things must be done and finished before we can look for rest. §. 12. Of holding out. THe word which the Apostle useth to set down the time of conquest, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a word of perfection, and implieth a full and final ending of a matter: to it he addeth a very general particle all: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby he teacheth us 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 soever, and of what kind soever must be held out, all must be finished before we can look for victory. He that saith all, excepteth not any at all. a Heb. 10, 32, 33, etc. This perfect finishing of all, is it whereunto the Apostle so earnestly exhorteth the Hebrews, and plainly telleth them, that yet longer they were to endure, because b Heb. 12. 4. they had not resisted unto blood, and therefore not finished all. In this respect saith Saint james, c jam 1. 4. Let patience have her perfect work. This was Christ's care, d Joh 4. 34. to finish all: therefore when he was going to his triumph, he said, e & 17. 4. I have finished the work, etc. and again, f & 19 30. It is finished. So the Apostle ( g 1. Cor. 11. 1. who would have us follow him, as he followed Christ) h 2. Tim. 4. 7. I have fought a good fight, and have finished my course. The promises of reward are restrained to this condition, Reasons. i Mat. 10. 22. He that endureth to the end shall be saved. k Reu. 2. 10. Bethou faithful unto the death▪ and I will give thee the crown of life. To all those seven Churches of Asia, to which Christ wrote, he promised a reward, but with a proviso of l Reu. 2. 7. 11. 17 26, & 3. 5, 1●, 21. overcoming He that prevaileth in some conflicts, and is at length overthrown, cannot properly be said to overcome: so that m Gal. 3. 4. all which is done, is in vain, if all be not done: For mark what the Lord saith; n Heb. 10. 38. If any man draw back, my soul shall have no pleasure in him. Saul fought many of the Lords battles valiantly; but he withdrew himself, and the Lord forsook him, so as at length he was overthrown. Was not the glory of all the former victories utterly dashed hereby? did not the Philistims as much (if not so much the more) insult over him? So will the Devil. Be careful to add constancy unto courage, Use. Constancy. if thou desire the crown of conquest; and though thou hast done many things, yet give not over so long as there remaineth any thing to be done. Do not so much consider what conflicts have been endured, as how many are yet still to be endured. Regard what is to come, rather than what is past. a Phil. 3. 13. This was Saint Paul's mind. Many in all ages, who have done many things, have lost the crown of glory, because they have not done all. I would the times and ages wherein we live, did not afford so many examples of backsliding, as they do. Many have fallen, more are like to fall: the times are evil, men are weak, all of us 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 down. To stand, in this place is a note of victory: it implieth that Satan notwithstanding all his power, malice, subtlety, fury, sedulity, with the like, cannot overthrow them that are well armed; but as Conquerors, when all the conflicts are ended, they shall stand safe & sure, even the last in the field. It is here added as the issue of the former point, as if he should have said; If manfully ye withstand your enemies, at length ye shall stand as conquerors over them. Doct. 9 Constancy getteth conquest. The point here to be noted is this, that Courage and constancy bringeth assured conquest and victory. The * In the reasons of Doct. promises before mentioned intimate as much. That b jam. 4. 7. which Saint james layeth down as the issue of resisting the Devil, is in effect the very same which is here laid down. There it is said; the Devil will fly; here, we shall be able to stand: The devils flight & our standing do both imply a conquest. This was the c jam. 5. 11. end which we know the Lord made at the end of johs' patience. Hence it is that the Apostle d & v 12. counteth the man blessed that endureth tentation. God's honour is otherwise impeached, Reasons. if they which finish all be not crowned as conquerors: e 1 Cor. 15. 19 of all men Christ's soldiers are otherwise the most miserable. Where then is the privilege of enduring? wherein lieth the difference betwixt those which fight under Christ's banner, and others, if not in prevailing? For the time Christ's soldiers are commonly much more sorely assaulted. But herein consisteth the difference, b Heb. 13 5. that they are never forsaken, c 1 Cor. 10 13 that the Lord will give a good issue; that though they are brought unto temptation, yet they are never cast into it: d Psal. 125 3. For the rod of the wicked shall not rest on the lot of the righteous. In all conflicts have an eye to this end; Use. Look to the issue. though your enemies be many and fierce, yet fear not, ye shall stand when they shall fly. Patiently wait, and faint not. e Isa. 28. 16. He that believeth shall not make haste: for God who alone can end the fight, standeth by: he ordereth all the assaults, for number, measure, kind, continuance, and every other circumstance; and knoweth when and how to determine all. Therefore courageously withstand your enemies, that ye may victoriously stand. For * Vicisse est aduersari●s non cessisse. Hier. in Eph. 3. to give no place to the devil is to overcome the devil. THE SECOND TREATISE Of the particular pieces of Armour. THE FIRST PART. The duty of such as have those pieces. Ephes. 6. 14. Stand therefore having your loins girt, etc. §. 1. Of the Coherence. Unto the forenamed general direction the Apostle addeth a particular exemplification of the same, distinctly setting down certain special graces, whereby as with pieces of Armour we may stand fast. This exexemplification is set forth in form of an exhortation, wherein note, 1. The duty whereunto he exhorteth. 2. The means and manner how it is to be performed. The duty is in this word a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stand. Though this word be the same with that which immediately before is set down, yet is it not of the same mood, That was of the infinitive mood, & implied an honour and dignity. nor of the same tense. That was a standing after the battle is ended, and so a word of conquest: this is a standing in the battle, and so a word of conflict: this is of the imperative mood, and implieth a duty; and not one duty only, but many duties: for it is a metaphorical word taken from soldiers: and according to the divers acceptation of the metaphor, it implieth divers duties. §. 2. Of a Soldiers standing. 1. A soldier-like courage: for as whitelivered, freshwater, fainthearted soldiers are ready upon every brunt to yield and run away: so valiant courageous soldiers stand stoutly against every brunt; and will rather stand and die, then stir and yield. 2 A settled abiding in ones proper place, or standing in his rank, neither straggling abroad, nor going into any others place. Experienced soldiers well know what a safeguard it is to have the ranks well kept, and therefore will not step aside. 3 A watchfulness opposed to luskishness and sluggishness: an heavy headed, idle, luskish soldier, is ever ready to lie down, like a tired Ox or Horse; but a wise watchful soldier standeth to receive his enemy whensoever he maketh any assault. 4 Perseverance with armour still on the back: fainthearted weak soldiers being loath long to bear 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 again to put it on: but old well experienced soldiers 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 courageous mind against all our enemies, Duty 1. Stand stoutly standing stoutly against them, and bidding defiance to them all, even as a 1 Sam. 17. 45 David stood against Goliath. How needful this is in war against flesh and blood, appeareth by b Ios. 1. 6. 7. 9 God's earnest urging of it to joshuah: But much more needful it is in war against Spirits. For they, though bold enough, Reasons. yet are daunted with the stout standing of Christ's soldiers; but heartened with timorousness. Besides, the courage of some valorous soldiers addeth spirits to all their fellows. That we may with courage stand against our enemies, Grounds of encouragement. observe these and such like grounds of encouragement. 1 That c Ios. 1. 5 the Lord is with us, and will not fail us. 2 That d 1 Sam. 17. 45 we fight in his name and power, but our enemies in their own. 3 That e judg. 11. 27. 29. out battle is most just, and we fight in a just cause. 4 That we fight with f Col. 2. 15. enemies spoiled, whose weapons are blunted, Heb. 2. 14. whose power is limited. 5 That we have g 1 Cor. 10. 13 promise of victory, and so are sure not to be overcome. §. 4. Of keeping our rank. 2. Duty 2. Abide in thy place. WE must be careful to h 1 Cor. 7. 20. abide in the place where our Lord hath set us. For this know, that we have a doubling calling, one general, as we are Christians. The other particular, as we are distinguished in Church, Ephe. 4. 1. Commonwealth, or Family. Accordingly these two points are to be observed. 1 That we remain steadfast in the true Church where the Lords banner is displayed: that we retain our profession, and start not from it for gain as i 2 Tim. 4. 10. Demas, or persecution, as k 16. they which forsook Paul. Straggling soldiers lose the succour of their Captain, and help of their fellow soldiers. Such stragglers from Christ's armies are separatists, heretics, time-servers, and all revolters. 2 That we be conscionable and diligent in the several functions of our particular callings: as in the Commonwealth, Kings, judges, justices, all Magistrates, all Subjects also, all of any Office, Trade, etc. In the Church, Ministers, other Church Officers, and people. In the Family, Masters and Servants, Husbands and Wives, Parents and Children. For this end are particular duties prescribed to particular functions in God's word. Many weighty reasons there be to urge this. 1 a 1 Cor. 7. 17: God hath appointed to every one his distinct place. Reasons. Now it was the commendation of Christ, and of Moses, that they were b Heb. 3. 2. faithful to him that appointed them. 2 Every one shall be called to account for those duties which belong to his particular calling; according to that which was said to the Steward, Give an account of thy stewardship. Luke. 16. 2. 3 The order wherein every one is set, is the very beauty of the Church, and of the body of Christ: as the several places of several members, are the grace of a natural 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 Cham 4. v. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fitly joined together, and firmly compacted. 4 The graces which God bestoweth on us, as faith, love, obedience, patience, wisdom, etc.: are best exercised, and manifested in our particular callings. 5 In our proper distinct places, we have d Psal. 91. 11. the Lords promise of protection, but not out of them. Many judgements hath God executed on busi bodies, that entered upon others places; instance e Num. 16. 12, etc. Corah and his conspiracy, f 2 Sam. 15. 2, etc. Absolom, g 2 Chr 26. 16 Vzziah, etc. Wherefore we are to take good notice of our particular places, and of the particular duties belonging unto them, and both pray and labour for skill and ability to perform them. a Prou. 14. 8. It is the wisdom of the prudent to understand his way. §. 5. Of watchfulness. 3. We must be b 1 Pet. 5. 8 warchfull, and stand upon our defence against our enemy; he c Mat 24. 43. as a thief will suddenly set upon us; coming when we are not aware of him. Duty. Stand on thy guard. For the better performance of this duty, we must d Luk. 21. 3●. take heed of such things as may breed in us a spiritual slumbering and drowsiness, as are earthly delights and pleasures, worldly cares, etc. They which will watch, e 1 Pet. 5. 8. must be sober. §. 6. Of perseverance. 4. Persevere: Duty 4. WE must persevere and continue in well employing the graces of God's Spirit to our defence: thus may we better stand in the spiritual combat, then in our outward bodily fight: for our bodies have need to have the armour put off, for their ease and refreshing: but our souls have no such need. The armour of God is e Mat. 11. 30. not burdensome to the spirit. Of this duty I spoke 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 pieces of Armour prescribed. §. 1. Of the several pieces of the Armour of God in general. THe next point is, concerning the means or manner of standing, in the words following, having your loins girt, etc. In the 14. 15. 16. and 17. verses, there are six several graces of the Spirit, compared to six several pieces of Armour, which are especial means to make us stand fast. They are these, 1 Verity. Compared to 1 a Girdle. 2 Righteousness. 2 a Breastplate. 3 Patience. 3 Shoes. 4 Faith. 4 a Shield. 5 Hope. 5 an Helmet. 6 Word of God. 6 a Sword. Out of this particular enumeration of these several graces and pieces of Armour, I will deliver three or four general observations, and then distinctly handle them one by one, as they lie in order. §. 2. Of defending ourselves. MOst of these several pieces, Obs. 1. even all of them but one, are defensive; that one which is offensive, namely the word of God, The most part of a Christians Armour is defensive. compared to a sword, is also defensive, as well as the rest: whereby it is intimated that, Use We that are Christians must rather seek to defend ourselves, then annoy others. This was represented in that combat which our Lord fought with the devil: For f Mat. 4. 1. etc. Christ was led aside of the Spirit into the wilderness, and being there, the tempter came first unto him, and first set upon him: here we see that there was a necessity to move 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 himself, and to repel his adversaries weapons. Therefore all his answers are framed directly according to Satan's objections. The like we may observe in his conflicts with the instruments of Satan, the Scribes, pharisees, Herodians, etc. as also in those conflicts, which his Prophet's Apostles, and other Saints have had with Satan, and his instruments. Hereby we see that we fight in a just quarrel: Reason Our quarrel is just. for what juster cause can there be, then for a man to defend himself, and his own right? Object. But defendants are oft in the greatest blame. Answ. True, when they keep men from their own right, and make them recover it by force. But we keep nothing from Satan which is his due: he seeketh to get those from Christ, whom Christ hath dearly bought, even with the price of his own blood. It is therefore a Diabolical property to raise unjust quarrels, and by force to seek to wring from any that which he hath no right● unto. If we be thus set upon, lawfully we may defends ourselves, and with confidence call for God's aid, yea also in faith depend upon him, §. 3. Of resisting. ONe offensive weapon, the word of God, 2 Obs. Repel the enemy. which is a Sword, is put into our hands, so that just occasion being offered, we may and aught to do our best to repel and drive away the devil, and his instruments. Hereof I shall speak more largely on the beginning of the 17. ver. §. 4. Of standing at defiance. EVery part and piece of this Armour, 3 Obs. No safety in flying. is for the forepart of a man, never a piece for his back, or hind-parts. What doth this imply, but that we should always stand against our enemy's face to face, and never show them our backs, never fly from them? but have g Neh. 6. 11. N●hemias holy resolution, and say, should such as we fly? Oft we are stirred up to fight, wrestle, stand, resist, etc. never persuaded in the whole book of God to fly, that is, to yield the victory unto Satan. We may wisely avoid his temptations, and not yield to them, when by them he seeks to draw us from the service of our Lord, to his slavery; and thus h 1 Cor. 10. 14. we are commanded to to fly from idolatry, to i 2 Tim. 2. 22. fly from the lusts of youth, etc. But timorously to cease from resisting temptations, and withstanding the Devil, is dangerous to ourselves, and dishonourable to God: it maketh Satan even insult over God himself, Diabolus non opus aliquod aliud operatur, nisiut subvertat: hic est cibus illius, hi● honour, hoc & gaudium, Chrysost in Mat. 4. hom. 5. whose soldiers we are, and get great advantage against us; for flying from God whom have we to fly unto? being out of God's protection the Devil will soon make a prey of us. Let us not think, that if we yield the field, the Devil will be contented: It is not the glory of conquest that he seeketh, so much as our destruction: k 1. Pet. 5, 8. He seeketh whom to devour §. 5. Of the sufficiency of our Armour. IN this particular enumeration of these several pieces, Obs. 4. Every part fenced. I find a Christian soldier armed from top to toe: for here is an Helmet for his head and face: a Breastplate, together with the tassets and cushes, from neck to middle, and from thence to the knees: a Girdle to knit them together; greaveses 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 term it whole Armour. Use 1 So whole and complete is this Armour, as we need seek for no other to add to it, or to cover it over: As it is madness to reject this, and trust to the clout and paper armour of Papists and worldlings: so it is childishness and mere folly to cover this whole Armour over with any other, and so needlessly clog the soul: yea it is derogatory to God's honour and wisdom, and a degree of presumption. Such are they as acknowledge and believe that the word of God is perfect, and yet think it no harm to have human traditions added thereto: or that Christ only is able to save, and yet the help of Saints to do no harm: or that faith only is sufficient for justification, and yet no hurt to join works also with faith, in the office of justifying a sinner, etc. Use 2 Let our care be to be armed with this whole Armour, and every piece of it, and so we may well content ourselves therewith, boldly may we defy our enemies having it on, and not fear what they can do unto us. These uses have been largely handled, so as I need not now further insist upon them. THE THIRD PART. Girdle of Truth. Ephes: 6. 14. Having your loins girt about with Truth. §. 1. Of the divers kinds of Truth. THe first piece of spiritual Armour here in order set down by the Apostle, is Truth. In handling whereof I will show, first what Truth is here meant. Secondly, how fitly it is compared to a Girdle: Thirdly, what account is to be made thereof. Fourthly, what wiles the devil hath to wrest it from us: For the first, There is in man a fourfold truth. 1. Of judgement. Four kinds of truth. Truth of judgement. 2. Of heart. 3. Of speech. 4. Of action. Truth of judgement is, when a man's judgement agreeth with God's word, which is the touchstone of Truth: so as the principles of that Religion which he professeth, and his opinion concerning the same, are grounded thereon, and may be warranted thereby. When the understanding of man, being enlightened by God's Spirit, and informed by his word, remaineth settled and established in that doctrine which the word of God teacheth, then is there Truth in his judgement: this Truth was it for which a 2. Pet. 1. 12. Saint Peter commended the distressed jews to whom he wrote, and which b chap. 4. v. 15 Saint Paul exhorteth the Ephesians to follow. This is opposed to error. Truth of heart is the singleness and sincerity thereof, 2. Truth of heart. whereby a man seeketh to approve himself unto God the searcher of all hearts, and to be accepted of him: c Psal. 51. 6. this is that truth in the inward affection which God loveth, and d Isai. 38. 3. wherewith Hezekiah comforted himself, yea which he pleaded before the Lord, when he had received a sentence of death. This is opposed to hypocrisy. Truth of speech is an agreement of the word of a man's mouth both with his mind, 3 Truth of speech. and also with the matter which he uttereth. This is it, whereunto we are exhorted, Ephes. 4. vers. 25. speak the truth. And e Rom. 9 1. which the Apostle oft affirmeth of himself. This is opposed to lying, 1 Tam. 2. 7. when a man speaketh against his mind and conscience: and to falsehood, when a man speaketh contrary to the thing itself. Truth of action, 4 Truth of action. is a plain, faithful, and honest dealing in all things, whether we have to do with God, or man; when men neither make show of doing that which indeed they do not, or of doing it otherwise then they do: f joh. 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 soundness of it were meant: others restrain it to the uprightness and sincerity of our hearts and affections: others understand it of the truth of our words and speeches: and others expound it of the purity and innocency of our practice and carriage. But whosoever exclude any of these forenamed branches of truth, come (as I take it) short of the Apostles meaning; all of them must concur to make up the strength and beauty of this Girdle. For truth is a general property, Truth as salt. which as salt seasoneth every thing, and maketh it savoury to God and man: the whole lump must be leavened with it, I mean the whole man throughout, his opinion, his affection, his communication, his conversation. 1 Truth of judgement is the ground of all the rest: Truth in judgement the foundation to the rest. for though our hearts be never so sincere, our speeches never so true, our actions never so plain, yet if in judgement we be misled, all is but as straw and stubble, which when it cometh to the fire of trial, will soon 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 Act. 22. 3. was zealous towards God; yea also in his speeches and actions, for b Phil. 3. 6. he was unrebukable concerning the righteousness which is the Law: yea, c Act. 26. 9 he thought in himself he ought to do what he did: he had not a double heart, a double tongue; he pretended not what he never intended; yet because he wanted truth in judgement, all was but d Phil. 3. 8. dross, and loss unto him. 2 To truth of judgement, To truth of judgement, add truth of heart. must truth of heart be added, or else notwithstanding the soundness of doctrine which we profess, we make ourselves odious and abominable to God: for God gave man but one single simple heart: if any have e Psal. 12. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an heart, and an heart, the Devil hath given him a double heart, it is no part of God's Image, God will not acknowledge it. judas knew the truth of Religion, and preached it as well as the other disciples, but wanting truth in his other parts, what good got he thereby, but the witness of his conscience against himself? 3 But what if a man which professeth the true Religion, Where truth of heart is, there is truth of speech and action. think he hath a single heart, and yet be given to lying, and to deal deceitfully? Surely he disgraceth his profession, and giveth just cause of suspicion, that he hath no honest heart: for the heart is as a fountain. Out of the abundance of the heart, proceed a man's words and actions: yea the heart is as a Queen, and hath a command of a man's tongue, and of all 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 keep the tongue from lying, and the whole carriage of a man from dissimulation and deceit. We see then that of necessity all these four branches of truth must be joined together to make up 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 girding the loins, is in Scripture taken in a double sense: one for trussing up a man's garments, the other for close and fast tying his harness together: in the former sense the metaphor is taken from travelers or runners: for in those countries they were wont to wear long aside garments, which if they were not tucked up, they would hang dangling about the heels of such as traveled or run a race, and so be a great hindrance unto them. In this sense this metaphor is f 1 King. 18. 46 oft used, 2 King 4, 29. and thereby God's people were taught g Exod. 12. 11. to remove all impediments in their Christian course and journey, Luke 12. 35. and to be as well prepared as they could be to perform the work of the Lord. In the latter sense the metaphor is taken from soldiers, who are wont to knit their Armour close and fast unto them, and so tie their loins hard, partly to keep their Armour from losing and shaking, and partly to keep their body steady. h job. 38, 3. & 40. 2. In this sense the Lord said to job; h job 38. 3. & 40. 2. Gird up thy loins like a man: That last phrase Like a man, showeth that he speaketh to him as unto a soldier, whom he would have to stand steadfast, and to hearken unto him. Here it is to be taken in this latter sense, and signifieth a soldier-like girding of the loins: for which purpose, they who wear armour, use to have a strong fair girdle, commonly called a belt, whereby they knit fast together▪ and close unto their middle the upper and lower pieces of their armour, as their breastplate, and their tassets and cushes. These belts as they were strong, so they were set with studs, being fair and large. There is a double use of them: one to keep the several pieces of armour fast and close together, and to hold the loins of a man firm, and steady, that he might be able to stand the surer, and hold out the longer. The other to cover the joints of the armour, that they might not be seen. The first use was for strength: the second for ornament. §. 4. Wherein a girdle is resembled to truth. THus truth is both an ornament to a Christian soldier, Quid speciosius ips averitate ad quam omnis spectator pervenire se cupere confitetur, etc. Aug. de ver. Rel. cap. ●9 and also an excellent means of strength to uphold him. For it doth both grace and honour him before God and man; and also fast holdeth together other graces of God's Spirit, especially in temptation, when they are most shaken, and so upholdeth him. This will more evidently appear by the particular branches of truth before mentioned. 1 What greater ornament and beauty to religion, Truth the best grace to religion. than soundness and evidence of truth? This is the very glory and crown thereof: all other vain glosses, as antiqui ●●e, universality, unity, uniformity, succession, consent, multitude, pomp, revenues, etc.: being separated from truth, a● but as so many pearls in a blind eye, Simil. which make it so much the more deformed: for, the more ancient, universal, uniform, 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 judgement of a man then truth? Great is truth, and prevaileth. It is like a sharp sword in a weak man's hand, which is able to pierce deep though there be but small strength to thrust it. Veritas vinci non potest, multitudine hostium non terretur. Hicron. Truth cannot be overcome, neither is daunted with the multitude of enemies. This is it which hath made Martyrs in all ages to stand to their profession unto death, and to seal it with their blood, rather than start from it; yea, though many of them were illiterate men and weak women. The like may be said of the other branches of truth: Truth is a come lines in every thing. an upright and sincere heart maketh a man amiable before God himself. a 1 Kin 15. 3. 4. 5. David being a man of a single heart, is termed, b Acts 13. 22. A man after Gods own heart. And c Gen. 6. 8, 9 Noach being an upright man, found grace in the eyes of God. No eloquence or learning can so grace and commend a man's speech as truth: for lying and falsehood, are parts of that d Cham 4. v. 29. foul and filthy communication, which the Apostle condemneth. e Pro. 6. 17. The Lord hateth a lying tongue: f & 12. 22. it is an abomination unto him. No outward comeliness of body can so commend a man, as plain, faithful, and honest dealing. g 1 joh. 1. 47. This made Nathaniel so gracious in Christ's eyes: but none more odious and detestable to God and man, then dissembling, and deceitful persons: the conscience of such maketh them to shun the light, and be afraid of God's presence, Truth doth much strengthen men. as h Gen 3. 8. Adam. So likewise, truth in all these, doth very much strengthen and uphold a man in time of trial, and keepeth him from fainting. i job 27 5, 6, & 31. 5. This was the ground of jobs courage and constancy. k Isa. 38. 3. This added an edge to Hezek●ahs prayers. l Psal. 26. 1. This made David bold to refer himself to God's trial & examination. m 1 Cor. 4. 4. This upheld Paul against all that could be laid against him. §. 5. Of getting truth. Point 3 THe account which we are to make of this spiritual belt is declared by n Pro. 22, 23. expounded. Solomon, what account is to be made of truth. who exhorteth to buy the truth, and not sell it. This advice concerneth two sorts of men, 1. Such as have it not: they must labour to get it: 2. Such as have it, they must hold it fast. That this direction may be the better applied, we are well to search whether we have this girdle of verity or no. Fitly may I apply that to truth, which o 2 Cor. 13. 5. the Apostle speaketh of faith; Examine yourselves whether ye have truth, prove yourselves. There is no grace which maketh a more sensible difference betwixt the children of God and of the Devil, than truth. In this examination we must proceed in order. §. 6. How trial of truth may be made. 1. Trial is to be made of the truth of our judgement: 1. Search what truth in judgement. whether the religion which we profess, and all the principles thereof be assuredly sound and true. To this tendeth p 1 Thes. 5. 21 that exhortation of Saint Paul, Try all things; and q 1 joh 4. 1. that of Saint john, Try the spirits. For this end, the direction given by Christ ( r joh. 5. 39 Search the Scriptures) is to be observed and followed, s Acts 17. 11. as it was by the men of Berea: for the Scriptures are t jam. 1. 18. the word of truth, and u 2 Tim. 3. 16. the voice of God, the highest and chiefest judge: a most perfect, sufficient, impartial judge. They who make any other judge may soon be deceived. Here see what wrong Popish guides do to their followers, in keeping from them this touchstone of truth. See what idiots they be who think it sufficient to believe as the Church doth. Such are they among us, whose only ground of faith is the common received Doctrine, be it true or false. No marvel they be soon shaken and removed: they want this girdle of truth, which should strengthen them. 2 If we find truth seated in our understanding, 2 Search what truth in heart. then are we further to observe whether like the ointment powered on Aaron's head; Psal. 133. 2, 3. and the dew that fell on the mountains of Zion, it descend from the head to the heart: whether the heart be upright before God or no. It appeareth that David thoroughly searched his heart for the truth thereof, Psal. 26. 1. or else durst he not with such boldness and confidence have referred it to God's trial: jer. 17. 9 the like I might instance in job, Hezechiah, Paul, and many others. Great need there is of thorough trying the heart: for it is deceitful above all things, and that not only to others who cannot discern the secrets thereof, but also to men themselves, if at least they dive not into the bottom of it. Some be such gross hypocrites, that they cannot but in their hearts condemn themselves, as c Acts 5. 3. 9 Ananias and Saphira: others so simple as they beguile themselves, d Mat. 26. 33. like Peter and the other Disciples. In all ages many have thought better of the integrity of their heart, then by proof and event it hath fallen out to be. The best trial of our heart will be by our disposition when we are alone, or when we can conceal our thoughts and cogitations from all men, yea, even from the very suspicion and conjecture of men: if then they be upright, and therefore upright, because we desire to approve ourselves to God, Gen. 39 9 as joseph, then may we be assured there is truth in them. 3 From the heart which is a fountain, 3. Search what truth in speech and action. we are to proceed to the streams thereof, our speeches and actions; and search whether from this clear spring there flow forth clear waters, and so see what correspondency there is betwixt them. Now here we are not only to observe whether our speeches do agree with our knowledge of the thing we utter, and with evidence of the thing itself, or whether our actions be plain, or fraudulent and deceitful; but also whether that true and good communication which we utter, and those true and honest actions which we perform, do come f Luk. 6. 45. from the good treasure of a true heart. For our help in this trial, note these few directions. §. 7. Directions for trial of truth in speech and action. 1. WHat is the ground of truth in our words and actions? 1. The ground of truth. what moveth us thereunto? whether popular applause ( g Mat. 23. 5. as the Sribes and pharisees, who did all to be seen of men, h joh. 12. 43. for they loved the praise of men more than of God) or credit and estimation (as i 1 Sam. 15. 30 Saul) or profit (as k Gen. 34. 23. the Schechemites) or respect to some men (as l 2 Chr. 24. 2. 17. joash and his people) or desire of quiet and avoiding trouble, (as m Est. 8. 17. they which became jews in Mordecays time) or company and example of others, (as n Acts 5▪ 1. Ananias and Saphira) or intent to work some mischief, (as o 1 Kin. 21 9 jezabel, and p jer. 41. 6. Ishmael. These and such other by-respects being the ground and cause of our actions, do plainly argue that there is no sound truth in them. 2 What is the extent of that truth we make show of? 2. The extent of truth. whether it be in all things. q Heb. 13. 18. This was the proof of the Apostles good conscience: for truth is a leaven r 1 Cor. 5. 6. which seasoneth the whole lump. So as they which at sometimes, and in some things are watchful over their words and actions, but careless at other times in other things, want this leaven of truth, as s Mas. 6. 20. Herod. 3 What the things are wherein we are most strictt? 3. The object of truth. whether they be matters of greatest weight and moment? They who pretend much truth in small and light matters, and are careless and dissolute in great and weighty matters, have no sound truth in them. t Mat. 23. 23. Such were the Scribes and pharisees. 4 What order we observe? 4. The order of showing truth. whether first we begin with ourselves, and look to our own speeches and actions. u Mat. 23. 4. Many will be more forward and zealous in stirring up others to all manner of truth, than themselves: yea, they will check others for failing in such things wherein themselves are most faulty: surely there is no sound truth in such. * Mat. 7. 3. Christ maketh this a note of hypocrisy. §. 8. Of buying truth. THus are we to search ourselves throughout, and if upon this search we cannot find that we have this girdle of verity, than we must observe the first part of the Wiseman's advice, How to buy truth. Buy the truth, that is, use all the means which possibly we can, for attaining unto, and possessing it: yea, though it be with a departing from, and forsaking of many things which seemed profitable and pleasant unto us, because they and truth could not well stand together. The Metaphor of buying implieth a letting go of some things, for the attaining of other things. excellently is this set forth unto us by two a Mat. 13. 44, 45. parables which Christ uttered, one of a man that bought a treasure, and another of a Merchant that bought a pearl. Truth is a rich treasure, and a precious pearl: if the worth of it, and the need which we have of it, were well known, I doubt not but easily we should be persuaded to part with much for the getting of it. Veritas propter seipsam diligenda est, Aug. in Gal. So excellent it is, that for itself it is to be loved. §. 9 Motives to buy Truth. I Will therefore first lay down some motives to stir up in us a desire of truth, and then some directions, to instruct us 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 us like to God: but nothing can make us more like to him then truth: for he is the a Psal. 31. 5 Lord God of truth, b joh. 14. 6. his Son is truth, c joh. 14. 17 his holy Spirit the Spirit of truth, d jam. 1. 18. his word, the word of truth; e Psal. 11. 9 his promises, commandments, judgements, ways, works, all truth. Herein do the glorious Angels and Saints resemble God, f Mat. 6. 10. whom to imitate is an excellent thing: g joh. 8. 4. most contrary is the Devil, and all that bear his image. Besides, Truth is a kind of perfection in all Christian graces; yea, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the greatest perfection that we can attain unto in this life, h Gen. 6. 9 & 17. 1. one and the same word in Hebrew, signifieth both integrity or uprightness and perfection, so as some translate it upright, some perfect. In regard of this quality, i Psal. 26. 1. we may appeal to God's judgement, 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 above all other graces. 2 So needful it is and necessary, 2. The necessity of truth. as without it no other grace can be of any use. Faith, hope, love, & all other graces, are as corrupt and putrefied meat without it▪ Therefore the Scripture commendeth h 2 Tim. 1. 5. faith unfeigned, i Rom. 12. 9 love without dissimulation, k jam. 3. 17. wisdom without hypocrisy, etc. Yea, also lips unfeigned, innocent hands, etc. No knowledge, l Mat. 5. 20. & 6. 2. & 23. 14. no righteousness, no good thing can stand an hypocrite in any steed. What good got Saul, judas, 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 show of? all they did was odious before God: Therefore notwithstanding the pharisees prayed oft, gave much alms, fasted oft, duly paid their tithes, with the like; yet Christ denounceth many woes against them, Mat. 23. Hypocrites receive 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 us. It is noted of those which in Hezechias time came out of Ephraim, and other tribes of Israel, unto jerusalem to keep the Passeover, m 2 Chr. 30. 18, 19, 20. that they had not clenged themselves according to the Law, whereby they provoked the Lord to inflict some judgement upon them: but Hezekiah putting the Lord in mind how they came with their whole heart to seek the God of their Fathers, the Lord healed them. Well might * Psal. 119. 1. David pronounce the upright blessed, for as n Psal. 51. 6. God loveth truth, so o Prou. 11. 20. the upright are his delight, and p Psal. 84. 11. he hath promised to withhold no good thing from them. Thus we see what good reason we have to buy truth. Observe now how it may be gotten. gotten: 10. Means to get truth. FOr truth of judgement, How truth in judgement is gotten. we must resort to the place where it may be had, that is the true Church, q 1 Tim. 3. 15. the pillas and ground of Truth. In it is the fountain of Truth, the holy Scriptures: in it flow forth the streams of Truth, by the Ministry of the Word. Be thou one of the members of the true Church, so shalt thou have a right thereunto: Search the Scripture, frequent the Ministry of the Word, so shalt thou find Truth. Rather than go without it, let go honour, wealth, pleasures, ease, and all thy natural and carnal lusts: let go all. Bawl had surely a good mind to buy the Truth for r Phil. 3. 8. he counted all things loss 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 always in the presence of God, and that thou hast to do 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 be to approve thyself to God: Thus shalt thou get Truth. For mark the charge which God himself gave to Abraham, s Gen. 17. 1. Walk before me, and be upright. The former part of this charge, is a cause of the latter: the latter a fruit and evidence of the former, t Gen. 39 9 joseph had well acquainted himself with God's presence, which made him so honest and upright. This is it which maketh men such dissemblers in their words and actions, that either they know not God's presence in every place, or believe it not, or think not of it, or regard it not. Man's presence maketh many be faithful, just, honest, etc. Surely Gods presence must needs work much more, if it were duly weighed, or else men have Atheistical hearts. Let us set God always before us, and depart with any thing rather than offend him, and thus shall we come to be upright. §. 11. Of keeping Truth. AFter that Truth is gotten, Sell not truth. our next care must be fast to hold it, and thereby manifest that great account which we make of it. Sell it not (saith the Wise man) by no means upon any condition, for any respect let it go: for than u 2 Pet. 2. 20, etc. it had been better for us never to have had it. All the good we reap by verity and integrity, after it is lost, is this, that another day it will rise up in judgement, and be an heavy witness against us. Some men make such account of some jewels they have, that no preferment, no favour, no wealth, no office, nothing can purchase them; and yet it may be that their jewels are not worth the price which is offered for them. Should not we much more esteem of Truth, for which no sufficient price can be given? The holy Confessors and Martyrs in all ages have well known the value of this jewel, and in that respect preferred it before their livings and lives: they would not let go Truth of doctrine: a Gen. 39 9 joseph would not let go Truth of heart and action, for love nor fear. §. 12. How truth of doctrine is assaulted. THis latter point of fastholding and safe keeping Truth, four Point. Satan's wiles to wrest truth from us. is the rather to be regarded, because the Devil and his instruments (not ignorant, that if this Girdle be wanting, all other pieces of Armour will stand us in no stead) have been in all former ages, and still are busy to get it away from us, sometimes by fair enticements & allurements to draw us from truth of doctrine: on the one side are brought many plausible arguments, agreeable to the natural humour and reason of man, (such are most of thearguments which Papists use;) on the other side much trouble & great persecution is raised. If they cannot clean overthrow Truth, yet they will do what they can to adulterate it: witness the Prophets and Apostles times, and every age ever since: I would our age and Country were free from it. Behold how busy Popish Jesuits, Priests and Friars are: what would they not give? what would they not do, to dispossess us of the Truth of Religion? §. 13. How sincerity is assaulted. SO likewise for sincerity, how do profane worldlings seek to wrest it from us? endeavouring to make us odious to all, because we will not yield to them. These are as spitefully bend against us for sincerity, Truth and honesty in our heart, words and actions, as Papists are for verity and soundness of doctrine. For some hate those that are honest and upright (as b 1 Kin. 22. 8. Ahab hated Micaiah;) some scoff at them (as c Gen. 21. 9 Ishmael at Isaac,) saying, plain dealing is a jewel, A cursed proverb. and he that useth it will die a beggar. Yea they will not stick to brand them with the odious terms of hypocrisy 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 job 2. 6, & 9 on his servant job) then with ᵉ jobs wife and friends, they will be ready to upbraid unto them their integrity and uprightness, as if all had been only in show to blear men's eyes. But if any that indeed with an hollow heart have made profession, do fall away, and so be discovered (as judas, Ananias, Demas, and such other) their examples shall be cast in the teeth of the most upright. And if, notwithstanding all this, they shall remain constant (as job did) and not suffer their innocency and integrity to be outfaced, job 27. 5. then will they object against them the censure of other men, and say of them, How soever ye think of yourselves, yet others, and those good men too, think not so well of you: if ye were wise, you would give more credit to other men's judgement, then to your own: for men are blind and partial in judging themselves. Many by these and such like discouragements have been moved to make no account of Truth, but to leave it to such as better esteem it them they: Others, to cast it away, and to yield to the times, both for Religion and conversation, showing themselves as superstitious or profane as the worst. I will therefore as an antidote against those poisonous objections, discover the vanity of them, and show how these wiles may be avoided. §. 14. Of the necessity of Truth in Religion. 1▪ AGainst fast holding Truth in judgement, two things are especially objected. One, that it is not necessary: The other, that it is dangerous. Object. 1. They say it is not necessary, Whether a man may be saved in any Religion. because a man may be saved in any Religion. Answ. This is a mo●t false and impious position, the very bane of true Religion. The Apostle expressly saith, there is g Chap. 4. v. 5. one faith. In that Christ terms himself h joh. 14. 6. the Way, the Truth, the Life, doth he not imply that he is the only true way that leadeth to life? i Gal. 1. 8. That curse which the Apostle thundereth out against all that preached any otherwise then he had preached, aught to terrify us from yielding to any thing but the Truth. k 2 Thes. 2. 12 He pronounceth them damned which believe not the Truth. §. 15. Of the pretended danger in maintaining Truth. Object. 2. THe danger which they allege, is either in regard of conspiracies, treasons and insurrections which Princes and Governous are subject unto, if they be too stiff in maintaining truth of Religion: or persecutions which subjects 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 fear 〈◊〉 because they have God to watch over them, and to be their protector, so long as they maintain the Truth. Not to search after examples of other ages and places, consider how miraculously God preserved Queen Elizabeth (of blessed memory) both from invasions of enemies abroad, and also from many conspiracies of Traitors at home. After 44. years, and 4. months prosperous Reign, in peace she ended her days, notwithstanding all dangers whatsoever. Many Treasons, close, cruel Treasons, such, as the like in all former ages have not been heard of, have also been intended against our present royal Sovereign: what hath been the issue? They which laid the snares were caught themselves, and he yet remaineth safe, (and long may he remain safe.) Surely God hath respect to the Truth, which hath been, and still is maintained in this land. a Henry the French King. Our neighbour King thought to avoid danger by letting go ●he Truth, and yielding to idolatry: but thereby he cast himself out of the protection of the God of truth. What followed thereupon? To be persecuted for truth a matter of joy. One sorry villain slew him in the midst of his guard. As for the persecution which is raised against others, b Mat. 5. 10, 11. it is a note of blessedness, c Luke 6. 13. a matter of rejoicing: and in this respect a strong motive to persuade us fast to hold Truth. §. 16. Of the pretended trouble of conscience, which sincerity is said to cause. 2 AGainst truth of heart, and remaining steadfast therein, are objected, 1. Vexation of mind. 2. Wearisomeness. 3. Outward troubles. 4. The judgement of other men. Object. 1. The Devil suggesteth to many, that it is impossible always to keep the heart upright: 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 despair. There can be no better, no more sovereign a preservative against trouble of conscience than truth of heart. d job 27. 5, 6. This kept job from despair: this made Hezekiah bold. e Isai. 38. 3. Truth of heart is a strong prop to a man in the midst of his manifold infirmities: for it is impossible to keep the heart free from all corruption, but yet there may be truth in heart. Every corruption, though it argue imperfection, yet it argues not hypocrisy, if it steal into the heart against our honest purpose, and against our earnest desire, and being discerned, causeth godly sorrow, and Christian watchfulness, both in purging the heart of that which is intred in, and also in keeping it that the like enter not in again. But where there is no truth of heart, it is utterly impossible that there should be any sound comfort. If such a man's conscience be ever troubled, it will be overwhelmed and drowned in despair. §. 17. Of the pretended wearisomeness of Sincerity. Object. 2. Again, he suggesteth that it is a wearisome thing to keep the Girdle of Truth always close unto us. None can hold out, the most upright have fallen away, as Demas and others. Answ. Truth is easy and sweet. It seemeth wearisome only to those who never felt it, never knew it. I may say of it, as f Mat. 11. 30. Christ of his yoke, It is easy and light. Yea, it is sweet and pleasant to him that indeed tasted of it. As for those which have fallen, they never had a grain of Truth in their hearts: all the show they made, was only a show: g Mat. 13. 21. They fell because they had no Truth in them. Had they been upright, 1 Toh. 2. 19 they would have continued so, h Psal. 37. 37. for mark the up right man: the end of that man is peace. §. 18. Of the pretended judgements on the upright. Obiesct. 3. further, he inferreth that the uprightest are plagued as much, if not more than others. How then can their uprightness be pleasing to God? Answ. God's corrections no tokens of his wrath. Corections are not takens of God's wrath, i Heb. 12. 5, 6. but of his love, when they are laid upon his children. The upright have many judgements inflicted on them for proof of their uprightness, (as k job 1. 11, 12. job) and therefore for their good, and for their glory, yea also for the glory of God. §. 19 Of others opinions concerning a man's sincerity. Object. Esides he laboureth to persuade men that they deceive themselves, in thinking they have truth of heart, when they have none, because other men judge not so well of them, as they themselves. Answ. Truth best discovered by a man's own heart. No other man can so well discern the Truth of heart, as a man's own self: l 1 Cor. 2. 11. For what man knoweth the things of a man, save the spirit of a man which is in him? As other men may judge an hypocrite to be upright, when the hypocrite in his own conscience knoweth himself to be so: so they may judge an upright man to be an hypocrite. But another man's judgement cannot make the hypocrite to be upright: why then should it make an upright man an hypocrite? the hypocrites conscience condemneth him, though all the world acquit him: and the upright man's conscience will uphold him, as jobs did, though all the world condemn him. m 1 joh. 3. 11. believed, if our heart condemn us not, then have we boldness towards God. For n Rom. 14. 4. every one standeth or falleth to his own master. §. 20. Pretended hindrances of plain-dealing. 3 AGainst Truth in words and deeds are objected, I know not what hindrances and inconveniences. Object. 1. Truth is an hindrance, in that it keepeth men from much gain: for some say, there is no living without lying, and using the common secrets of Trades. Answ. Gain gotby deceit is no gain. It were much better to want gain, then to get it by any deceit of word or deed. o Pro. 20. 17. The bread of deceit is sweet to a man, but afterwards his mouth shall be filled with gravel: p & 28. 22. A curse remaineth upon that gain which is deceitfully gotten. But this pretext of hindrance is a mere pretext, Truth the best means of gains utterly false: for there is not a more sure means of gain then truth in word and deed: and that in a double respect. 1. Omnes vehementer ne fallantur invigilant. Aug. de ver. 〈◊〉 c. 29. Because most men desire to deal with such: so as they shall have the best custom: no man is willing to be deceived, but all desire that others should truly and plainly deal with them, howsoever they deal with others. 2 Because a Psal. 1. 12. 1, 2 etc. God's blessing (which bringeth gain, and b Prou. 10. 22. maketh rich) goeth with the upright. §. 21. Pretended inconveniences of plain dealing. Object. 2. THe inconveniences are, that c job 12 4. the upright are laughed to scorn: they are a byword in every man's mouth, yea, they are trodden under every one's feet, ᵈ they are made a prey. Answ. All these we may put as flowers into our garland of glory, and rejoice in them, as we heard of persecution: for e Luk. 6. 22. Christ maketh them kinds of persecution. Thus we see that Truth notwithstanding all that can be objected against it, Veritas multis impugnantibus suscitatur, & crescit. Chryso. hom. 4. de laud Pauli. is worth the keeping: all the cavils of the Devil and his instrument are of no force to make us little regard this girdle of verity, or lightly to let it go: yea, such is the virtue of Truth, that like the Palm tree, the more it is pressed down, the more it groweth. groweth 22. Of holding truth more steadfastly for opposition. LEt us do with this and other pieces of spiritual Armour, as men do with their cloaks which cover their bodies: if the wind blow hard against them, they will so much the faster and closer hold their cloaks. Even so, the more Satan striveth to deprive us of our spiritual robes, the more careful and steadfast aught we to be in keeping them. In particular for this girdle of verity, it is so much the more highly to be accounted of by us, who are the Lords faithful soldiers, by how much the less reckoning is made thereof by the greater number of people. In these days all is for show, What little regard of truth most have. little or nothing in truth. As building, wares, apparel, and the like, are all of the slightest stuff, but with the fairest gloss and show that may be; so our religion and all things else. That religion which outwardly is most glorious and pompous, is of most embraced, as being the best; whereby it cometh to pass that Popery hath gotten such liking of many. Who almost is careful to set himself always in God's presence, and as f Gen. 5. 22 Enoch to walk with him? Many who seem very devout at Church, seldom or never have any religious exercise at home in their Family, much less in their closerts before God. For their words, they shall be as fair as may be before a man's face, but full of falsehood, yea, most bitter and virulent behind a man's back. And for actions, all are to blear the purblind eyes of men. All the care is to keep credit with men: wherein while men think to deceive others, they do most of all deceive themselves, and their own poor souls, which shall another day answer for this deceit. THE FOURTH PART. Breastplate of Righteousness. Ephes. 6. 14. And having on the breastplate of righteousness. §. 1. Of Righteousness m general. THe second piece of our Spiritual Armour is Righteousness, Veritas ubiq, matter est sanctitatis, Chrylo. hom. 19 in Psa. 118. compared to a breastplate. Fitly is this inferred upon the former: for truth is the mother of righteousness, they cannot be severed. In handling this point, I will show, first, what righteousness is. Secondly, how fitly it is compared to a breastplate. Thirdly, how this breastplate is put and kept on. Fourthly, what is the benefit of it Fiftly, what are the wiles of the Devil to keep us from it. Point 1 Righteousness is our conformity unto God's Law, what righteousness is. an holy quality wrought in us by God's Spirit, whereby we endeavour to square and frame all our thoughts, words, and actions, unto the righteous rule of the Law of God. It is that which we commonly call a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. justitia est virtus qua sua cuique tribuuntur, Aug. de lib, arb. lib. 1. justice, a virtue whereby is given to every one their due, whether it be to God or man. Righteousness is often restrained to that part of justice, which respecteth man, and so is the sum of the second Table; but then either some other word is joined with it, which hath reference to God, as Holiness, 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, than it extendeth itself 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 righteousness. §. 2. Of the kinds of Righteousness. Object. THis is such a piece of armour, as none in this life can attain unto, but Christ jesus the true natural Son of God, who by an excellency and propriety, is called c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Acts 22. 14. That just one. Of him it is properly said; d Isa. 59 17. That he put on righteousness as a breast plate. Indeed at first, e Eccle. 7. 31. God made man righteous, and in Heaven the Saints shall be all f Heb. 12. 13. just and perfect: but on earth g Rom. 3. 10 there is none righteous, no not one. Answer. Legal righteousness. There is a double righteousness mentioned in the Scripture, one legal, framed according to the exact rule, and strict rigour of the Law. The other E●angelicall, accepted according to the gracious favour and limitation of the Gospel. The Law requireth two things. First, an absolute perfection in every part, point, and degree thereof. Secondly, this perfection in that very party who is justified thereby. h Rom. 10. 5. For Moses thus describeth the righteousness which is of the Law, that the man, (even the man himself, in and by himself) which doth those things (even all those things which are written in the Law, according to the uttermost extent of them) shall live thereby: but i Gal. 3. 10. cursed is every man that continueth not in all things, etc. By the Gospel both those are limited, and the rigour of them mitigated. evangelical righteousness. For there are two parts of evangelical righteousness, one k Rom. 10. 6 of Faith, the other of l Heb. 13. 18 a good conscience. The righteousness of faith is Christ himself, Righteousness of faith. with his righteousness imputed to us, and by faith received of us▪ in which respect m Rom. 10. 4. expounded. Christ is said to be the end of the Law for righteousness to every one that believeth. The end of the Law is to justify and save those which fulfil it. Now we, by reason of the flesh dwelling in us, cannot fulfil it. Christ therefore subjecteth himself thereto, he perfectly fulfilled it. To them which believe, his perfect righteousness is imputed; so as they are justified and saved thereby. Thus is Christ the end of the Law, and that, which by the Law was exacted of our own persons, by the Gospel is accepted for us in Christ, who performed it. This Righteousness of Faith is comprised under the fourth piece of Spiritual Armour, verse 16. Here therefore is especially meant the righteousness of a good conscience. Righteousness of a good conscience. §. 3. Of that Righteousness which is here meant. THis Righteousness is a powerful work of God's Spirit in the regenerate, whereby they endeavour to approve themselves unto God and man, by performing what Gods Law requireth to be performed unto both. I term it, First, A work of God's Spirit, because it is the n Rom. ●▪ 11. Spirit which quickeneth, and enableth us to do what we do. 2 Powerful, because we are by nature o Ephes. 2. 1. Dead in sins, and p 2 Cor. 3. 5. not able of ourselves so much as to think a good thought 3 In the regenerate, for q joh. 3. 6. that only which is borne of the Spirit, is spirit. 4 r Acts 24. 16. Endeavour, for this being true and earnest with the very uttermost of our power, Heb. 13. 18. is the greatest perfection which in this World we can attain unto. 5 To approve to God and man, because s Mat. 22. 37, 39 duties are required towards both. 6 What Gods Law requireth, because that showeth what God doth approve, and what man should approve. t Luk. 1. 6. This was that righteousness for which Zac●ary and Elizabeth were commended. This consisteth of two branches, First, to abstain from evil. Secondly, to do good. u Psal 119. 3. David describing a righteous man, saith; Surely he doth none iniquity, but walketh in the way of God. x Psal. 34. 14. Oft doth the Scripture join those two together, Isa. 1. 16, 17. as two essential parts of righteousness: except these two do concur, the breastplate is not sound. §. 4. Of resembling Righteousness to a breastplate. Point 2 THe second point is concerning the fit resemblance of Righteousness to a breastplate. Righteousness fitly resembled to a breastplate. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The original word translated breastplate, properly signifieth that part of the body, wherein the vital parts, as the heart, lungs, liver, and the like do lie: the whole upper part of a man's body before, even from the neck to the thighs, is comprised under this title. Hence is it, that that piece of armour which covereth this part of the body, hath the same name. The use of this piece is to keep safe the vital parts, and preserve a man from being mortally wounded, or killed downright. Thus doth righteousness keep the Christian soldier safe and sure, Leo. in retia saepe lapsus capitur, sanctiverò cum ligantur, fortiores siunt. Chrys ad popul●m hom 4 that the Devil with all his assaults cannot pierce his soul, and so utterly destroy him. A Lion which is strong among beasts, (Prou. 30. 30.) may be taken and destroyed (1 Sam. 17. 3. 6.) but so cannot the righteous. This use of righteousness will yet more evidently appear, Nothing but sin can wound the soul. if we consider what it is that doth indeed mortally wound the soul, and draw●forth the vital blood and very life of it. It is sin, and nothing but sin, that can destroy the soul. By it did Satan first wound and kill our first Parents. By it hath he from time to time prevailed in the World. For sin first provoked God's wrath; procured the curse of the Law; brought death and all the concomitances thereof: b 1 Cor. 15 56 The very sting of death is sin. Sin first kindled hell fire, and still continueth to blow up and inflame the same. Where the breastplate of righteousness is well put on, there sin hath no power. Righteousness is as contrary to sin, as water to fire, and it will soon quench the heat of sin. §. 5. Of putting on the breastplate of Righteousness. Point 3 THis breastplate of Righteousness is put on by the right practice of true repentance, How Righteousness is put on. which, according to the proper notation, and true meaning of the c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. word, is a change of the mind, namely, such a change as bringeth forth a reformed life. This true alteration of the mind and heart, first causeth a thorough detestation of our former wicked course, together with an utter abjuration, and renouncing of the same: and then an holy resolute purpose to lead another kind of life, and instead of former sins to practise contrary duties: as if a man in former times have been profane, to be so much the more religious for the time to come: if a blasphemer before, more careful to honour the Name of God; if riotous, so much the more sober, etc. These are d Mat. 3. 8. fruits worthy of repentance. So long as these two fruits of repentance, First, an utter detestation of all former wickedness, Secondly, a constant resolution, and faithful endeavour, to perform new obedience, remain in our hearts, the Devil cannot easily, if at all prevail against us. But if the mind be not altered, and a thorough change wrought therein, though there should be some means to restrain us from sin, and provoke us to do many good things, yet would the Devil soon get advantage against us. e Heb. 3. 13. Sin is deceitful; f 1 Pet. 5 8. Satan is subtle and busy; if therefore we be not altered in our hearts, the means of restraint being removed, soon shall we be brought to return unto our old wicked course, like the g 2 Pet. 2. 23. dog to his vomit, and the sow to the mire: for though the sow be outwardly washed never so clean, yet because her swinish nature is not altered, so soon as she cometh at mud, she besmeeres herself again by wallowing in the mire. §. 6. Of the benefits of Righteousness. Point 4 THe benefits of putting and keeping on this holy and spiritual breastplate, The benefit of righteousness. are many and great. 1 It keepeth us from being mortally wounded, as we heard before: for so long as we retain a true purpose, and faithful endeavour answerable thereto, we shall never give ourselves over to commit sin. Object. They who have had the most holy resolution have been wounded, and that very deeply: witness many of the best Saints, as Neah, Lot, David, Peter, & others. Answer. 1. At such times as they fell so foully, they forgot their resolution; their breastplate was laid aside. 2. Though the sins of such seemed gross and mortal 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 soul was not (to speak properly) mortally wounded: for all their wounds (though they seemed very sore and deep) were cured; yea, many times their slips and falls were like unto the breaking of a man's arm, or leg; which being well set again, is the stronger. 2 It bringeth great assurance of our effectual calling, and spiritual union with Christ, yea even of our eternal election, and salvation. For h Chap. 1. 4. God having chosen us that we should be holy, they that indeed are holy, may be sure they are chosen of God, and borne of God. To this purpose saith i joh. 2. 29. Saint john, If ye know that he is Righteous, ye know that every one which doth Righteousness, is borne of him. Being sure of these, how can we be mortally wounded? 3 It procureth a k 2 Cor. 8. 18. good name in God's Church while we live, and l Prou. 10. 7. a blessed memory after we are dead, m 1 Pet. 3. 16. if any speak evil of us, they shall be ashamed. Thus this Breastplate keepeth them from many scars and scratches. 4 It confirmeth the truth of Religion, and so it may be a means n 1 Pet. 3. 1. to win such as are without, o 1 Thes. 1. 6, 7 to strengthen those that stand, and p 2 Cor. 9 2. to stir up all to an holy emulation. 5 It doth highly honour our Lord and captain, whose soldiers we are. a Mat. 5. 16. This motive doth Christ use to stir us up to put on the Breastplate of Righteousness. §. 7. Whether man's Righteousness be meritorious. MAny and sundry are the wiles which the devil hath against this Breastplate, V. Pomt. Satan's wiles against righteousness. and those either to make it of no use, or to make us either not regard it, or to wax weary of it. He draweth on some to crack and break this Breastplate of Righteousness, 1. Suggest. that righteousness is meritorious. by beating it out further than the metal thereof will bear it, that is, (to speak plainly) by making Righteousness to be meritorious. Herewith he beguiled the Scribes and Pharisees, and such as embraced their doctrine, and egregiously hath he besotted the Papists herewith. For avoiding this decent, we are duly to consider what things are required to cause merit, Answer. What things are required to merit. and how far short our righteousness cometh thereof. Merit respecteth both the parties that give and receive the reward, and also the work for which the reward is given. He that upon merit rewardeth, must receive something for that he giveth, and in that respect is bound in justice, to give the recompense which he giveth. He that meriteth, must 1 Be free, and not bound by duty to do that which he doth. 2 Be able of himself, and by himself, even by his own power to do it. 3 Do nothing afterwards whereby he forfeiteth that which once he hath merited. The work must both be perfect every way, so as no just fault can be found with it, and also worth the reward that is given for it. Our righteousness can attain to the height and pitch of none of these. Man's righteousness cannot be meritorious. For 1 It is God who giveth the reward. But a job 22. 3. is it any thing to the Almighty that thou art righteous? or is it profitable to him that thou makest thy ways upright? b & 35. 7. if thou be righteous, what givest thou to him, or what receiveth he at thine hands? If God receiue● nothing by our righteousness, what is the bond whereby he is indebted and obliged to us? Mat. 20. 15. Cum Deus coronat merit a nostra, aibil aliud coronat quam munera sua. ●ug Epi●t. 105. Mark the answer of the Lord himself, Is it not lawful for me to do what I will with mine own? Whatsoever the Lord giveth, upon mere mercy and favour he giveth, and in rewarding our righteousness, he rewardeth his own work. 2 It is man who worketh righteousness: but d Luk. 17. 10. man is a servant unto God, many ways bound to perform all the service that he can: yet is he not e 2. Cor. 3. 5. sufficient of himself to think any thing as of himself: but his sufficiency is of God, f Phil. 2. 13. It is God who worketh in him both to will, and to do. Besides, if it were granted that a man had at any time of himself, through his own power done any thing, whereunto he were not bound, yet in other things hath he sinned, (for g Rom. 3. 23. all have sinned) and thereby made forfeiture of his former merit. 3 h Isai. 64 6. All our righteousness being as filthy clouts, what show of perfection can there be: if otherwise it were perfect, yet this conceit of merit would make it unperfect: for this is not the end why it was commanded. If Adam in his innocency, had had any conceit of merit, he had thereby stained his obedience: this conceit doth so the face the best work, that it maketh it most odious: for it is directly contrary to the free grace and All sufficient merit of Christ jesus. But if notwithstanding all this it were perfect, yet such is the glory which God g●ueth, that our righteousness i Rom. 8. 18. can no way be worthy of it. k 2 Cor. 4. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is a far most excellent and an eternal weight of glory. If these points be seriously weighed, and if withal we daily take a view of our righteousness, and compare it with the rule of God's Law, and be truly humbled for the defects and imperfections thereof this erroneous and arrogant conceit of merit will not easily ●eaze upon us. §. 8. Of the use of Righteousness. IF Satan prevail not that way, 2 Suggest. that righteousness is needless. he will labour to persuade men that this Breastplate of Righteousness is needless, because Christ hath wrought a full and perfect redemption, and left nothing for them to do: by his Righteousness they shall be justified and saved: so as they which have the shield of Faith, need not this Breastplate. By this wile did Satan beguile many Christians in the Apostles time, taking advantage by Saint Paul's sound and orthodoxal doctrine of justification by faith without works: for the redress whereof Saint I ames, and Saint Jude were moved to write their Epistles. Here▪ by also hath he beguiled many in these our days, who have been delivered from the darkness of Popery. For avoiding this, Answer. Righteousness is needful to salvation. we are duly to weigh what is the end and use of Righteousness. Though it be not a meritorious cause of salvation, yet is it a means of attaining to salvation, the way appointed of God for us to walk in thereunto; so that although we be not saved for our Righteousness, yet we cannot be saved without it; l 1 Cor. 6. 9 The unrighteous shall not inherit the Kingdom of God, m Heb. 12. 14. Without holiness no man shall see God. For n Ephes. 1. 4. God hath chosen us that we should be holy: and o Luke 1. 75. Christ hath redeemed us that we should serve him in holiness and Righteousness. For this end appeared the grace of God, which bringeth salvation unto all men, p Tit. 2. 11, 12. that we should live righteously. q 1 Thes. 4. 7. Unto holiness God hath called us: and r Ephes. 2. 10. we are created unto good works. Thus we see how false a suggestion it is, that Righteousness should be needless; It is clean contrary to the express charge of the Apostle, s 'tis 3. 14. that we should learn to show forth good works for necessary uses. Whereas it is pretended, Faith and righteousness have their distinct uses. that the shield of Faith is sufficient, we are to hold it for a ruled case, that God maketh nothing in vain, t Mat. 19 6. Those things which God hath joined together, let no man put asunder. Wherefore though we saw no diverse and distinct ends of Faith and Righteousness, yet God having appointed both, both must be used. But there are divers uses, apparent to all that will observe them. Righteousness is needful to testify our obedience and thankfulness to God, to profit our brethren, to prove our faith, to give evidence of our election, vocation, and justification, and to maintain our cause against the cavils of profaneness, impiety, wickedness, etc. Faith is needful to apply Christ's Righteousness, to support us against the imperfections, and defects of our Righteousness, and for many other good uses, whereof we shall hear on the 16. verse. §. 9 Of the issue of Righteousness. A Third sleight that the devil hath, 3. Suggest. that Righteousness is likesome. is to persuade men that this Breastplate of Righteousness is very cumbersome and toilsome, and it will make us weary; for it is against our natural disposition, and will be an hindrance of honour, wealth, ease, pleasure, etc. Herewith he beguiled Heb. 12. ●6. Esau, b 2 Tim. 4. 10. Demas, and many other. I may too truly say it, that herewith he beguileth most which profess the truth of Religion. Some cast away this Breastplate for promotion sake, not caring how they bribe, flatter, please and fawn upon great men: others for wealth, oppressing, defrauding, and may ways wronging their neighbours: others for their pleasures, profaning the Sabbath, swearing, eating & drinking, unto gluttony and drunkenness, using unlawful games, immoderately pursuing lawful pastimes, attiring themselves in strange apparel above their estate, unbeseeming their place, etc. Others to avoid outward reproach, for fear, directly against their heart and conscience (I speak it with great horror of heart) are profane and unrighteous, Answer. An eye must behad to the issue of Righteousness. because it is counted a disgrace to be Righteous. For avoiding this, we must have more respect to the assured issue of Righteousness, then to some present seeming inconveniences thereof. We know that the Armour which soldiers wear on their bodies, is for the time cumbersome and heavy: yet for safety they refuse not to wear it: they consider that it is much better to endure a small burden for a while, then to endanger their lives, and lose the victory. Now such is the blessed fruit and issue of Righteousness, that all the honour, profit, and pleasure that can be lost, or all the reproach or shame that can be endured for it, are not worthy of the Crown of Righteousness, which the Lord the righteous judge will give unto his righteous servants. It were almost an infinite task to declare what the Scripture, the word of Truth hath delivered concerning the issue of Righteousness. Generally it saith, c Psal. 11. 7. The Lord loveth Righteousness. d Psal. 58. 11. Verily there is a reward for the Righteous: * Pro. 10. 6. Blessings are on the head of the Righteous, etc. Particularly for the righteous person himself in this life, it is said, that e Psal. 34. 15. The eyes of the Lord are upon the Righteous. f Pro. 10. 24. God will grant the desire of the Righteous g Psal. 34. 19 The Lord delivereth the Righteous out of all trouble. h ●sal. 27. 25. The Righteous shall never be forsaken. i Psal 68 3. The Righteous shall be glad. k Psal 92. 12. The Righteous shall flourish like a Palm tree. l Pro. 28 1. The Righteous are hold as a Lyon. m Pro. 4. 18. The way of the Righteous shineth as the light, etc. For his death, n Pro. 14. 32. The Righteous hath hope in his death. o Isa. 57 1. The Righteous are taken away from the evil to come. After death, p Pro. 10. 7. The memortall of the Righteous shall be blessed. q Psal. 112. 6. The Righteous shall be had in everlasting remembrance. At the resurrection, r Mat. 25. 46. The Righteous shall go into life eternal. s Mat. 13. 43. The Righteous shall shine as the Sun in the Kingdom of their Father. For their posterity, t Psal. 112. 2. The generation of the Righteous shall be blessed. u & 37. 25. Their seed shall not beg their bread, etc. here we see matter enough to answer all the discommodities that may be objected against Righteousness. Moses having an eye to the recompense of the reward, Heb. 11. 24. etc. forsook the honours, pleasures, and riches of Egypt: three such baits as all the world most greedily snap at. Christ for the joy which was set before him, endured the cross, and despised the shame. Heb. 12. 2. Thus if we set the end and issue of Righteousness before us, O quanta sanctorum virtus! omnia ipsorum sunt venerabilia. Chrys●st. ad pop. hom. 〈◊〉. it will make us to let go all earthly matters to hold it fast: for our souls find much ease through the burden that the flesh feeleth hereby. In a word, great is the dignity, and admirable are the privileges of the Righteous. §. 10. Of the Comfort of Righteousness. Out of the answer to his first suggestion, 4 Suggest. that righteousness is nothing worth. (if the devil prevail by none of the former) he will seek to persuade us that this Breastplate of Righteousness can stand us in no steed: because y Isa. 64. 6. All our Righteousness is as a menstruous cloth: all is but z Phil. 3. 8. dung and loss. Thus he beguileth many weak Christians, and often bringeth them to utter despair. Answ. Righteousness acceptable unto God. For avoiding this, we are to be informed that though our Righteousness, considered in itself, and compared with the perfect rule of the law, be exceeding defective; or opposed to the Righteousness of Christ, be dung and loss; yet as it is a work of God's holy Spirit in us, proceeding from an heart purified by faith, all the imperfections thereof being covered with the perfect Righteousness of Christ, it is acceptable unto God, and such a thing as we may receive much comfort in. Therefore though our Righteousness in itself, afford no matter of boasting, yet in regard of God's gracious acceptation, it is a thing much to be laboured after; yea also to be rejoiced in. §. 11. Of all the parts of Righteousness united. IF the devil cannot by any means bring us wholly to reject all Righteousness, 5. Suggest. that partial righteousness is sufficient. he will endeavour to make us careless 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 Psal. 103. 3. God is merciful to forgive us all our defaults: or upon our deathbeds to turn from our unrighteousness, because b Ezek. 18. 27. When the wicked turneth away from his wickedness, he shall save his soul alive. Herewith in all ages he hath beguiled many thousands. Against the first part of this suggestion, Answer. The parts of righteousness may not be severed. we are to know that the several parts and branches of Righteousness, are so firmly and inseparably knit together, that the parts cannot be severed without the destruction of the whole. For Righteousness is as a chain of many links, Qui unam justitiam fecerit cunctas virtutes implesse dicatur, quae invicem se sequuntur, & sibi haerens: ●ita ut qui unam habuerit omnes habeat & qui una carucrit cunctis careat. Hier. in Isa. 56. the several links of this chain, are those several 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 hung by it must needs fall down. To this purpose saith the Apostle. * jam. 2. 10. Whosoever shall keep the whole Law, and yet faileth in one point is guilty of all. Righteousness is compared to a a job. 29. 14. garment, as well as to a Breastplate. A garment must cover us all over: yea our Righteousness must be like b joh. 19 23, 24 Christ's coat that may not be divided: If it be cut in the middle, it cannot but make us ashamed, as c 2 Sam. 10. 4, 5. David's servants were when their coats were cut. Object. If this were so, who should be saved? for d jam. 3, 2. in many things we sin all. Answ. Indeed all sin in many things: but all sin not after the same manner. The righteous when they sin, are drawn into sin either through their own weakness, or thorough the violence of some temptation: they take not liberty wittingly and willingly to nourish any sin, or omit any duty: in which respect they are said d 1 joh. 3 9 not to commit sin: and it is noted as a property of the righteous to c 2 Kin. 23. 25. Luk. 1. 6. walk in all the Commandments of God. When a righteous man is thus careful and watchful in avoiding sin, and doing his duty, then will the Lord be merciful to pardon him his infirmities: but if any wilfully continue in any sin, what remaineth but a fearful looking for of judgement? §. 12. Of the danger of deferring repentance. AGainst the second part of the suggestion, Man cannot when he list repent. we are to know that although whensoever an unrighteous man truly repenteth, he shall be pardoned, yet he cannot truly repent whensoever he will. He that refuseth to turn when God calleth him, provoketh God to give him over to the hardness of his heart. As for such as think to repent at their death, how know they what warning they shall have of their death? May they not suddenly be taken away as g Dan. 5. 30. Belshazzar, and h Luk. 12. 20. the rich fool? But what if some sickness come before as Death's haruinger? Surely there is little hope that such as before have not, should then turn unto God: For then commonly is the body weak, the spirits faint, the heart dull, the mind troubled, and the Devil most busy about us: and God hath given no promise to the unrighteous to succour him at that time, but rather i Prou. 1. 27. etc. the contrary. Objection. k Luk. 23. 43. Christ was merciful to a thief at the time of his death. Answer. 1. That one example of that kind is recorded, that none should utterly despair: 2. Only that one, that none should presume: 3. It cannot be proved that purposely he put off his repentance to that day▪ 4. It is not safe to make an extraordinary action (as this was) a pattern: for Christ did then miraculously work on that thief, to give in that moment of his humiliation an evidence of his divine power. §. 13. Of being over-iust. LAstly, 6. Suggest. That a man may be over-iust. he beguileth many by suggesting that they may be l Eccl. 7. 18. over-iust, and so maketh them the less careful in putting on the breastplate of righteousness. Answer. Answer. For avoiding this, know for an undoubted truth, Who are over-iust. that in true righteousness a man cannot be over-iust: that is, too strict in avoiding any sin, or too conscionable in performing any bounden duty. For why? m Rom. 6. 23. Every sin is mortal. And of every duty an account is to be given: for they are the Talents which God hath committed to our charge. But for a man to make a righteousness unto himself which is not grounded on God's word, Si quem ad omnia fratrum peccata conspexeris, hunc scito plus esse justum, quam justum est. Hi●r. and therein to be strict, is to be over-iust. To count such things to be sin, which by God's Law are not made sin, is to be over-iust: to be a busy-body, is to be over-iust: to be censorious without just ground, is to be over-iust, etc. But go along by God's word, which is the rule of righteousness, hold close to it, and thou canst not be over-iust. Thus we see how God's word is able to make us wise against all the wiles of the Devil. Let our care be to make good use of that wisdom. §. 14. A direction for the use of Righteousness. 1. Learn we what is true Righteousness, that we trust not to a counterfeit breastplate, and be pierced thorough while we think ourselves safe. 2 Acquaint we ourselves with the use, end, beauty, benefit, and necessity of Righteousness, that we may be the more desirous to get it if we have it not: or if we have it, the more careful in keeping it fast on, and close to us. 3 Let a daily examination be made of our life past, that of all our former unrighteousness we may truly and sound repent: and with the true evidences of our former righteousness, our consciences may be comforted in the day of trial. a Acts 23. 1. & 24. 16. The Apostle comforted himself in the midst 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 walk on in the way of righteousness, b Deut. 5. 32. without turning to the right hand or to the left. Behold c Psa. 119. 106 David's resolution, and d Phi. 3. 13, 1● Paul's practice. For the better performance of this most holy resolution, 1 Put on Righteousness with all the parts thereof. 2 Remove all impediments at the first, and give no place to the Devil. 3 Wax not weary, but be constant. THE FIFTH PART. Shoes of the preparation of the Gospel of Peace. Ephes. 6. 15. And your feet shod with the preparation of the Gospel of peace. §. 1. Of the Grace here meant. THe third piece of Spiritual Armour is not so plainly and distinctly laid down as the former. It will be needful 1. To search out what is that particular grace which is her● meant. 2. How fitly it is compared to that part of harness which is here implied. 3. How the grace here meant is gotten. 4. How needful and profitable it is. 5. How it hath her perfect work. 6. What are the extremes contrary to it. 7. What wiles the Devil useth to deprive us of it. 1. Because the phrase which the Apostle useth is somewhat doubtful and ambiguous, there are many discrepant opinions about that which is meant thereby. Among those many, there are two which come nearest to the point, and are implied under the description of this grace, though neither of them (as I take it) be the grace itself. One is Knowledge of the Gospel, the other is Peace of Conscience. The former is implied under this word Gospel, (for without knowledge of the Gospel the soul cannot be settled. The Gospel unto him which knows it not, is no Gospel, of no use at all.) The other is implied under this word Peace, whereby is meant that Peace of Conscience, which by the knowledge of the Gospel is wrought in us. But the Preparation here spoken of, is another grace distinct from both these; even an effect which followeth from them both. Wherefore as the causes of a thing are not the thing itself, so neither of those graces severally considered in itself, is the distinct piece of Armour here meant. The Syriach Translator well cleareth the meaning of the Apostle, who thus turneth it; * Calceate in pedibus vestris praeparationem evangelii pacis. T●em. interp. Put as shoes on your feet the preparation of the Gospel of Peace. Under this word Preparation then (according to the literal and Grammatical construction, which is the best and surest) is the grace itself comprised: for it implieth a furniture which the Gospel of Peace procureth and prepareth: or an heart settled, resolved, and prepared by the Gospel of Peace, to go on to God thorough all difficulties. Now the very grace itself which thus settleth the soul, I take to be Patience: for it is without all doubt, the drift 1. Some take the preparation of the Gospel to be a readiness to preach the Gospel, thinking that the Apostle alludeth to that prophesy of Jsaiah; How beautiful are the feet of him that declareth peace. Isa. 52. 7. Answ. Thus this piece of armour should appertain only to Ministers, whereas it is clear that the Apostle prescribeth the whole Armour to all Christians. 2. Other, to be a promptness to profess the Gospel, agreeable to Saint Peter's counsel, Be ready (or prepared) to give an answer; etc. 1. Pet. 3. 15. Answer. This promptness and readiness, is rather an effect of the grace here meant, than the grace itself, as we shall after hear. 3. Other, to be an evangelical obedience. Answer. Thus would it be confounded with the former grace. For Righteousness is an obedience to God's word. 4. Other, to be the Gospel itself, alluding to that of David, Thy word is a lamp unto my feet. Psal. 119. 105. Answer. The phrase which the Apostle here useth, showeth that not so much the Gospel itself, as something wrought thereby, is here 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. Signun s●quidem praeparationis est, calceatis pedibus comedere, ut corroborati paschali cibo, satam & horribilem possint eremum pertransire. Hier. in hunc locum. to arm the Christian soldier against trouble and affliction, by this particular piece of spiritual Armour here meant: but what grace so fit thereunto as patience? This was it wherewith job, to use Christ's phrase (Luke 21. 19) did even possess his soul. And this is it which Saint james prescribeth as a means to arm us against trouble, jam. 1. 3, 4, etc. For patience is a gift of God, whereby we are enabled to bear those crosses which God layeth upon us. Many were the troubles which the Christian Hebrews endured for profession of the Gospel: to enable them to endure all those troubles, the Apostle saith; g Heb. 10. 36. They had need of patience. Under this word Patience I comprise all those first graces of the Spirit, whereby the Gospel teacheth that men are prepared to go with Christ into the field; as the denial of ones self, that taking up of one's cross, with resolution to follow Christ. It is here called h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. a preparation, because by it a man is fitted, prepared, and made ready to go on in his course, notwithstanding all dangers and distresses whatsoever meet with him in the way to hinder him. It is said to be the preparation of the Gospel, because it is the Gospel which teacheth it, and is the cause thereof: nothing but the Gospel can prepare a man's heart against trouble. Lastly, this epithet Peace, is added to show what the Gospel bringeth unto us, and worketh in us, namely, peace to God, as we shall after more fully hear. To conclude this first point, in brief note, that it is the knowledge of the glad tidings of reconciliation, which pacifying 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 shoes. Point 2 two THe piece of harness whereunto patience is here resembled, How fit the Apostles metaphor is. is that whereby a soldiers feet or legs are covered: for a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. feet are here expressed, and the metaphor of b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. being shod, implieth as much. By feet he means legs also: the pieces of armour that are proper to this purpose, are called greaveses, or leg-harness, they are also called soldiers shoes, and boots. The metaphor may either be generally taken of all shoes, or particularly of greaveses. For the general, we all know that the use of shoes is to keep our feet from sharp stones, hard clods, with the like: for our feet are naturally tender, insomuch that if we go abroad barefoot, every hard stone hurteth them, every sharp stick and pricking thorn pierceth them: therefore we use not to venture abroad barefoot: If any be so foolhardy as to venture, soon will he wax weary, and either sit down and go no further, or else turn back again. But if we have good boots or shoes on, than we think ourselves well fenced, and so with boldness and courage go on, whatsoever the way be. To apply this. Application of the metaphor. Stones, sticks, thorns, and the like, are not more grievous to our bare feet, than troubles, crosses, and afflictions are to our naked heart and soul. Now than this world thorough which we must pass to Heaven, being a very hard and rough way, stony and thorny, full of all sorts of afflictions; if our souls be naked and bare, not fenced with patience, and so fitted and prepared well to endure all crosses, we shall either never venture to enter into this hard way, or at least not endure to hold out therein. But if our souls be thoroughly possessed with sound and true patience, then shall we with undaunted courage, pass thorough all the troubles of this World. For the particular (which is the rather to be considered, The use of greaveses in war. because the Apostles whole direction is taken from war) the use of greaveses and leg-harness, were to keep the legs and feet from hurts and wounds, because if they were wounded or broken, a man could no longer stand, but was overthrown. Such soldiers as stand in the front of the battle, or single themselves out alone as c 1 Sam. 17. 6 Goliath, most commonly have their legs fenced with these. Besides, it being a stratagem which enemies oft use, Caes. Comment. to stick the way by which they know that the adverse parties must needs pass, with short stubs and pikes, ends of spears, and such like, of purpose to gall their feet and legs, and make them weary of going on; soldiers use to wear boots, and greaveses, to prevent such mischiefs. Surely the Devil useth such a stratagem against Christian soldiers: for knowing in what way they are to walk to Heaven, he sets many pricks and crosses therein, as reproaches, disgraces, troubles, vexations, persecutions, by loss of goods, liberties, and lives; yea, many times grievous torments and tortures: now if our souls be not fenced with the preparation of the Gospel 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 himself in the last words of this verse showeth how this Preparation, how patience is gotten. this fence and furniture of the soul, namely patience may be gotten, even by the Gospel of Peace: for it is such a preparation as the Gospel of peace teacheth and worketh, whence it followeth, that the Gospel of Peace, is the only true ground of this piece of Armour. For the better clearing of this point, I will distinctly show, 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. original word, signifieth a good message, or glad tidings: so it is sometimes translated, as Rom. 10. 15. How beautiful are the feet of them which c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. bring glad tidings? etc. 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. etc. The most elegant and learned languages retain the Greek word. The good and glad tidings which this word implieth, is, that Christ jesus the Son of God, is given unto the sons of men. An d Luk. 2. 10, 11. Angel from heaven thus expounded this word; for having said, e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I bring you gla● tidings, he addeth, that unto you is borne a Saviour which is Christ the Lord. Therefore the Histories which purposely write of Christ jesus, declaring his Deity and humanity, his conception and birth, his life and death, words and deeds, humiliation and exaltation, etc. are by an excellency and propriety termed Gospels, or to speak as the Scots do, Euangiles, and the penne-men of them Evangelists. If it be duly considered into what a woeful estate man by sin had implunged himself, how no creature in Heaven or earth was able to succour him, what full redemption Christ hath wrought and unto how excellent an estate he hath redeemed us, evangelium est mare in qu● divinae gratiae plenitudo est. Amb. Hexam. lib. 5. cap. 7. it will appear, that never the like glad tidings was or could be brought to mankind then this, that Christ a Saviour was given unto them; so that this message may well be called a Gospel or Euangile. In it is the very fullness of God's favour manifested. §. 5. Of that Peace which the Gospel causeth. THe Peace here spoken of, 2 What peace is here meant is our reconciliation with God. In the beginning God made man after his own Image, by virtue whereof, there was a sweet harmony and concord betwixt God and man; God having revealed unto man what was his good will, pleasing and acceptable unto him; man being both able, and also willing to do that which was acceptable to God. But long this Peace did not last: it was soon broken, and that wholly, and only through man's default. For man wittingly sinned against his Creator, and thereby justly provoked his wrath: thus came enmity betwixt God and man. Such a breach was made by man's rebellion, that all creatures in Heaven and earth were not able to make it up. Christ therefore, the eternal, true, natural, proper, only begotten Son of God, took upon him to be a Mediator betwixt God and man. He satisfied his Father's justice, pacified his wrath, procured his favour towards man, whereby God was moved to offer reconciliation unto man; Deus appellatur pacis quia per Christum ei reconciliati sumus, qui est pax nostra, Hieron. Hedib. quaest. 12. withal he gave unto man his sanctifiing Spirit, to breed faith in him, that thereby man might receive 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 unto himself, (2 Cor. 5. 19) Thus through the mediation of Christ, God offering, and man accepting reconciliation, a most perfect and inviolable peace is made betwixt them, and this is the peace here meant. As fruits of this peace there flow from it remission of sins, quietness and comfort of conscience, joy of heart, willingness and ability to do that which is pleasing unto God, freedom from the dominion of sin, from the power of the Devil, from the evil of all crosses, from the sting of death, and of the grave, and from the fear 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 subject 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 human writings can do this: therefore so soon as f Luk. 2. 10, 11 one Angel had declared this glad tidings, an whole troup of heavenly soldiers cried out g 14. Peace on earth. It was the Gospel which declared peace to h Gen. 3. 15. Adam, i & 7. 1. Noah, k & 12. 3. Abram, and the rest of the Saints in all ages, before and since Christ's time. l Isa. 52. 7. They therefore which preach the Gospel, are said to publish Peace. 2 It is a powerful effect of this Gospel, to work Peace in them that hear it, and believe it. For m Gal. 3. 2. in and by the Ministry of the Gospel, the Spirit of Christ is conveyed into our hearts: in which respect it is called n 2 Cor. 3. 8. the ministration of the Spirit. This Spirit first moveth us to embrace reconciliation offered in the Gospel, and then it quieteth our conscience, and so worketh Peace therein. How admirably doth this commend unto us the love of God, Use 1. God's love. and of his Son our Saviour? he thought it not enough, that at first he made all in peace, though he might justly have rejected man for ever, as he did the Devils, because man willingly and rebelliously broke this Peace; yet to magnify his mercy towards man, he spared not his Son, but gave him to be our Peace, who, (to use the Scripture phrase) a Cham 2. v. 16. slew hatred, and made Peace: yea not so only, but also gave his Gospel, thereby making open proclamation of Peace, and inviting men to embrace it. Excellently is this set forth in the b Mat. 22. 2. etc. parable of the King's sons wedding; Luk. 14. 16. etc. if we do as they who were invited thereunto, how justly do we deserve to be deprived of this Peace? What a blessing is it to have the Gospel preached among us: Use 2. A blessing to have the Gospel. the Gospel of Peace, such a c Phil. 4. 7. Peace as passeth understanding? Is it not an heavy curse to want this Gospel? this should be a strong motive to stir up Ministers, diligently and faithfully to preach the Gospel, and to stir up people earnestly to give heed and credence thereunto, even as they tender their Peace. §. 7. Of the ground of true Patience. FRom that which hath been delivered of the Gospel of Peace, 4 The Gospel of peace prepareth a man's heart against trouble. that main point which we have in hand, by necessary consequence followeth, that the only means of preparing our souls patiently to bear all crosses, and constantly to go through all troubles in our Christian course, is a right knowledge of the glad tidings of our reconciliation with God. d Gen. 12. 2, 3, It was this Gospel of Peace wherewith God encouraged Abraham to come out of his own country, and with a patient and prepared heart to pass over all these difficulties whereunto he should be brought. This was that glad tidings which the Lord brought to e Exod. 3. 6, 7 Moses, to f Ios. 1. 5. joshua, to g jud. 6. 12. Gedeon, and many others for that very end. I might instance this in many thousand examples, and show how the courage and patience of the Saints, which hath been admirable to the world, hath been 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 have endured more than flesh and blood could possibly with patience bear, have had their feet shod, that is, their hearts armed and prepared with assurance of their reconciliation with God: but having such a cloud of witnesses, I will content myself with naming two or three. Many and sundry were the troubles, inward and outward, by open enemies, and deceitful friends, on Sea and land, which Saint Paul went thorough, and that with an invincible courage and resolution: the cause of all is evident to be that h Rom. 8 31, 32, etc. knowledge which he had of God's love to him, and of his reconciliation with God. On this ground of confidence he did after an holy manner insult over all adverse power. i jam. 5. 11. But job yet suffered much more, and his patience was so admirable, that the holy Ghost maketh choice of him above all other, as a mark to behold, and a pattern to follow. What was the ground of his patience? surely many of those divine speeches which he uttered to his wife and friends, evidently show, that the knowledge of his reconciliation with God, was it which made him so confident and patient. There is yet another who far exceeded these and all other Saints both in suffering and patient bearing, namely Christ: the assurance of his Father's love was the ground of his patience, as appeareth both by that k joh 17. 24. profession which he made thereof, a little before his suffering (saying unto his Father, Thou lovedst me before the foundation of the world,) and also by those titles which in his most bitter agony he gave unto God, as in the Garden▪ l Mat. 26. 39 O my Father, etc. On the Cross, m Mat. 27. 46. My God, my God. §. 8. Of the means whereby Patience is wrought. THus we see the truth of this point sufficiently proved; 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 soul of man to endure. This it doth by persuading man's mind, and resolving his heart of these two principles. 1 That nothing shall hurt him. 2 That all things shall turn to his good. For the first, 1 That nothing can hurt us. most sure it is that nothing can make us miserable, but only sin: Sin is the very sting of all troubles aed crosses: sin is it which maketh them to be heavy burdens: this maketh trouble of conscience to be intolerable: death and the grave to be most terrible: the devil which hath the power of death to be so horrible: yea, the Law of God, and God himself to be so full of dread and terror. Let sin be removed, and our conscience assured thereof; then may we, then will we comfort ourselves in all troubles: for than shall we appear before the Throne of God, as before the mercy-seat of a gracious Father, and take his Law, as a direction to teach us how to please him. Then shall we esteem all crosses as corrections of the Lord for our profit, yea, as his physic to purge out our corruptions, & as proofs of his graces in us. Then will our conscience rest quiet and well contented: then shall we think of death, as of a gate to heaven, and of the grave, as of a sweet bed to rest in, till the day of the consummation of our eternal bliss in body and soul: yea, then shall we not need to fear the devil, because he can have no power over us, much less hell and the torment thereof. Therefore doth a Psal. 32. 1, 2 David annex blessedness to remission of sin: so that b Mat. 9 2. upon this ground might Christ well say to the man sick of the palsy, Son, be of good comfort. This being so, the Gospel of Peace which assureth us of our reconciliation with God, and of the remission of our sin, assureth us also that nothing can hurt us, because the sting of every thing, which is sin, is pulled out. If the forked tongue of an adder, the poisonous teeth of a snake, the sharp sting of a wasp be pulled out, what hurt can they do? For the second, 2 That all things shall make to our good. by the Gospel ᶜ We know that all things work together for good, unto them that love God. For the Gospel assuring us of reconciliation with God, how can we but be assured that he tendereth us as his children, and with a fatherly affection seeketh our good in all things which by his good providence he bringeth upon us. d Psal. 112. The prosperity of those with whom God is reconciled is a blessing: e & 119. 71. afflictions are for their good: so is f Reu. 14. 23. death and the grave: Mir● quodam modo etiam ipsum peccatum iufto in justitiam 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 sin is any way good in itself, being in itself the greatest evil that is or can be, and the cause of all evil of punishment; but that God through his infinite power and wisdom (who can bring good out of evil, ●s at first he caused light to shine out of darkness) doth so order it: like unto a skilful Apothecary, who can so order and temper rank poison, as it shall prove very medicinable. Quest. What is that good can come from sin? Answ. 1 In regard of h Exod. 32. 3● & 34. 6, 7. God, whose mercy and grace is manifested and magnified in forgiving sin: for i Rom. 5 20. Where sin abounded, there did grace much more abound. 2 In regard of sinners, Nun coop ratur nobis ille casus in bonum unde & humiliores efficimur & cautiores? Bern. ibid. (I mean repentant sinners, for of their sins I speak) it worketh in them godly sorrow (a sorrow not to be repent of, because of the excellent fruits thereof▪ noted 2. Cor. 7. 10, 11.) It worketh also an high esteem of God's free grace and rich mercy, a longing desire after Christ's righteousness, a diligent watchfulness our ourselves for the time to come, a Christian readiness to bear 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 afford the like▪ It is the Gospel, and the Gospel alone, which hath made them known, and not only so, but also instrumentally worketh faith in our hearts: whereby we give credence unto the truth of them, and with strong confidence, rest and stay ourselves thereupon. §. 9 Of the false grounds of Patience. HEnce learn, Use 1. Counterfeit patience. that all the pretended patience of heathen men, and others which knew not this Gospel of Peace, was but a mere shadow of patience: for what were the grounds thereof? surely no much matter● as by the Gospel is revealed, but such as man's naturals reason invented, as these, 1 It is no part of manhood, but mere childishness and cowardliness to be impatient. 2 Sorrow, mourning, all impatiency, and the like, may much aggravate our troubles, but can no way ease them or take them away. 3 Others are subject to troubles: it is a common condition of mankind. 4 There is an inevitable necessity, or (to use the words and phrase) a fatal destiny, they cannot be avoided. 5 They are not for ever to endure, but will have an end, if by no other means, 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 stupefy men's senses, and make them the less impatiently bear their pains, but they bring no true ease. The Gospel of peace breedeth not a senselessness, but k Rom. 5. 3. such a patience as is seasoned with comfort and joy. §. 10. Of the manner of working true Patience. AS we desire true patience, Use 2. How patience may be rightly grounded in us. so labour we that it be rightly grounded in us. For this end we must acquaint ourselves with this Gospel of peace, and labour for true, saving, sanctifying knowledge thereof: for the attaining whereunto, 1 The promises of God in his word are to be observed, especially such as concern our reconciliation with God, and his favour towards us; as a Psa. 119. 49. 50. David did. Without knowledge of Gods promise there can be no sound confidence: all the show that we may seem to make thereof will prove but mere presumption. 2 The cause of those promises is to be well noted, which is GOD'S free grace and mere mercy. 3 The parties to whom they are made, are to be marked, All that shall believe. 4 The properties of such as believe, are also to be noted. Of these we shall speak on verse 16. When we come to any that are sick, Use 3. How men may be persuaded unto true patience or in any other distress, and desire to persuade them unto true patience; we must bring them to knowledge of the Gospel of peace, that they having assurance thereof, may be the more quiet under Gods correcting hand: bring them to believe that their sins are forgiven, and then mayst thou well bid them b Mat. 9 2 Be of good comfort, and patient. patient 11. Of the necessity of true Patience. Point 4 THe fourth general point to be considered, The necessity of patience. is the necessity of this piece of Spiritual Armour. Though it be compared to legge-harnesse, which may seem to be least necessary, Simil. yet indeed it is no whit less necessary than any of the rest: we know that if a man be not well fenced on his legs, he may receive such a blow upon them, as will clean overthrow him, notwithstanding the other pieces of armour? but if the way be rough and thorny, and the man barefooted and barelegged, and in that respect dareth not march on, what benefit reaps he by the furniture of the other parts? To let the metaphor pass; the gift and grace itself which now we speak of, Patience, is so absolutely necessary, as without it there can be no hope of attaining to victory, glory, and rest, where Christ our chief Captain is. c Heb. 10. 36. The Apostle expressly saith, that patience is needful: to show that he speaketh of an absolute necessity, he implieth that the promise (meaning eternal life promised) cannot be received without it: for he had showed d V. 6. 12. before, that the Saints in former times thorough faith and patience inherited the promise, and in that respect both that Apostle, and also e jam. 5. 10. Saint james exhort Christians to follow them. §. 12. Of the troubles whereunto we are subject. MAny troubles and crosses must be undergone in this World, Reason. Many troubles to be undergone. before we can come to enjoy rest and happiness in Heaven. Note joh. 16. 33. Luk. 14. 27. Acts 14. 22. 2 Tim. 3. 12. Heb. 12. 6, 7. These places show how rough, and full of pricks the way to Heaven is. Experience of all ages doth verify the truth of those Scriptures: Quis Sanctorum sine certamine coronatus est? Abel justus occiditur, etc. quaere & invenies singulos adversa perpessos. Hier. ad Eustoch. consider the Histories of Abel, Noah, Abraham, Isaac, jacob, their posterity in Egypt, in the Wilderness, in Canaan; under judges, under Kings, and in their captivities: consider the lives of Christ, of the Prophets, Apostles, and other Saints; the estate of Christ's Church in the Apostles time, after their time, and ever since even unto these our days: it were infinite to reckon up all the persecutions, troubles, afflictions, and sundry kinds of crosses which Gods people from time to time have been brought unto. In a word, it is as possible for sheep to ●iue quiet among wolves without hurt, as for the Church in this world without trouble and persecution. Object. All ages and times have not been times of persecution: The Church in Solomon's days, and under the reign 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 Acts 9 31. the Churches had rest: so in Constantine's times, and in the time of other good Christian Emperors: likewise here in this Land under the reign of King Edward the sixth, Queen Elizabeth, and King james, who now liveth. Answ. Troubles in most peaceable times. Though the Church and children of God be somewhile, for a time freed from outward public persecutions of the Magistrate, or from open invasions of the enemy, yet not from all manner of troubles. Many are the troubles of the righteous, even in the most halcyon and peaceable days that ever were. For in the bosom of the Church (while the Church remaineth on Earth) there have been always, still are, and ever will be some borne after the flesh, as well as some borne after the spirit, which being so, 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 near to the heart, and pierceth thorwo the soul as deeply, namely, ignominy, reproach, disgrace, and such like h Gen. 21. 9 ishmaetical persecution. In the most quiet times of the Church, i Isa. 59 15. He that refraineth from evil maketh himself a prey. Manifold iniubies do the true Saints receive of their wicked neighbours; they are disgraced and oppressed of the greater sort, reviled and wronged of the meaner sort: if they should have peace abroad, yet a Mat. 10. 35. 36. at home, even in their Families shall they find troubles enough, arising from their Parents, Husbands, or Wives, Children, Servants, Friends, Kindred, and the like. We read of, hear and see the crosses of others: every one feeleth his own, and so best knoweth them. Show me the man (let it be he that hath seemed to himself and others the most happy) that in truth can say; his life hath been every way so free from all troubles and crosses, that in his own experience he knoweth no● what they mean: If any should so say, I might mor● truly say to his face, that either he is of a most stupid, blockish, and senseless disposition; or else that plainly he 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 soul and conscience? Had he never any grief of mind, anguish of spirit, vexation of heart, trouble of conscience? then never had he any sin, or at least never any sense and feeling of sin. §. 13. Of the Authors of our troubles. THis is thus brought to pass, partly by the good guiding providence of God, and partly by the malice of the Devil: God both aiming at, and also bringing forth good thereby: the Devil aiming at evil, but crossed in his purpose. That troubles and crosses fall not on us without God, Troubles fall not out without God. is evident by many express testimonies of Scripture, as Isa 45. 7. The good which comes from troubles. Amo. 3. 6. job 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 2 Cor. 12. 7. The preventing of some great mischief and evil 2 c 2 Chr. 3● 12 The purging out of some festering poisonsome sin. Luk 5. 17. 3 d Heb. 12. 10. 11. The upholding and keeping us safe and steadfast in the right way. 4 e 1 Pet. 4. 1●. The proof and trial of such gifts and graces as he hath bestowed on his children. That the Devil also hath his hand in afflicting Gods children, Satan hath his hand in afflicting S●ints. is clear by these (among many other) Scriptures, job 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 Devil aimeth at herein, is to f job. 1. 10. discourage us, and to turn us out of the right way, g 1 Thes. 2. 18 to hinder the progress of the Gospel, and in a word h 1 Pet. 5. 8. to devour us. The Devil well knoweth how weak and feeble our nature is, how soon our flesh is quailed, how irksome troubles are to us by nature: this way therefore he laboureth by all the means he can, secretly and openly, by himself, and instruments to annoy us. §. 14. Of the necessity of Patience. THe point then being so clear, 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 thorough, before we come to our heavenly rest, it necessarily followeth, that of necessity we must be shod and fenced with patience. The want of this grace hath been the cause that many, who for a while have made an hot onset in the Christian battle, at length (when they felt the hard and rough way wherein they marched, and when they found themselves galled and pricked with the troubles which they have met withal) have fallen away, and refused to go on any further in their Christian course: i 2 Tim. 4. 16. as they which forsook 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 us, or hinder us in our Christian course: it maketh such burdens as seem very heavy to flesh and blood, to be but light and easy to be borne; and such things tolerable, which natural men think intolerable, and unsupportable; yea, it keepeth us from being foiled and overcome. k jam. 5. ●0. This made job pass over such grievous assaults as never any, that we read of, ever endured the like. When the holy Ghost speaketh of the victory which the Sainis have gotten, he saith; a Reu. 13. 10. & 14. 12. Here is the patience of the Saints, implying, that thorough their patience they overcame all their troubles. §. 16: Of the perfect work of Patience. Point 5 V THe counsel therefore of Saint james (Chap. 1. verse 5.) is worthy to be noted; it is this, How patience hath her perfect work. Let patience have her perfect work. The work 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 be sound. hearty and sound, not feigned and counterfeit. As integrity and uprightness is a kind 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. heavy and light, inward and outward, home and abroad, whether they come from the Devil, or any of his wicked instruments; or from God himself, and his own hand, of what kind, quality, quantity soever they be: in this respect, said the Apostle; d 2 Cor. 6. 4 We approve ourselves in much patience. 3 For the continuance, 3 It must endure to the end. it must endure unto the end, so much doth the e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. notation of the word, which the Apostle useth, imply. To the end I say, not only of that present affliction which lieth upon us, but also to the end of our life: so as we must both patiently bear the present, and also prepare ourselves for future crosses. In this respect Christ ●aith; f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He that hath patience to the end shall be saved. Mat. 10. 2●. jobs patience Among other Saints, jobs patience had her perfect wo●ke in all these respects: Had it not been upright and sound, he could not have so stood against his friends, who suspecting his uprightness, thoroughly sifted him. The many trials whereunto he was brought, and his patient enduring all (for he was overcome by none) manifesteth the extent of his patience: never any (Christ excepted) endured more, never any (the same excepted) more patiently endured all. The History itself, g job. 13. 15. his own testimony, and h & 42, 7. Gods also, and the i jam. 5. 11. The necessity of the perfect woike of patience. witness of his Apostle, do all verify the continuance of his patience to the end. §. 17. Of the kinds of crosses. THat we may the better apply this Apostolical direction, as before in general we showed the necessity of patience, so here in particular we will show how necessary it is that patience have this perfect work. This will appear by the kinds of crosses whereunto we are subject. 1 They are not scarecrows, troubles in show and appearance only, but such as pierce both body and soul, and make the stourest to stoop and shrink. Therefore counterfeit patience will stand us in no steed. 2 The number of trials whereunto we shall be brought, is uncertain: one calamity upon another (as waves) may fall upon us: k job. 1. 16, 17. 18. that which is written of job, how one messenger followed another, all bringing doleful news, showeth what may befall any of us. Now suppose we should as patiently bear some, as job, but yet taint under the burden of others; where is the benefit of that former patience? Some that have endured imprisonment, banishment, and such like trials, yea who have been ready to endure sword and fire in time of persecution, have been discouraged and turned out of their good course by reproach, and disgrace, in time of peace: other that can patiently pass over public troubles, are so disquieted with private losses, and crosses at home in their families, that they are made unfit to perform any Christian duty to God, or man. Other that can well endure pain of body, sickness and such like crosses, cannot bear vexation of mind, or disturbance of their passion. 3 It is also uncertain how long we shall be subject to trials, because the continuance of our life is uncertain. This world is the field of the Lords battle, so long as we are in the field, the enemies will assault us: now to yield before the battle be ended, is worse than never to have endured any at all: the glory of all our former patience is not only lost, but also turned into shame and ignominy, and l Heb. 10. 38. God provoked utterly to give us over. This last point is the rather to be regarded, because most fail therein: for many can endure an heavy burden, and a sore brunt for a while, but if long it lie upon them, than they faint. This was it wherein the Hebrews failed, a Heb. 10. 35. & 12. 3. for the redressing whereof, the Apostle is very earnest. §. 18. Of too light regard of Crosses. TWo extremes (whereunto we are very prone to run, VI Point two extremes con●●●ry to patience. the Preacher, and which much hinder this perfect work of patience) are noted by b Pro. 3. 11. and by c Heb. 12. 5. the Apostle: one is, too light regard, the other is, too great fear 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 original d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. words imply:) other faint and sink under the burden of them, as if they were unsupportable, not to be endured (so much also the notation of the c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. other original words imply:) They look not to God who smiteth: these fix their eyes too fast upon his justice and wrath. It is commonly stupidity of mind, or stubborness of will, that maketh men fall into the former. Sunt nonnulli qui molestiam quidem sustinent, caeterum fructu privantur Choice. de Laz. con. 3. They, who are by nature stupid and blockish, have not a spiritual sense of crosses, but are like to men dead drunk, (Pro. 23. 33.) they endure many troubles, but receive no good by any trouble. Such were those Israelites of whom h I●r 53. jeremiah complaineth: and i Exod 5 2. Pharaoh was such an one. They who are of a stubborn disposition, despise God's corrections, as k Pro. 27. 22. the fool whose foolishness will not depart from him, though thou shouldest bray him in a mortar, etc. Such were those Israelites of whom l Isa. 1. 5 Isaiah complaineth: and m 2. Chr. 28. 22. Ahaz was such an one▪ These are two dangerous rocks, at which many suffer shipwreck: two such stumbling blocks, as cause many to fall, and pitch into hell. Yet n Stoics. many count the first of these, (namely, so to stand out all crosses, as not to be moved therewith) a virtue: answerable to this heathenish opinion is the practice of many, who profess themselves to be Christians. Let public judgements fall on the land where they live, as famine, plague, sword, etc. or on cities and towns in that land, as inundations of waters, fires, sicknesses, etc. or on their own houses, their wives, and children: are little moved, no though it fall upon their own pates. If they may be freed from them, or delivered out of them, they think it well: if not, they think it destiny, they must bear it, and so like beasts, or rather like blocks lie under their burden: thus many lie on their death beds, without remorse, like o 1 Sam. 25. 37. Naball, whose heart died within him, and he was like a stone. §. 19 Of despising Gods corrections. THe other sort, that through a rebellious will, despise God's corrections, are the worse sort: they provoke God to show himself a God of vengeance, even a consuming fire: for p Psal. 18. 26. With the froward, he will show himself froward. Read what God threateneth, (Leu 26. 18, 21, 24, 28.) and how he executed those threats (Amo. 4. 6. etc.) That in these our days, men carry themselves stoutly against God, is too evident, both by God's dealings and men's. For God is very merciful, slow to anger. What is the cause then that he hath of late sent so may judgements one after another unto this land? we may truly say with jeremiah unto God, q Lam. 3. 12. We have sinned and rebelled, therefore thou hast not spared. For man, who is bettered by the Lords correcting hand? what sin is left? oh beloved, let us take heed we provoke not God to lay his tod aside, and to take up a staff, or if that make us not stoop, to unsheath his sword, and clean cut us off, off 20. Of fainting under the Cross. THis extreme the wickeder sortfall into, into the other fall the weaker sort, but the better, yea many the dear Saints of God. r Psal. 6. 6. David seemeth, by his own confession, to have fainted in his mourning: for such is the feebleness of our nature, such our forgetfulness of God's power and promises, that we oft let go from us those stays and props, which the Lord hath afforded unto us, to uphold. The Apostle implieth, that even God's children, without great watchfulness, and continual observation, are very ready to wax faint. Experience, as of all other times, so of ours also, doth verify as much. For how is it that there should be such slackness in many, who have been heretofore very forward & zealous, and that men's after proceedings should be so unlike to their former good beginnings, but that they faint by reason of that hard way, and those manifold troubles, by which we must pass unto heaven? 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 turn back into an easier course (as they suppose) and so to lose all the glory of that good which hath been done: yea, it oft causeth fearful doubting, and despair, and so maketh all the help which the Scripture affordeth to be in vain. §. 21. Directions to keep men from despising the Cross. WE ought therefore to be watchful against both these extremes, How we may be kept from despising Gods corrections. that we fall not into the former, observe these few directions. 1 In all afflictions look (as a 2 Sam. 16. 11. David did) unto him who smiteth, and know that they come not by chance, but by God's wise disposing providence: and that purposely to breed in us true remorse. Know also that the Lord can add cross unto cross, till he pull down our stout stomachs, or break our proud backs, and bring us to utter confusion. Yea, know that his wrath is as his greatness, infinite, unsupportable: on whomsoever it lighteth, it crusheth him down to hell: so that though a man might think he could bear all outward crosses, yet God's wrath can press him much more heavily. 2 Take notice of the judgements which other men by despising the Lord, bring upon themselves: this may work upon thine hard heart. It is an especial point of wisdom to be warned by other men's harms. This was the wisdom of the third captain which was sent to Eliah. 2 King. 1. 13. etc. Note the issue. 3 Make use of the least crosses, and begin speedily to humble thyself. If thy heart begin to be touched, suffer it not presently to be hardened again, but more and more humble thyself. Thus will the Lord repent of the judgement he intended, and turn from his wrath, as he did in the time of Hezekiah. jer. 26. 18, 19 §. 22. Directions to keep men from fainting. THat we fall not into the latter extreme, How we may be kept from fainting under the cross. observe these directions. 1 Cast not both eyes on ourselves, and our own weakness, and the weight of the crosses that lie upon us, but lift up one unto God, & unto his goodness 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 us in the trial, and his mighty deliverance of us out of it. 3 Remember examples of former times, how he never oppressed them that patiently endured his corrections. These two extremes are directly contrary to the two branches of this verse, namely to the preparation here spoken of, and to the ground thereof, the Gospel of Peace. If we be prepared, we shall not despise God's corrections: if prepared by the Gospel of Peace, we shall never faint: that will uphold us, or nothing. §. 23. Answer to Satan's suggestion against the need of patience. THe last point remaining to be handled, VII. Point. Satan's wiles to unfurnish our souls. is, to discover the cunning devices of the devil, whereby the laboureth to keep us unfurnished and unprepared against troubles: they are many; I will discover only four of the principal, by which all the rest may be discerned. Two of these four are against the furniture itself: 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 fear none, but be careless. The second when they are come, to make them despair and sink under the burden. First therefore to this effect he objecteth. Suggestion 1. If ye be God's children, what needeth such ado about preparation? What need of patience. Do you think that God will not more tender and respect his then to suffer them to fall into troubles? you may well enough be secure and fear nothing. Thus the devil tempteth many in their peace and prosperity: it appeareth that a Psal. 30. 6. David 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 discover the falsehood of it (as b §. 12. I showed before.) David, who was a while beguiled with this vain conceit, quickly found out by woeful experience the deceit of it, and thereupon saith unto God, c Psal. 30. 7. Thou didst hide thy face, and I was troubled. It is very likely that then the Devil beguiled him when his d 2 Sam. 7. 1. kingdom was fully established, & he had rest from all his enemies: observe the history of his troubles, which came upon him after that, and ye shall find it to be a very vain and false conceit. As for the ground whereupon the suggestion is built, God in love and wisdom correcteth. namely the good respect which God beareth to his children, know, that God is even thereby moved to lay many crosses upon them: for as he is a loving Father, so he is a wise God: in wisdom he seeth that it is needful his children should be corrected: his very e Heb. 12. 6. love therefore moveth him to correct them. That we may oppose godly wisdom against the wicked policy of our enemy, In peace be prepared against trouble. let us have this furniture in a readiness, even in the time of our greatest peace and prosperity, and so prepare ourselves against trouble. To prepare for troubles in time of prosperity before they come, is an especial means to make us well bear them in time of adversity when they come. We know that death is most fearful and terrible to them that least look for it: so are all afflictions whatsoever. §. 24. Answer to Satan's suggestion against the benefit of Patience. Suggest. 2. ALl the patience in the world can neither prevent, In what steed can patience stand us? nor remove the least cross that falleth on man. In what steed then will this furniture stand him? Answ. In very great steed. Though it were granted that patience could neither prevent, nor remove any cross, yet will it stand us in very great steed. 1 It enableth ●s to bea●e all crosses. For (to follow the metaphor) we know that though shoes and greaveses make not the way plain without stones, stubs and thorns; yet they make a man better able to tread on them, and pass thorough, or over them, and keep his legs or feet from being galled or pricked. So patience enableth us well to bear al● troubles, and with some quietness to pass them over, and it keepeth the soul from being pierced: 2 It maketh many crosses seem lighter. Yea, it maketh great and heavy burdens seem much lighter than otherwise they would. f Horat Levius fit patientia quicquid corrigere est nefas. The heathen who were guided only by the light of nature, observed thus much. I have myself observed two several persons lying under the same cross. What could make such a difference, but this preparation of the Gospel of peace? g Pro. 18. 14. The spirit of a man will sustain his infirmity, but a wounded spirit who can bear? Further I add, 3 It preventeth and removeth many. that this preparation doth prevent and remove many sore troubles; as anguish of soul, vexation of spirit, disquietness of mind, distemper in affections, with the like: which though they oft rise from outward crosses, yet they oft prove more heavy burdens then those same from whence they did arise. For example, a covetous man having a small loss which he might well bear, if he were shod with this furniture, by his disquietness of mind, and impatiency for that loss bringeth a much heavier cross upon him. So in sickness, in outward disgrace banishment, imprisonment, etc. the anguish of soul which proceedeth from an impatient heart, Peior est ●ello timor ipse belli. Senec. often times proveth to be the greatest cross. So the fear of troubles is oft worse the trouble itself: and fretting against the malice of an enemy doth a man more hurt then the enemy himself can. Now this furniture of the soul may both prevent, and also remove these great and grievous crosses, as anguish of mind and spirit, needless fears, fretfulness, envy, murmuring, with the like. §. 25. Answer to Satan's suggestion against God's love in corecting. AGainst the ground of this preparation, which is the Gospel of Peace, Satan objecteth one while that there is no reason to rely 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 God's wrath: to conceit any peace with God while troubles lie on us, is to call darkness light, and hatred love. To build patience on assurance of reconciliation with God, is to cast anchor upon quicksands, or in a bottomless Sea. A man may better hope for life when the tokens of the plague appear upon his skin, then hope for reconciliation with God, while troubles, the tokens of God's wrath, lie upon him. The assaults of jobs wife and friends tended much to this purpose. Answer. God in love 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 Prou. 3. 12. Heb. 12. 6. whom the Lord loveth he chasteneth. The ends which God aimeth at in correcting his children, and the fruits which answerably issue from thence (whereof we have heard b §. 13. before) evidently demonstrate, that the troubles of the righteous are no fruits of God's wrath, but rather of his love. Yet a wonder it is to see how many are deceived with this diabolical suggestion; and they not only profane and wicked men, but even dear Saints of God, while the cross lieth upon them, as c Psal 79. 5 David. The reason is, because at that time Sense worketh more than Faith. Wherefore for the avoiding of this assault, we must let faith have the predominancy and highest rule in us, even above reason and sense: we must d 2. Cor. 5. 7 walk by faith, and not by sight. Faith resteth on God's word, and believeth what it saith, though sense contradict it never so much. Now the word of God affirming that God correcteth whom he loveth; if faith bear sway in us, it will persuade us that in our greatest troubles God loveth us, and in love bringeth those troubles upon us. Wherefore for the strengthening of our faith, let us oft meditate of e Heb. 12. 5 the consolations of the Scripture. §. 26. Answer to Satan's suggestion of the many troubles which Gods love causeth. Suggest. Is not the want of the Gospel the best way to be free from trouble? THe Devil to show that he careth not which way he prevaileth, so he prevail any way, hath a contrary fetch. He will grant indeed that God scourgeth every son whom he loveth; but with all addeth, that the more God loveth any, ●he more troubles he bringeth upon them; and therefore inferreth, that the Gospel of peace is so far from being a means to defend us from trouble, that it is the cause of much trouble; and therefore the best way to be free from trouble, is to be without the Gospel of peace. Thus was f Psa 73. 13. 14 David tempted: yea, thus were the g jer. 44. 18. Israelites hearts hardened against God in Iere●●ahs time. Answ. No verily. It is false that the more God loveth any, the more he scourgeth them: For as God's wisdom moveth him to correct his children, so his love moveth him to moderate his correction. Besides, the inference, that therefore reconciliation with God is no good remedy against troubles, is unsound and absurd: for, assurance of our reconciliation with God, sweeteneth all troubles. But for a more full answer to this suggestion, note these four points concerning the benefit of our peace with God in the case of afflictions. 1▪ That it keepeth many judgements from us which fall upon the wicked: yea, which otherwise would fall on us. 2▪ That it altars the nature of all troubles which befall us. 3. That by it we are assisted and supported in all. 4. That by reason thereof we shall be delivered and freed from all. These 4 comfortable points I will distinctly prove, because by them all the evil suggestions of Satan may be answered. 1 For the first, observe the threatenings in God's word, 1 Peace with God keepeth many judgements away. and ye shall find them made against such as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. hate God, and are hated of him. Read the 26. chap. of Leuit. and the 28 of Deut. There God's curses are denounced against the wicked, but his blessings promised to the righteous: read the 91 Psal. where David expressly confirmeth this point, and showeth how they which trust under the shadow of the Almighty, and so have peace with him, are delivered from many troubles. Note the Histories of the jews underidolatrous and wicked Kings, and under religious and good Kings; God being forsaken by them, brought many calamities upon them: but being loved of these, delivered them from many which their enemies intended against them: Yea, when general judgements were brought upon the Land, c Ezec. 9 4 God sent forth one to mark those whom he loved, that they might be spared in the judgement. The reason is clear: for it is sin which causeth the most grievous judgements: Now the Gospel of peace being a means to move God to for give us the sins which we have committed, and to move us to forsake our sins, and to seek to please him, it must needs be a means to keep us from many judgements, which otherwise would fall upon us. Besides, it keepeth us from a reprobate sense, (whereunto the d Rom. 1. 28. heathen were given, and the e Acts 28. 29. jews after they had lost their peace with God:) from despair, whereunto f Mat. 27. 5. judas fell; and from hell fire, which g Mat. 25. 46. shall torment wicked men. These of all are the most woeful judgements, and from these doth the Gospel of peace wholly free men. Here note what an egregious point of folly it is to fear to please God, for fear of troubles; as if a man should fear to put on shoes, left his shoes should cause stones to lie in his way: yet many fear to be at peace with God, because it maketh men to hate, revile, reproach, scorn, wrong, and persecute them: not considering that God's wrath is infinitely greater than man's. Are they not like the fish that leapeth out of the warm water, into the flaming fire? Or rather like selfe-murtherers, who to free themselves from some momentany anguish in this world, cast themselves into hell torments, which is endless, and easeless? §. 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, even such as tender Parents lay upon their dear children; to show that the nature of them is altered, the sting is pulled out, the curse is removed; so that although the original ground of all afflictions was sin, and they first i●vengeance executed for sin, yet now inflicted on th● Saints, they are not vindict●ue for revenge, but rathe● medicinable for Physic: for Christ hath paid the ful● price and ransom for all our sins, he hath endured the full punishment for them, and left nothing to be by way of expiation endured of us. Object. h 2 Sam. 12. 14 God's manner of punishing his children. The Saints are punished for sin, as David. Answer. True it is that God taketh occasion from sin, to punish his children, but not in vengeance for the sin committed which is past, but for a warning to make them the more careful and watchful over themselves for the time to come. And herein lieth a main difference betwixt the punishment of a judge and a Father: a judge respecteth the fact past; if it be against the Law, though the delinquent party be never so penitent, and though there be never so great hope of his amendment, yet he denounceth the sentence of Law against the Malefactor: but if a father be verily persuaded that his child will never commit the like trespass again, which he hath committed, assuredly he would remit the punishment: but when he correcteth, it is to prevent the like in the time to come. God carrieth himself as a judge to the wicked, but as a Father to the Saints: his corrections are for their instruction, not for their destruction. As a Heb. 12. 10. God aimeth at his children's good and profit in correcting them, so also he giveth them a sweet taste of the good they receive thereby, which maketh them b Psal. 119. 71. 75. acknowledge as much, and he thankful for it; and so carry themselves towards God, as a good patient towards his Physician, who hath prescribed bitter pills unto him: for the time he digests them willingly, and after he hath felt a kindly work of them, he thanketh them. §. 29. Of God's assisting his children in affliction. 3 FOr the third, 3. By it, assistance in all troubles is obtained. c 1 Cor. 10. 13 Heb. 13. 5. many faithful promises hath God made to stand by his children, to be with them, and assist them in their several afflictions, and never to forsake them. Hence is it that the Saints, to the great admiration of others, have patiently endured such crosses, as many have thought they would have been utterly pressed down with the heavy burden of them, even as the Barbarians looked when Paul should have fallen down dead. Acts 28. 6. §. 30. Of God's delivering his Children out of all afflictions. 4 For the last, 4. And at length full freedom from all cros●es. d Psal. 34. 19 many faithful promises hath God likewise made to deliver his Children out of all their troubles. Saint james setteth before us the issue of jobs trial, as an evidence of this point, (saying, Ye have seen the end of the Lord; and withal he rendereth a good reason thereof, Prou 118. The Lord is very pitiful and merciful, (jam. 5. 11.) 1 Cor. 10. 13. Object. Some lie all their life time under the cross. Answ. Yet at the end of life, by death shall they be delivered; in which respect the divine Oracle pronounceth them Blessed that die in the Lord, Reu. 14. 13. for they rest from the● labours. Object. So are the wicked delivered 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 main difference, betwixt the death of the wicked, and of the Saints. Death thrusteth the wicked from temporal troubles into eternal torment's: but it delivereth the Saints from all trouble, and bringeth them to everlasting glory: Brevis est molestia, aterna erit beatitudo, Aug. in Psal. 36. their misery shall soon have an end, their felicity shall never have end. Thus than we see patience grounded upon the Gospel of peace, to be much profitable every manner of way. THE six PART. The shield of Faith. Ephes. 6. 16. Above all, taking the shield of Faith, wherewith ye shall be able to quench all the fiery darts of the wicked. §. 1. Of the Apostles manner of pressing the point of Faith. THe fourth piece of Spiritual Armour is more largely set forth, and more forcibly urged then any of the rest. For the Apostle contenteth not himself with a bare exhortation, to stir us up to use it, but with weighty reasons presseth his exhortation, and that on both sides, before and behind: Before, comparatively, preferring it to all other graces (above all.) Behind, simply, declaring the virtue and efficacy of it, (whereby ye shall be able to quench, etc.) By the first he maketh way to his exhortation; by the last he knocketh it down fast, even to the head, as we speak. §. 2. Of urging matters of moment: HEre by the way we may learn a good instruction both for Ministers and people. For Ministers, Matters of weight to be pressed of Ministers. that they observe what points be of greatest weight and by some special item and memento, to raise up their people's attention thereunto, yea, and with some special evidence of reason and argument to enforce the same. Thus because the observation of the fourth Commandment, is an especial means to bring men to keep all the other Commandments, the Lord prefixed a memento (Remember the Sabbath day) and withal useth many strong reasons, the more to stir us up to keep it. Thus is an expectation wrought in the hearers, Reasons. of some point of moment; which will be an especial means to move them the better to observe it, and to ponder it. §. 3. Of giving heed to weighty matters. For people, that when they observe any one point above other to be urged & pressed, they give the more diligent heed thereto: d Heb. 2. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. for if every duty laid down in God's word be steadfast, that is, firm, sure, and inviolable; so as the transgressors thereof shall reap a just recompense of reward, how shall they escape who neglect those main and principal duties, which above others are most earnestly urged? Let that therefore which is most pressed by the Spirit and Ministers of God, be best regarded by the people of God. Object. This especial heed of one point will make men careless of other. Answ. Nothing less: for the end thereof is not to make us slothful in any point, but to quicken us up, and make us extraordinarily careful in that which is so urged. Suppose a master send his servant of a message, and give him many things in charge to do, Simil. but giveth him an especial item for one, and useth many reasons to make him careful of it, doth he give his servant any occasion to neglect the other? or will a good servant take any occasion from thence, to neglect them? Such collections are made only by man's slothful flesh; they which gather them, abuse the wisdom & care of God to help our weakness; they who are guided by God's Spirit, will be otherwise minded, knowing that an extraordinary urging of one point, is to make us extraordinarily careful of that, but careless 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 unto the grace here mentioned. In his exhortation note 1 The matter thereof. 2 The motive thereto: That layeth down 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, etc. In the duty observe, the action required, (take,) and the object thereof: which is both plainly expressed (Faith) and also illustrated by a metaphor (shield.) The motive declareth the power, virtue and efficacy of Faith; which is, to quench all the fiery darts of the wicked. Touching this grace thus set down, I will deliver these points. First in general by way of preface and preparation, I will first show 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 proved. 6 How it may be preserved. 7 How it is to be used. 8 What it is the benefit, and power of it. 9 What are the wiles of the devil to keep us from it, and how they may be avoided. §. 5. Of the pre-eminency of Faith above other graces. I. I. Point. The excellency and necessity of Faith. THe excellency, yea and necessity also of Faith is implied in this translation (above all.) The a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. original phrase is diversly translated, as thus b Hieron. in omnibus. ad omnia. in all, as if he had said, in all things whatsoever ye do, use the shield of Faith: and thus, to all, as if he had said, to all other graces, add this: and thus d Beza. insuper, inprimis. moreover, or especially, or (as we translate it) f Eras. super omnia. above all. All these in effect imply one and the same thing, only this latter is somewhat more emphatical, and as proper as any of the rest. This is somewhat like to g Pro. 4. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Hebrew phrase, which Solomon useth, Keep thine heart above all keep, implying thereby, that the heart of all other parts is most narrowly to be watched over, most carefully and diligently to be looked unto, so is Faith above all to be regarded. Quest. Is Faith simply more excellent and necessary, than other saving graces? Answer. All saving graces are in their kind very excellent and necessary, as hath before been showed of verity, righteousness and patience: neither can a Christian well spare, and be without any of them: for they are as several links of one chain, whereby a Christian is held out of hell; if but one link break, the chain is broken, and down falleth he that was held thereby: yet some links in a chain may be put to greatest stress, and so be of greatest use. Faith serves to bear the greatest brunts, and in that respect may be counted most excellent, and most necessary; even as the shield of all other parts of armour is the most needful, as we shall after hear. §. 6. Of pressing the doctrine of Faith. THe Apostle useth this phrase (above all) in the beginning of his exhortation, to set an edge upon it, and to make it the sharper, that so it may pierce the deeper into us: as if a captain should give divers directions to his soldiers, to instruct them to arm, and fence themselves, and among those several directions, set some special item on one of them, and say, Above all remember this, would not this item make him the more to regard it? As h Gal. 6. 10. where the Apostle saith, Do good to all, especially to them who are of the household of Faith: doth it not make a Christian so much the more to be moved with compassion, when he seeth any of the faithful stand in need of his help? Hence than I observe that, Among, Obs. Faith especially to be taught and learned. and above other points and principles of Christian Religion, and mysteries of godliness the doctrine of Faith is especially to be opened and urged by God's Ministers, and to be learned and observed by God's people. What point throughout the whole Scripture is more urged? all the rites and types of the Law, set forth the doctrine of faith, b Rom. 10. 8. Moses, and the c Act. ●0. 43. Prophets preached it, so did the d Act. 19 4. forerunner of Christ, e Mar. 1. 15. Christ himself, and his f Rom. 10 8. Apostles. For some especial instances of this point, read and observe g joh. 3. 14. etc. Christ's conference with Nicodemus, and Paul's 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 unto God. GOd is then honoured, Faith most of all setteth forth God's glory by acknowledging when he is acknowledged to be as he is, namely, most holy, wise, true, powerful, merciful, just, etc. But the believer, and the believer only so acknowledgeth him. 1 For God holiness, 1 God's holiness. how approacheth the believer before God? surely in an utter ab●egation of himself, and in the mediation of Christ jesus: for well he knoweth, that himself is all over defiled with sin, and that jesus Christ the Just, is an advocate with the Father, who by his blood purgeth us from our sins, and with his righteousness covereth us. This manner of appearing before God, showeth, that the believer acknowledgeth God to be so perfectly holy, as he cannot endure the sight of any unclean thing. 2 For God's wisdom: 2 Gods wisdom. who are they that subject themselves to God in all estates of prosperity and adversity? Believers only. Why then? their faith persuadeth them that God is wisest, and best knoweth what estate is fittest for them, and so even against their own sense and natural reason, faith maketh them wholly resign themselves to God's wise providence, and in that respect to be thankful in all things. 3 For God's truth: 3 God's truth he that believeth, h joh. 3. 33. hath sealed that God is true: for what maketh men believe, but that they judge him who hath promised that which they believe, to be faithful and true? Faith than is an acknowledgement, and a confirmation of God's truth, which is an high honour given to God, for God maketh great reckoning and account of his truth. 4 For God's power: 4 Gods power. many of the promises which God maketh to his children, are of things which seem impossible: yet faith giveth assent thereunto, and thereby testifieth that God is Almighty, that nothing is impossible to him. Thus i Rom. 4. 20, 21. Abram by his faith did magnify God's power, and so did k 2 Chr. 20.12. jehosaphat also. 5 For God's mercy: 5 Gods mercy. that is the especial and most proper object of Faith. If the poor sinner were not persuaded that God were rich, yea even infinitely rich in mercy, he could never believe the pardon of his sins: faith then is it which above all commendeth God's mercy. 6 For God's justice: 6 Gods justice. what maketh believers so strongly trust unto, and wholly rely upon the sacrifice of Christ? Because on the one side they believe God to be so perfectly just, 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 God's justice, they believe that God will not exact that of them, for which Christ hath satisfied, but will manifest favour to them, because Christ hath purchased favour for them. These are points of justice, 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 God's justice; for it hath respect to God's justice, as well as to his mercy. Object. Sinners (repentant and believing sinners) use to appeal from the bar of God's justice, to his mercy-seat: what respect then hath Faith to God's justice? Answer. In regard of themselves, How faith resteth on God's justice. and their own manifold pollutions and imperfections, even in their best works, they dare not stand to the trial of God's justice, but cry for mercy and pardon: but yet in confidence of the All-sufficient sacrifice of Christ jesus, they may appeal to God's justice: for God is not unjust to require a debt that is paid. In these and other like respects, it is said of l Rome 4. 20. Abrah●●, That he was strengthened in the Faith, and gave glory to God. So doth every believer in some measure: the stronger faith is, the more glory is given to God. But on the contrary, no sin is more dishonourable to God then infidelity: for that which is said of one particular, m 1 john 5. 10. He that believeth not, maketh God a liar, may be applied to the rest, he maketh God unwise, impotent, merciless, unjust, etc. §. 8. Of the good which Faith bringeth unto man. IN regard of man's good, Faith of all other graces is the most necessary, profitable, and comfortable. It is the first of all saving graces wrought in the soul 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 quickened, 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 agone. Chr. cap. 12. is evident: for Christ is that fountain in whom all fullness dwelleth, (Col. 1. 19) of whose fullness al● receive, (joh. 1. 16.) without whom we can do nothing, (joh. 15. 5.) Now it is Faith whereby we touch Christ: By Faith, Christ dwelleth in our hearts, (Ephes. 3. 17.) The spiritual life which we live, we live by Faith in the Son of God, (Gal. 2. 20.) therefore till by Faith we be engraffed into Christ, no true, saving 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 clear, Faith a Mother grace. for from Faith springeth repentance, love, new obedience, etc. Repentance is a change of the heart, as the g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notation of the Greek word implieth. Now what is it that changeth the heart of a sinner? Is it not the apprehension of God's infinite love and rich mercy? a persuasion that a man's sins are pardoned? The apprehension of God's wrath, and fear of hell fire, may work some sorrow for sin committed; yea also it may restrain a man from committing many sins, at least for a time: but that which altereth the natural disposition of the heart, which changeth and reformeth it, is Faith in the remission of sin: h Act. 15. 9 Love a fruit of Faith. By Faith God purifieth the hearts of men. True Christian love also is a reflection of God's love to man: till a man feel God's love to warm his heart, and to set it on fire, he can love neither God nor man. He that loveth his brother aright, must love him in and for the Lord, and so must love God before: but it is not possible for any to love God, except he believe that God loveth him. Can a piece of iron give heat and burn, except it be first heated by the fire? But our hearts are naturally more destitute of love to God, than any iron of heat: they must therefore be set on fire by God's love, and a sweet apprehension thereof, before they can love God: h 1 joh. 4. 19 We love God, because he loved us first: It is i Gal. 5. 6. Faith which worketh by love. Thus I might further show how all other sanctifying graces spring from Faith. But what followeth from thence? surely this, that if any sanctifying and saving grace be needful, then is Faith especially, which is the Mother of all; without it, no grace at all, no life at all: for the just shall live by his Faith, Fides est vitis, virtus palms: siquidem nec palmes absque vite, nec virtus. sine fide aliquid est. Ber●. sup. Cant. serm. 30. (Hab. 2. 4.) From faith cometh the spiritual life of a Christian in this world. (Gal. 2. 20.) and eternal life in the world to come (joh. 3. 16, etc.) Yea, no benefit from Christ without Faith: though Christ n joh. 3. 34. received the spirit without measure, and o Col. 1. 19 it pleased the Father that in him should all fullness dwell: yet to such as have no faith, he is as p joh. 4 11. Faith profitable. a deep 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 every way. q Ephes. 3. 17. By faith Christ dwelleth in our hearts, and so we are united to him. r Rom. 1. 17. By Faith we live: by Faith we are s & 3 25. reconciled, t & 28. justified, u Act. 15. 9 sanctified, * Ephes. 2. 8. saved. It were infinite to reckon up all the benefits of Faith. In regard of profit and benefit to ourselves, it far surpasseth all other graces. By other graces, as love, mercy, kindness, wisdom, and the like, we may be profitable to others: but Faith is it which draweth and bringeth in to ourselves, bodies and souls, all the profit. It is also a grace of admirable comfort: Faith comfortable. this is it which bringeth x Rom. 5. 1. peace of conscience, y Phil. 4●7. That peace of God which passeth all understanding: this upholdeth in all troubles, and that many times above and against sense and reason. All comfort without Faith is in vain: when all other comforts fail, then may faith uphold us. Thus faith upheld z job 13. 15. job, a 1 Sam 30. 6. David, b 2 Chr. 20. 12 jehosaphat. When other graces, and the testimony of our conscience fail, Faith may support us: for the conscience hath respect to the man himself, to his disposition and carriage, which is subject 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 rocks that never fail. In this respect is Faith fitly compared to a shield: for as a soldier who hath a good shield, and is able well to use it, will not utterly be discouraged, but stand out in the battle, though his headpiece be cracked, his breastplate battered, his girdle loose, etc.: So when verity, righteousness, patience, and other like graces seem to fail, he that hath sound faith will not utterly 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 been showed; what point of Christian Religion is rather to be made known, is more to be pressed, oftener to be inculcated? about what can a Minister of God's word better spend his time, study, and pains? For Faith is the most proper and principal object of the Gospel, which is therefore called, a Rom. 10. 8. The Word of Faith, b Gal. 3. 2. The preaching of Faith, yea, c 1 Tim. 1. 19 Faith itself. §. 9 Of the high account which we ought to make of Faith. AS Ministers are most to preach this Doctrine, so are people to learn it above all, to be very well instructed in it, that they may know what true faith is: yea, to examine themselves whether they have in them this grace or no: if not, to inquire how it may be gotten, how discerned and proved: if they have it, to labour well to preserve, increase, and use it: for Faith is a capital grace. We must therefore in this respect learn wisdom of the Serpent, who hath an especial care of his head: if he be assaulted and cannot fly, he will cover his head with the rest of his body, and suffer it to be strucken and wounded rather than his head. We ought to be the more careful of this Head Virtue, because Satan (who well knoweth the worth of it) seeketh most to assault it. Is it not good wisdom to look to that most of all, which he most of all si●teth? Of these points I shall more distinctly speak afterwards. This I thought good to premise by way of preparation unto the discourse following, taking occasion from the Apostles Preface, above all. §. 10. Of the Papists c●uill against Faith. IF any popishly minded shall think, Object. or say, that so much preaching and learning of Faith, is an hindrance to good works, and maketh men careless of all piety and charity. I answer, Answer. The doctrine of Faith no hindrance to good works. that if any be so minded, they are 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 Gospel should not shine unto them. The truth is, that no other doctrine can make men more conscionable in performing all duty to God and man, than the doctrine of faith. From Faith proceed all good works: For it is faith in God's love which moveth a man to love God again, and love to God is it which moveth a man to love his brother, which is made after God's Image, and standeth in God's room and steed. Now there can be no stronger motive to stir up a man to any duty than love: A loving child will much more seek to please his father, than a servile bondslave: and a loving friend will do much more kindness for a friend, than a stranger, though he be hired thereunto. He that indeed believeth that God so loved him, as he spared not his only begotten Son, but gave him a price of redemption; that in his Son God hath vouchsafed to be reconciled to him, to give him pardon of all his sins, freedom from hell and damnation, and to bestow on him all things pertaining to life and happiness▪ he that is thus persuaded of GOD'S love to him, cannot but have his hearten arged to do what may be pleasing and acceptable to God: no hope of reward, no fear of revenge can so provoke a man to all good works, as love which Faith worketh. Besides, c Rom. 13. 3. Heb. 11. 6. whatsoever is performed without Faith and love, is no whit acceptable to God: God accepteth a cup of cold water given in Faith and love, infinitely much more than thousands of rams, or ten thousand Rivers of Oil given in way of presumptuous merit, or else of slavish fear. The objection therefore of our adversaries against the Doctrine of Faith, Quid fides conferet emolumeti si vita sincera non fuerit, & pura● Chrys. adver. vit. mon. lib. 1. is a mere cavil and slander. They who take liberty thereby, either to commit any evil, or to omit any good, turn the grace of our God into wantonness, (Jude 4.) and pervert it to their own destruction. (2. Pet, 3. 16.) §. 11. Of Faith in general. THus much concerning the Transition. The Exhortation followeth: wherein we are first to consider the thing simply set down, and to show what faith is. Point 2 Faith in general is a believing of a thing to be true. ; what faith is. Our English word Faith seemeth to be taken from the Latin fides, which according to the notation thereof is as much as a Cic. office lib. 1 fi●t dictum, be it so as is spoken. b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The notation of the Greek word implieth as much: so also of the ● Hebrew, in which language one and the same word signifieth Truth & Faith, from whence is derived that common Hebrew word which is usually uttered 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 kinds of Faith. THis assent may be either to the word of the Cre●●●, or of the creature. The faith of which now we speak, hath reference to the Creator and his word, and may in general be defined a belief of the truth of God. Faith thus taken, is either common to all, or proper to the elect. That common faith is extraordinary, or ordinary. d Mat. 17. 22. Extraordinary Faith, Miraculous faith. is a belief that some extraordinary and miraculous thing shall fall out. This is grounded either upon some especial promise, or extraordinary revelation made to the party in whom it is: and it is given but at some special times, to some special persons, on some special occasions: e joh. 11. 10. 51 by it things to come may be foretold, or other f Mat. 7. 22. great works done: It is a gift of the Spirit, but one of those which are given, rather for the good of others, then of that party which hath it; g 1 Cor. 12. 9, 10. so as it may be in a wicked reprobate, h Mat. 7. 22. as in those who shall plead it at Christ's judgement Seat, but in vain. This is that which commonly is called a Miraculous Faith. Ordinary Faith, Historical faith. is either that which resteth only in the mind of a man, or else draweth the will also. The former of these is that Faith whereby an assent is given to the truth of God's word. This is commonly called as historical Faith: because thereby credence is yielded to the History of God's word, that is, all things which are written in God's word, are believed to be true. This may one do which is not any whit the better affected 〈◊〉 God's word, either to love God, or fear him, or trust in him the more for this faith. For thus the very i jam. 2. 19 Di●el● are said to believe. 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 given to the Gospel, and to the gracious promises thereof, as the heart is affected with them, and rejoiceth in them for a season. k Acts 8. 13. This was in Simon Magus, who in regard thereof yielded to be baptised: and in those jews who were willing for a season to rejoice in l joh. 5. 35. john's light. This is commonly called a temporary Faith, because it lasteth not for ever, but clean fadeth away, and that for the most part while a man liveth here in this World, especially if he be brought to any trial. m Lu. 8. 13. Christ fitly compareth this faith to corn sown in stony ground. I deny not but that it may continue so long as a man liveth, but then with his life it endeth without any fruit, as smoke that clean vanisheth away to nothing: in which respect n Pro. 11. 7. Hypocritical Faith. The hope of a wicked man is said to perish when he dieth. This faith is also called an hypocritical faith, not because he that hath it doth only make an outward flourish in show, purposely to deceive men; for than could not the heart be affected, nor the man rejoice therein: but because it is not sound, but appeareth both to the party himself, Two kinds of hypocrisy. and also to others, to be better and sounder than indeed it is: for there is a double hypocrisy, one whereby men purposely seek to deceive others, as the o Mat. 23. 14, 25. pharisees: another whereby they deceive themselves, as p Acts 26. 9 Phil. 3. 6. Paul. That former ariseth from vainglory, covetousness, and such by respects: this latter from ignorance, simplicity, slothfulness, carelessness, security, and the like, which keep men from trying that grace which appeareth to be in ●hem, whether it be sound or no. This faith is called hypocritical, in opposition to an attribute proper to true ●auing faith, namely q 1 Tim. 1. 5. & 2 Tim. 1, 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unfeigned. §. 13. Of the titles given to true Faith. THe faith which is here meant by the Apostle, justifying faith. is a far more precious Faith then any of these: it is proper to the Elect, and by a propriety called, a Tit. 1. 1. The faith of God's Elect: for none but the Elect have it, and all the Elect have it at one time or another: when once they have it, they never utterly or totally lose it, but it continueth with them till it hath brought them to the purchased inheritance, even to the possession & fruition of that which they believed, at which time they shall have no more need of it. It is therefore called saving Faith, because b Eph. 2. 8. it bringeth us unto salvation; and justifying Faith, because it is that means or instrument which Gods Spirit worketh in us, whereby we apply unto ourselves Christ jesus, in and by whom c Rom. 3. 28. we are justified: and sanctifying Faith, because d Acts 15. 9 by it God purifieth our hearts. §. 14. Of the definition of justifying Faith. THis true, Definitio. sound, There are many definitions of true faith given by learned and godly men, which though they differ in some words and phrases, yet if they be well examined, they will be found to agree all in substance: some may be more copious, some more succinct, yet in effect all the same: The Scripture itself (which was all given by inspiration of God) doth oft va●●e the phrase, in setting down this true faith whereof we now speak: as to believe God. Rom. 4. 3. (Credere Deo.) To believe in God. job. 14. 1. (credere in Deu●) or in the Lord jesus. Acts. 16. 31. To believe in the name of God. joh. 1. 12. To believe the Gospel, etc. Mar. 1. 15. Neither is there any more cause why men should stumble and be offended with the divers phrases and words wherewith faith is defined by several men, then with the divers manner of setting down the same Histories of Christ by the several Evangelists. unfeigned, justifying, sanctifying, saving Faith, whereof we now speak; I say, this Faith is a belief of the Gospel, whereby Christ and all his benefits offered therein, are received. In this definition note the two usual parts of a definition, 1. e Genus. The common matter of it, (A belief of the Gospel) 2. f F●●m●. The particular form, or difference (whereby Christ, etc.) The former showeth wherein true justifying faith agreeth with other kinds of faith: the latter wherein it differeth from them. 1 It is a belief) this it hath common with all kinds of faith; Genus remotum. where there is no belief, no credence, no assent given, Many leave out this common genus (a belief of the Gospel) and in steed of it pu. in genus remotius, viz. a work of God's Spirit. But they who leave out either of these, suppose them to be necessarily understood. Other in the form express Christ alone, and not his benefits: yet they understand Christ with all his benefits. Some make this the form of faith, To be persuaded that Christ is his: some this, To apprehend or lay hold on Christ; some this, To apply Christ unto himself. These and other like phrases, do in effect imply no other thing then to receive Christ which word I have the rather used, because it is the very word and phrase of the holy Ghost. (joh. 1. 12. Heb. 11. 17.) and as proper, pertinent, and perspicuous as any of the rest: for there is a receiving on the soul's part, as well as on the bodies. there is no faith at all. 2 Of the Gospel) though the whole word of God be the general object of justifying Faith, Genus proximum. yet the Gospel is the special object thereof: by it is the heart of a believer especially moved, and affected; and this is it which justifying faith hath common with that kind of faith that cometh nearest unto it, and is hardly distinguished from it, namely a temporary faith. What the Gospel is we have showed * Treat. 2. Part 5. §. 4. before. The sum of it is plainly and fully laid down by Christ himself, in these words, m joh. 3. 16. God so loved the World, that he gave his only begotten Son, Thus in all this variety we see there is no contrariety at all: no discrepancy in substance of matter, but only in circumstance of phrase. that whosoever believeth in him, should not perish, but have everlasting life. 3 Whereby Christ and all his benefits offered therein.) Again, where some define faith to be a resting on God, the difference betwixt them and other, is only in order; for they make a persuasion of God's mercy in Christ, to follow upon a man's resting on God: these make resting on God (which is confidence) to follow upon the forenamed persuasion: this difference therefore implieth no contradiction, or contrariety in matter. This I thought good to note, both to prevent the cavils of adversaries, and also remove a stumbling block from the weak. Christ jesus is the subject matter, Certum propriumque fidei fu● damentum Christus est, Aug. Enchir. cap. 5. and very substance of the Gospel, and so the proper and peculiar object of justifying faith. Christ I say, not barely and nakedly considered in himself (for then were he no Saviour) but accompanied with all those benefits, which as our Mediator and Redeemer he wrought and purchased for us. The Apostle setteth down four of those benefits, 1 Cor. 1. 30. Wisdom, Righteousness, Sanctification, Redemption: under which the other may be comprised. These are said to be offered in the Gospel. 1 Because of the necessary relation betwixt receiving and offering: for receiving presupposeth an offering. 2 To show the ground of our receiving, which is God's free offer. 3 To show that all they who receive not Christ, plainly reject him: and so are justly condemned for rejecting him. 4 Are received) In the act of receiving, the nature of justifying faith especially consisteth, for thereby is Christ made a man's own: in this the best temporary faith that may be, cometh short of justifying faith: for all that joy which temporary believers conceive, ariseth not from any true possession of Christ, but only from some apprehension of those great and excellent things, which in the Gospel are promised. justifying faith is as it it were the hand of the soul, a spiritual instrument framed in our hearts by the Spirit of God, whereby we lay hold on Christ, and apply or take unto ourselves, and receive those things which God in the Gospel offereth unto us. joh. 6. 53, 54. This word of receiving, fitly answereth that metaphor of eating and drinking, Mat. 26. 26, 27 so oft used in the Scripture to set forth the nature of Faith. Ye know that all the benefit we receive by food, cometh from our eating & drinking it: though there be set before a man great plenty of dainty and wholesome cheer, yet if it be not eaten, where is the benefit of it? so in vain is Christ with all his benefits offered, if he be not received. Fitly also doth it answer another excellent metaphor, Ephe. 5. 32. 2 Cor. 11. 2. (namely of marriage) which is oft used in the holy Scripture, to set forth that near union which is betwixt Christ and the faithful. God maketh offer of his Son in marriage to mankind: Christ came down from heaven to be a suitor, and to be espoused: Ministers his friends, entreat us in Christ's steed, to accept him; when in our hearts we accept this offer, and receive this Son of God to be our husband, then in truth and indeed we believe, and not before. Thus have I opened this definition of Faith in the several parts thereof: out of it two especial points are to be noted. 1 That every faithful soul, In Faith there is an assent of mind. every true believer giveth a full assent in his mind to the truth of the Gospel, that a joh. 3. 16. God so loved the world, that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting life: so as here is excluded, b jam. 1. 6. a wavering opinion (for belief is a strong persuasion;) and also a presumptuous conceit, (for the Gospel is c Eph. 1. 13. the Word of Truth, which cannot deceive.) 2 That with the assent of the mind, 2 A consent of will. there goeth a consent of the will: soas what the believer conceiveth in his understanding to be true, he embraceth in his will to be good, and so in his heart joyfully receiveth that fa●●r which God freely offereth unto him, namely, Christ je jesus, and in, & with him all things needful to salvation. Thus by God's offer of his Son in the Gospel, and our receiving of him by Faith, we come to be espoused to Christ, d Cant 2. 16. as a Bride to her Bridegroom: to be in graffed into him, e Rom. 11. 24. as sciences into a stock: 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 Eph. 3. 17. Christ dwelleth in our hearts, he is ours, and we are his. This, and nothing but this is it wherewith we shallbe able to quench all the fiery darts of the wicked. §. 15. Of the resemblance betwixt Faith and a Shield. NOw further mark how fitly this Faith is compared to a Shield. III. Point. Faith fitly compared to a shield. A Shield is a general fence for the whole body, especially for the principal parts, the head and heart. There are sundry kinds of shields, bucklers, and targets used in war: some round and small, some square, some like an half moon, some after one fashion, some after another, and accordingly they have divers names. h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Greek word which here the Apostle useth, is taken from i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a door or gate: so as it signifieth, a long, broad, large shield, wherewith the whole body was covered. The use of it is both to avoid handy blows, The use of a Shield. strokes, foines, bushes and the like, made with Sword, Halberd, Sp●are, and such like weapons; and also to keep off Darts, Arrows, Bullets, Stones, and such annoyances as were shot, and flung afar off: so as it is a common defence against all sorts of weapons, all kinds of assaults. Of this use is Faith, Application of the metaphor. able to defend the whole man from all sorts of temptations cast against him by any of his spiritual enemies, the flesh, world, or devil. By Faith the believer holdeth out Christ himself, and the power and efficacy of his obedience and suffering, against all spiritual assaults: if this defend him not from all, what can? This will keep us safe from temptations, taken from the corruption of our nature, imperfection of our obedience, innumerable number, and infinite weight of our sins, from prosperity, adversity, or the like, if at least it be well used. Of the well using of it, we shall * §. 68 etc. afterwards hear. §. 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Take, which is the very same that he used before, verse 13. it is here used in as large a sense, both to take up, or to take unto one, and also to take again and recover a thing. Soldiers let not their Shield lie on the ground, but take it up in their hands, hold it our against their enemies, moving it up and down every way where the enemy strikes at them; if the enemy continue to fight, or renew the fight, they still hold it out again and again: yea, if by their own weakness, or thorough the violence of any blow, they let it fall, or slip, they presently seek to recover it, and take it up again. Thus must we take up and hold forth this spiritual Shield of Faith against all the temptations of Satan: and if thorough our own infirmity, or our enemy's fierceness we suffer it to fail and fall away, then recover it again, and continue to defend ourselves with it, so long as we shall have enemies to assault us. This point of taking the Shield of Faith, respecteth diverse sorts of people: 1 Them who have it not; they must labour to get it. 2 Them who doubt whether they have it, or no: they must prove it. 3 Them who fear they may lose it; they must seek to preserve it. 4 Them who are established therein; they must well use it. I will therefore in order show how faith may be 1 Got. four Point. How Faith is gotten. 2 Proved. 3 Preserved. 4 Well used. §. 17. Of the Author of Faith. FOr the first, note first the Author of Faith. Secondly, the means whereby it is wrought. 1 The Author of Faith is, God the Author of Faith. even a jam. 1. 17. he from whom every good giving, and every perfect gift cometh. b Ephe. 2. 8. Faith is the gift of God. c joh. 6. 29. This is the work of God that ye believe etc. Now because this is one of those works of God, which are said to be d ad extra. without towards the creature, it is in Scripture attributed to all the three persons, and to every of them. To the first, where Christ saith, e joh. 6. 44. No man consume unto me ay believe) except the Father draw him. To the second, where the Apostle calleth f Heb. 12. 2. jesus the Author and finisher of our Faith. To the third, where the Apostle▪ g Gal. 5. 22. reckoneth Faith among the fruits of the Spirit. §. 18. Of the motive and end why God worketh Faith. IN declaring why God worketh Faith, observe, 1 What moveth him thereto. 2 What he aimeth at therein. Nothing out of God can move God to work this precious gift in man: h Phil. 2. 13. It is his mere good will that moveth him, as i Mat. 11. 26. Christ expressly declareth in his thanksgiving 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 himself, k Ephes. 1. 6. the setting forth of his own glory, as we showed before: but secondarily the m joh. 3. 16. & 20. 31. salvation of mankind. Therefore Saint Peter termeth n 1 Pet. 1. 9 salvation the end of our Faith. Use These points I thought good thus briefly to note, 1 To commend unto 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 itself. 2 To take away all matter of boasting from them who have this gift: though it be a most precious grace, yet o 1 Cor. 4. 7. it affordeth no matter of glorying to us in ourselves, because we have it not of ourselves. 3 To stir us up to give all the praise and glory thereof to God: upon this very ground doth the Apostle give p Rom. 11. 33. glory to God, because of him, and through him, and for him are all things. 4 To show that it is not in man's power to have it when he will; that so ye may be the more careful in using the means which God affordeth and appointeth for the attaining thereto. Is it not a point of egregious folly to be careless in using, or negligently to put off those means of obtaining any excellent thing, which he who only can work and bestow that thing, hath appointed for the obtaining thereof? §. 19 Of the means of working Faith. IN laying down the means which our wise God hath appointed to work Faith, I will show, 1 What God himself doth. 2 What he requireth man to do. In considering what means God useth, let us all note what order he observeth in making the means effectual. The means are, Outward. Inward. The outward means are either such as both work and strengthen Faith, The means of getting Faith. as the word of God: or only strengthen it, as the Sacraments. Hereof I shall speak * §. 65, 66. hereafter. Concerning the Word, God's word the outward means. Accenditur fidei lampas igne divini verbi. Chrys. in Mat. 25. the Apostle saith, ʳ How shall they believe in him of whom they have not heard? and thereupon thus concludeth, Faith cometh by hearing, and hearing by the word of God, (Rom. 10. 14, 17.) Of God's word there be two parts, the Law, and the Gospel. Both these have an especial work for the working of Faith. The law to prepare a man's heart for Faith, in which respect it is called s Gal. 3 24. our schoolmaster to bring us to Christ, that we may be justified by Faith. The Gospel to work further upon the heart so prepared, and to accomplish this work of Faith: whereupon he termeth the Gospel by a propriety, t Rom. 10. 8. The Gospel of Faith: and saith of the Ephesians, u Eph. 1. 13. that they believed after that they heard the Gospel. Quest. Whether is the Word preached only, or the Word read also a means of working Faith? Answ. It may not be denied but that the holy Scriptures themselves, Preaching the Word is the most proper means of working faith. and good Commentaries on them, and printed Sermons, or other books, laying forth the true doctrine of the Scripture, being read and understood, may be the blessing of God work Faith: but the especial ordinary means, and most powerful usual means, is the word preached: this is it which the Scripture layeth down a Rom. 10. 14. How shall they bele●ue in him, of whom they have not heard? how shall they hear without a Preacher? b 1 Cor. 1. 21 It pleased God by preaching to save, etc. c Gal. 3. 2. Ye received the Spirit by the hearing of Faith. Thus we see that preaching is Gods ordinance, whereunto especially without question he will give his blessing. Besides, it is an especial means to make people to embrace the promises of the Gospel, when God's Ministers d 2 Cor. 5. 16, 20. to whom is committed the word of reconciliation, and who stand in Christ's steed, as though God did beseech us, shall pray us to be reconciled to God, and make offer and tender unto us of all the promises of God. The inward means (or rather cause) is the sanctifying Spirit of God, God's Spirit the inward cause. who softeneth, quickeneth, openeth our hearts, and maketh them as good ground, so as the good seed of God's word being cast into them, taketh deep rooting, & bringeth forth the blessed fruit of Faith. The 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 Act. 16, 14. the Lord (namely by his Spirit) opened the heart of Lydia, that she attended unto the things which Paul spoke. In respect hereof the Apostle termeth the preaching of the Gospel, g 2 Cor. 3. 8. a ministration of the spirit: yea, he useth this phrase, h & 4. 13. the spirit of Faith, because Faith is wrought inwardly by the Spirit. §. 20. Of the laws work towards Faith. THe order which God useth is this, The order of working faith First, he worketh on the understanding, and then on the will. The understanding he enlighteneth by his Word, 1 The understanding enlightened. as in all fundamental necessary points of Christian Religion, so in two especially: First, in the misery of a natural man, Secondly, in the remedy thereof. That the Law discovereth. This the Gospel revealeth. Touching man's misery, God's Spirit by the Law informeth a man's judgement both of his wretchedness thorough sin, and of his cursedness thorough the punishment of sin. Man's misery made known by the Law. Perlegem fit cognitio pec●ati & expraeu●ricatione legis abundantia peccati, Aug. epist. 9 5. The Law discovereth such an infinite multitude of sins, as otherwise man could not possibly find out. It discovereth not only notorious sins of commission, but many other transgressions which natural men count no sins; many sins of omission, many sins of thought and heart, yea, the very seed of all sin, the contagion and corruption of our nature. Saint Paul expressly saith; i Rom. 7. 7. I knew not sin but by the Law: for I had not known lust, except the Law had said, thou shalt not lust. The Law also maketh known the heinousness, and grievousness of sin, how it is out of measure, yea, infinitely sinful, because it is committed against an infinite Majesty, and that also against his express will revealed in the Law; so as sin being directly contrary to the pure, holy, and blessed will of God, cannot but make us more odious and abominable before God than any venomous Toad, Adder, or any other poisonous creature is in our sight. Further the Law manifesteth the punishment of sin, which is God's infinite wrath for the least breach of any one branch of the commandments: for it saith, k Deut. 27. 26. Cursed be he that confirmeth not all the words of the Law. Now the fruits of God's wrath are all plagues and judgements in this world, both outward in our estates, and on our bodies; and inward in our conscience and soul; in the and death, which is exceeding terrible to a natural man: and after all, the torment of hell fire, which is intolerable and everlasting: neither doth it reveal unto us any remedy of help, but rather showeth that we are utterly unable to help ourselves, and that no creature in heaven or earth, is able to afford us help or succour; but vile woeful wretches as we are, so shall we continually remain. Thus the Law showeth us to be such creatures, as it had been better for us never to have been borne, or if borne, then to have been any other than such as we are, wretched cursed men. §. 21. Of the Gospel's work in Faith. But yet by the preaching of the Gospel, The remedy revealed by the Gospel. the Spirit further enlighteneth our understanding in a remedy which God in the riches of his mercy hath afforded unto us, and in the benefit thereof. For the Gospel revealeth Christ jesus, who being the true eternal Son of God, even every God, and so able to bear the infinite wrath of his Father, and procure his favour, took upon him, into the unity of his person man's nature, wherein he subjecteth himself to the Law and both fulfilled the righteousness, and also underwent the curse thereof. This is the remedy. The benefit hereof is, that God is reconciled to the world, his wrath being pacified, his favour procured: that remission of sins, and deliverance from the punishment thereof, both in this world and in the world to come, are obtained: that all needful blessings for this temporal life, all needful graces for a spiritual life, and eternal life and happiness 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 have Faith: and yet may men have, and many have this knowledge who never attain unto Faith: so as this is not sufficient: Wherefore the Spirit proceedeth further to work upon the will of man. §. 22. Of Grief going before faith. TWo especial works are wrought upon the will: 2 Man's will wrought upon. one in regard of man's misery, the other in regard of the remedy, The first is to be pricked in heart, Grief for sin. grieved in soul, wounded in conscience, and brought, in regard of any hope in ourselves, or any other creature, even to despair: yea, and to tremble again within and without, in soul and body for our sins, and the punishment due to them. Thus were a Acts 2. 37. the jews pricked in their hearts, and b & 16. 29. the jailor so terrified with God's judgements that he trembled again, and thereby their hearts were prepared unto Faith. For the measure of grief 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 sense of that wretchedness wherein we lie by reason of it, an utter despair in ourselves, true grief of soul, and compunction of heart for it. §. 23. Of Desire going before Faith. THe second work is to desire above all things in the World, Desire of mercy. one drop of the infinite mercy of God, and to be willing to give all that a man hath for Christ, accounting him more worth than all things beside in heaven and earth, as the b Mat. 13. 46. Merchant in the Gospel esteemed the pearl which he found. This earnest desire is in Scripture set forth by c Luk. 1. 53. hungering, d Isa. 55. 1. thirsting, panting, longing, etc. All which imply a very vehement and unsatiable desire; so as they which have this desire wrought in them, will give no rest to their souls, till they have some sweet feeling of God's love to them in Christ, and some assurance that Christ is theirs: whereupon God who hath offered to satisfy the hungry and thirsty, and to satisfy 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 mind, and credence unto the promises of the Gospel, that particularly they apply them unto themselves, and gladly accept the free offer of God, and so receive Christ with all his benefits. This is that only ordinary means, and the order thereof, which God for his part hath set down to work faith in man. §. 24. Of man's endeavour to get Faith. THe means required on man's part, are next to be declared. Here I will show what man must do that he may believe: and what motives there be to stir him up to believe. Two things are to be done of man: one that to his uttermost power he use and well employ that ability, What man must do to believe. whatsoever it be, that he hath by nature or special gift. Because God in wisdom hath appointed the preaching of his word, to be the means of working Faith, man must diligently use that means, and constantly attend thereupon, not giving over till he find the blessed work of Faith wrought in him. A natural man may go to Church, and with his outward ear hearken to the Word, and wait upon it. And because prayer is a means to move God to give his Spirit, and thereby to open man's heart to receive the Word into it, and to make his word powerful and effectual, he must also as well as he can, pray to God for his Spirit, and for his blessing on his Word. For a natural man may pray, though not in Faith; and God doth oft hear the desire of such, as he heareth k job 39 3. the young Ravens when they cry for want of their meat. The other, Act. 7. 1. that we resist not any motion of God's Spirit, like the rebellious jews, nor put off from us the promises of the Gospel, as if they belonged not unto us, and think ourselves unworthy of eternal life. §. 25. Of God's offering Christ. FOr motives to make a man bold to apply unto himself the promises of the Gospel, Motives to believe. there are none at all in himself; he must clean go out of himself, and duly 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 jesus, and in him of all things belonging to life and happiness. b joh. 3. 16. GOD so loved the World that he gave his only begotten Son, etc. With what face may the creature refuse to receive 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 showeth, that he is able to do what he hath promised. The other, that he will not fail to do it. §. 26. Of God's Power to make his offer good. NO question can justly be made of God's almighty Power: 2. God is able to perform his word. Nemo de Deo optimè existimat, qui non eum omnipotentem, atque ex nulla part communicabilem credit. Aug. de lib. arb. l. 1 for the Scripture expressly 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 deadness, dullness, and untowardness to believe, in regard whereof we may think that a man naturally dead, may as easily eat and drink as we believe: but when we consider the Power of God's might, how e Ma● 3. 9 he is able of stones to raise up children unto Abraham; we may well think f Eze. 36. 26. that he is able to take away our stony heart, and give us an heart of flesh. Abraham looked to God's power, and thereby was moved to believe that God would perform his promise, though I saacke in whom the promise was made, were to be sacrificed; g Rom. 4 Heb. 11. He did not doubt of the promise, being fully assured that he which had promised, was also able to do it. This motive taken from God's almighty Power, is in Scripture oft used to stir up men & women to believe the promises of God. It was used to h Gen. 18. 14. Sarah, to the i Luke 1. 37. Virgin Mary, to k jer. 32. 27. jeremiah, & to the 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 judgements we are well persuaded of God's Omnipotency, and with our mouths can profess as much; yet when we are in great straits, brought to a pinch, and see no ordinary means for the effecting the thing which we desire, than we think that God himself is not able to do it: like m 2 Kin. 7. 2. the incredulous Prince; and not he only, but the n Psal. 78. 19 20. unbelieving Israelites also, though they had been long nurtured under God's special government, and seen many of his marvelous works; yea, o Num. 11. 12. 22. Moses himself was subject hereunto. §. 27. Of God's truth in making good his offer. NO more question can be made of God's truth, then of his power: 3 God is true, and will perform his promises. for he is p Psal. 31. 5. the Lord God of truth, q jam. 1. 17. with him is no variableness, nor shadow of turning: r Ti●us 1. 2. He cannot lie, s Heb. 6. 18. it is impossible that he should: for t 1 Thes. 5. 24. faithful is he which promiseth; the Gospel in which his promises are made, 〈◊〉 a Ephe. 1. 13. the word of truth: his Son who declareth them, b Reu. 3. 14. 〈◊〉 faithful and true witness: His Spirit which sealeth them up, c joh. 14. 17. a Spirit of Truth. This truth of God is to be meditated of, in regard of the greatness of God's promises: for when man heareth of Christ, and all his benefits offered in the Gospel, he will be ready to think and say; Oh here are sweet and excellent promises, but they are too good to be true, I fear 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 think again, and say; though they were much greater, yet God who is able, assuredly will not fail to perform what he hath promised. §. 28. Of God's free offer. ● FOr the cause whereby God is moved to offer Christ and all his benefits, 4 Gods goodness moved him to make his promises to man. it was his own goodness, and nothing else. Now there are two things which do highly commend God's goodness. First, the freeness of his grace. Secondly, the riches of his mercy. God's grace is every way so free, 5 Gods grace is free. that the goodness which he showeth to his creature is altogether of himself & from himself. d joh. 3. 16. God so loved the world, that he gave, etc. e Rom. 5. 10. When we were enemies, we were reconciled to God. f Gen. 3. 15. When there was none to mediate for us, God offered grace, and gave his Son to be a Mediator. This is to be noted against man's unworthiness, for he is ready to look down upon himself, and say; Ah, I am too too unworthy to partake of Christ: what can there be in me to move God to beftow his Son on me? and thus keep himself from believing. But if we consider that God respecteth his own goodness, and not ours in giving us his Son; and that his grace is every way free, that conceit of our unworthiness, can be no just impediment to Faith. §. 29. Of the Riches of God's Mercy. AS for the Riches of God's Mercy, 6 Gods mercy is abundant. they are unutterable, unconceivable: I may well cry out, and say; Oh the deepness of them! how unsearchable are they, and past finding out? According to God's greatness, so is his mercy, it is infinite, and g Psal. 108. 4. reacheth above the Heavens: so as God may well be said h Ephe. 2. 4. to be rich in mercy, and i Exo. 34. 6. abundant in goodness. This is to be noted against the multitude, and heinousness of our sins; which because they are innumerable and infinite, keep many men from believing the pardon of them. But the consideration of the infiniteness of God's mercy, which is as an Ocean, sufficient to swallow them all up, though they were more, and greater than they are, will uphold us against that temptation: for no sin can be greater than God's mercy: k Mat. 12. 31, 32. The sin against the Holy Ghost, is not therefore unpardonable, because it is greater than God's mercy; l Gen. 4. 13. Greater than can be pardoned, as Cain desperately thought of his sin; but because the heart of him who committeth it, is uncapable of mercy: as if a ventlesse vessel 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 never a vent to receive 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 general, as no person can have any just cause to think himself exempted. The Angel that brought this glad tidings from Heaven, said; That it was for m Luk. 2. 10. all people. n joh. 1. 6. 7 The man that was sent from God for a witness, bare witness of the light, that all men thorough him might believe. When Christ sent his Apostles forth to preach the Gospel, he bid them o Mat 28. 19 Go, and teach all Nations: And to show that no particular man in any Nation was excepted, but every mother's child included, p Mar. 16. 15. Saint Mark setting down the same commission, expresseth every creature; meaning every reasonable creature. I will not here stand to discuss this question, whether the sound of the Gospel hath been heard in every corner of the world, or no: it is sufficient for our present purpose to know, that wheresoever the sound thereof cometh, there by the ministry of it, tender and offer is made to every soul, of Christ and all his benefits, even as when the r Num. 21. 8. brazen serpent was lift up, a remedy was afforded to all that looked upon it. a joh. 3. 14, 15 Christ resembleth this brazen serpent to himself, and maketh this very application thereof. God herein dealeth with the world, as a King (against whom his whole kingdom, even all his subjects have risen up, and rebelled) who causeth a general pardon to be proclaimed to all, and every one that will lay down their weapons, and accept pardon. This universal offer of Christ, The general offer of Christ a means to draw all to receive Christ is an especial means to draw a poor sinner to receive Christ: and it is to be noted against the last bar, wherewith men use to keep their hearts close shut from entertaining Christ: for when they be brought to acknowledge that God is able to perform all his promises; that he is faithful, and will perform them: that it is not man's unworthiness that keepeth him from showing favour unto man, but that his own goodness moveth him thereunto, yea that the number and weight of many sins cannot dam up, and keep back the ever-flowing streams of his mercy, they will object and say, We know not whether we are any of those persons to whom the promises of the Gospel are intended, Object. and for whom Christ indeed died. But for answer hereunto, 1 I exhort such to learn of God by hearing him, Answer. and using his means how to know §. 30. That the offer of Christ, is asufficient ground to receive Christ. 2 OF such I would demand what further ground they would have to receive Christ, than this, that God offereth Christ unto them? wouldst thou (whosoever thou art that disputest against God, and against thine own soul) wouldst thou climb up into Heaven, and enter into God's secret closet, where his records are, to set whether thy name be written in the book of life or not and then if it be, believe? what a preposterous conc●● is this, directly thwarting the unsearchable wisdom of God? God hath reserved his eternal counsel, concerning the election of men, as a secret unto himself; yet hath he ordained and revealed means unto the sons of men, by the right using whereof, they may come to b 2 Pet. 1. 10. make their election sure: God hath also said, c Deut 29. 29. that Secret things belong unto himself, revealed things to us. Now mark the preposterous course of these men; curious they are, and over-curious in that which is secret, but over-carelesse in that which is revealed. If this be not to oppose man's shallow brain to the bottomless depth of God's wisdom, I know not what is. Had it not been notorious folly for any of the Israelites to have lain burning with the 〈◊〉 of the fiery serpents till they had died, refusing to look on the brazen serpent, and said, when I know that the serpent was lifted up for me, I will look upon it? Did not the very lifting up of the serpent show that it 〈◊〉 Gods will they should look on it, and looking be cured so God causing Christ to be lift up by preaching of the Gospel before thee, showeth that he would thou should deft believe, and believing have life everlasting. §. 31. That a man's unworthiness ought not to keep him from believing. SAy not therefore, I can see nothing in myself why Christ should belong to me. Object. I told thee before, that thou must clean go out of thyself, and look upon God. Answer. But for thy further satisfaction herein, let me demand two things of thee. First, whether any man before he believed, saw any thing in himself why Christ should rather belong to him then to any other. Quest. 1. The Scripture saith, d Rom. 3. 33. There is no difference, for all have sinned, and are deprived of the glory of God. What then? wouldst thou be singular, and have a ground of Faith proper and peculiar to thyself? Is not this a spice of vainglory? wouldst thou not have something to boast in? Secondly, whether thou seest any thing in thyself why thou shouldest not believe? Quest. 2. The offer of Christ is universal to all. Who separateth thee? Object not thine unworthiness: for who is worthy? nor the multitude and grievousness of thy sins: for he that hath fewest and least, hath burden enough to press him down to the lowest pit of hell, if God be not merciful unto him. But tell me, is the number and weight of thy sins an heavy burden unto thee? do they grieve and vex thy soul? art thou pressed down with them? Lo here is a motive to make thee believe. This is an evidence that thou art one of those to whom Christ is given: for Christ after peculiar manner inviteth such to come unto him, saying, a Mat. 11. 28. Come unto me all ye that are laden and weary, and I will ease you. For b Luk. 5. 32. he came to call sinners and thereupon the Apostle with a vehement asseveration averreth this point, c Tim. 1. 15. This is a faithful saying, and worthy of all acceptation, that Christ jesus came into the world to save sinners. §. 32. Of long waiting. Object. But many with heavy hearts have long waited upon the means, 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 he worketh when he will: d Hab. 2. 3. Though he tarry, wait: e Heb. 10. 37. for yet a very little while, and he that shall come, Est animi generosi perdurare quo ad Deus misereatur nostri. Cries. parad Theod. will come, and will not tarry. God never failed any that continued to wait on him, At length he satisfied their longing. Remember f joh. 5. 5. etc. the history of that poor diseased man that lay so long at the pool of Bethesda: at length his desire was effected, he was cured. Let me therefore (in the name of Christ jesus) provoke every one before whom Christ is lift up in the Ministry of the Word, and administration of the Sacraments, to look upon him, and to persuade themselves that he belongeth unto them, and so receive him into their hearts, and believe. Neither let them say, Object. that if Christ should not belong to them, Answer. they sin in believing: for boldly I say again if any upon the forenamed grounds believe, None sin in believing. they fin not: no man can sin in believing (in presuming, he may sin, but there is a great difference betwixt Faith and presumption, as we shall * §. 88 hereafter show) g joh 3. 18. He that believeth shall not be condemned, h 1 joh. 5. 10. He hath the witnesseth himself: So that in believing he sinneth not. But whosoever believeth not, refuseth and rejecteth Christ, 〈◊〉 they i Mat. 22. 3, 5, 6. who were invited to the marriage of the Kings for and did not come. §. 33. Of man's sin in not believing. Object. FAith is not in man's power. How then can a man sin in not believing? Answ. How man sinneth in not believing. 1 God gave ability to man (when he created him after his own image) to lay hold on any promise that at any time God should make unto him: so as God gave him power to believe. But man thorough his own default disabled himself. May not God justly exact what he gave? 2 No unbeliever doth what lieth in him to believe: but faileth in some thing that he might do. To omit those among whom the sound of the Gospel came not, (because now we have not to do with them:) k Mat. 22. 6. Some persecute or l Acts. 2. 13. scoff at the Ministry of the Gospel: m Acts 13. 45. 1 Cor: 1: 23. some speak against the means itself, counting it foolishness: n Luke 14. 18. some are careless in coming to it, pretending many vain excuses: o Mat. 3. 7. some come for company, or other by-respects: p & 13. 19, some attend not though they come: q 21, some soon let slip what they hear: r 22. some let the things of this world choke that which they hear: in something or other all they which believe not come short of that which they might have done, for attaining unto this precious gift of Faith. And that is it for which another day they shall be condemned. 3 Unbelief is in a man's power: who distrust and gainsay the promises of the Gospel, do it of their free will: they wittingly and wilfully refuse and reject the gracious offer of Christ jesus. Mark what Christ saith of jerusalem, t Mat. 23. 37: How oft would I have gathered thy children together, and ye would not? §. 34. Of the heinousness of Incredulity. THus we see that no unbelievers can have just excuse for themselves: Incredulity a grievous sin. their Incredulity is truly and properly a sin; yea, it is a most grievous sin: heinous against God, and dangerous unto 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 Psal. 78. 19, 20. his power, as if God were not able to make good his promise: * 1 joh. 5. 10. his truth, as if God were unfaithful, yea, a plain liar, as the Apostle speaketh: x Gen. 4. 13. his mercy, as if it were dried up with the heat of men's sins, and his * Psal. 10 4, 5. presence in every place, as if he were not ever by us. It maketh a man fly from God as y Gen. 3. 8. Adam did, and contemn his gracious offer of pardon, as desperate rebels and debtors: it maketh Christ to have died in vain: yea it is accompanied with a kind of obstinacy, as in Thomas who said, z joh. 20. 25. I will not believe it. In regard of men, 2 Dangerous to men. no sin so deadly and dangerous; it stoppeth the current of God's mercy, it barreth up heaven gates against men, Filios Diaholi infide litas facit. quod peccatum proprium vocatur, quasi solum sit, etc. Aug. cont. ep. Pelag. lib. 3. c. 3 and openeth the mouth of hell for them, and maketh them Satan's vassals. Whereas Faith bringeth an absolution for all sins, this layeth all our sins open to the wrath of God. The truth is, a jon. 3. 18. He that believeth not is condemned already: and why? because he believeth not in the Son of God. God hath made offer of his Son, but he will not receive him. Is not this to reject Christ, and to judge one's self b Act. 13. 46. unworthy of eternal life? Wherefore to conclude this point, seeing there is so good ground to believe, & that not to believe is so heinous a sin, let none dare to distrust, or to put off from him the promises of the Gospel: we may have a godly ieaiealousie over ourselves, and use a conscionable care in trying the truth of our Faith, (as after I will show;) but to reject the offer which God maketh of Christ, we may not dare: if we feel not Faith wrought in us, we must wait till we feel it. §. 35. Of proving Faith. THus we see how Faith may be gotten: V. Point. The trial of Faith. the next point is to show how it may be proved. We have heard how precious a thing Faith is: it doth therefore greatly behove us thoroughly to try our Faith, whether it be sound or no. Simil. If a man go to buy a gold chain, he will not be deceived with a fair glittering show, but he will have it touched with the touchstone again and again: but c 1 Pet. 1. 7. Faith is much more precious than gold that perisheth. §. 36. Whether Faith may be known or no. BEfore I show how Faith may be proved, Faith may be known. it will be needful by way of preparation and prevention, to declare whether a Christian can know if he have sound true Faith or no: for, many conceit that it is sufficient to have a good hope (as they speak,) imagining that no man can say certainly he hath a true Faith. If this were so, in vain it were to seek how it may be proved, who will labour to prove that which cannot be found out? But against that conceit I avouch, that The true believer may know that he hath a true and found Faith. For the Saints have professed as much: d Psal. 116. 10 I believed saith David. e joh. 6. 69. We believe and know, say the disciples: and f 2. Tim. 1. 12. S. Paul saith, I know whom I have believed. §. 37. Whether ordinary persons may know they have Faith. Object. THose were extraordinary persons, and had this knowledge of their Faith, by extraordinary revelation. Answ. The g Act. 8. 37. Eunuch, and the h joh. 9 38. blind man knew as much, and yet were no extraordinary persons. But to show that this knowledge came not of any extraordinary revelation, proper to extraordinary persons, the Apostle speaking of that spirit which David had, saith, i 2 Cor. 4. 13. We have the same spirit of Faith, etc. Paul had the same spirit that David had, and other Christians the same that he, whereby they might discern their Faith, and therefore he useth the plural number, We have the same spirit, etc. yet more expressly he saith, k 1 Cor. 2. 12. We have received the spirit that is of God, that we may know the things which are given us of God. Is not Faith one of those things? yea, it is one of the most principal of them? Upon this ground the Apostle exhorteth us, l 2 Cor. 13. 5. to prove ourselves whether we are in the Faith, etc. In vain were this exhortation, if Faith could not be discerned and proved. §. 38. Of the difference betwixt those who seem to have Faith, and those who indeed have it. 1 Object. THe heart of man is deceitful above all things, who can know it? m jer. 17. 9 how then can the truth of any grace be discerned? Answ. In natural and wicked men, there is a n Psal. 12. 2. double heart, whereby it cometh to be deceitful: but the faithful have o Isa. 38. 3. a single, simple, honest, upright, perfect heart. 2 Object. Many presume of what they have not: yea, very hypocrites go so far, as they can hardly, if at all be discerned. Many of them do more resemble the faithful, then counterfeit coin doth current money: for herein the Devil helpeth man's wit. judas was not discerned by the Disciples, till Christ discovered him. Though they which have no faith, may be deceived, yet they which indeed have it, may discern it. Answer. If that which is counterfeit coin be thoroughly tried, if it be brought to the touchstone, if clipped thorough, if melted, it will be discerned: so hypocritical Faith. But suppose some be so (I know not what to say) cunning or simple, that they deceive others and themselves; yet thereupon it followeth not, that he which indeed hath faith, should be deceived, 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 deceived: Can not he therefore which is awake, and in deed eateth and drinketh, know that he doth so? He that wanteth a thing, groundeth his conceit upon mere shows and shadows: but he that hath that which he is persuaded he hath, groundeth his persuasion on sure, sound, real evidences. Object. 3. Many which indeed have faith, make a great doubt and question of it, yea, they think and say, They have no faith at all. How then can Faith be known? Answer. That is thorough men's own weakness, Though in a temptation a man doubt, yet out of it he may have assurance. or thorough the violence of some temptation. When they are strengthened, and the temptation removed, that doubting will be dispelled. But it followeth not, because at some times, some persons are so exceeding weak, and so violently assaulted, that therefore they should never know that they have faith; or that other which are not so weak, nor so assaulted, should not be able to know their own faith. Simil. In natural matters there may be some, who thorough long sickness, or some wound, blow, or bruise on their head, know not what they do: Can not therefore healthy, sound men know? After David had given many evidences of his assurance of faith, thorough some temptations he 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, even to the mother of them all, Faith; a 1 Cor. 13. 9 we believe in part: The man that said, b Mar. 9 24. Lord I believe, yet doubted: for he added, help my unbelief. This doubting is not of the nature of Faith, but rather contrary unto it, arising from the flesh which remaineth in us, so long as we remain in the World: Fidei praecipua virtus in eo est, ut non ambigas Chrys. in Tit. hom. 3. therefore the more strength Faith getteth, the more is doubting driven 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 strive to subdue the flesh, so also must we strive to dispel doubting. §. 40. Of trying Faith both by the causes, and by the effects: NOw come we to the main point, How Faith may be proved and known. For the true trial of Faith, How faith may be proved. 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 do send men only to the effects of Faith, by them to make trial of the truth of them: but there is an hypocritical Faith, which bringeth forth many fruits so like true Faith; and true Faith is oft so covered with the clouds of temptations, that if respect be had only 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 jointly together, and one compared with another, that they may both of them give mutual evidence one to another, and so both of them give a joint and sure evidence to a man's soul and conscience that he is not deceived. §. 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 means and order of working Faith, I have spoken before: for the proof of Faith in this respect, we must apply the several points before delivered to our own Faith, & examine whether it were accordingly wrought: namely, whether it were grounded on a true illumination of the mind, in regard of man's misery, and the remedy appointed by God: and of a right disposition of the heart, both in regard of true grief for sin, and true desire after Christ. For Illumination, Causes of Faith. it is not sufficient that we have a general knowledge of the forenamed misery and remedy, 1. Illumination. that such and such are all men by nature, that this is the remedy afforded unto them; but we must have an experimental knowledge of our own woeful estate, as Saint Paul had, f Rome 7. 7, etc. when he set forth his own person as a pattern of a miserable man, g 1 Tim. 1. 13. and in particular reckoned up his own particular grievous sins: this is it which will drive a man to Christ: if at least we also understand that the remedy is such an one as may bring redemption unto ourselves. It is more clear than needs be proved, that what Faith soever ignorant men, men that live in neglect, and contempt of God's Word, make show of, hath not so much as a show of sound Faith, but is palpably counterfeit: therefore this first point may not be left out in the trial of Faith. §. 42: That Grief goeth before Faith. FOr the disposition of the heart, 2 Compunction and grief of heart. unless first it have been touched with a sense of man's wretchedness, and grieved thereat, it is to be feared that the pretence of Faith which is made, is but a mere pretence: for God healeth none but such as are first wounded. a Mat. 9 12. The whole need not a Physician, but they that are sick. b Luke 4. 18 Christ was anointed to preach the Gospel to the poor, to heal the brok●● hearted, etc. Object. Many have believed that never grieved for their misery, as c Acts 16. 14 Lydia, d Heb. 11. 31 Rahab, c Luke 23. 42 the thief on the cross, and others, of whom no grief is recorded. Answer. Who can tell that these grieved not? It followeth not that they had no grief, because none is recorded: All particular actions and circumstances of actions are not recorded; it is enough that the grief of some, as of f Acts 2. 37 the jews, of g & 16. 29 the jailor, of h Luke 7. 38 the woman that washed Christ's feet with her tears, and of others is recorded. But the grief of the thief is implied both by reproving his fellow, and also by acknowledging his own guiltiness, Rahab saith, i Ios. 2. 11 That their hearts melted. Object. That which is said of Rahab, is said of others also, who believed not. Answ. Though the same affection be jointly attributed to all, yet it was very different in the kind, manner, and end thereof. The heart of others melted for fear of a temporal destruction: it was a worldly sorrow; but hers a godly sorrow, because she was an alien 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 be prepared before she heard Paul, for she k Acts 16. 13, 14. accompanied them which went out to pray, and she worshipped God: or else her heart might be then touched when she heard Paul preach. The like may be said of l Acts 10 44. 45. those which heard Peter when he preached to Cornelius, and of others. Certain it is that a man must both see and feel his wretchedness, and be wounded in soul for it, before Faith can be wrought in him. Yet I deny not but there may be great difference in the manner & measure of grieving. Some m 1 Sam. 7. 6, draw water, and pour it out before the Lord: n Luke 7. 38. Their heart poureth out abundance of tears. o Acts 16. 29 Other tremble and quake again with horror. Other long continue in their grief. Other are so deeply wounded within, that they cannot express it by outward tears, but are even astonished, as with a wound that bleedeth inwardly. Other see in what a wretched and cursed estate they lie, and are grieved, and even confounded that they can grieve no more: yet it pleaseth God after he hath showed to some their woeful estate thorough sin, and touched their heart therewith, (bringing them thereby to loathe their own natural estate, to despair in themselves, and to condemn themselves, utterly renouncing all confidence in themselves) presently to stir up their hearts to desire and embrace the sweet promises and consolations of the Gospel. Faith therefore is not to be judged by the measure, but by the truth of grief, which may be known by the causes and fruits thereof. §. 43. How Grief which worketh Faith is wrought. FOr the causes, Causes of true grief. 1 God's word worketh it. true grief which worketh Faith, ariseth, 1 p Acts 2. 37. From the word of God, whereby sin and God's wrath for the same is discovered. Object. The q & 16. 26, etc. jailor was humbled with an extraordinary judgement. Answer. No doubt but he had heard the word of God before: for Paul had been sometime in that City, so as that judgement was but as an hammer to drive into his heart the nails of God's word: for it is the proper use of God's judgements to beat down the hard and stout heart of man, and so to make him sensibly apprehend▪ Gods wrath denounced in his Word against sinners. So▪ was r 2 Chr. 33. 10, 12: Manasseh brought to apply the threatenings of God's word to himself by a great judgement. 2 From despair of all help in ourselves, or any other creature: 2 It ariseth from despair in ourselves. This made the jews and jailor say; s Acts 2. 37, & 16. 30 What shall we do? So long as man retaineth any conceit of help in himself, all his misery, and grief for it, will never bring him to Christ. 3. And from sense of God's displeasure. From our wretchedness and vildness by reason of sin, whereby God is offended, and his wrath provoked; as well as from our cursedness by reason of the punishment and fearful issue of sin: Thus was the prodigal child grieved, because he had t Luke 15. 18. sinned against his Father. §. 44. Of the effects which that Grief that causeth Faith, bringeth forth. Grief thus wrought, bringeth forth these and such like effects. Effects of true grief. 1 u jer. 31. 19 Shame for the evil which hath been done. 2 A true and thorough resolution to enter into a new course: Surely they which came to john and said, * Lu. 3. 10, 12, 14. What shall we do? were thus minded. Rom. 6. 21. 3 A renewing of grief, Vbi dolor finitur deficit poenitentia. Aug. de ver. pen. c. 13. so oft as occasion is offered. True spiritual grief which worketh Faith, is never clean dried up, because sin, the cause of it, is never clean taken away: Thus the grief 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 joy, and sound comfort, as it may be after Faith is wrought. Many who have no better than a temporary Faith, are at first much grieved, and wounded in conscience; but after they receive some comfort by the promises of the Gospel, are so jocund and joyful, that they grow secure again, and never after let grief seize upon them; no, though they fall into such grievous sins as might justly renew their grief: they put off all with this, That once they grieved. David, Paul, and many other faithful Saints of God were otherwise affected, as is evident by those a Psal. 6, 2, 3, & 32, 3, & 51, 1, etc. many grievous groans, sighs, 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 man's heart for the proof of Faith, 3 Desire of Christ. is the Desire of it after Christ: grief at our misery without desire of the remedy, is so far from being Faith, that it causeth desperation. That true desire which worketh Faith may be known, Proofs 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 Gospel, 1. The Cause. and nothing but it, that can work in man's heart a true desire after Christ: because by it alone is Christ revealed and offered. 2 It followeth upon the forenamed grief for sin, 2 The Order. and despair of succour in ourselves or others. c Acts 4. 12. The Apostle useth this as a motive to stir up men to believe in Christ, that there is not salvation 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 only an outward desire of the tongue, but an inward desire of the soul: d Psal. 42. 1. 2. My soul panteth, my soul their steth for God, saith David. This inward hearty desire is best known to a man's own self: 1 Cor. 2. 11. for what man knoweth the things of a man save the spirit of a man which is in him? For the second, it is a greater desire than the desire of any other thing can be. No man so desireth any earthly thing, as the poor sinner desireth Christ, if it be a true desire: therefore the Scripture useth such metaphors to set it forth, as imply greatest ardency, as hungering, thirsting, etc. whereof we have heard * §. 23. before, f Num. 23. 10. balaam's slight wish could be no cause or sign of Faith. 4. 4. The Fruits. It maketh a man careful and conscionable in g Mat. 13. 44. using the means which God hath appointed to breed faith, yea, and earnest in calling upon God to bless those means, and to be merciful unto him, h Luke 18. 10. 13. as the poor Publican did. 5 It still raiseth up and preserveth an appetite after 5. Continuance. Christ, Long aberit a siti satietas, long a saetietate fastidium, quia sitientes saturabimur, & satiati sitiemus. Aug. de Spec. c. 29. even after we have tasted him. Desire after Christ before we believe ariseth from that sense we have of the want of Christ: but after we believe, partly from the sweet taste we have felt of him, and partly from the want we still feel of him, so as we can never be satisfied. Hereby is the covetous man's true desire of money manifested, because he can never be filled, but the more he hath, the more he desireth An unsatiable desire of Christ is a good covetousness. i 1 Pet. 2. 2. The Apostle exhorteth to desire the sincere milk of the Word, to grow thereby: not once only to taste of it. If ever a man be satisfied with Christ, and begin to loathe him, he never truly believed in him. For first, Christ is not like corporal meats, 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 receive such a measure as to be filled thereby. If therefore a man desire Faith, and fall away, that seeming desire which he had, never bred Faith in him. §. 46. Of joining the effects with the causes of Faith, in the trial thereof. IF upon that forenamed illumination of the mind, and disposition of the heart, the Spirit of God hath drawn us to accept of Christ jesus tendered in the Gospel, then hath Faith been kindly wrought, and by this manner of breeding Faith, a man may have good evidence of the truth of it, especially if he also find that his Faith doth kindly work, and bring forth the proper fruits thereof. For Faith is operative, Faith is operative as fi●e even as fire. Where fire is, there will be heat, the more fire the greater heat: if but a little heat, there is a small fire, if no heat at all, surely no fire. I deny not but fire may be so covered over with ashes, that the heat will not sensibly appear, but yet heat there is within, so as if the ashes be removed, the heat will soon be felt: so surely, where true and sound Faith is, there will be some holy heat, 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 over, it will soon show itself: if not, I dare boldly say, there is no true, living, justifying Faith, but a mere dead Faith. I have my warrant from an holy Apostle, Absit ut sentiret vas electionis justificari bominem per fidem etiamsi male vivat, & opera bona non habeat, Aug. ●de gr. & lib. arb. cap. 7. so to say, (jam. 2. 20, 26.) It is a working Faith, which is the true justifying Faith; and this is the constant doctrine of our Church, taught in our Universities, preached in pulpits, published in print by all that treat of Faith. That which our adversaries object against the orthodoxal and comfortable doctrine of justification by Faith alone, (that we make justifying Faith to be a naked dead Faith, without all good works) is a mere cavil, and a most malicious slander: for though we teach that in the very act of justification, b Ephe. 2. 8, 9, Faith only hath his work without works: yet we teach not that this Faith is destitute of all works, but that it is a Faith c Act. 15. 9 which purifieth the heart, and d Gal. 5. 6. worketh by love. Thus in regard of the office of Faith, we teach as we are taught by e Rom. 3. 28. Saint Paul, that a man is justified by Faith without works: and in regard of the quality of Faith we teach, as we are taught by f jam, 2. 24. Saint james, that of works a man is justified (tha● is, declared so to be) and not of Faith only. Wherefor● for the sound proof of Faith, we must have also recourse to the fruits of it. §. 47. Of the fruits of Faith. IT were an infinite task to reckon up all the fruits of Faith. For all the several 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 engraffed into Christ, and so live the life of God. Every sanctifying grace therefore is an evident sign of Faith. But that I may keep myself within compass, I will draw the principal effects of Faith, whereby it may be best proved, unto two heads. First, a quiet: conscience. Secondly, a clear conscience. This hath respect to that benefit which we receive 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 far it is from accusing, that it excuseth; whence ariseth an admirable tranquillity of mind, Nihil eft quod ita voluptatem afferre solet, atque pura conscientia. Chrys●n. 2 Cor. ho●●. 12. which the Apostle calleth, i Phil. 4. 7. The peace of God which passeth all understanding. It is evident that Faith breedeth this: k Rom. 5. 1. for being justified by Faith, we have peace toward God. So soon as a sinner truly believeth, he hath some peace of conscience: the more his Faith increaseth, and the stronger it groweth, the more peace he hath in his soul. 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 Adam's conscience in his integrity did excuse him before God, because there was nothing in him blameworthy: but so could no man's since his fall: for besides those palpable evil deeds whereunto every man's conscience is priny, whose conscience can excuse him in the best works that ever he did? k Isa. 64. 6. Is not all our righteousness as filthy clouts? this David well knew, when he thus prayed, l Psal. 143. 2. Enter not into judgement, etc. but Faith (assuring the conscience, that m 1 joh, 2. 1, 2 We have an advocate with the Father, jesus Christ the Righteous, that he is the propitiation for our sins, purging our souls with his own most precious blood) pacifieth it: so that where this peace of conscience is, there must be a true justifying Faith. §. 49. Of the difference betwixt a quiet conscience, and a not-troubling conscience. Object. THe conscience of many wicked men lieth 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 slumbering conscience, which though for a time it seem to lie quiet, yet when it is awaked & roused up, it will rage and rave like a fierce, cruel, wild beast, a Mar. 27. 5. as judas his conscience did: or else (which is worse) a seared and dead conscience, which will drown men in perdition and destructiou, before they be aware of it. b 1 Tim. 4. 2. Such a seared conscience had the ancient Heretics. Now these two main differences there are betwixt these not-troubling consciences, and that quiet conscience. First, they only accuse not: this also excuseth. Secondly, they lie still only for a time, at the uttermost for the time of this life:: this is quiet for ever, even at the bar of Christ's judgement Seat. §. 50. Of the difference betwixt conscience excusing, and not-accusing. 2 Object. MAny wicked men in doing evil, c Acts 26. 9: have thought they ought to do so: yea that d joh. 16. 2. they did God good service therein: their conscience therefore must needs excuse them. Answ. Nothing so: for, because they had no sure warrant out of God's Word for that which they did, their conscience could not excuse them: only it accused them not, and that by reason of the blindness of their judgement. It remaineth therefore to be a proper work 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 thereof. First, an holy security of mind. Secondly, a spiritual joy of heart. For the first; Holy security. a believer having in his conscience, peace with God, resteth secure for salvation, and for all things that make thereunto, so as with e Psal. 4 8. David he may say, I will both lay me down in peace, and sleep, etc. This security is ●in regard of the issue, not of the means. For herein lieth the difference betwixt the godly and worldly security: to be secure and careless in using the means of salvation, which God in wisdom hath appointed, is a carnal, sinful security: but to rest on God for a blessing on the means, and to be secure for the event, is an admirable work of Faith. This is that f 1 Pet. 5. 7. casting of our care and g Psal. 55. 22. burden on God, and h & 37. 5. resting upon him, which the holy Ghost oft urgeth: they only who by Faith have received Christ, and have their consciences quieted through his blood, can thus securely cast themselves upon God: well and fitly therefore said Ieho●aphat, i 2 Chr. 20. 20. Believe in the Lord ●our God, so shall ye be established. §. 51. Of joy arising from a quiet conscience. FOr the second, Spiritual joy. that spiritual joy is an effect of Faith following upon peace of conscience, the Apostle showeth: for he joineth them together, and saith, k Rome, 5. 1, 2. Being justified by Faith, we have peace toward God, etc. and rejoice. It is noted of the Eunuch, that after he believed, and in testimony thereof was baptised, l Act. 8. 39 he went away rejoicing: and of the Gaoler that m & 16. 34. he rejoiced, that he with all his household believed in God: and of the faithful jews, that n 1 Pet. 1. 8. they believed and rejoiced with joy unspeakable and glorious. This joy ariseth from Faith, in regard of that benefit which Faith bringeth with it, which is no less than Christ himself, and in, and with him, all things needful unto full and complete happiness: so that we may well conclude, where true spiritual joy is, there is true justifying Faith. §. 52. Of the difference betwixt the joy of the upright, and hypocrite. Object. MAny o Luk. 8. 13 joh. 5. 35. that have no better than a temporary Faith, have great joy wrought thereby in their hearts. Answ. The joy of hypocrites not sound. Their joy is no true, sound, solid joy, but a mere shadow and show thereof, which is evident both by the birth, and also by the death of it. The birth is too sudden to be sound: that which suddenly sprouteth up, can have no deep rooting: p Mat. 13. 20. Christ fitly compareth such joy to corn sown in stony ground. The death of it is irreconerable, it clean drieth up, and utterly vanisheth away, which, if it had substance, it would never do: therefore q job 20. 5. Mat. 13. 21 the Scripture maketh it a property of an hypocrites joy to be but for a moment: as dew vanisheth away by the Sun, so may their joy by persecution. True spiritual joy which ariseth from Faith, Notes of spiritual joy. is wrought by degrees: Fidelis etst timet a judice, sperat a saluatore, cum iam in animo eius timor & loetitia obequitent & obuient sibi. Bern in reg. not Dom. se●m. for it followeth after a continual affection, namely sorrow; they that mourn shall be comforted, (Mat. 5. 4.) As sorrow is lessened by Faith, so is joy increased: but yet always there remaineth a mixture of grief and joy, because there still remaineth in man cause of mourning and rejoicing, namely, the flesh and the spirit. Yet this joy is so fast rooted on a sure ground, which is Christ apprehended by a true and lively Faith, that it continueth for ever, and never utterly vanisheth away. It may be obscured by temptation, as the shining of the Sun by a cloud: but as light can never be taken from the Sun, so joy never utterly severed from Faith: he that can and will perform it, hath said it, a joh. 16. 22. Your joy shall no man take away from you. Such is the power of Faith which breedeth this joy, that the heat of afflictions cannot dry it up, but oft times it causeth it to grow and increase: for b Rom. 5. 3. we rejoice in tribulations. c Acts 5. 41 The Apostles rejoiced because they were counted worthy to suffer rebuke for Christ's Name. The d Heb. 10. 34 Hebrews suffered with joy the spoiling of their goods. This hath in all ages been verified in many Martyrs. §. 53. Of Faith when the fruits of it appear not. Quest. WHat if a man cannot find in him these effects of Faith, as peace of conscience, security of mind, joy of heart, hath he then no true Faith at all? Answ. I dare not so pronounce: for true believers may be much troubled in their mind, Faith sometimes as a tree in winter. fearful of their estate, full of grief and mourning, and seem to be, far from those forenamed signs, 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 observed in such persons, an inward panting and breathing (which are signs of life▪) namely, a groaning & grieving that they want those fruits of Faith, and an earnest desire of them. Such weak ones are to have recourse to the causes of their Faith, and thereby to support themselves till the winter season be passed over, and till it please the Lord to vouchsafe unto them a pleasant spring, wherein their Faith, may send forth the forenamed fruits: yet in the mean while let them observe such fruits of Faith as usually are in the weakest, namely, love of God, and Gods children, desire and endeavour to please God, and fear to offend him, with the like, which are branches of a clear conscience. §. 54. Of a clear conscience proceeding from Faith. BY a clear conscience I mean c Acts 24. 16. Heb. 13. 18. a faithful endeavour to approve ourselves unto God: What is a clear conscience. and that on the one side by doing that which is pleasing and acceptable unto him: and on the other by avoiding that which is offensive to his excellent Majesty, & grieveth his good Spirit. This proceedeth from Faith, and that in a double respect. 1 Because Faith is the instrument whereby we draw all that virtue and grace from Christ our head, which enableth us to keep a good conscience: I live (saith the Apostle, meaning a spiritual life) By the Faith of the Son of God. 2 Because it assureth us of God's love and kindness to us, and thereby persuadeth and even provoketh us in all good conscience to serve him: the Apostle therefore who said, I live by the Faith of the Son of God, addeth, who loved me, etc. whereby he implieth that the love of Christ made known to him, moved him to live that spiritual life: for when a sinner once believeth that God hath indeed so loved him, as to give his only begotten Son for him, his heart is so affected, as h Psal. 116. 10, 11. David's was, thinking what to render unto God; but finding nothing to give, he seeketh what may please God, and setteth himself in way of thankfulness to do that, (as faithful i Heb. 11. 5. Enoch who had this testimony that he pleased God,) being very fearful to offend him, (as faithful k Gen. 39 9 joseph, who being tempted to do evil, said, How shall I do this and sin against God?) This clear conscience being a proper work and fruit of Faith, must needs be a sure note and evidence thereof: 1 Tim. 1. 5. which the Apostle implieth by joining them together. They who indeed have a good conscience, have a sweet, sensible and powerful proof of the truth of their Faith. I will therefore a little longer insist upon this point, and distinctly show, 1 What is the ground or fountain of a clear 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 evidences and proofs of Faith. §. 55. Of love arising from Faith. THe groundwork of a clear conscience is love: Love the ground of a clear conscience. for Faith giveth assurance of God's love: a sense of God's love worketh love to God: as fire causeth heat, so love causeth love, m 1 joh. 4. 19 We love God, because he loved us first. And this love stirreth us up to endeavour to have a clear conscience before God. I may not unfitly resemble Faith, love, and a clear conscience, to the sap, bud, and fruit of a tree: n joh. 15. 5. the tree is Christ, the several branches are particular Christians: the sap which runneth thorough all the several branches, and is the very Hab. 2. 4. Gal. 2, 20. life of them, is the Spirit: that which receiveth and conveyeth the sap into every branch is Faith: the bud which first sprouteth out, is p Gal. 5. 6. Love: the fruit which cometh out of that bud, and manifesteth all the rest, is that clear conscience which now we speak of: both fruit and bud spring out of the sap; yet the fruit cometh immediately out of the bud: so both love and a clear conscience come from Faith, but a clear conscience immediately from love. Our love to God is it which maketh us careful to please him, fearful to offend him. Wherefore first make trial of Faith by love: for mark what Christ said of the poor penitent sinner, a Luke 7. 47. Many sins are forgiven her, for she loved much. What? was her love the cause of the forgiveness of her sins? No: it was a fruit, a sign, a proof thereof: her sins being forgiven, and the pardon of them revealed to her heart & conscience, she loved Christ, and in testimony of her love washed, wiped and kissed his feet. b 1 joh 4. 19 We love God because we are first loved: yea because the c Rom. 5. 5. love of God is first shed abroad in our hearts by the holy Ghost, whereby we have a sense of God's love to us. Now because God who cannot be seen, hath left us a visible image of himself, even our brother, whom he hath set in his own steed, therefore our love to God moveth us also to love our brother, and so d Act. 24. 16. endeavour to keep a clear conscience before God and men. e 1 joh. 3. 17. & 4. 20. Saint john doth much press the love of our brother, as an evident fruit and sign of our love to God. Love of our brother, a note of the weakest faith. Among other notes of true Faith, this especially is to be observed, as a trial of the weakest Faith: when other notes fail, this may stand a poor Christian in great steed. The Faith of many is so weak, that it doth not pacific their conscience, nor breed any joy in them, yet it worketh love: for ask one who is a weak, yet a true Christian, and findeth not in himself a quiet conscience, spiritual joy, and such like evident testimonies (whereof I have before spoken, Pia fides fine charitate esse non vult. Aug. epist. 83. which argues a strong Faith,) ask him if he love God, he will not deny it, but say, Oh, I love God with all my heart. If he do deny it, further ask, if he be not grieved for displeasing God, if his desire and endeavour be not to please him: or yet further ask if he love not such as he is persuaded love God. Few that are indeed true Christians, and not overwhelmed with some violent temptations, will deny these. Now these argue a love to God in them, which must needs prove that they have God's love in some measure revealed to them, and that they believe God loveth them, though sensibly they discern it not. §. 56. Of a pure heart arising from Faith. 2 THe next thing which argueth a clear conscience to be a fruit of Faith, A clear conscience is always accompanied with a pure heart. is an inseparable property thereof, namely a pure heart. f 1 Tim. 1. 1. 5 These two doth the Apostle ●oyne, and that together with Faith and love: ●ea, g 2 Cor. 1. 12. he ●placeth the testimony of a good conscience in simplicity ●and godly pureness. Now h Act. 15. 9 from Faith cometh purity of heart: for Faith hath immediate respect to God alone, who i 1 Sam. 16. 7. seeth not as man seeth, but k jer. 17. 10. searcheth the heart, and trieth the reins, & in that respect causeth a man to walk before him in truth, and with a perfect heart: therefore is true Faith called unfeigned faith: so as he that in truth dares say, l Psal. 26. 1. judge me, O Lord, for I have walked in mine integrity, hath a good evidence of Faith. §. 57 Of keeping a good conscience in all things 3 THe last point is concerning the Extent of a clear conscience, which is without restraint, and that in a double respect, 1 Of the m Heb. 13. 18. matter, in all things. 2 Of the continuance, n Act. 24. 16. always. The generality of the matter hath reference to the rule of a good conscience, A clear conscience extendeth itself unto all things. which is his revealed will, to whom I desire to approve myself, & that is God's word. Because I desire to please God, therefore whatsoever I know to be his will, I endeavour to do. Thus did o 1 King. 15 5 David, p 2 Kin. 23. 25. joseph, q Luk. 1. 6. Zacharie and Elizabeth, r Heb. 13. 18. Paul, and many other testify their good conscience to God's word, and thereby gave proof of their true Faith. This extent of a good conscience respecteth rather the integrity of the heart, than the perfection of the work: for perfection of the work is a full and perfect fulfilling of all the commandments of God, whereunto none can attain in this world. Integrity of heart is a true and equal endeavour to perform them all, and that though they seem never so contrary to our corrupt humour: for herein lieth a main difference betwixt Faith unfeigned and hypocritical. The lusts of an hypocrite rule him, & prevail over his Faith: s Mar. 6. 17, etc. in such things as cross not his lusts, he can be content to obey, but no further: loathe he is to try himself: he endureth not that any other should try him. But unfeigned Faith controlleth all natural conceits and worldly desires: it maketh both reason and will to yield to God's word and will: and so maketh a man ready to do whatsoever he knoweth to be Gods will: yea, it breedeth an holy jealousy of himself (as a job 1. 5. job had of his children,) so as he is very careful in examining his heart and ways, and willing that others should try him, yea, desirous that God would sift him, and discover such hidden sins and corruptions as himself cannot find out. Hence it followeth, that 1 For sins past, which by his own, or other men's, or the Lords means are found out and discovered, he is truly humbled, and giveth no rest to his soul till he have some assurance of pardon, as b 2 Sam. 12. 13. David. 2 For the time present, Psal. 51 because he findeth the flesh still remaining in him, he maintaineth a strife & fight against sin, as c Rom. 7. 15 etc. Paul. 3 For future times he is watchful, that he be not overtaken as in former times; as d Psal. 119. 11. David. To this integrity of heart, a faithful man may attain. It is that which we daily pray for in the third Petition: it is all that God exacteth: where it is found, it is a good evidence of Faith. And it is the rather to be noted, because it is both an encouragement for a Christian to endeavour to do 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 despair. §. 58. Of the Continuance of a good Conscience. FOr the Continuance, A clear conscience endureth to the end. a clear Conscience which proceedeth from a sound Faith, never decayeth, nor yet standeth at a stay: but rather groweth and increaseth: as e Reu. 2. 19 Christ said to the Church at Thyatira, I know thy love, service, faith, patience, and works, that they are more at the last then at the first. The g Phil. 3. 13. etc. Apostle saith of himself, That he endeavoured to that which was before, and followed hard toward the mark: and thereupon exhorteth others to be so minded. This must needs be a good evidence of Faith, because Faith is that which receiveth, and conveyeth in and from Christ such supply of grace, as maketh the believer grow up thereby, h john 7. 38. He that believeth in me (saith Christ) out of his belly shall flow rivers of water of life. By their continuance are many which had only a temporary and hypocritical Faith discovered, who otherwise before they fell away, would hardly, if at all, have been discerned. That conscience which is thus grounded on Love, accompanied with sincerity, and extendeth itself to all things which are pleasing to God always, is that good and clear 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 evidence of true Faith. Thus we have heard how Faith may be gotten, and proved. §. 59: Of the issue of overmuch boldness. THe third point is how it may be preserved: which point is the rather to be delivered to prevent two extremes, Two extremes whereinto many are ready to fail. The one is over-secure boldness: 1 Ouer-secure boldness. the other, over-childish fearfulness. For when men have gotten and proved their Faith, some thorough the pride of flesh are prone to be insolent, and too much to boast of it: other thorough their weakness (which also ariseth of the flesh) to fear the decay and loss of it. The ground of the former extreme is, Object. that Faith is an immortal seed, which shall never clean utterly decay, and clean fall away. This they know, and are able to prove by testimony of Scripture, and evidence of reason. But though this ground be very sound and orthodoxal, Answer. yet the collection which is made from thence is unsound, and impious: for it crosseth God's wisdom, who hath ordained and revealed means for the preserving and cherishing of that which he hath appointed to continue to the end: wherefore we are exhorted e Phil. 2. 12. to work out our salvation (though it be f 1 Pet. 1. 4. in Heaven reserved for us) withfeare and trembling. But, to prevent that illusion, let it be noted, that a man if he make not the better proof of his Faith, may be deceived, and take counterfeit for current; a temporary Faith for justifying Faith: which if he do, than his ground faileth: for a temporary Faith may clean dry away, g Luke 8. 13. as the Corn sown in stony ground: witness h Acts 8. 13. Simon Magus, i 2 Tim. 4. 10. Demas, and k john 2. 23. many that believed in Christ. It is likely that they which are overbold, never thoroughly tried the truth of their Faith: for one note of true Faith is an holy jealousy, lest Faith should decay. §. 60. Of losing Faith. 2 Though true Faith cannot totally & finally fall away, How far the sense of faith may be lost. yet it may to their feeling be so far gone, as it will make them with heavy hearts to repent their proud boldness, and careless security. For, 1 It may be so covered over and smothered, as it cannot be discerned: they can for the time have no assurance of it. 2 All the joy and comfort of it (wherewith they were formerly upheld) may be clean taken away, and they even faint for want of it. 3 No fruits thereof may appear, but they be as trees in winter: little conscience of any duty, dull in hearing God's word, cold in prayer, nothing remaining but a formal profession, if that. 4 Their consciences may prove a very rack, a grievous torture and torment unto them. 5 It is not like to be recovered with a wet finger, with a light sigh, and a groan: but they may call, cry, and roar again and again, before they be heard. 6 When they recover it, it may be they shall never attain to that measure which once they had: if to that measure of the thing itself, yet not of the joy and comfort of it: they may carry the grief of this their folly to their graves. §. 61. Of the grounds of Scripture against secure boldness. FOr preventing these fearful effects, they who are tempted to this extreme, must be very watchful over themselves, and seriously meditate of those premonitions which tend to this purpose, as a 1 Cor. 10. 12. Let him that thinketh he standeth, take heed lest he fall. b Rom. 11. 20 Thou standest by Faith, be not high minded, but fear. c Heb. 12. 15 Take heed that no man fall away from the grace of God. d & 3. 12. Take heed lest at any time there be in any of you an evil heart of unbelief in departing from the living God. e & 4. 1. Let us fear lest at any time by forsaking the promise, any of you should seem to be deprived. f Mat. 26. 41. Watch and prau that ye enter not into temptation. g Heb. 10. 38. If any withdraw himself my soul shall have no pleasure in him. Not without just cause are these and such like premonitions much urged and pressed by the Holy Ghost: for well he knoweth how prone we are to fall away from grace. Led, iron, stone, or any other earthy heavy thing, is not more prone to fall downward, if it be not continually drawn and held up by some means or other; nor water more subject to wax cold if fire be not kept under it, than we are to decay in grace, if we be not watchful over ourselves, and careful to use all good means for nourishing and increasing thereof. Besides, we are subject to many temptations, which are as water to fire; they will soon quench the Spirit, if we be not the more watchful and careful to stir it up. Yea, if once we wax secure, self-conceited, and overbold, we provoke God to give us over to Satan, and our own lusts, 2 Sam. 11. 2. as for a time he gave David over. §. 62. Of the assurance of Faith. THe ground of the latter extreme is, 2 Ouer-childish fearfulness. that they feel the flesh in them, they are very weak and prone to fall away; and many in all times have fallen away. Answer. Assurance in Christ. These that are thus tempted, must know that the cause of our assurance is not in ourselves, but in Christ our head; as we lay hold of him, so he fast holdeth us: for there is a double bond whereby we are knit unto Christ, one on Christ's part, the other on ours. That, is the Spirit of Christ: e 1 john 4. 13 Hereby we know that we dwell in him, and he in us, because he hath given us of his Spirit. This, is our Faith: for f Eph. 3. 17. Christ dwelleth in our hearts by Faith: Now though our Faith should let go her hold, yet Christ's Spirit would not let go his hold. This ground of assurance the Scripture expressly declareth: for saith Christ, g joh. 10. 27. 28. I know my sheep, I give unto them eternallife, and they shall never perish: now mark the reason, There shall not any pluck them out of my hand: My Father which gave them me is greater than all, and none is able to take them out of my Father's hand. Wherefore the Devil and all his adherents can do no more, to put out the light of Faith, and pluck us from Christ, than all Creatures on Earth can to extinguish the light of the Sun. For why? The Sun from whence this light cometh, is far above all, they cannot come at it: So Christ on whom our Faith is founded, is far above all our enemies. Christ must be plucked out of Heaven, if true Faith utterly fall away. 2 Let the forenamed weak ones consider, The power of Christ's Spirit n the weakest that as the flesh is in them to make them weak, so also the power of Christ's Spirit is in them to make them strong. Though the spirit suffer the flesh sometimes to prevail; it is not because the flesh is stronger than the spirit, or the spirit weaker than the flesh; but because the Spirit in wisdom will have us see our weakness, see in what need we stand of the power of God, fly to God, depend upon him: and at length the Spirit will prevail, and get full conquest: 3 As for the falls of other, we know not what they were in truth. §. 63. Of the grounds of Scripture for perseverance. TO be freed from this last temptation, they which are subject thereunto, must seriously ponder those scriptures which set forth the certainty and perseverance of Faith; which are such as these, a john 5. 24. He that believeth, hath everlasting life, and shall not come into condemnation, but is passed from death unto life. b & 4. 14. He that drinketh of the water that I shall give him, shall never thirst: but the water that I shall give him, shall be in him a well of water springing up into everlasting life. c 1 john 5. 4. This is the victory that overcometh the World, even our Faith. d 1 Pet. 2. 6 He that believeth on Christ shall not be confounded. * Psal. 125. 1. They that trust in the Lord shall be as Mount Zion, which cannot be removed, but abideth for ever. The grounds of this stability of Faith are in the Scripture noted to be these, 1 The constancy of God's love, mercy, truth, covenant, calling, gifts, and the like; which is set forth by these, and such like promises as these be: e jer. 31. 3. I have loved thee with an everlasting love. f Isa. 54. 8. With everlasting kindness will I have mercy on thee. g 2 Sam. 7. 15 My mercy shall not depart away from him. h Psal. 132. 11 The Lord hath sworn in truth, he will not turn from it. i jer. 32. 40. I will make an everlasting covenant with them. k Rome 11. 29. The calling and gifts of God are without repentance. 2 The perpetual efficacy of Christ's intercession, manifested in one particular example, which is to be applied to all his Elect: for what he said to Peter, ( l Luke 22. 32. I have prayed that they Faith fail not) he performeth for all. 3 The continual assistance of the Holy Ghost: in which respect it is said, That m john 14. 16. he shall abide with us for ever, and that n Phil. 1. 6. he which hath begun a good work, will finish it. If well we weigh and apply these and such like testimonies of Scripture, though we work out our salvation with fear and trembling, yet shall we not be fearful and doubtful of the issue. §. 64. Of preserving and increasing Faith. AS a preservative against those two poisonous potions, and as a means to keep us in the right way from falling into any of the two extremes, diligent care must be used to preserve and increase this precious gift of Faith: for if Faith be kept alive, so as it may bear sway in us, it will keep us both from boasting and doubting. Two especial points there be which make to this purpose. VI Point. How Faith may be preserved and increased. 1 A conscionable and constant use of the means which God to this end hath appointed. 2 Faithful and hearty prayer for God's blessing on those means. The means are two. First, the ministry of God's Word. Secondly, the administration of the Sacraments. §. 65. Of using the word for increase of Faith. We have heard before how Faith was bred by the word; 1. By the word now the word is like to a kind natural mother, which giveth suck to the child which she hath brought forth: whereupon saith the Apostle, As new borne babes desire the sincere milk of the word, ● 1 Pet. 2. 2 that ye may grow thereby. He had said before, That we were b & 1. 23. borne anew by the word of God: Here he showeth that the Word hath a further use; namely, to make us grow. For by the Word the promises of God (which at first were made known unto us, and whereby Faith was bred) are again and again brought to our remembrance, the tender and offer of them oft renewed; so as thereby our Faith (which otherwise might languish away thorough our own weakness, and Satan's temptations) is not only preserved, but exceedingly quickened, strengthened, and increased. Use Our care therefore must be diligently to frequent the public ministry of the Word; for by it Christ is lift up in the Church, as the brazen Serpent was in the Wilderness. Yea, also to read and search the Scriptures in Families, and with ourselves alone. We heard * §. 24. before that we must attend on the Word, till we find Faith wrought in us. Here we further learn never to give over, but so long as our Faith hath need to be confirmed and increased (which will be so long as we live in this world,) to use the Word. We may not therefore think it sufficient that we have had this benefit of the Word to believe: we must labour for a further benefit, to be established and confirmed thereby more and more in our most holy Faith. §. 66. Of using the Sacraments for increase of Faith. THe Sacraments are purposely added for this end, 2 By the Sacraments. to strengthen our Faith, which they do two ways. First, they are Gods c Rom. 4. 11. seals added unto his word, that by two immutable things (Gods promise, and God's seal) wherein it is impossible that God should lie) we might have strong confidence. Secondly, they do as it were visibly set before our eyes the sacrifice of Christ (which is the groundwork of our Faith) so as in, and by them jesus Christ is even d Gal. 3 1. crucified among us. e Rom. 4. 11. The Apostle noteth, that Abram after he believed, received the sign of circumcision: & withal rendereth the reason because it was a seal of the righteousness of the Faith which he had: therefore it served to the confirmation and preservation of his Faith. To this end f Acts 8. 37. Philip baptised the Eunuch after he believed. Use God in wisdom having ordained these means to cherish our Faith, we ought to be conscionable in a frequent use of them, otherwise shall we show ourselves rebellious against GOD, and injurious to our own souls. §. 67. Of prayer for increase of Faith. 2 PRayer is that means which God hath appointed to obtain all grace, 3 By prayer. all strength of grace, yea and a blessing upon all his ordinances (as I will * Treat. 3. part. 1. §. 20. after show) so that it must needs in that respect be a notable preservative of Faith. Besides, by prayer we make ourselves after an holy manner familiar with God, and so have more and more evidence of God's love and favour to us, whereby our Faith must needs be much strengthened. When Satan desired to winnow the Apostles, what means did Christ use to preserve Peter's Faith: g Luk. ●2. 32. I have prayed (saith he to Peter) for thee that thy Faith fail not. Thereby Christ also teacheth us what we must do to preserve our Faith. After that once Faith is bred in us, in Faith we may pray that it fail not, but we cannot so pray to get Faith. A man that heareth the sweet promises of the Gospel, and withal heareth that Faith is that means whereby the benefit of them is received, may earnestly wish for Faith, and desire God to give it him: but in Faith (which yet he hath not) he cannot pray for Faith, as after he hath it, he may for the preservation of it: therefore faithful prayer is a proper means to cherish, keep, strengthen and increase Faith. §. 68 Of well using Faith. THe last point observed out of this exhortation is, VII. Point. How faith may be well used; How Faith may be well used. The Apostle doth not simply say, Take Faith, but addeth this resemblance shield, saying, Take the shield of faith: teaching us thereby that we must use Faith as soldiers use their shield. I showed before how soldiers use to hold out their shields against all the assaults and weapons of their enemies: to keep themselves safe, they use to lie under their shields, and so cover and defend their bodies: thus must we shelter our souls by Faith, holding it out against all spiritual assaults, and (as I may so speak) lie even under it. Faith is used as a shield by resting on gods promises This in general is done by resting on God's promises, which are the groundwork and rock of our Faith. For by true Faith we do not only give credence to the truth of God's promises, but also trust to them, and build upon them, assuring ourselves that they shall be effected to our good, and a 2 Chro. 20. 20 so remain secure whatsoever fall out. This use is to be made of Faith, both in prosperity, and in adversity. §. 69. Of the use of Faith in prosperity. IN prosperity Faith hath a double use. 1 It maketh us acknowledge that it is the Lord which hath so disposed our estate, Two uses of faith in prosperity. b 1 King. 8. 20. 24. as Solomon did, saying, The Lord hath made good his word, etc. For Faith having an eye to the promises of God, and exercising itself about them, when any good thing falleth out, it attributeth and applieth it to such and such a promise, and so acknowledgeth it to be brought to pass by the word and providence of God. 2 Faith maketh us rest upon God for the time to come, that all shall go well with us, c Psal. 16. 5. etc. as David did. For it maketh a man thus to reason: God hath made many faithful promises never to fail or forsake them that trust in him. He hath hitherto made good his word to me. He still remaineth the same God, true and faithful. I will therefore trouble myself with undue fears. I fear no evil; but believe that it shall ever go well with me. Hereupon also faithful parents exhort their children to trust in God: yea quietly they commend their own souls into God's hands, and commend their children to God's providence, and that upon this ground, exhorting them also to depend on God, as David 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 manner see that to be true, which yet it seeth not. §. 70. Of the use of Faith in adversity. IN adversity it hath also a double use. 1 It upholdeth us in the present distress, when else we know not what do: instance David (1 Sam. 30. 6.) and jehosaphat (2 Chr. 20. 12.) 2 It moveth us patiently to g Ose. 6. 1, 2. wait for deliverance: for God having promised to give a good issue, Faith resteth upon it, even as if it were now accomplished. Thus in general we see how Faith hath his use always in all estates. §. 71. Of oft calling to mind God's promises. I Will furthermore particularly show how we come to shelter our souls under Faith. Two helps of Faith. For this, two especial things are requisite. 1 A faithful remembrance of God's promises. 2 A wise and right application of them. For the first, David ʰ hid Gods promises in his heart: thus it came to pass that those i Remembrance of promises. promises upheld him in his trouble, q Psal. 119. 11. ●●50. and he received admirable comfort by them. Assuredly if the believer do call to mind God's promise of succour and redress in his distress, it will quiet him for the time, and make him rest in hope till he enjoy the accomplishment of that promise. It is dangerous to forget God's promises. While a believer well remembreth, and duly considereth what great and excellent promises are made, how mighty, faithful and merciful he is that made them, he thinketh that the world may be as soon overthrown, as his Faith. But the letting of God's promises slip out of his memory, is that which maketh him faint. The Apostle having k Heb. 12. 3, 5. secretly intimated unto the Hebrews their fainting, declareth the cause thereof, Sicut lucerna nisi ei subministraveris oleum extinguetur, sic fides nisi assiduis nutriatur meditationibus scripturarum. Chrys. in Mat. 25. by telling them they forgot the consolation: for that which is not remembered, is as not known. Now God's promises being the ground and very life of Faith, what use of Faith can there be, if God's promises be unknown, or (which for the time is all one,) not remembered? As a lamp will soon be out, if oil be not continually supplied: so Faith, if it be not nourished with continual meditation of God's promises, will soon fail. Use By way of exhortation let us be stirred up to search God's word, where his promises are treasured up: and note what promises are there made for our comfort and encouragement: yea let us use the help of others, especially of those to whom l Isa. 50. 4. God hath given the tongue of the learned: yea (among and above all others) of them whom God hath placed in his steed, to whom m 2 Cor. 5. 19, 20. he hath committed the word of reconciliation: let us use their help for the finding out of God's promises, and having knowledge of them, oft meditate and think on them, that so they may be the more firmly imprinted in our memories, as in a good treasury and store house, and the more ready to be brought forth for our use; like that n Mat. 13. 52. good householder which bringeth forth out of his treasure, things both new and old. As we use our memories, so shall we find them ready to help us in time of need: o Num. 15. 38. Deut. 6, 7. etc. God therefore prescribed unto his people divers helps for their memories. §. 72. Of well applying Gods promises. IN the second particular help (which is wise and right application of God's promises) consisteth the greatest use of Faith, 2 Right application. for which we have need of the Spirit of wisdom and revelation. The promises of the Word are declarations of God's favour towards man, and of his providence over him for his good: for it pleased God as to take care of man, and to provide for him all things needful, so before● hand to make faithful promises to him thereof, to uphold him till the time of the accomplishment of them. Now for the better application of them, we are to consider both the promises themselves, and the persons to whom they are made. In the promises three things are to be observed. First, the matter contained in them. Secondly, the kind or quality of them. Thirdly, the manner of propounding them. The matter of God's promises, General promises. is either general, concerning supply of all good things, and deliverance from all evil: or particular, concerning the several particular estates, and needs of men. §. 73. Of applying general promises. THat first promise which God made to man after his fall ( p Gen. 3. 15. He shall break thine head,) was a general promise: for by it is promise made of Christ jesus, and of that full redemption which Christ should make of man. So that promise which God made to Abram ( q Gen. 22. 18. In thy seed shall all the nations of the earth be blessed:) here is all happiness in Christ promised to all the faithful. And that which the Apostle setteth down, a Rom. 8. 28. All things shall work together for the good of them that love God, etc. And again, b 1 Cor. 3. 22. All things are yours: that is, all things tend to your good, and help forward your happiness and salvation. Many other like general promises there be in the Scripture, Why general promises are to be observed. which are the rather to be remembered, because they extend themselves to all estates, to all conditions, and to all kind of distresses whatsoever; so that if we cannot call to mind particular promises, fit for our present estate, we may uphold ourselves with these general promises. For example, Gen. 3. 15. when the devil or any of that serpentine brood shall assault us, remember we that all that they can do, is but to nibble at our heels, he shall never be able to crush our head, to destroy our soul: yet his head shall be crushed, he utterly vanquished. If we be in any misery, remember we that blessedness is promised unto us, Gen. 22. 18. and blessed shall we be. If any thing seem to make against us, Rom. 8. 28. this is promised to be the issue, that all shall 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 weak and subject to slip, and cannot well apply, and rest upon the general promises. These are very many, I will endeavour to draw them to some distinct heads. They concern this life, or the life to come. Those for this life are of temporal, or spiritual blessings. For the life to come, heavenly and glorious things are promised. Promises of temporal things are to supply things needful. remove things hurtful. For supply of things needful, it is said, c Psal. 34. 9 Nothing shall be wanting. d Mat. 6. 33. All things shall be ministered. e Phil. 4. 19 God shall fulfil all your necessity, etc. Besides, there are other particular promises fitted to our several necessities: to such as want meat, drink or apparel, Christ hath said, f Mat. 6. 25. 32. Be not careful for your life, what ye shall eat, or what ye shall drink, nor yet for your body what ye shall put on, etc. your heavenly Father knoweth that ye have need of all these things. They which desire to have yet more particulars, let them read Leu. 26. 4, 5. etc. and Dear 28. 3, 4. etc. In the Scripture are further to be found particular promises for Orphans, Widows, Captives, etc. likewise for time of war, famine, sickness, etc. If now we want any needful thing, the use of Faith is to make us rest upon these and such like promises: for if they be rightly believed, they will make us cast our care on God that careth for us, and moderate our immeasurable carking aftet them; moving us patiently to wait for the accomplishment of our desire, or contentedly to want what God denieth. For removing things hurtful, and delivering us out of troubles, God hath expressly said, h Psal. 50. 15. I will deliver thee. i & 91. 10, 11, 12. There shall none evil come unto thee: The Angel's ha●● charge over thee, to keep thee in all thy ways, le●t thou dash th● foot, etc. Here then the use of Faith is this, that if we be in any trouble, these and such like promises make us rest quiet▪ patiently expecting the issue that God will give, and th●● without prefixing any time (for k Isa▪ 28. 16. He that believeth make●● not haste,) or prescribing any means to him, (as faithful Moses when he said, l Exod. 14. 13. Stand still, and see the faluation of th● Lord, etc.) For spiritual matters, we have many most comfortable promises, as that m jer. 31. 33. etc. God will be our God, we shall be his people, we shall all know him: he will forgive our iniquities: he will write his Law in our heart: n Luke 11. 13. he will give the Holy Ghost to them that desire him, etc. So there are many particular promises for particular graces, as for Faith, Hope, Love, etc. And for growth and increase in these. The use of Faith here is to uphold us against our manifold defects, infirmities, and imperfections. For first it giveth evidence to our souls, that the graces we have are the gifts of God, because God promiseth them. Secondly, it maketh us rest on God for perfecting of that good work which he hath so graciously begun; a 2 Tim. 1. 11. I know whom I have believed (saith Saint Paul) and I am persuaded that he is able to keep that which I have committed to him, etc. For promises of heavenly things, the Scripture is every where plentiful: that b Luke 23. 43 the soul shall at the dissolution of the body go immediately to Heaven, that c 1 Cor. 15. 22 the body shall rise again, and d Phil. 3. 21. be made like to the glorious body of Christ: and we e Mat. 25. 34. enjoy everlasting happiness, with the like. The use of Faith in regard of these, is to uphold us with the expectation of that heavenly happiness which is promised, yea, though we be here destitute of worldly things, and in many troubles and tribulations. §. 75. Of applying absolute promises. 2 FOr the kinds of God's promises, The kinds of God's promises▪ 1. Absolute promises. some are absolute which God hath simply and absolutely determined to accomplish even as they are propounded: as before Christ was manifested in the flesh, f Isa. 7▪ 14. the promise of the Messiah, and h & 2. 1. of calling the Gentiles: since that time the i Rom. 11▪ 26 promise of calling the jews, and of k Mat. 24. 30 Christ's second coming in glory. l 1 Cor. 1. 5. All saving, sanctifying graces, being absolutely necessary to salvation, are thus promised to all God's children: and m 8. the continuance and perseverance of them unto the end; and also the end and issue of all, n john 10. 28. eternal life. The use of Faith in these, is to uphold us against all fear and doubt, even when we have not a sensible feeling of them: for God (who is able to perform whatsoever he hath promised; and true and faithful in all his promises) having absolutely promised such & such things, though all things in Heaven and Earth should seem to make against them, yet would Faith believe them. §. 76. Of applying conditional promises. OTher promises are conditional, 2 Conditional promises. which are no further promised than God in wisdom seeth to be most meet for his own glory, and his children's good. Thus are promised, 1 All temporal blessings, o Luk. 16. 20. which Lazarus an holy Saint wanted. 2 Freedom from all crosses and troubles. What Saint hath not had his part in some of them? who hath been freed from all? 3 Freedom from all temptations. As our head was tempted, so have his members from time to time. 4 Less principal graces, which are called restraining graces, being given rather for the good of others, then of them who have them. p 1 Cor. 12. 8, etc. These the Spirit distributeth severally, not all to every one, but some to one, some to another. 5 The measure of sanctifying graces: for though every Saint hath every saving grace in him, yet hath he not a like measure: some have a greater, and some a less. Admirable is the use of Faith in these conditional promises: The use of Faith in conditional promises. for it maketh us so to trust to God's power, as we subject ourselves unto his will; as q Mar. 1. 40. the Leper, who said; If thou wilt thou canst make me clean; and h Dan. 3. 17, 18 those three constant servants of God, who said; Our God is able to deliver us from the hot fiery Furnace, and he will deliver us out of thine hand O King. But if not, be it known to thee O King, that we will not serve thy gods, etc. For Faith persuadeth us that God is wiser than ourselves, and that he better knoweth what is good for us than we ourselves do, and so moveth us to resign up ourselves wholly to God's good pleasure. This is the general use of Faith in respect of these conditional promises, it hath also other particular uses, as 1 For temporal things, so to rest on God's promise, as we believe God will either supply our wants, or enable us to bear them: as God had taught Paul s Phil. 4. 1●. how to want. 2 For crosses, so to bear them, as being assured that God will either free us from them, as he delivered t joh. 42. 10. job: or u 1 Cor. 10. ●3 assist us and enable us to bear them, * Heb. 12. 1● and turn them to our good. 3 x 1 Cor. 10. 1● For temptations that God will stand by us, and give a good issue. 4 For restraining and common graces so to content ourselves, as we doubt not but also to have such sanctifying as shall be needful to our salvation; which also is to be applied to the measure of sanctifying graces, according to that answer of God to Saint Paul, y 2 Cor. 12. 9 My grace is sufficient for thee. §. 77. Of applying implicit promises. FOr the manner of propounding Gods promises, The divers manner of setting down Gods promises. they are either expressly declared, or else by consequence implied. Express promises are either generally propounded to all: of these we have 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 needful for us, it is the use of Faith to apply them to ourselves with as strong confidence as if they had been directed to us. This a Heb. 13. 5. the Apostle teacheth us to do: for where God made a promise to joshuah, ( b Ios. 1. 9 I will not fail thee, etc.) the Apostle applieth it to all Christians. The ground of this application is taken from God's unchangeable and impartial manner of dealing: the same God that he is to one faithful man, the same he is to all. If therefore he would not fail I●shuah, neither will he fail any. By consequence promises are implied, either in the examples, or prayers of faithful Saints. In their examples, by those blessings which they have enjoyed. For that which God bestoweth on one, he is ready to bestow on every one to whom it is needful: Gods giving it to one, is a promising of it to all. So as we may with as strong confidence depend upon God for such needful things, as if God had expressly promised them. Thus doth c jam. 5. 11. Saint james urge that end which God gave to jobs troubles, as a ground of our Faith, to make us wait for a like deliverance in our troubles. In their prayers, by those things which they have prayed for in Faith and obtained. Their faithful calling upon God, and Gods gracious hearing of them, are as much as a promise, that God in such and such things will hear us calling upon him: thus did David make this a ground of his faith. Psal. 22. 5. The use of Faith in these implicit promises is to persuade our hearts that God will deal with us as he hath in former times dealt with his faithful children. §. 78. Of the true Heirs of God's promises. THe last point to be noted for the right application of God's promises, is the persons to whom they belong. Here note two points. 1 Who are the righteous heirs and children of God's promises. The persons to whom Gods promises belong. 2 How these heirs are qualified. 1 For the first, Christ jesus the true natural Son of God, as he was Emanuel, God with us, our Head and our Redeemer, is properly the heir of all God's promises, 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 evident by those general promises which are the foundation of all the rest. f Gen. 3. 15. He, (that is, Christ) shall break thine head. g & 22. 18. In thy seed ( h Gal. 3. 16. that is, Christ) shall all the Nations of the Earth ●e blessed. Now how is Christ the heir of God's promises? as a private person? only in himself? No verily: but as a public person, as the head of a body: for jesus together with all the Saints, which were given him of his Father, make but one mystical body, i 1 Cor. 12. 12 which is Christ: so as all the faithful together with Christ are heirs of the promises; they, and they alone have a right unto them: so as what the Apostle saith of godliness. I may fitly apply to Faith, which is the Mother of all Godliness, k 1 Tim. 4. 8. Faith is profitable unto all things, which hath the promise of the life present, and of that which is to come. Both general and particular promises, promises of earthly, spiritual, and heavenly things; conditional, and absolute promises: all promises belong to the faithful. §. 79. Of applying Gods promises to the right persons. 2 FOr the second, the several conditions and qualities of the persons to whom several promises are made, are exceeding many. Sometimes they are made to Faith, sometimes to obedience, sometimes to uprightness, to cheerfulness, to constancy, to love, to fear; to such as mourn, hunger, are heavy laden; to such as pray, hear God's Word, keep his Commandments; to the fatherless, widows, captives, poor, sick, etc. It is not possible, neither yet is it needful that I should reckon up all: they are here and there to be found throughout the Scripture. The uses of Faith in respect of the persons to whom the promises are made, are these. 1 To assure us that we are they to whom they appertain. 2 To make us apply them to those several qualities which we find in ourselves, as if we hunger, to believe we shall be satisfied; if we mourn, that we shall be comforted, and so in the rest. To make us expect the accomplishment of them, according to our several needs: as when we are in any trouble, to expect deliverance; when tempted, assistance; when in want, relief, etc. Thus (as distinctly as I can) have I showed how the shield of Faith may be used. Hitherto of the manner of the Apostles exhortation. §. 80. Of the meaning of the Metaphor. THe motive whereby he enforceth his exhortation, 8. Point. The benefit and power of Faith. followeth: wherein is contained the eight general point to be delivered in this Treatise of Faith, which is the benefit and power of Faith, in these words; Wherewith ye shall be able to quench all the fiery darts of the Devil. THe Apostle here useth another Metaphor. His manner of phrase may at first sight seem to be improper, That a man should take a shield to quench fire: A shield is rather to keep off a blow. But if we well note the drift of the Apostle, and also the manner of framing his speech, we 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. by it ye shall be able to quench. Again, he saith not simply, whereby ye shall be able to quench darts, that had been improper, but he addeth fiery. Thus because Satan's temptations are as darts, and as fiery darts, he useth the metaphor of a shield, in opposition to the one, and the metaphor of quenching in opposition to the other. Thus we see that the Apostles speech is proper enough, answering two metaphors in their several kinds: A shield in relation to darts: quenching in relation to fiery. Besides, A double benefit of Faith. hereby he declareth a double benefit of Faith: one to protect us from Satan's temptations, that they annoy us not: the other, (if they do pierce and wound our souls,) to cure the hurt which they have done. To amplify this benefit of Faith, the Apostle describeth our enemy by his malicious and mischievous nature (the wicked) (or, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as the original with an emphasis setteth it down, that wicked one) and his temptations, by the kind of them under this metaphor Darts. Of the nature of this wicked one, I have spoken before on verse 12. For the metaphor, a Dart is a kind of weapon that is flung, slung, or shot at a man far off, which if it hit him, will deeply pierce him, and sorely gall him. I showed before how we were oft forced to wrestle with Satan, and to grapple with him hand to hand. Here is showed that he hath also Darts to shoot at us a▪ far off, so as he can pierce and wound us when we see him not: he can send at us, though he come not to us. As when 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 Devil can every way annoy us, Obser. Satan can every way annoy us. both at hand and afar off: when he is suffered to come to us, and when he is restrained and kept from us. Use How can we now at any time be secure? Doth it not stand us in hand to watch always, always to be well armed, and have this shield of Faith? That the benefit and power of Faith may be the better discerned, I will show 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 Satan's Darts here meant. SOme take afflictions to be meant by Darts. What are Satan's darts. Answer. There is another proper piece of armo● to defend us from the hurt of them, namely, The preparation of the Gospel of Peace. Other take all sins and all provocations to sin, to be here meant. Answ. This must needs be too general: for thus should the several pieces of Armour, and their distinct uses be confounded. The Breastplate of Righteousness is the proper fence against such temptations. I take the Darts here spoken of to be those several and sundry temptations which the Devil useth to draw us to doubt of that help we have in GOD, Diabolus in varias desper ationis cogitationes nos immittit, quo excludat in Deum expectationem. Chrys. paren. ad Theod. and to despair: for oft he casteth sundry thoughts of despair into us, that he might shut out all hope in God, and so draw into perdition. Thus afflictions, so far forth as the Devil useth them as means to disquiet and vex the soul, may be here understood: and likewise all sins and provocations to sin, as they tend hereunto. These temptations were they light and fasten, pierce deep. Satan let store of these fly against job, they fell on him as thick as hailstones: despair was it which Satan sought to bring job unto by depriving him of his cattle, goods, children, & all that he had: by striking his body all over with sore botches & boiles. The contradicting speeches of jobs wife and friends (the instruments of Satan herein) tended to this. These darts also he let fly at David, as appeareth by the many complaints of David: yea, he flung some of these at Christ in the d Mat 4. 3. wilderness, in the e & 26. 37, etc. garden, and on the f & 27. 46. cross. No darts so wound the body, as these wound the soul where they fasten. §. 82. Of the virtue of Faith against Satan's Darts. 2 THese darts are only kept off by Faith: Faith only keepeth off the darts of Satan. for Faith alone giveth us assurance of God's love: by it we so rest and repose ourselves on the favour of God in Christ, as nothing can make us doubt of it, or separate us from it. g job 13. 15. Though he slay me, yet will I trust in him, saith job. read 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 do they pierce: yea if they prevail against us, it is because we want this shield, or at least have let it fall, and so for the time want the use of it. Therefore a 1 P●t. 5. 9 Saint Peter exhorteth to be steadfast in the Faith, while we resist the devil; as if he had said, Look to your shield, keep it safe, hold it out manfully against all the darts of the devil. §. 83. Of Satan's fiery darts. 3 THey who by these Darts understand afflictions, What are Satan's fiery darts. say, they are called fiery, because afflictions are grievous to the flesh; they who understand 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 mischievous enemies who poison the heads of darts, and arrows, & bullets which they shoot at men: these poisoned things being of a fiery nature, if they pierce into a man's flesh, lie burning, and tormenting the body, and continue to inflame it more and more, till they have 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 despair, (if they fasten) vex, grieve and torment the soul, burning and festering therein, till they bring a man to utter destruction, if the fire and heat of them be not slaked and taken away. It must needs be great burning, great anguish and vexation that made David cry out and say, b Psal. 6. 1, 3, 6 O Lord rebuke me not in thy wrath, etc. My bones are vexed: my soul is also sore vexed, etc. I fainted in my mourning, etc.▪ c & 31. 9, 10. & 32. 3, 4. I am in trouble, mine eye, my soul and my belly are consumed with grief, etc. I roared all the day. d job 3. 3. etc. & 6. 2, etc. Much more bitter exclamations did job send forth, and yet what men were these? what excellent Worthies of the Lord? If the fiery venom, and burning poison of Satan's darts so tormented such men, men of admirable Faith, how do they torment men of weak Faith, yea men of no Faith? f Mat. 27. 5. judas was so tormented thereby, that his life was an unsupportable burden unto him, he could not endure it, but made away himself, as many other have done in all ages. §. 84. Of the virtue of Faith against Satan's fiery Darts. 4 THe only means to cool this scorching hear, By Faith only the fiery darts of Satan are quenched. & to assuage this burning, is the blood of Christ: and Faith only is the means to apply the efficacy of Christ's blood to our souls: by Faith therefore, and by nothing else, may these fiery Darts be quenched. As balsam, & such other medicinable oils which chirurgeons have for that purpose, being applied to that part of man's body which is in flamed with the forenamed poisonous weapons, assuage the heat, drive out the poison, and cure the flesh: so Faith, which applieth the virtue of Christ's Sacrifice to a perplexed and troubled soul, dispelleth the inward anguish thereof, pacifieth and quieteth it, and so cureth the wounds thereof. The Faith of David did thus cheer up and refresh his soul after it had been perplexed; in which respect he saith unto his soul, g Psal. 42. 5. Why art thou cast down and unquiet? Wait● on God, etc. Thus h 11. & again, i 43. 5. and again he cheereth up his soul: this also drew the fiery poison out of jobs soul, as that speech implieth, k job 13. 15. Though he s●lay me, yet will I trust in him. §. 85. Of stirring against despair. ARe temptations to despair, Use. 1. Yield not to despair. piercing Darts? fiery Darts? Keep them off as much as possibly may be. As we fear to drink poison, let us fear to despair. It will be a fiery burning poison in our soul, that will yield us no rest; as we see in such as are overcome thereby. Let us not dare to yield unto it; but though God should seem to be so angry with us as to kill us, yet with job, to trust in him. For this end we must suffer Faith to have the upper place in us, even above sense and reason too. And for this end look unto 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 he maketh such gracious promises to us: and look not to ourselves and our own deservings, but rather know that God's mercy is as an ocean in comparison of the drops of our sins: they that despair, little consider how much greater Gods goodness is, than their sin. §. 85. Of the need and benefit of Faith. IN how wretched a condition do they live, Use 2. Wretched are they who want Faith. who are destitute of Faith! they lie open to all the fiery, burning, tormenting temptations of the devil; they have no means to prevent them, none to quench them when they are wounded in conscience. This fire must needs either stupefy all their spiritual senses, dry up all the life of the soul, and take away all feeling: or else torment them intolerably without all hope of redress, as Cain, Saul, judas, and such like were tormented. It were much better for a man not to be, than not to believe. What an admirable virtue is Faith? Use 3. The virtue of Faith. what virtue hath it in itself? What benefit doth it bring unto us? What Christian soldier (that is wise, and feareth these fiery darts,) dares enter into the battle without this balsam? The main and principal end, for which the Apostle here setteth down these benefits of Faith, that which especially he aimeth at, is, to commend unto us this precious gift, so as it may be a strong motive to urge all the forenamed points concerning Faith, whereof we have spoken before, and to stir us up diligently to labour and use all the means we can, First to know what true Faith is, Secondly, to get it, Thirdly, to prove it, Fourthly, to preserve and increase it, Fiftly, well and wisely to use it. §. 86. Of spiritual recovery. BEhold here a sure ground of much comfort and great encouragement, Use. 4. Spiritual wounds may be cured. even to such as are weak, and by reason of their weakness, or else through the violence of some temptation, have let fall their shield, so as Satan's fiery Darts have touched their conscience, and pierced their soul. Let them not thereupon utterly despair, and yield themselves over to Satan's power, but know that yet their Faith may stand them in steed, that yet there is a further use of it, not only as a shield to keep off, but as balsam to draw out the fire, to quench it, and cure the wound. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The word which the Apostle here useth, implieth (as we have showed) a recovering, resuming, and taking up again our shield. Let not therefore our faintings, failings, and spiritual wounds put us out of all hope, as if death and destruction, without all remedy and recovery, must needs follow thereupon: But rather let us with all speed have recourse to God's promises, and to Christ jesus the true heir of them, and so renew our Faith, as c Luk. 22. 61. Peter renewed his, when he looked upon Christ. §. 87. Of Satan's assaulting our Faith. THe last point yet remaineth, IX. Point. Satan's wiles against Faith. which is, to discover the manifold wiles which the Devil useth against this heavenly gift, and to show how they may be avoided. We have heard before how he laboureth to spoil us of the Girdle of Truth, Satan most of all assaulteth our faith. Breastplate of Righteousness, and Shoes of Patience; but his best wit and greatest force is bend against the Shield of Faith. The first assault made against Eve, was in regard of her Faith, d Gen. 3. 1. Hath God indeed said, etc.: so against Christ, ( e Mat. 4▪ 3. If thou be the Son of God, etc.) Herein did he oft tempt the f Psal. 78. 22. 31. Israelites, yea & Moses g Num. 20. 12 also in the wilderness. h Luk. 22. 32. This was it for which he desired to winnow Peter; and for which i Thess. 3. 5. Paul feared lest he had tempted the Thessalonians. Lamentable experience showeth how mightily he prevaileth 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 despair. That which hath been before delivered concerning the excellency, Reason. necessity, use and benefit of Faith, declareth the reason, why the Devil so assaulteth it: for he, being our Adversary walking about, and seeking whom to devour, espieth that Faith is it which especially preserveth us safe from being devoured; that this is the victory which overcometh both k 1 Pet. 5. 9 himself and his chief agent and instrument the l 1 joh. 5. 4. world; and therefore with all might and main endeavoureth to spoil us of this shield. It is therefore needful we should know what are his wiles, and how they may be avoided. His sundry kinds of wiles may be drawn to two heads, namely those whereby he laboureth either to keep men from Faith, or else to wrest Faith from them. I will in order discover some of the principal in both kinds, which are these. §. 88 Answer to Satan's Suggestion, that it is presumption to believe. 1. Suggest. FIrst, it is altogether impossible to attain unto any such gift as Faith is. Secondly, can any man be assured that Christ is his? Thirdly, whosoever hath any such conceit, presumeth. Fourthly, to enforce this temptation the further, he also suggesteth, that the ground of Faith (God's word) is uncertain. And five, though that Scripture were the certain Word of God, yet the Ministry of it by man, is too weak a means to work so great a work as Faith is thought to be this Suggestion hath prevailed much with Papists. Answ. First, that which hath been before delivered concerning the getting of Faith, showeth that this is a lying Suggestion. Secondly, it hath been expressly proved that a man may know he hath Faith. Thirdly, the differences betwixt Faith and presumption show, that assurance of Faith is no presumption. 1 Faith driveth a man out of himself: Differences betwixt faith and presumption. because the believer can find no ground of confidence in himself, therefore he casteth himself wholly upon CHRIST. Presumption findeth something in the man himself to make him boast. 2 Faith resteth on a sure ground, which is God's Word, that both commandeth us to believe, and promiseth to perform that which we do believe. Presumption relieth only on a man's surmise and mere conjecture. 3 Faith is joined with the use of the means: both of those means whereby it was first bred, and also of those which God hath appointed for the nourishing of it. Presumption not only carelessly neglecteth, but arrogantly contemneth all means. 4 Faith is wrought by degrees: first by knowledge, then by grief, 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 work out his salvation with an holy jealousy, yea with fear and trembling: oft calling upon God, and depending on him. Presumption is overbold. 6 Faith maketh a man depart from all iniquity, and keep a clear conscience. Presumption is accompanied with much pollution, at least inward. 7 Faith is most sure in time of trial, then is the strength of it most manifested. Presumption like a Bragadocha then maketh greatest flourish when there is least danger. 8 Faith continueth unto the end, and never falleth away. Presumption is subject to decay totally and finally. 4 Of the certainty of God's word we shall after speak: 5 For man's Ministry it is God's ordinance; & thence it hath that mighty power to work Faith: for God who at first brought light out of darkness, can by weak means work great matters: Besides, a 2 Cor. 4. 7 We have this treasure in earthly vessels, that the excellency of that power might be of God, and not of us. §. 89. Answer to Satan's 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 seek it, obtain it. Herein Satan prevaileth with idle, slothful persons, b Pro. 22. 13 & 26. 13. who in all things which they should enterprise, pretend more dangers and difficulties then needs, of purpose to find a pretence to their idleness. Answer. Though it be hard to the carnal careless man, Faith not hard to the willing. yet (as Solomon saith of knowledge, Pro. 14. 6.) Faith is easy to him that will believe; not that it is simply in man's power, but that God's Spirit so openeth his understanding in the mysteries of godliness, so worketh on his hard and stony heart, making the one capable, and the other pliable, as thereby the man is brought like softened wax easily to receive the impression of God's seal. Though man in himself be dead in sin, yet God's word is as powerful to quicken him, as Christ's was to raise Lazarus. Indeed many seek, and find not, ask, and have not: but why? d jam. 4. 3 Saint james giveth one reason, They ask, and seek amiss. They seek Faith in themselves, and from themselves: they seek it by carnal and fleshly devices: they seek it by their own wit and reason. Saint Paul rendereth another reason, e 2 Cor. 4. 4. The God of this world hath blinded their minds, that the glorious light of the Gospel should not shine unto them. Because they oppose against God's truth so far as it is made known unto them, or wittingly wink at it, or turn from it, God giveth them over in just judgement to the power of Satan, who blindeth their minds. But if we repair to the Author who giveth Faith, and to the spring whence it floweth; if we rightly use the right means of attaining it, and wait at the door of Wisdom till she open unto us, undoubtedly we shall find Faith and not miss of it. §. 90. Answer to Satan's suggestion of the small need and use of Faith. 3 Suggest. FAith is a needless thing. This conceit the Devil putteth into the mind of two sorts of people: first of proud pharisaical justiciaries, who trust to their own righteousness: these think that the breastplate of righteousness is armour enough: Secondly, of secure, carnal Gospelers, 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 vain: as for the proud justiciary, Great need of Faith. let him first know, that righteousness severed from Faith, is no righteousness: though righteousness joined with Faith be of good use, yet severed from Faith, it is of no use at all. Secondly, that the Breastplate of righteousness, which the best men ever in this World had, was full of cracks and holes, full of many defects and imperfections, through which Satan would soon have wounded them even to death, if they had not had this shield. As for the secure Protestant, if ever he feel the fire of Satan's darts, he will find that all the assurance which possibly he can attain unto, is little enough. That poor man which said; f Mar. 9 24. I believe, Lord help my unbelief: And the Disciples which said, g Luke 17. 5. Lord increase our faith, saw that a good hope was not enough. As a preservative against this poisonous temptation, we must labour for all the assurance of Faith that we can. §. 90. Answer to Satan's suggestion of the damage arising from Faith. 4 Suggest. FAith is hurtful to a man's credit, honour, profit, pleasure, etc. Herein Satan prevaileth with worldlings, whose hearts are only on things here below. Answer. First, the price of Faith, Great is the worth of Faith. yea of one grain of Faith, is of more worth than all the treasure in the world: this that good h Mat. 13. 44. Merchant well knew, who sold all to buy it. Secondly, they who are wounded with Satan's fiery darts, would willingly forego all credit, wealth, and pleasure that the World possibly can give, for a dram of Faith. Thirdly there can be no true credit, honour, etc. without Faith: all are sanctified by Faith, otherwise they are mere shadows and shows. §. 91. Answer to Satan's suggestion of Man's unworthiness. 5 Suggest. FAith is too good and precious a thing for poor wretched sinners to have: herein he prevaileth with distressed fearful Christians. Answer. Man's unworthiness no hindrance of Faith. For removing of this, we must remember what was * §. 28. 29. before delivered of God's free grace, and rich bounty, which is not restrained by our unworthiness. If the Devil by these, or such like means cannot keep us from getting faith, he hath other wiles to wrest it from us, which follow. §. 92. Answer to Satan's suggestion of man's imperfection. 6 Suggest. THy Faith is not sound, but counterfeit: for it is mixed with many imperfections, transgressions, weaknesses, doubtings; there is no growth or increase of it: many weak Christians are brought hereby to stagger. Answer. Imperfect Faith may be true & sound. Oft prove thy Faith, especially by the causes, and by thy love, and a Heb. 13. 18. true desire to live honestly: Know that every thing here is imperfect, yet that truth and imperfection may stand together: strive against these imperfections, and use the means for increase of Faith. §. 93. Answer to Satan's suggestion of trusting to means. 7 Suggest. THere are meet helps afforded for all distresses: why may not men trust to them? Is it not good to seek to the Physician in sickness? to trust unto number and prowess of men in war? 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 unto outward means, as b 2 Ch●. 16 12 Asa. Answer. All means are subordinate to God's Providence, and guided thereby: Subordinate means take not away the use of Faith. therefore in the use of them we must look unto God, and depend on him, and call upon him for a blessing: neither supply of meet means, nor want of them, must any whit lessen our trust in God, but to God must all the glory be given, whatsoever the means be. §. 94. Answer to Satan's suggestion of apostasy. 8 Suggest. THou canst never hold out: thy Faith will not only be in vain, but thy latter end is like to be worse than the beginning: How many have fallen away in all ages, and daily do fall away? Answer. Faith falleth not clean away. There are means to preserve and increase Faith, as well as to get it: let them be well used, and thy Faith shall never fail: Luke 22. 32. Remember Christ's prayer for Peter's Faith: as for others, we cannot so well know the ●oundnesse of their Faith as of our own. §. 95. Direction against Satan's storms. IF he prevail not by any of these, or such like subtle suggestions, he will try by all the storms and troubles he can, to shake and overthrow our Faith. We must therefore be like sound Oaken Trees, which the more they are shaken, the deeper root they get in the earth; and know for our comfort, the Devil can raise no greater storms than God in wisdom permitteth him. Virtus fidei inper●cutis secura est. Chrys. in Mat. 20. hom. 37. God in the end will turn all to our good, as he dealt with job, (job 42. 10. etc.) so that if we believe, we shall surely be established. Faith maketh men secure in perils. THE seventh PART. The Helmet of Hope. Ephesians 6. 17. And take the Helmet of Salvation. §. 1. Of the difficulty of a Christian Soldiers Estate. EXcellent means of defence are those whereof we have heard, especially the last of them: yet the Apostle thinketh them not sufficient, but proceedeth to set forth other pieces of armour, saying, a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Obseru. from the inference. No easy matter to be a Christian Soldier. And take, etc. Whence we may well gather, that It is no easy matter to be a Christian Soldier, and steadfastly to stand unto the end against all assaults. Many graces are needful to be added one to another for that purpose. One might have though that when he had named the shield of Faith, he need have added no more: but God who knoweth both our weakness and proneness to faint, and also the power and subtlety of our adversaries better than ourselves, seeth it needful that an helmet be used as well as a shield: our care therefore must be to use this also. §. 2. Of the Spiritual Grace here meant. THis fifth peace of Spiritual Armour (though it be not plainly expressed) Some refer these two metaphors, Helmet, Sword, unto the Word of God, and say that two uses of the word are set down under two metaphors: one to be defensive as an Helmet: the other to be offensive as a sword. is necessarily implied to be Hope; Hope the fifth pe●ce of armour. for a 1 Thes. 5. 3. in another place where he useth this metaphor, Answer. The sword alone of itself implieth both these uses, for it is an especial means of defence as well as of offence: these two metaphors being as distinctly set down as any of the former, there is no reason why they should be referred to one and the same thing. he expresseth Hope, Put on (saith he) for an Helmet the hope of Salvation. What could more plainly be spoken? and what better interpreter of the Apostles mind could we have then the Apostle himself? Other say that Christ himself is here meant by this metaphor Helmet, because he is Salvation, and because the very word here used (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) is in other places attributed to Christ, as Luke 2. 30. & 3. 6. Salvation is thus applied to Hope, because 1 Salvation is the main end of our Hope, Why it is called the hope of salvation. that which above all toher things we wait for: Answer. It is not properly attributed to Christ, but tropically, because he is the Author and finisher of our salvation. It is more proper to take it for the thing itself which Christ hath purchased, eternal life. when we come to the possession of it, then hath Hope her end, and period. 2 It is an especial means of attaining unto Salvation, 2 Though Christ be here meant by this word Salvation, yet cannot Christ with any fit congruity be comprised under this metaphor Helmet: for if we read the words plainly, Take the Helmet of Christ, what else can be meant but the helmet which Christ used, or which he giveth or prescribeth to us, as the Armour of God? Thus it will be the same thing which we mean, namely, Hope: for as Christ is the author and finisher of our Faith, so also of our Hope. ( e Rom. 8. 24. We are saved by Hope.) This is that chord whereby we hold fast to God's promises till they be all accomplished, which will not be until we enjoy salvation. 3 Herein lieth a main difference betwixt the hope of worldlings, and Saints: their hope reacheth no further than to the things of this life; therefore d Pro. 11. 7. when they die their hope perisheth, but these e 1 Pet. 1. 3, 4. hope for an inheritance immortal, etc. Therefore f Pro. 14. 32. they have hope in their death: for g 1 Cor. 15. 19 if in this life only we have hope in Christ, we are of all men the most miserable. Thus having showed what this Helmet of Salvation is, I will distinctly show, 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, preserved, and used. 6 What are Satan's 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 believed. 1 In expectation especially consisteth the very nature of Hope; g Rom. 8. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. If we hope, etc. h Psal. 37. 7. We wait. David joineth hoping and waiting together, as implying one and the same thing; h Psal. 37. 7. Wait upon the Lord, and hope in him. 2 Good things are the proper object of Hope: Spes non nisi bonarum rerum est, nec nisi faturarum. Aug. Enchir. cap. 8. herein it differeth from Fear: We fear things evil and hurtful. I looked, that is, hoped for good (saith job:) The thing (namely) that evil thing which I feared, is come upon me? job 3. 25 & 30. 26.) 3 These good things are to come: not past, nor present, which either are or have been seen: l Rom. 8. 24. Hope which is seen, 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 faithful and true: we may well wait for that which he hath promised, whatsoever it be. In this respect this true Hope is termed 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 Luke 3. 26. This was the ground of Simeons' Hope. These promises are of all needful things in this world, both Spiritual and Temporal; of assistance under all crosses, and of deliverance from them: and at length of eternal glory and happiness in heaven, which (because it is furthest off, and includeth in it an accomplishment of all other promises,) is the most proper object of Hope. In which respect the Scripture doth thus entitle it, o 1 Thes. 5. 8. Hope of Salvation, p Tit. 3. 7. Hope of eternal life, q Rom. 5. 2. Hope of glory, etc. 5 The things we hope for, are also such as Faith believed. 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 Heb. 11. 1. Faith is the ground of things hoped for. Till a thing be believed, a man will never hope for it: s Gal. 5. 5. By Faith we wait: that is, Faith causeth us to wait. Again, except a man hope, and wait for that which he believeth, his Faith will soon decay. §. 4. Of assurance and patience of Hope. THus in general we see what Hope is. Two properties of Hope. There are two especial properties which the Scripture doth oft annex to Hope, 1 Assurance. 2 Patience. For Assurance, expressly saith the Apostle, 1 Assurance. t Heb. 6. 11. Show diligence to the full Assurance of Hope. In regard of this property it is said, 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 soul, both sure and steadfast. According to the quality and quantity of Faith, is the quality and quantity of Hope. What a man believeth, that he hopeth for: as he believeth, so he hopeth for it: but true Faith doth assuredly believe the truth of God's promises: therefore true Hope doth certainly expect them, for there are the same props to uphold our Hope, as are for our Faith, to wit, the goodness, power, truth, and other like attributes of God: Hope ariseth not from man's promises, nor is nourished by man's merits. Our adversaries make uncertainty a property of Hope, Uncertainty no property of Hope. and ground it upon conjectures and probabilities: whereby they take away one main difference betwixt the hope of sound Christians, and carnal Libertines: and clean overthrow the nature of saving Hope: for though, by reason of the flesh, the best may sometimes waver in their Hope, as well as in their Faith: yet is not this wavering of the nature of Hope, but the more Hope increaseth, the more is doubting dispelled. For Patience, b 1 Thes. 1. 3. ● Rom. 8. 25. that also is expressly attributed to Hope: If we hope for that we see not, we do with patience wait for it: How needful it is that our Hope be accompanied with patience, we shall see hereafter. §. 5. Of the agreement betwixt Faith and Hope. HOpe agreeth with Faith in many things: II. Point. Wherein Hope and Faith agree. for example in these. 1 In the Author. In the Author and worker of them both, which is God's holy Spirit, as c Gal. 5. 22. Faith is a fruit of the Spirit, so d Rom. 15. 13. we abound in Hope thorough the power of the holy Ghost. 2 In the matter. In the common matter, for both are saving and sanctifying graces, as e Eph. 2. 8. We are saved by Faith, f Rom. 8. 25. so also by Hope: and as g Act. 15. 9 By Faith the heart is purified, so h 1 joh. 3. 3. he that hath Hope purgeth himself. 3 In the ground. In the Ground of them, both of them are grounded on God's promises as we have heard. 4 In the properties. In the forenamed properties Assurance and Patience. The same Apostle that made mention of i Heb. 6. 11. Assurance of Hope, mentioneth also k & 10. 21. Assurance of Faith, and as l Rom. 8. 25. he that hopeth waiteth with patience, so m Isa. 28. 16. he which believeth maketh not haste. 5 In the continuance. In continuance, which is only till they have brought us to the possession of the inheritance promised: in which respect Love, which continueth even in Heaven, is preferred both to Faith and Hope. 6 In the effects. In many excellent effects: as are a clear and quiet conscience: an utter denial of a man's self: a casting of himself wholly on God's grace: a patient bearing of all crosses, perseverance unto the end, etc. §. 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 Heb. 11. 1. Faith is the ground of things hoped for. 2 In the kind of Object: Faith is also of things o Heb. 11. 3. past, and p joh. 20. 29. present: hope only of things to come. Object. Faith is also of things to come: for we believe eternal life. Answ. Faith giveth q 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Heb. 11. 1. a subsistence, and present being, to such things as are to come; by it we believe those good things which are promised to be ours, though the possession of them be to come. 3 In their nature: Faith believeth the very truth of God's promises, and r joh. 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 use when faith faileth: and it serveth to cherish and uphold Faith: needful it is therefore that unto 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greek word, covereth the head all over, so as under it may be comprised the Beaver, and whatsoever covereth the face. The use of this Helmet is to keep and fence the head safe from Arrows, Darts, Bullets, Swords and other weapons, whereby it might otherwise be sorely wounded, and the man be killed downright. He that hath his head and face well and safely covered, will be bold and courageous without fear, lifting up his head, and looking his enemy in the face, and so boldly go on forward, not fearing Arrows, Darts, or any such things that shall be shot, or thrown at him. Even so he whose soul is established with Hope, waiting for Salvation in the end, will with an holy resolution go on in his course to God, not fearing the manifold assaults of his spiritual enemies, being assured that they shall not pierce his soul, but that at length he shall remain a Victorer, when the Devil and his instruments have shot all their Arrows against him. Hope of Salvation maketh a man rouse up his soul and spirit in the midst of temptations: thus much the notation of that t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 8. 19 word, whereby the Apostle setteth forth the Hope and earnest expectation of the creature, implieth. David alludeth hereunto, saying, Vide Beza. annotat. Unto thee, O Lord, lift I up my soul: And again, I will lift up mine eyes to the mountain, Psal. 25. 1. & 121. 1. from whence my help cometh. Out of all that hath been said, may easily be gathered what is the use of hope, and how needful and profitable a piece of Armour it is. §. 8. Of the use of Hope. THe use of it is to keep us from fainting, that we be not confounded through any assaults of our enemies: for y Rom. 5. 5: Hope maketh not ashamed, but maketh bold and confident: z Psal. 27. 13. 14. David 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 useth another metaphor, and resembleth Hope to an Anchor. Sicut anchora iactata de navi non permittit came circumferri, licet venticommoveant, sed firmam facit, ficet spes. Chry. in Heb. hom. 11 When Mariners have a good sound Anchor fast tied to the ship with a strong Cable, and fast fixed on firm ground, they dare sleep quietly therein, though storms and tempests arise: for the Anchor will keep the ship safe and sure, so as it cannot be carried away of winds, nor beaten against rocks, nor swallowed of gulfs. Thus doth Hope after an holy manner make us secure, and that though afflictions and temptations like storms, be raised against us. a Psal. 23. 4. Though I should walk through the valley of the shadow of death, I will fear no evil, saith David; whereby he manifesteth his holy security, which also he doth by many other like speeches in his Psalms. §. 9 Of the need of Hope, in regard of the uncertain and long date of God's promises. THis being the use of Hope, four Point. Hope necessary in four respects. it is very needful, yea necessary, and that in four respects. 1 In regard of the time which God hath set down for the accomplishment of his promises, 1 Time uncertain. which time is oft both unknown, and long dated, though the time be of God certainly determined, so as it cannot be prevented, (joh. 7. 30.) nor shall be overpassed, (Hab. 2. 3.) yet d Mar. 13. 32. Act. 1. 7. it is not always made known unto us. It is therefore needful that we wait for the time of the accomplishment of them. Such a collection doth Christ himself infer upon such a ground: e Mar. 13. 33. Take heed, watch and pray: for ye know not when the time is. And excellently doth he exemplify it by the f Luke 12. 36, etc. parable of the servants that waited while their Master returned from the wedding. In wisdom also it pleaseth God many times to set a long date to the accomplishment of his promises. When g Gen. 12. 7. Abraham came out of Haran, than God promised seed unto him, and a blessing upon his seed, yet was h & 21. 5. Abraham an hundred years old before he had a child of Sarah: so there passed at least twenty five years betwixt the making and performing of this promise, (compare Gen. 12. 4. & 21: 5.) yet i Rom. 4. 18. above Hope, under Hope, did he wait for it. k Luk. 2. 25, etc. 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 four thousand years betwixt that time. l Gen. 3. 15. wherein the blessed seed of the woman was first promised, and m Luk. 2. 1. etc. wherein he was exhibited. There have passed above five thousand years since n Jude v. 14. the time that the glorious coming of Christ unto judgement was promised, and yet is not accomplished, and God knoweth when it shall be. The date of many promises, are much longer than the Saints thought of: and they are kept longer in suspense than they looked for. In this respect there is great need of Hope, yea of patient Hope. Note the answer given to the souls under the Altar, which was, 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 servants, and their brethren that should be killed even as they were, were fulfilled. The office of Hope, is to make us wait, and still to wait, and that with patience, though God tarry never so long, Though it tarry, wait, (Hab. 2. 3.) David waited though his soul fainted. (Psal. 119. 81.) §. 10. Of the need of Hope in regard of troubles. 2 IN regard of those many troubles and perplexities which do fall out betwixt the making and accomplishing of God's promises, 2 Troubles many. we have 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 deliverance was come, they were more cruelly oppressed, before they could get out; and when they were got out, what and how many straits were they brought unto at the red sea, and in the wilderness before they entered into Canaan? even such and so many, as of all the men which came out of Egypt, only two (which patiently waited to the end,) entered into it. David was promised to have the Kingdom of Israel: but how was he persecuted, and made to fly the Country 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 unto (it hath been like the Moon in the deepest wain) and yet Christ not come? Thus doth the Lord in wisdom dispose of his Church while it is here warfaring on earth; as for many other just and weighty reasons, so to try if we can wait, patiently wait, and that s Rom. 4. 18. under Hope, though it be above Hope. In regard of these troubles, therefore is Hope very needful, as t Heb. 10. 35. etc. the Apostle implieth, who earnestly exhorteth the Hebrews, even in this respect to wait. It is the office of Hope, to make us wait and abide till God remove the cross. §. II. Of the need of Hope in regard of the scoffs of the wicked. 3 HOpe is needful in regard of the scoffs and reproaches of the wicked: 3 Wicked scoff. for if God's promises be not speedily accomplished, u 2 Pet. 3. 4. they are ready to upbraid God's children, and say, Where are his promises? If afflictions befall them, * Psal. 42. 10. Where is their God? If afflictions be grievous, x & 3. 2. There is no help for him in God. Is not then Hope necessary to uphold us against these? David hereby upheld himself: for when the wicked said, Where is their God, he said to his Soul, y & 42. 11. Wait on God. It is the office of Hope to make us look so much the more steadfastly upon God, and the faster to cleave unto him, by how much the more wicked men do seek to draw us from the Lord. §. 12. Of the need of Hope in regard of our own weakness. 4 WE have need of Hope, 4 we weak. in regard of our own weakness, for we are very prone by nature to think that God forgetteth us, and remembreth not his promises made to us, if at least it be a long time before he accomplish them; or if he bring us to any straits, and seem to hide his face from us. David was herewith sorely tempted, it made him cry out, and say, a Psal. 13. 1. How long wilt thou forget me, O Lord, for ever? How long wilt thou hide thy face from me? But what upheld him? himself showeth that it was his hope▪ For in the same Psalm he saith, b Psal. 13. 5. I trust in thy mercy. It is the office of Hope in this respect, to make us hope above hope, as c Rom. 4. 8. Abraham; and against sense, as d job 13. 15. job. Thus we see that hope is so needful, as there is no living in this world without it: herein is the proverb verified, If it were not for hope the heart would break. §. 13. Of getting and preserving Hope. LEt us therefore in the next place observe how it may be, V. Point. How hope is gotten. first, gotten, secondly, preserved, thirdly, well used. 1 It is gotten by the same means that faith is: for it is the daughter of Faith. See Treat. 2. part. 6. &. 17. etc. The means which beget faith, do immediately hereupon beget hope. 2 It is preserved by two means especially. 2. How preserved. 1. By a due consideration and full persuasion of God's properties; which make us patiently abide for the accomplishment of his promises. 2 By a faithful remembrance of God's former dealings. Four special properties of God are for this purpose to be observed. 1. His free grace. 2. His infinite power. 3. His infallible truth. 4. His unsearchable wisdom. For being in our hearts persuaded by faith. 1. Faith in God's promises upholdeth hope. First, That the same grace which moved God to make any gracious promise, will further move him to accomplish it. And secondly, That he is able to do it. And thirdly, So faithful, 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 own glory, and his children's good; we are thus brought to wait, 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. GOD'S former dealings both with others, 2 Experience upholdeth Hope. and also with ourselves being faithfully remembered, work such an e Rom. 5. 4. experience as cannot but bring forth Hope: For this experience doth evidently demonstrate what God is willing and able to do. f Psal. 22. 4. & 34. 6. & 143. 5. Hereby was David's Hope much cherished and strengthened. g jam. 5. 11. This means doth St james use to strengthen the hope of Christian jews, bringing to their memories Gods dealing with job. For this end, we must acquaint ourselves with the Histories of former times, especially such as are recorded in the holy Scriptures: for h Rom. 15. 4. Whatsoever things are written afore time (namely in those Scriptures) are written for our learning, that we thorough patience and comfort of the Scriptures might have Hope. It is also good to be acquainted with other Ecclesiastical Histories: but especially to observe God's dealings in our own times. The i Rom. 5. 4. experience which most of all bringeth forth Hope, is that which we have of Gods dealing with ourselves, whereof we have two notable examples, one of jacob, (Ge●. 32. 10.) The other of David, (1 Sam. 17. 37.) For this end we are well to observe and remember all those gracious favours which God from time to time vouchsafeth to us, and not carelessly let them slip at the time present, nor negligently forget them in the time past. The Israelites in the wilderness failed in both these: m Psal. 106. 7. They understood not Gods wonders, while God was doing them; neither afterwards did they remember the multitude of God's mercies. This was the cause that they could not wait till the time appointed for their entering into Canaan was come: but fainted, and fell in the Wilderness. §. 15. Of meditating on the end of Hope. TO these may be added as a further means to uphold 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, attend mercedem. Aug. in Psal. 36 namely, that rich and glorious inheritance which Christ hath purchased for his Saints, and God hath promised unto them. Much might be said to amplify this point, but I will refer it to the private 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 hereunto. Observe what their hope is in earthly things, which are very uncertain: o jam. 5. 7. The husbandman waiteth for the fruit of the earth, and hath long patience for it, until he receive the former and the latter rain. As the Husbandman, so the Soldier, the Mariner, the Merchant, who not? Their hopes make them unter much, and send themselves forth to great dangers, & yet oft they fail of their hopes. Shall Christians of all others cast away their Hope, the end whereof is more excellent than all things in Sea and Land, which also they are sure to receive, if they faint not? a Heb. 10. 35. Cast not away your confidence, which hath great recompense of reward. §. 16. Of the resemblance betwixt Hope and an Anchor. 3 THe use of hope may fi●ly be set forth by that other metaphor whereunto Hope is resembled, 3. How hope is well used. namely, an Anchor. (Heb. 6. 19) 1 It must be cast upon a sure ground. 1 Cast the anchor of hope on a sure ground. If an anchor becast into a bottomless sea, where is no ground, or on quick sands, which are no sure ground, it is of no use, the ship may be tossed up and down, and suffer wrack for all that. The only sure ground of hope is Gods promise revealed in his Word. That this is a most firm ground cannot be doubted of, unless the goodness, power and faithfulness of God be called into question. For as God himself is, so is his▪ Word, faithful and true, sure and certain: nothing more firm and stable: a Matth. 5. 18. Till heaven and earth perish, one jot or title of God's word shall not scape, till all things be fulfilled. b Psal. 119. 19 David cast the anchor of his hope upon this ground. We are therefore to acquaint ourselves with God's manifold promises. 2 It must be fast fixed on that sure ground. 2, Fast fix it on that ground. If an anchor only lie upon the ground, and be not fixed on it, as good be without ground. Then is hope fast fixed on God's promise, when his promise is steadfastly believed: Faith maketh a way and entrance for hope. c Rom. 4. 18, etc. Abraham first believed God's promise, and then waited for it. First therefore labour for true and sound faith in God's promises, then will thy hope be sure and steadfast. 3 It must oft be settled and fixed anew. 3. Of● renew, the hold. If an Anchor loose and slacken after it hath once been fastened, a storm may cartie the ship away: where then is the benefit of the former fastening? Our hope in regard of our own weakness, and the violence of Satan's manifold storms, is much subject to loosening, to wavering. It must therefore oft be renewed: d Isa. 40. 31. They that wait on the Lord shall renew their strength. These words may be taken both as a promise of God, showing what he will do; and as a duty on our part, showing what we ought to do. For this end, again and again meditate on those promises which we have once known and believed, and oft call to mind God's former benefits and performance of his promises: (these were David's usual practices.) For these being means to raise up Hope in us at first, the recalling of them to our minds again, must needs be means to renew our hope. §. 17. Answer to Satan's suggestion against a sure ground of Hope. IN the last place, VI Point. Satan's wiles. Satan hath many ways to spoil us of this piece of Armour also, and that either by labouring to keep it from us, that we never have it, or to wrest it from us after we have it. Because there is a mutual relation betwixt Faith and Hope, so as without Faith there can be no Hope, he bends what forces he can against Faith to keep us from it, or deprive us of it. To avoid this, the former Treatise of Faith is to be observed. His Suggestions more proper against this grace, are such as these. Suggest. 1 There needeth no such ado to find out a sure ground; if thou hope well, it is well enough. Thus he prevaileth with the greater sort of our people, especially with the more ignorant and ruder sort, who do not only in their hearts conceive, but with their tongues also are ready to utter such conceits as these, I hope well, yea, I hope to be saved as well as the best. Here is their anchor cast out. But ask them, what is the ground of their Hope, all the answer they can give, is, They Hope well. Many that know not the fundamental points of Christian Religion, nor the first grounds of Salvation, (being much worse than the e Heb. 5. 12. Hebrews, 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 avoid this, all ignorant persons, though they be grown in years, must be willing to be instructed and even catechised. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Luke 1. 4. Theophilus a Nobleman was so instructed. Ministers must use to catechise and teach fundamental grounds. Ignorance of people is a shame and dishonour to the Gospel; it maketh them a prey to Satan, and f Ose. 4. 1. 2 Thes. 1. 8. bringeth them to the very pit and gulf of destruction. §. 17. Answer to Satan's suggestion of false grounds of Hope. Suggest. 2. THe best grounds of Hope are, 1. A man's own merits. 2. The meritorious works of others, even their works of supererogation, 3. A● man's own honest dealing and good meaning: 4. A man● prosperous estate. Thus he deceiveth men with fal● grounds. In the first of these, he prevaileth with the provider sort of Papists, who trust to their own 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 civil, honest men, men of their words, just i● their dealings, etc. but savour of little piety to Go● wards: as also in many of the poorer sort, who think an● say. They do no man any wrong. In the fourth, with sottish worldlings; who make Earth their Heaven. Answer. All these are like quicksands, which bring more danger than safety to a ship. For the first, see the answer to the first suggestion against righteousness. §. 7. For the second, see the 3. use 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 abominable impieties and iniquities. For proof whereof, read john 16. 2. and Acts 26. 9 3 That it more beseemeth fools then wise men to build all their hopes upon conjectures. For the fourth, know that outward prosperity, wealth, health, honour, credit, ●auour of friends, and the like, are but c Mat. 5. 45. common gifts which God indifferently bestoweth on all sorts of people: they oft prove the devils baits to allure men unto him, and his hooks to hold them fast, and drown them in perdition. §. 18. Answer to Satan's suggestion of licentious trusting on Mercy. 3. Suggest. STill trust to God's Mercy, and Hope therein; and in confidence thereof, take liberty ●othy self to do what seemeth good in thine own eyes. Thus he maketh carnal Gospelers, Libertines, hypocrites, and the like, ( d Jude; v. 5. Who turn the grace of God into wan●nnesse) to let their anchor of Hope lie loose upon the ●re ground of God's mercy. Answer. When God's mercy is wilfully and wittingly abused, his justice is provoked to take vengeance: God's grace giveth liberty to no sin, e Tit. 2. 11. 12. The grace of God which bringeth salvation unto all men, teacheth us to deny ungodliness and worldly lusts, and to live soberly, righteously, godly, etc.: 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 merit of Christ's sacrifice to have their sins pardoned, partake also of the efficacy thereof, to have the power of sin subdued. §. 19 Of Satan's seeking to deprive us of the use of Hope. IF thus the Devil cannot keep us from attaining true Hope, then will he labour to quail our Hope, and so spoil us of it, and that by these and such like means. 1 By making us too careless, and too secure, wherein he somewhat prevailed with Lot, David, Peter, and such other. For avoiding this, we must duly consider our own weakness, and the many fierce temptations whereunto we are subject, and thereby be stirred up to watch and pray, as f Mat. 26. 41. Christ upon this ground exhorteth his disciples. 2 By moving us to despair, by reason of our unworthiness: and here he will object what we are by nature, what by the multitude and grievousness of our actual transgressions, and in these respects how unworthy of the salvation which we wait for. For avoiding this, we must remove our eyes from off ourselves, and cast them upon the free grace, and rich mercy of God, and upon the all-sufficient merit of Christ, and remember that the salvation which God hath promised, he will give for his own Names sake. 3 By calling into question the truth of God's promises, especially when he seemeth long to delay the accomplishment of them, or when troubles arise. For avoiding this, we must be persuaded, that God is wisest, and best knoweth the fittest times and means 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 pieces of Armour. THe sixth and last piece of Armour, is not only defensive as all the former, but offensive also, like a Sword. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Note this copulative particle AND, and the Sword; that is, take the Sword also as well as other pieces of Armour: Whence observe that It is not enough to keep off our enemy's assaults, Doct. Drive away thy spiritual enemies. from annoying us, but our care and endeavour must be to drive them away, and destroy them. b jam. 4. 7. Resist the Devil (saith the Apostle) and he shall fly. Resist, is a word not only of defence, but also of offence. This phrase, he shall fly, showeth that our endeavour must be to drive him away, and put him to flight. It implieth both a promise and a duty. To this purpose tend those phrases in Scripture of c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Col. 3. 5. killing our members on earth, d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 8. 13. mortifying the deeds of the body, e Gal. 5. 24. crucifying the flesh and the world, f Rom. 6. 6. destroying the body of sin, g 1 Cor. 9 27. beating down the body, and keeping it in subjection. We have a notable example hereof in our Head and General Christ, i Mat. 4. 10. who put the Devil to flight: likewise in one of his Captains, S. Paul, k 1 Cor. 9 27. who brought his body into subjection, & l Gal. 6. 14. to who the world was crucified. If we stand only upon defence, we embolden & hearten our enemies, Reason. wh● will never leave assaulting us, till they have preaviled against us, except they be destroyed; as Saul never left persecuting David, till he himself was destroyed. Use 1 here is a good direction for Magistrates that have a charge over people committed unto them, that they content not themselves with defending such as are under their government from idolaters, Magistrates must cut off the enemies of the church heretics, atheists, worldlings, and the like enemies, but that they cut off and destroy those dangerous and mischievous enemies. For this purpose the sword of God is committed into their hands: and k Rom. 13. 4. They are the Ministers of God, to take vengeance on such as do evil. l 2 Kin. 23. 20. Thus did that good King josiah, and other good Kings. Object. This is done by the temporal sword, but what is that to the Sword of the Spirit here meant? Answ. 1 It may fitly be applied by way of allusion. 2 It followeth by just and necessary consequence: for every one must do his best to profligate spiritual enemies: and seeing God hath afforded to Magistrates not only the spiritual Sword which is common to all Christians, but also a temporal Sword which is proper to them, they must use both. 3 The use of the temporal Sword is a great help to the spiritual, The use of the temporal sword an help to the spiritual. and much good may be done thereby: for howsoever Satan himself, being a Spirit, is no whit daunted with the temporal Sword: yet idolaters, heretics, profane men, and other like instruments of the devil, in, and by whom the devil much annoyeth the Church of God, are daunted, and may be destroyed thereby, and so Satan put to flight. It is the overthrow & ruin of many Churches, that the civil Governors suffer the enemies thereof to get head, & assault the church & people of God. Use 2 Here is a direction also for Ministers. They must not only teach the truth, 2 Ministers must resute error, and reprove vice. instruct in good manners, encourage the upright, but also refute errors, cut down sin, and endeavour to destroy whatsoever maketh against the glorious Gospel of Christ. Note what the Apostle saith in this case, m 2 Cor. 10. 4, 5, 6. The weapons of our warfare are mighty thorough God to cast down holds, casting down the imaginations, & every high thing that is exalted against the knowledge of God, etc. and having vengeance ready against all disobedience. That we may not think that this was proper to his Apostolical function, n Tit. 1. 9 he saith in general of a Bishop, that as he must be able to exhort with wholesome doctrine, so to improve them that say against it. There is a two edged Sword put into the mouths of ministers, they must accordingly use it, to defend by teaching sound doctrine, and instructing in good manners: to offend by confuting errors, & reproving sins. Many errors in judgement, and much corruption in life creepeth into the Church for want hereof. Use 3 As for private persons every one hath a charge over his own soul, for their own soul's safety they must resist Satan, 3 Private Christians must subdue their enemies oppose against the world, subdue their flesh, strike & fight: it is a foolish pity to spare the enemy, & destroy a man's self. If Satan tempt, with an holy indignation, bid him avoid: if the world allure, defy it: if the flesh lust, sub endue it. Thus much for the connexion of this Weapon with the former pieces of Armour. I will now distinctly handle it, and show 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 used. 4 What is the benefit of well using it. 5 What are the sleights of Satan to deprive us of it. §. 2. Of the true Word of God. THe Weapon here prescribed, 1. Point. What is the Word of God is expressly termed the Word of God, which is that part of God's will which in the holy Scripture he caused to be recorded. It is called a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Word, because by it Gods will is manifested and made known, even as a man maketh known his mind and will by his words. It is also said to be the Word of God in regard, 1 Of the Author, which is b 2 Tim. 3. 16. God himself. 2 Of the matter, which is c Ephe. 1. 9 Gods will. 3 Of the end, which is God's d & 3. 10. glory. 4 Of the efficacy, which is God's e Rom. 1. 16. power. This word is properly and truly the right sense and meaning of the Scripture: Not the letter but the sense is God's word. for except that be found out, in many words there may seem to be matter of falsehood, (as that f Mar. 13. 32. the Son knoweth not the day of judgement,) of heresy (as that the Father is greater than the Son) and contradiction, g joh. 14. 28. ● as betwixt that which Christ said (my Father is greater than I,) and that which the Apostle said, (that h Phil. 2. 6. Christ jesus thought it no robbery to be equal with God.) The letter of Scripture may be alleged, and yet the word of God miss, as by all her etiques. And a man may serve from the letter, and yet allege the true word of God, as the Evangelists and Apostles did many times. Compare Mic. 5. 2 Psal. 40. 6. with Mat. 2. 6. Heb. 10. 5. So may diverse translator differ in some words and phrases▪ and Preachers in alleging testimonies of the Scripture may miss of the just letters, and yet all retain the true word of God, which is the true sense rightly conceived, and rightly applied. This therefore is it which we must labour after, Use. Search out the sense of Scripture. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and that with care and diligence, as Christ implieth, where he commandeth to i joh. 5. 39 search the Scriptures. The word which he useth, is metaphorical, taken from such as use to search in Mines for silver and gold: they will dig deep, they will break the several clots of earth all to pieces, to find out the golden Oar. Singuli sermons, syllabae, apices, puncta in divinis scripturisplena sunt sensibus Hier. in Eph. 3. Thus must we deal with the Scriptures, as we are exhorted by Christ, (joh. 5. 39) and by Solomon (Pro. 2. 4.) and so much the rather because every sentence, syllable, letter and tittle in holy Scripture is of moment. Otherwise if we do not thus search the Scriptures, instead of God's word we may allege our own conceits. §. 3. Of the means to find out the true sense of the Scripture. FOr our help in finding out the true sense of Scripture, there are divers profitable means, as 1 Understanding of the original tongues: Vide Aug▪ de doct. Chr. l. 3. c. 24, 25. etc. diverse errors & heresies have been drawn from translations. It is likely that the first thing that moved Papists to make marriage a Sacrament, was the word Sacramentum which the vulgar translation useth Ephes. 5. 32. and which the Rh●mist; translate a Sacrament. But k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the original, signifieth a mystery, or secret. Besides, every language hath proper kinds of speeches, which being translated word for word, in other languages would seem obsurd: so that for the true understanding of the propriety of many Scripture phrases, knowledge of the original tongues is needful. 2 Skill in the Arts, whereby proper and figurative phrases may be discerned and distinguished, and whereby the true construction of words, and just consequence of arguments may be observed. These especially are for the learned, wherein the valearned, must seek the help of the learned. 3 Knowledge of the Analogy of Faith, that is, of the fundamental points of our Christian religion, that no sense be made contrary to any of them. The literal acceptation of these words, l Mat. 26. 26. This is my body, and the heresy of Transubstantiation grounded thereon, is contrary to the sixth article of our Creed, He ascended into heaven, and fitteth at the right hand of God, etc. 4 Observation 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. etc. which showed mercy to the man wounded and half dead, be easily found out. 5 Comparing one place with another. Thus the meaning of many types and prophecies in the old Testament, may be understood 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 vivendo ut intelligant, Aug. de Trin. l. 3. c. 17 2 Thes. 2. 10. 11. For thereby the Spirit of revelation, whereof the Apostle speaketh (Ephes. 1. 17.) is obtained▪ therefore David prayeth unto God to open his eyes that he may see the wonders of God's Law, (Psal. 119. 18.) 7 Faith and obedience to God's word, so far as it is made known: God giveth over such to believe lies, who receive not, or love not the truth. §. 4. Of the resemblance betwixt the word of God and a Sword. A Sword, II. Point. How fitly God's word is compared to a sword. whereunto the word is compared, hath a double use: one to defend a man from the assaults of his enemies; (they who can well use a sword, find a great use hereof, even in this respect.) The other is to annoy, drive back, and destroy a man's enemy. q 2 Sam. 23. 10 This double use did Eleazar one of David's Worthies make of his sword, (which he used so long, that it clave to his hand again,) he defended himself and the Israelites, and destroyed the Philistims therewith. Thus the word of God is of great use, both to defend ●s from all the assaults of our spiritual enemies, and also ●o drive away, confound, and destroy them. It is profitable for doctrine and reproof, for instruction and correction, (2. Tim. 3. 16.) This is evident by Christ's manner of using the Word ●n his conflict with Satan: by it he did defend himself against the s Mat. 4. 4. first, and t 7. second assault, and u 10. by it in the ●hird, he drove the devil away. Thus he used it afterwards in his conflicts with Scribes, Pharisees, Sadducees, ●nd others. When any thing was objected against Christ, ●sually he a Mat. 12. 3, 5. defended himself with the Scriptures, and with the Scriptures he b & 22, 32, 44. confounded them: so did c Act. 7. 1. etc. Ste●hen, d & 18. 28. Apollo's, and all the Apostles. By the Word also may all carnal and fleshly lusts be cut down and subdued; Gladius dicitur sermo divinus quia sicut gladius carnes praecidit. sic & sermo divinus concupis●●ntias carnales. Chrys. in Mat. hom. 8. as flesh may be cut in pieces by a sword. Wherefore as Gentlemen, soldiers, and travelers, always have their swords by their sides, or in their hands ready to defend themselves, and to spoil their enemies, so ought we always to have this sword in readiness. Let us show ourselves as wise and careful for the safety of our souls, as natural men for their bodies. §. 5. Why the Word is called a Sword of the Spirit. Use THis word of God is called the Sword of the Spirit, as in regard of the a 2 Pet. 1. 21. Author of it, which is the holy Spirit, so also of the nature and kind of it: for it is Spiritual: and so opposed to a material sword made of metal: which may be called the sword of flesh. To this purpose, the Apostle saith, b 2 Cor. 10. 4. The weapons of our warfare are not carnal: (not carnal, is in effect as much as Spiritual.) Hence is it that it is so Heb. 4. 12. lively and powerful, sharper than any two edged sword, piercing even to the dividing asunder of sou● and spirit, and of the joints and marrow, and is a discerner of the thoughts, and intents of the heart. Were it not spiritual, it could not possibly pierce so deep, it could not discern the thoughts of the heart: neither could it any way annoy the Devil who is not flesh and blood, (as we have heard) but a spirit. Behold God's goodness and wisdom in furnishing us with such a weapon as our greatest enemies, even 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, skilful and careful in using i● we d 1 Pet. 3. 14. need not fear their fear, nor be troubled: Phil. 1. 28: but we shall rather strike dread and terror into them. §. 6. Of the means of well using the Word. FOr the well using of this Spiritual Sword, 3. Point. Four graces needful to use the word aright. 1 Knowledge. four especial graces are needful. First, Knowledge. Secondly, Wisdom. Thirdly, Faith. Fourthly, Obedience. 1 For Knowledge, In all things that we do, we must by the Word understand and know what God saith; what is his good will, pleasing and acceptable to him: for which we have both the practice of the Psalmist (Psal. 85. 8:) and the precept of the Apostle (Rome 12. 2. Eph. 5. 17.) For by the holy Scriptures only and alone we may attain to the knowledge of the whole will of God. Per scripturas solas potes plenam dei intelligere voluntatem. Hier. ad Demet. Without knowledge of God's truth we shall be always wavening, and never established in any truth, whether it concern judgement or practice; nor yet with courage resist any contrary corruption. §. 7. Of the means to attain Knowledge by the Word. FOr this, observe these directions. Use 1 Read the Word diligently and frequently: h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Tim. 4. 13 Give attendance thereunto: and that not only with others, but also alone with thyself, that thou mayst better observe it. Have set times for this end, and be constant in observing them: if by any urgent occasions thy task be omitted at one time, double it another time. 2 i Ios. 1, 8 Meditate of that which thou hast read. Psal. 119. 97 Meditation is an especial means to help both understanding and memory. A thing at first reading is not so well conceived 〈◊〉 when it is seriously pondered: this serious pondering takes a deep impression of it in our memories. 3 Attend to the preaching of God's Word: and bring thereunto a mind willing to learn. This is God's ordinance, in the use whereof we may well wait and depend upon God for his blessing, and that, 1 To enlighten our understanding. 2 To work upon our affections. 3 To teach us how to apply it. §. 8. Of Wisdom in applying the Word. 2 FOr Wisdom; 2 Wisdom. It teacheth us rightly to apply the Word, and that both in the true sense and meaning of that particular place which we allege, and also according to the present matter for which it is alleged. If we miss of the meaning of the place, it is no word of God, but a conceit of our own brain: k 2 Pet. 3. 16. We pervert the Scripture to our own destruction. If it be not pertinent to the matter, it is as a plaster or a medicine wrongly applied, which healeth when it should draw, and so causeth inward festering: or draweth when it should heal, and so maketh the sore or wound much worse. A potion mistaken, oft killeth the patient. Even so, if the terrors of the Law be urged to a wounded conscience, they may dri● a man into utter despair: or if the sweet promises of th● Gospel be applied to profane Libertines, and carnall● Gospelers, they may make them highly and intolerably● presume. Nothing can be more pernicious than the wor● wrongly applied. It is like l 2 Sam. 1. 12. Saul's sword, which never veined empty from the blood of the slain: when it was held o● against the enemies, it destroyed them; when Saul himself fell upon it, it run into his own bowels, it kille● him. So the Word well used against our spiritual enemy's, destroyeth them: if we fall on it ourselves, it m● be the death of our souls: for it is m 2 Cor. 2. 16. either the savour of death, or the savour of life. Needful it is then that unto knowledge wisdom be added, that we may rightly apply it. For this end we must observe, as the true meaning of the place itself, so the occasion, matter, and end why it is alleged, that so fit and pertinent places may be alleged. Thus did Christ use the Word: he alleged n Mat. 4. 4 a most fit text against distrust, so also against o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 presumption, and against p 10. idolatry. §. 9 Of Faith in God's Word. FOr Faith, the power of God's Word is restrained thereunto: 3 Faith. for q Rom. 1. 16. it is the power of God to every one that believeth. All knowledge and wisdom without it is in vain t Heb. 4. 2. The Word which the jews heard, profited them not because it was not mixed with Faith in them that heard it. evah under stood God's Word well enough, and wisdom she had enough well to apply it; but because she did not steadfastly believe in it, but was brought to doubt of it, she lost the use of this Sword; her enemy came in upon her, and killed her. For this end the authority of the Scriptures is well to be noted: Quod divinarum scripturarum perspicua firmatur authoritate sine ulla dubitatio ne credendum est. Aug. ep. 1● 2 they are of divine authority (2 Tim. 3. 16.) God's oracles are recorded in them: not one ●ot or ti●●le of them shall scape till all be fulfilled (Mat. 5. 18.) This known and believed, will bring us to give full assent to the truth of them. §. 10. Of yielding obedience to the Word. FOr Obedience, In Religion a man knoweth no more than he practiseth. 4 Obedience. In this respect it is true, that a 1 Cor. 8. 2. If a man think he knoweth any thing, he knoweth nothing yet as he ought to know: so as without obedience all knowledge is nothing, b jam. 1. 23, 24 as Saint james declareth by a fit comparison taken from one that beholdeth his face in a glass, and forgetteth what manner of one he was. This therefore must be added to all the rest; and herein we must be careful that e Deu●. 5. 32 we turn neither to the right hand, nor to the left: neither carelessly neglect that which is commanded, nor preposterously do that which is forbidden. Thus d john 13. 17 blessed are they which know, if they do the things which they know. In this experimental knowledge consisteth the very power of this spiritual Sword: by it is lust subdued, the world crucified unto us, and the Devil driven away. §. 11. Of the manifold use of God's Word. Point 4 THe benefit of well using this Sword, The benefit of well using the word. Non novimus clios libros ita destruentes superbiam▪ ita des●ruentes inimicum, etc. Aug. Confess: lib. 13. is admirable: for there is no error in judgement but may be refuted, no corruption in life but may be redressed hereby: Neither is there any true sound doctrine but may be proved and maintained against all gainsayers, or any virtue and duty but may be warranted by it, and we thereby directed also in the performance thereof. e 2 Tim. 3. 16 The Apostle expressly saith of the Word, that it is profitable to all these: f Psal. 119. 98, 99, 100 David upon his own experience affirmeth that by God's Word he was made wiser than the Ancient, than his Teachers, than his Enemies. Ancient men who have much experience of many times, and of many things done in those times, commonly get much wisdom by their long experience; so as f job 11. 12. among the ancient is wisdom, and in the length of days is understanding. Yet God's Word taught David to understand more than experience could teach the ancient. Yea, though Teachers commonly know more than Scholars, or learners, ( g Mal. 2. 7. Their lips should preserve knowledge:) yet David by God's Word exceeded all his Teachers in knowledge. And though enemies thorough their continual searching after sundry points of policy, and inventing many stratagems and cunning wiles, as also by prying into the attempts of the adverse parties, grow very subtle and crafty; yet by this Word of God did David learn more wisdom than all they. For God's Word is of a far larger extent than man's wit, wisdom, learning, and experience can attain unto. Though the Book wherein God's Word is contained, be not comparable in multitude of letters, syllables, and words, to the massy Volumes of many men's works; yet for substance of sound matter, and variety of several and sundry directions, all the Books in the World are not comparable to it. Every good thing whatsoever may be justified thereby: every evil thing whatsoever may be disproved thereby: so as by this Sword every good thing which is opposed against may be maintained, and every evil thing whereunto we are tempted, be repelled. There is no cross under which any man lieth, no distress whereunto any is brought, but may be eased, and helped by God's Word: from it may sound comfort be fetched, by it may a man be supported. h Psal. 119. 50 This was David's comfort in his trouble. Art thou afflicted in body, or troubled in conscience? Are thy Children, kinsfolk, or any other which thou accountest near and dear unto thee, a vexation unto thee? Is thy estate decayed? Art thou troubled with evil 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 blind i Psa. 119. 105. a Light: to them that wander, k 9 a Guide: to them that are in distress, l 50. a Comfort: to them that doubt, m 24 a Counsellor: to the unlearned n Pro. 1. 4. a Teacher: And what is it not? it is all things to all men. Use 1 O excellent Instrument! How much bound unto 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? Whosoever carelessly neglecteth it, or lightly esteemeth it, is most ungrateful to God, who in wisdom and goodness hath provided it for him; and most injurious to himself, in losing the use and benefit of such a weapon. §. 12. Of the wrong which Papists do in detaining the Word. Use 2 WHat enemies to the safety and salvation of people, are Papists? They are enemies of God's people, who deprive them of the use of the Word. who (like the Philistims, 1 Sam. 13. 19 22.) deprive them of this weapon? Herein they plainly declare themselves to be servants of Antichrist, and enemies of Christ. They do even conspire with Satan himself: and so also do all they which openly or covertly speak against private reading, and public preaching of the Word; who scoff at that knowledge which lay men and women have in God's Word. §. 13. Of neglecting God's Word. Use 3 AS for those who themselves neglect, or reject, Who neglect the Word, are enemies to their own soul. or abuse God's Word, what enemies are they to their own souls, making way to their own destruction? too many so do, as 1 They who care not to read it, 1 Who read it not, or hear it not at all. or hear it at all: of all Books they least respect the Bible. Many will have Statute Books, Chronicles, yea, Playbooks, and such like toyish Pamphlets, but not a Bible in their House or hands: yea, (which is very lamentable) some Scholars which intent to be Divines, have, and read store of Postils, Legends, and such like trash, and yet are strangers to the holy Scriptures. Some use to carry other Books with them to Church, even then to draw away their minds from hearing God's Word, when it is read and preached by others. Some go yet further, and will not suffer their Wives, Children, or other of their Household to read the Word. And some scoff at such as carry the Scriptures with them to Church, terming them in reproach, Biblecarriers. All these, and all other like these, have no sword at all. 2 They who have Bibles, 2. Who seldom read it. and it may be fairly bound up: but why? only to lie in their house; or to carry with them to Church: they read it (if at all) as seldom as may be; their worldly affairs will afford them no time to read the Scripture. How many be there, that never in their lives read thorough all the Scriptures, if ever they read thorough any one Book? These have a Sword, but to hang by the walls. 3 They who read much; 3 Who search it not. but only read, never search the Scriptures, to find out the true sense and meaning of it: much like unto superstitious Papists, who content themselves with mumbling over at set times a certain number of prayers stinted by their bead, not regarding what they pray. These have their Sword always in the scabbard. 4 They who as they read, 4 Who seek not to be edified by it. so seek for the true sense, but to what end? only to understand the truth of the History, to reconcile seeming differences, to maintain discourse, or it may be also to justify the truth of doctrine against gainsayers: but not to be edified in Faith, and to have sin mortified thereby. These draw forth this sword only to flourish with it. 5 They who in searching out the sense of Scripture, 5. Who neglect the preaching of it. trust to their own skill, wit and understanding, & neglect the ministry of the Word, whereby this sword is (as it were) whetted and made sharp, and they taught well to use it. These foolish and over bold soldiers care not how unskilful themselves be, or how blunt their weapon be. 6 They who do all they can to be expert in God's word, 6. Who use it against the truth. but with a traitorous mind to fight against the truth contained therein (as Heretics;) yea and it may be to overthrow the authority of the word itself (as many Atheists) These fight with Christ's weapon under Satan's colours against Christ himself. §. 14. Answer to Satan's suggestion, that the Scripture is not God's word. THe chiefest sleights which Satan hath to deprive us of this weapon, are these. V. Point. Satan's wi●es to deprive v● of the Word. Sug. 1. There is no such word of God at all: that Scripture which is called God's word, was not inspired of God, but so said to be, only to make men to give greater credence thereto. Thus before God's word was written, Satan brought men to doubt of that revelation of God's will which it pleased God to give to man, as a Gen. 3. ●, 4. our first parents, and b 1. Pet. 3. 19, 20. the old world. Now it is written, he makes men think it is but as other writings of man's invention: herewith are not only plain Atheists, but also many poor distressed wavering souls deceived. 1. Have thy judgement well informed in the authority of the Scriptures. Answ. For avoiding this, we must first labour to have our judgements well informed by what arguments we can, of the divine authority of the Scripture: many arguments might be alleged to this purpose: but because learned men have taken good pains herein, Perkins in Prophe, cha. 3. & in cases of consci. l. 2, c. 3. & published that which they have collected concerning this point, in print, I will refer the Reader to such books: for they are every where almost to be had. Among other arguments this may be one, that not only all sorts of men (as well wicked and profane, as godly and religious) have an inward fear, and dread of the Scripture, and bear a great reverence thereunto, but even they who gainsay the divine authority of Scripture have in their consciences a secret sting which oft pricketh them, and checketh them for it, though they labour never so much to suppress it 2 We must pray for the Spirit of revelation, or inspiration, 2 Pray for the spirit of revelation. which may inwardly testify unto our Spirits and persuade them that God is the Author of the holy Scriptures. Ephe. 1. 19 For howsoever many arguments may be brought to evict a man's judgement thereof, so as in his judgement he cannot gainsay it, yet it is only the inward testimony of the Spirit, which is able to persuade man's heart thereof, and so make it willingly embrace and entertain the Scripture as God's word. 3 We must give no place to doubting about this point, 3 Give no place to doubting. but hold it as a principle undeniable. In human Arts, Audiendi non sunt qui forte dicerent, unde scis illos libros unius veri & veracissimi dei Spiritu esse humano generi ministratos? id ipsum enim maxime credendum erat, etc. Aug. Consci. l. 6, c. 5. the Professors thereof teach, that there are some principles which without all contradiction and question must be taken for granted, so as if any deny ●hem, he is to be answered with a Cudgel, rather than ●n Argument: for example, if any deny that the fire is ●ot, it were fitter to thrust his hand or foot into the 〈◊〉 while he felt the heat of it, then by reason's ●oue unto him that it is hot. If any human Art have ●ch undeniable principles, much more the Art of ●rtes, Divinity: And in Divinity, of all principles, this is one which least of all aught to be brought in question, because it is the very groundwork of all. Wherefore if any such suggestion be cast into our hearts by Satan, let us with an holy indignation (as f Mat. 4. 10. Christ did when he was tempted to worship the Devil,) bid Satan avoid. §. 15. Answer to Satan's Suggestion of the imperfection of God's word. 2 Sugg. IT is but a leaden sword, as a nose of wax it may be turned every way. Pighius, Cusan. in Epist. ad Bohem. 2. & 7. Heretics, Idolaters, Schismatics, profane persons, worldlings, yea and the devil himself turn it to their own turns. Besides, it is so blunt, as it can neither cut off errors in judgement, nor root out corruptions in life: for notwithstanding the best application that may be made of God's word, heretics remain as perverse in judgement, and wicked men as obstinate in life, as if this sword had never been used against them. In these hath Satan much prevailed with Papists. Answ. It is most false that God's word is either so flexible or so blunt. God's word a sure rule. It is a most g Psal. 19 7. 8, 9 & 119. 160. true, right, certain, infallible, undeniable word, always constant, ever one and the same for ever: so absolutely perfect, as h revel. 22. 18. 19 nothing can be added to it, or may be taken from it. i Gal. 1. 8. Whosoever teacheth any otherwise then it teacheth, is accursed. k 2 Pet. 1. 19● Saint Peter termeth it, * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A more sure word than that divine voice which was heard from heaven at Christ's tranfiguration: which he doth not any whit to extenuate the authority of That, but the more to commend This unto the Church; so as if a difference could be made, this written Word of God should have pre-eminence; and so doth l joh. 5. 33. etc. Christ also seem to prefer it unto the witness of john the Baptist, of his own works, and of the Father himself. §. 16. Of Heretics falsifying the Word. THat which Heretics, Haeretici carpunt eloquia scripturarum, et quantum in se est maculant. Hieron in Ezec. 34. or other wicked men allege to justify any error in doctrine, or corruption in life, is only the bare letter of the Word, not the true sense thereof, and so not the word of God, but conceits of their own brain: for if all the Scriptures which they allege, be well sifted and thoroughly examined, we shall find them either mangled, or mingled, perverted or misapplied. First mangled by leaving out something of moment; m Psal. 91. 11. as in the text which Satan allegeth 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 Christ's way to fling himself headlong from a pinnacle, there being other ways and means whereby he might come down: so a Gen. 6. 5. in the description of a natural man's condition, this word only is left out in the vulgar Latin translation, whereby they would avoid the text alleged against their semi-Pelagian opinion of man's being only half dead in sin. 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 work is no work. Which words are a most evident 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 infer that all works are not excluded from justifying a man. And in all the Latin copies this word b Luke 1. 28. (full) in the Angel's salutation to Mary is added, ave gratia plena. whence they likewise gather an argument to deify the Virgin Mary. 3 Perverted, and that two ways, First, by taking that literally which is meant figuratively, as that phrase of Christ in the institution of his last Supper, 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 Luke 22. 38. Here are two Swords, Bonifac. 8. in extras. whereby they would prove that there belongeth to the Pope two Swords: the spiritual Sword of a Pastor: and the temporal Sword of a King. 4 misapplied, by turning the places which they allege, to another thing than was intended by the Holy Ghost. As in that speech of Christ to Peter e Mat. 16. 18. Upon this Rock, etc. Bellarm. de Rom. ●ent. lib. 1 ca 10. they apply that to Peter, and to the Pope, which Christ meant of himself. Herein do Separatists and Shismatiques much offend. These Texts f Gen. 3. 15. I will put enmity between thy seed and her seed: g Isa. 52. 51. Depart, depart ye, come out from thence, etc. h Reu. 18. 4. Go out from her my people, with the like, they allege to draw men from all the assemblies of God's Saints whither any wicked men do resort. §. 17. Of the sharpness of God's Word. WHereas he suggesteth that the Word is a blunt Sword, The Word a sharp sword. expressly he crosseth i Heb. 4 13. the testimony of the holy Apostle, who saith that it is a very sharp and ke●●e Sword, sharper than any two edged sword, piercing even to the dividing of the soul & spirit, etc. That Heretics & other wicked men are no whit moved thereby, it is because their hearts are hardened as k Exod. 7. 13. Pharaohs was, and their eyes blinded as l Num. 22. 31. balaam's: they are m Ephe. 4. 19 past feeling. If ever they come to have any life, and light, & sense, this Sword will so pierce their souls, as it will utterly confound them, so as they shall not have what to oppose. In the mean while so sharp is this Sword, that I doubt not but it maketh a wound even in the conscience of the hardest heart. But what if at all it pierceth not such obstinate persons? yet it defendeth us from being hurt by their obstinacy, so as this Sword is not altogether without use. §. 18. Answer to Satan's Suggestion of the difficulty of God's Word. 3 Sugg. THis Sword is so fast in the scabbard, that it can hardly, if at all, be pulled out. To speak plainly, it is so hard and difficult, that the true meaning cannot be found out. Herein also are Papists besotted, who allege to this purpose the words of Peter, that among those points which Saint Paul delivered in his Epistles, n 2 Pet. 3. 16. some are hard to be understood. Answ. If God deserve more credence than Satan, God's word perspicuous this Suggestion is directly false. God saith that his o Psa. 119, 105 Word is a light unto our feet, and a lantern unto our paths: p & 19 8. that it giveth light to the eyes: that it q Pro. 1. 4. giveth to the simple sharpness of wit, and to the child knowledge and discretion: that 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 Divine testimonies argue a perspicuity in the Scripture, Aug. Epist. 3. so as all may and aught to have free access unto it, but very few can dive into the depth of it: for it cannot be denied 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 David calleth s Psal. 119. 18. wondrous things: thus * 2 Pet. 3. 16. many things in Paul's Epistles are hard: yet these profound mysteries are so plainly and distinctly laid down in the Scripture, that they who are not overcurious, ( t Rom. 12. 3. presuming to understand above that which is meet to understand, but will understand according to sobriety) may conceive. For example, the Trinity of persons in the unity of the Deity, the hypostatical Union of the two natures of Christ in one person, with the like, are unconceivable mysteries: yet so plainly opened in the Scripture, as we may well discern these things * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. to be so, though we cannot fully conceive * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. how they should be so. Secondly, 2 The manner of writing. in regard of the manner of writing: many abstruse phrases are therein, as divers Hebraisms, which it may be were familiar to the jews, but are obscure to us, and sundry Metaphors, allegories, and other tropes and figures. Yet these by diligent study of the Scriptures, and careful use of the means * §. 3. beforenamed, may also be found out. Thirdly, 3 The persons in regard of the persons who read or hear the Scriptures. x 1 Cor. 2. 14. Natural men are not capable of the things of the Spirit of GOD, they cannot know them: y 2 Cor. 44. and the God of this world doth blind the eyes of wicked men: yet z 1 Cor. ●2. 15. He that is spiritual, discerneth all things: for God giveth unto him * Ephe. 1. 17. the Spirit of revelation, whereby the eyes of his understanding are opened. Many despise the Scripture because of the plainness of it: Quomodo eris penetrator obscurorum, contemptor many festorum? Aug. de Fast. what marvel then that God hide from them the great and divine mysteries of his Word? how should he conceive that which is hard, who despiseth that which is easy? Fourthly, 4 Manner of searching. in regard of the manner of searching: for if men cursorily and carelessly read the Scripture, no marvel if they understand little or nothing; for a 〈◊〉. 2. 4, 5. the promise of finding is made to those who seek 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 just and weighty reasons, as First to declare unto man his natural blindness, and to suppress all self-conceit. By the mysteries of the Word, the wisdom of man is found to be foolishness. Secondly, to keep holy things from Hogs, and Dogs, and so to make a difference betwixt the children of the kingdom, and the wicked. Thirdly, to maintain the divine ordinance of preaching, and expounding the Scriptures. Fourthly, to raise up in us an appetite after the Word, and an high esteem of it, and to keep us from loathing it. Deep and profound matters are much desired and respected easy things are soon loathed. Magnifice et salubriter Spiritus ita Scripturas modificavit, ut 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 starving, and by the difficulty of it from loathing it. Fiftly, to stir us up diligently to study and search the Scriptures, and carefully to use the means whereby we may find out the hidden Treasure in it. Sixtly, to make us to call upon him who is the Author of the Scripture, to give unto us the Spirit of revelation, and not to read or hear the Word without faithful and earnest prayer. §. 21. Of the perspicuity of the Scripture. But to return 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 be read and heard of the simple and unlearned. And as for all the fundamental points of Christian Religion, necessary to salvation, they are clearly and plainly set down, so as the humble and obedient heart may distinctly, without wavering and gainsaying, conceive and believe them. Greg. Epist. ad Leand. Thus not unfitly is the Scripture compared, in regard of the perspicuity of it, to afoard, over which a Lamb may wade; and in regard of the difficulty of it, to a Sea, in which an Elephant may swim. §. 22. Answer to Satan's suggestion of the danger of suffering all sorts to read the Scriptures. 4 Sugg. IT is indeed a two-edged Sword: but too sharp and keen for children. It is not fit that Laymen, Women, and such as have not skill in Tongues and Arts, should read it: they oft pierce and wound their own souls & consciences with this Sword, as children hurt themselves with knives. With this also are the Papists exceedingly beguiled. Answ. As the Word is sharp in itself, so hath b Pro. 1. 4. The word sharpens the wit of the simple. it an inward power to give sharpness of wit, & that unto the simple: and to the child, knowledge and discretion, so as by the word they may learn well to use the Word. How can that be thought to be unfit for laymen & women to use, which God hath expresiy commanded them to use, except question be made of his wisdom? As the forenamed girdle, breastplate, shoes, shield, helmet, were prescribed to all of all sorts, so this sword: and Christ, without exception of any, saith to all, john. 5. 39 Search the Scriptures. God expressly commandeth, That the Law be read to all, even men, women, children, strangers, Deut. 31. 11. 12. And great reason there is for it: for as every one eateth for himself, so he liveth by his own faith: but the Word is the ground of faith. By it therefore must they know what they believe. 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 receive by the Word, they are good wounds, whereby, such corruption as festered in them being let out, the conscience is more sound healed up; the wounds which it maketh turn not to festering sores. §. 23. Answer to Satan's suggestion of the hurt of much knowledge. 5. Suggest. TOo much knowledge is not good, it f 1. Cor. ●. 1. puffeth up, it maketh people contemn their brethren, neglect Ministers, loath preaching. But ignorance is mother of devotion. These things hath Satan taught, not only Papists, but also many other, which pretend an hatred of Popery, to object against the Word. Answ. Knowledge in itself is a very good thing, Knowledge of the Scripture necessary. a duty expressly commanded: g 2. Pet. 1. 5. join with virtue, knowledge, saith Saint Peter: yea Saint Paul goeth further, and implieth that it is our duty to be h Col. 〈◊〉 filled with knowledge, and to i 2. Cor. 8. 7. abound therein: and on the other side the Prophet complaineth, that k Ost. ●●6. God's people are destroyed for lack of knowledge. It is not knowledge, but the abuse thereof which puffeth up, and l 1. Cor. 8. 1. so much doth the Apostle imply. Now if the abuse of a good thing should make us avoid it, what good thing should not be avoided? The cause that Ministers, or any other are contemned, is not knowledge, but that corruption which is in man; even as by the venom in a Spider, the sweet juice 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 God's word to be more highly accounted of, than knowledge: for 1 They who know something of the great mysteries of godliness, if they know it aright, find such good thereby, that earnestly they desire to know more. 2. They desire also to have their affections wrought upon, and that which they know, to be oft brought unto their minds: for which end also the preaching of the Word is ordained. m 2. Pet. 1. 13. This moved S. Peter to write. 3. They who know that to be true which is preached, do in that respect the better attend unto it, with greater assurance believe it, and more highly esteem the Preachers of it: because they know it to be the truth of God. Thus the Thessalonians received the Word preached a 1. Thess. 1. 5. In much assurance, because b & 2. 13. they received it Not as the word of men, but of God. There can be no greater enemy to preaching and Preachers than ignorance: instance the rude villages of the Country. §. 24. Of Ignorance: how heinous a sin it is. The devotion which is pretended to come from ignorance, is mere superstition, or, which is worse, Idolatry. So much the Apostle affirmeth, 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 God's word is the cause of all error, as Christ implieth, saying, You err, not knowing the Scriptures, (Matth. 21. 29.) Yea the Scriptures being They which testify of Christ (joh. 5. 39) upon ignorance of the Scriptures must needs follow ignorance of Christ. Now ignorance being in itself a most odious vice, d 2. Thess. 1. 8. against which Christ will come in flaming fire to render vengeance: and a mother sin, which bringeth forth many other notorious sins: how can any good thing come from it? Certainly this cavil which is raised against knowledge for ignorance, hath sprung, either from Envy, whereby men grieve at the knowledge and good parts which are in others; or from Ambition, whereby they seek to be eminent above all other; or from Policy, seeking thereby a cover for their own ignorance. c Num. 11. 29. Moses (who desired that all the Lords people were Prophets) and f Act. 26. 29. Paul (who wished that all that heard him were altogether as he himself was) were otherwise minded. §. 25. Answer to Satan's suggestion of the non-proficiency of many hearers. 5. Sug. MAny who read and hear much are not any whit the more freed from assaults: the flesh, world, and Devil, bear as great a sway in them, as in any other. Answ. It is certain that many are most wrongfully blamed. A more in their eyes who love the Word, is made a beam: Man's dullness can be no blame to the Word. a molehill, a mountain. If indeed there be any such, as there are too many, the fault is not in the Word, but in themselves. Though the Sun shine never so hot, and oft on a stone, it softeneth it nothing at all. If it shine on clav, it hardeneth it. Stony hearts are no whit bettered; muddy, claiey, polluted hearts are made worse. THE THIRD TREATISE. Of the means to use spiritual Armour aright. THE FIRST PART. Of Prayer in general. Ephesians 6. 18. Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all Saints. 19 And for me, that utterance may be given unto me; etc. §. 1. Of the joining of prayer with the whole Armour of God. AFTER that the Apostle, How to get and use the Christian Armour. like a good Captain, had sufficiently, furnished the Christian Soldier from top to toe with all needful spiritual Armour, both defensive and offensive, he proceedeth to instruct him how he may get and well use this Armour. To all other graces add Prayer. The best general means that he could prescribe, is prayer: for that Armour being spiritual and heavenly, we 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 complete (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 be resembled: therefore I rather take prayer to be an especial means to help us well to wield and use the forenamed Armour. we are as unfit to use it, as a Child to use a giants Armour. In setting down this heavenly exercise of prayer, he so setteth it down in the last place after all, as it hath a reference to all, and such a reference as implieth a joint use of it with all the rest: for he useth the participle praying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if he had said, put on the whole armour of God praying, take Girdle, Breastplate, Shoes, Shield, Helmet and Sword, praying Hence I observe, Obser. that To all other means which are used for defence or offence, Prayer must be added. It must, I say, be added: neither they nor this omitted, but both joined together. Excellently was this of old set forth by the Israelites manner of going to battle. Oratione operatio, & operatione fulciaetur oratio. Hier. in Lam. cap. 3. As the people were to go armed, and to fight, so a Num. 10. 9 the Priests were to go with silver Trumpets, and to sound: this sounding with silver Trumpets implied hearty and earnest prayer. Note the benefit hereof. 2. Chron. 13. 14, etc. Thus b Exod. 17. 9 etc. while joshua and the people were fight with the Amalakites, Moses stood lifting up his hand, and Aaron and Hur stayed his hand: This was an outward figure of their inward powerful prayer. When Moses let fall his hand, and he left to pray, Amalek prevailed. So while c 1. Sam. 7. 9, 10. Israel fought against the Philistims, Samuel prayed: and while d Psal. 60. 1. joab fought against Aram, David prayed. The like I might instance in e 2. Chr. 14. 11 Asa, f and 20. 6. jehosaphat, g and 32. 20. Hezekiah, and other Saints. If in fight against flesh and blood, Saints were thus careful in adding prayer to other means, how much more ought we so to do in our spiritual combats against spirits? g Mat. 26. 30. Christ in his agony prayed: and h 2. Cor. 12. 8. Paul when he was buffeted of the messenger of Satan, prayed. God who hath appointed means of safety, Reason. will not cross his own ordinance: without the use of them he will not protect any. But of himself no man is able to use the Armour aright: it is God which enableth him. Wherefore because God will do nothing without us, we must arm ourselves and fight, and because we can do nothing without God, we must pray. §. 2. Of the mean betwixt presuming, and tempting God. Use BE careful in keeping the golden mean betwixt two enormous extremes: one of tempting God in neglect of the means which he hath appointed for our safety: the other, of presuming against God, in trusting so much to the means, as we seek not to him for help and succour. Into both these extremes fell the Israelites: i Num. 14. 2. one while they would not venture to fight, and so tempted the Lord: k and 4. 4. another while they would needs fight of their own head, without seeking help of the Lord, and so presumed obstinately. Rebellious are they who reject the means: they clean cast themselves out of the protection of God. Presumptuous are they who trust to the means, and call not upon God; they provoke God either l Ezech. 16. 15. 39 to strip them of such things as they glory in, or else to turn them to their own destruction, m 1. Sam. 17. 8▪ 49. as he did the strength of Goliath, n 2. Sam. 17. 23. and wisdom of Achitophel. The middle way betwixt the rock of rebellon, and gul●e of presumption, is, so to show our obedience in using all the means which the Lord prescribeth, as we manifest our confidence in him, by seeking strength of him. o Mat. 19 6. Those things which God hath joined together let no man put asunder. To all the forenamed graces add prayer: pray for Armour, pray for strength, wisdom, and ability well to use Armour, pray for a blessing on the well using it: be upright and pray, righteous and pray, patient, faithful, stead fast in hope, expert in God's word, and pray: pray before the fight, fight and pray; without prayer no good success can be expected: through prayer we may be assured to be assisted. §. 3. Of dividing the Word aright. IN laying down this doctrine of Prayer, the Apostle doth so skilfully couch together many several and distinct points, as every word almost affordeth a several doctrine: he contenteth not himself in general to exhort unto the duty of prayer, but also declareth divers circumstances appertaining thereunto. Whence observe that It is a warrantable course of teaching, Obs. to set forth Principles of Religion in their several and particular branches. This is one kind of a 2. Tim. 2. 15. dividing the Word aright. Thus will the understanding of hearers be much informed with a distinct knowledge of the mysteries of godliness, Reason. and thus shall they much better discern the great depth of those mysteries, and the rich treasure that is contained in them. Yea thus also shall their memory be much helped in retaining them: for several branches distinctly and in order set down, are a great means to strengthen memory. Use This justifieth that manner of teaching, which is (as we speak) Common-place-wise: by particular defining, dividing, subdividing, and distinct handling of particular branches of the Principles of Religion. Object. The Apostles use 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 only, and therefore were the briefer: these make up the building, and therefore may and aught to be the more copious. Yet this giveth no warrant to such as spend much time in mere discoursing, without any distinction of order or matter: or to such as are over curious in multiplying their divisions, or over-tedious in amplifying them. Neither doth this tie all Preachers, at all times to use one and the same method●diuers b Rom. 12. 6. Preachers have divers gifts: and divers places of Scripture require a divers manner of handling: c 1. Pet. 4. 10. Let every man, as he hath received 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 unto the duty itself. 2 His direction for the better performing of it. In his direction observe, 1 The kinds of prayer, all prayer and supplication. 2 The time thereof, always. 3 The ground of it, in the spirit. 4 An help thereunto, watchfulness. 5 The means of prevailing thereby, perseverance. 6 The person for whom. 1 In general, for all Saints. 2 In particular for himself, vers. 19 20. That he might the better urge this particular unto them, he declareth. 1 What he would have them pray for in his behalf, verse 19 2 Why he would have them pray for him, verse 20. The first point to be handled, being the duty itself, I will therein distinctly show. 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. here 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 form and essence of prayer consisteth in the opening and making known of a man's inward desire, which the Scripture setteth forth by a metaphor of a 1. Sam. 1. 15. Pouring out the soul. b Psal. 62. 8. Pouring out the heart: c and 142. 2. Pouring out a man's meditation, or complaint. I call it a desire of the heart. First, because all desires arise from the heart, that is, the fountain of them. Secondly, to distinguish true pray ere from every s●eight wish, and from lip labour. These desires are made known by outward and inward means. The outward means are d Psal. 5. 1. words or e and 123. 1. signs. Words do most lively and plainly set forth the intent of the heart: yet signs also, as lifting up the hands, casting down the eyes, stretching abroad the arms, bowing the knees, ●ostrating the body and the like, do both manifest a man's winward desire, and also stir up his affection. The inward means are f Rom. 8. 26. sighs and groans: by these God discerneth ●mans desire, as well as by words and signs. Psal. 79. 11. For g 1 Sam. 16. 7. God is 〈◊〉 as man, h 1 Chr. 28. 9 he understandeth all the imaginations of the thoughts. §. 5. Of the object of Prayer, God only. THus is the desire to be opened, and that to God: which David well knew, and therefore saith, i Psal. 38 9 Lord, all my desire is before thee: Reasons. yea to God alone: for Prayer is a principal part of divine service: But k Mat. 4. 10. God only shalt thou serve. Oft are we in holy Scripture called upon, to call upon God, Ne quis audeat preces offerre nisi, soli domino Deo etc. Orig. contr. Cel●. lib. 5. but never by precept, promise, or any other way warranted to call on any other. The true Saints, whose prayers have been approved, have ever prayed unto God, never unto any other. And that upon just and weighty reasons. First, l jer. 17. 10. God only knoweth whether our desire come from the heart within, or from teeth outward, and so can distinguish whether it be true prayer (even a pouring out of the soul) or no. Secondly, God only is m jer. 23. 23. every where present, in all places, to hear the suits of all persons. Thirdly, God only is n Luke 1. 34. Almighty, able to grant us what suit soever we shall make. Object. One creature may be helpful to another, why therefore may not prayer be made of one to another? Answ. Why no creature is to be prayed unto. First, no creature can of itself be helpful to any other, further than God suffereth and enableth it. 2. It is not a sufficient ground to move us to call upon a creature, because it may be helpful (for then many unreasonable creatures might be prayed unto, which is a most unreasonable thing for any reasonable man to do) we must know that he to whom we pray, heareth us, and is both willing and able to succour us. But this can we know of no invisible creature, whether Angel or Saint departed: we neither know where they are, nor what they can do. In vain therefore it is to call on them. 3. Difference betwixt divine and civil prayer. Difference must be made betwixt civil and divine prayer. This is made with assurance of faith, and persuasion of divine attributes in him to whom we make it, together with religious adoration, which is o Reu. 19 10. proper to the divine Majesty, and to be performed to no creature, neither p and 22. 9 Angel, q Acts 10. 26. nor man. And this is it whereof here we speak, and whereof all the question is betwixt us and our adversaries. Civil Prayer is that which is made only in civil respects; and that in such particular things wherein we are persuaded they to whom it is made, can help us: as to pray Ministers to teach and instruct us in the way to eternal life; to pray Magistrates to relieve us against the wrongs of unjust men; to pray Physicians in sickness to help us; and to pray others the like wherein they are able. Yet so to seek help of these, as of God's instruments, whom God hath provided to help, and in that respect to call upon God, and depend upon him for his blessing on that help which man affordeth unto us. Thus we deny not but that civil prayer may be made to men living and conversing with us, to whom we may make known our desire by outward means. But religious prayer is to be made to God alone. §. 6. Of the reasons why our desire is to be made known to God. Quest. WHat need is there that any prayer should be made to God at all? a Psal 44. 21. God knoweth the secrets of our heart, and b and 139. 2. understandeth our thought a far off. Aus. Why it is needful to make known our desire to God. Prayer is made not simply to make known the desire and thoughts of our hearts to God, so as otherwise God might be ignorant of them, but to testify man's obedience to that order which God hath set down. For it hath pleased God in his unsearchable wisdom, to appoint prayer a means to obtain all needful blessings at his hands. Were there no other reason to show the equity hereof, but God's ordinance and commandment, it were sufficient: but this hath God appointed very wisely for many good reasons: as, 1. That it might appear we understand our own desires, and have a sense of the thing we want. 2. That we may not only know, but acknowledge God the Author and fountain of all blessings. 3. That we may manifest our faith in his gracious promises, and good guiding providence. 4. That when we receive the good thing we have asked, we might ascribe the praise thereof to God. For the making known of our wants to God, and craving supply of them at his hands, is a means to make us acknowledge that, that supply which we have is made by him, and that the praise thereof is due to him. §. 7. Of the things which are requisite to the right manner of prayer. THe third thing in the definition of Prayer (in this word right) is not lightly to be passed over: many points are comprised under it: they may all be drawn to these two heads, 1 The Matter 2 The Manner of Prayer. The Matter in general must be things lawful and good. How to pray aright. The Manner 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 be regarded in prayer, 1. His Greatness. 2. His Goodness. These two are implied in the Preface of the Lords Prayer. The word heaven, where he is said to be, showeth his greatness: the title Father, his goodness. The Throne of God before which we appear in prayer, is a throne of glory, and of grace: God's glory and grace therefore must be duly weighed. A due consideration of the former will move us, 1. To seek out a fit Mediator. 2. With all reverence to cast ourselves before God. §. 8. Of praying in the mediation of Christ. IF the greatness and glory of God be duly weighed, 1 Pray in the mediation of Christ. we shall find it to be so infinite, as no creature, much less weak sinful man, can endure the brightness thereof. c Esay 6. 2. It is noted of the Angels, that when they stand before the presence of God, they cover their faces with their wings. If the glorious Angels cannot endure the great and glorious Majesty of God, how should vile sinners, to whom God in himself is d Deut. 4. 24. A consuming fire? Which being so, there is an absolute necessity of a fit Mediator. This was prefigured under the Law by the High Priest, e Exod. 28. 29. who did bear the names of the children of Israel before the Lord. f 1. Tim. 2. 5. This Mediator is only one, Quid est dulcius quam genitorem in nomine unigeniti innocare? etc. quem. atium. dirigam tibi intercesserem nescio, nisi bunc qui. est propitiatio pro peccatis nostris. Aug. med. c. 5. even the man jesus Christ. No other in heaven or earth was fit for that office, but only he who was both God and Man, a true, proper, natural Son of both, and so fit to bring man into God's presence. g Heb. 4. 14. This, and this alone maketh us with boldness appear before the Majesty of God. They who pray to God without a mediator, as Pagans, or in the name of any other mediator but Christ, as Papists, pray not aright in this respect, neither can they stand with comfort before God, when he shall manifest his Majesty and jealousy. But they who by the only begotten Son of God, are brought into the presence of God, do further in regard of God's excellency, carry themselves with all reverence and due respect unto him. This reverence must first be grounded in the heart, and then manifested by our words and gesture in prayer. §. 9 Of inward reverence in prayer. THat in our hearts we may fear God, 2 Pray in fear. and think of him reverently, we must both before prayer meditate of his glory and excellency (for so shall we come with hearts raised up from the dunghill of this earth to the glorious Throne of heaven, as the Prophet saith. h Lam. 3. 41. Let us lift up our hearts, etc.) and also while we are in prayer, hold our hearts close with God, that they be not carried away with vain thoughts, and wandering imaginations: for our prayers are then but i Esay 29. 13. lip-labour, nothing acceptable to God. §. 10. Of words befitting prayer. WOrds whereby this inward reverence is to be manifested, 3 Pray with seemly words. must be sitting our matter, and neither over-curious, nor over-carelesse and loose. Curiosity of style hindereth denotion, and argueth affectation: it showeth that men in praying seek their own praise, rather then Gods. A loose stile (to say the least) argueth too light esteem, and too great neglect of him to whom we make our prayer. §. 11. Of gesture in prayer. Our gesture must be a Psal. 95, 3, 6. reverend, 4 Prayer with reverend and humble gesture. and b Ezr. 9 5. 6. humble. Kneeling is the fittest gesture to express both these, and most proper to prayer. Saint c Ephe. 3. 14. Paul setteth forth the very act of prayer by this gesture, and d Act. 20. 36. useth it himself. If conveniently we cannot kneel, then stand. e Mark. 11. 25. This gesture Christ warranteth. f Luke 18. 13. The poor humble Publican stood when he prayed. To pray sitting, leaning, lying, with hat on head, etc. when no necessity requireth, argueth little reverence and humility. §. 12. Of faith in prayer. THe other property of God to be especially regarded of us in prayer, 5 Pray in assurance of faith is his goodness, in respect whereof, we must g Heb. 10. 22. come in assurance of Faith to be heard and accepted. jam. 1. 6. For h Mar. 11. 24. Faith is that means whereby a blessing is james 5. 15. obtained. i & 1. 7. Let not therefore the incredulous person think, that he shall receive 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 God's truth in performing them, as k 2. Sam. 7. 27, 28. David did. §. 12. Of lowliness of mind in him that prayeth. FOr the person that prayeth, two things are requisite in regard of himself. 1 Lowliness of mind. 2 Holiness of life. Lowliness of mind causeth an utter denial of ourselves, 6 Pray with lowliness of mind. when in truth we know and acknowledge that in us is no ground of confidence, but altogether matter of despair. Of this mind was David (when he said l Psal. 143. 2. Enter not into judgement with thy servant, etc.) m Dan. 9 8. Daniel, and all the best of God's children: for the better men are, the more lowly they think of themselves. For attaining to this grace, How the mind is made lowly. we must impartially weigh our own balenesse, as Abraham, who said, n Gen. 18. 27. I am but dust and ashes: and our vileness through sin, as job, who said, o job. 39 37. I am vile; or rather p Psal. 51. 3. etc. David, who laveth his sins in order before God. He that duly pondereth with himself, how his sins for number are innumerable, and for weight infinite, and how all his righteousness is as filthy rags, defiled with that sink of corruption which is in him, cannot but utterly deny himself, and so be of a lowly mind, not pu●t up with any conceit of himself. §. 13. Of holiness in him that prayeth. Holiness of life is also very needful: 7 Be holy that pray. for true is that which the blindman said, q Psal. 66. 18. God heareth not sinners. john. 9 31. r Esay 1. 15. Though ye make many prayers, I will not hear, saith the Lord to the wicked. Wherefore s 1, Tim. 2: 8. the Apostle exhorteth to lift up pure hands, which t Psal. 26. 6. David professeth to do. Think of this all impious and profane persons, unclean and cruel persons, all impenitent sinners whatsoever. God will not have his holy name polluted in your polluted mouths. u james 5. 16. But the prayer of a righteous man availeth much. §. 13. Of praying with understanding. COncerning the things prayed for, 8 Pray with sense of the things prayed for. it is requisite that we have 1 A true understanding and sense of them: 2 A true and earnest desire of them. Understanding and sense respecteth both good things and evil. If we pray for good things, we must both know they are worth the having: and also sensibly feel the want of them. Such are those * Matth. 5. 3. poor is spirit, whom Christ pronounceth blessed. It we pray against evil, we must both know that they are in themselves heavy burdens, and also feel that they lie upon us, as x Psal. 32. 4. & 38. 4. David did: otherwise we shall never pray heartily for the one, or against the other. §. 14. Of our desire in Prayer. Our desire in Prayer must be both sincere and fervent, even an hungering, thirsting, longing desire. 9 & 10. Under these metaphors the desires of the faithful are oft set forth. Pray in sincerity of heart, & with fervency of spirit. Now hungry and thirsty persons, and women that long, do both in truth, and also with great earnestness desire that which they desire. If in Prayer our desire be such, it will pierce the Heavens, and move God to yield unto it: if it be not a true and sincere desire, but complemental and hypocritical, it is no prayer of the heart, but mere lip labour, and so no whit acceptable to him who searcheth the heart. If it be not fervent, but a cold desire, it cannot pierce so high as Heaven. For as a bullet flieth no further than the heat and force of powder driveth it: so Prayer no further than the fervour of spirit carrieth it. Be therefore a Rom. 12. 11. fervent in spirit. We heard that the Prayer of a righteous man avatleth much, but with this Proviso, b jam. 5. 16. If it be fervent. Thus in general we see what Prayer is: whereby we may be directed how to pray. Now let us see what motives there be to stir us up thereunto. §. 15. Of the first motive to Prayer, God's command. I Might here urge Gods express charge and commandment thereunto, Motives to Prayer 1 God's charge. which is oft inculcated throughout the Scripture: a motive sufficient though there were no other. For God's Precepts being wilfully contemned, or carelessly neglected, procure no less penalty then eternal destruction of body and soul. It should seem that this motive prevailed much with David (for so soon as c Psal. 27. 8 the Lord said, Seek ye my face, his heart answered, O Lord, I will seek thy face;) and much will it prevail with all such as desire to approve themselves too God. But because it is a general motive unto all Christians whatsoever, I will no longer insist upon it. Particular motives have respect either to God, unto whom we pray, or unto ourselves who pray. §. 16. Of the second motive to Prayer, God's worship. FOr God, 2 The most principal part of God's worship. First Prayer is a part, the most principal, especial and proper part of God's worship. David joineth them together, saying, Let us worship and fall down, etc. That is, by falling down, and calling upon God, let us worship him. 2 Among other parts of God's worship, * Kneeling. the most reverend gesture is applied, and even appropriated to this. 3 The place of God worship was by an excellency termed, d Esay 56: 7. The House of Prayer. 4 Prayer is made an essential note of difference betwixt such as worship God, and such as worship him not. e 2 Tim. 2. 19 They are said to call upon God: 1 Cor. 1. 2. These, Acts 9 14. not to call upon God. f Psal. 14. 4. §. 17. Of the third motive, God's honour. 2 IT is the best and chiefest means of honouring God that can be: 3 Nothing whereby God is more honoured. by it we acknowledge God 1 To be every where present, and in every place to hear his children, and on this ground every where we call on him. 2 To be the fountain of all blessing, and therefore when ourselves or others want any blessing temporal or spiritual, by prayer we ask it of God: yea, when we receive any, we give the praise of it to God. 3 To be a God full of pity and compassion, which maketh us to lay open our griefs and distresses to him. 4 To be an Almighty God, able to give whatsoever we desire. 5 To be a bountiful God, who giveth to all liberally, and upbraideth not. 6 To be a God true of his promises, and therefore we crave the accomplishment of them. These and otherlike properties of God doth faithful prayer set forth; and so bring great honour to God, in which respect God himself saith, f Psal. 50. 15. Call upon me, and thou shalt glorify me. §. 18. Of the fourth motive, the necessity of Prayer. FOr ourselves, four points there be which commend this holy exercise. 1 The necessity. of prayer. 2 The utility. of prayer. 3 The efficacy. of prayer. 4 The dignity. of prayer. 1 If any good thing be necessary to a Christian, 4 Absolutely necessary. prayer must needs be necessary, because it is that means which God hath appointed to obtain every good thing, g Mat. 7. 7 Ask and it shall be given you, saith the Lord, which giveth all: h jam. 4. 3 Ye get nothing, because ye ask not, saith his Apostle: we have no good thing in ourselves, or of ourselves, all is hid in God: he is the fountain of all blessing; but he is a deep well: we must have something to draw up water: the only means is prayer. Is it not necessary that a poor man that hath not of his own a crumb of bread or drop of water, should make his want known to such as can and will relieve him? How much more necessary is it that Christians should make their wants known to God, seeing otherwise there is no hope of receiving relief from him? §. 19 Of the things which men receive without calling upon God. Object. MAny profane and wicked men who never call upon God, receive many blessings from God. i Mat. 5. 45. He maketh his Sun to arise on the evil, and sendeth rain on the unjust. Ans. 1. The things which such receive are even as nothing, not to be spoken of, because they tend not truly & properly to their good: all that they receive are either temporal things, or only restraining graces, which tend rather to the good of others, then of them which receive them. 2 Such persons were much better want all those things than have them: for because they call not on God, God giveth them no grace well to use them, so as they abuse them to their own destruction: k 2 Sam. 17. 23 Achitophel's wit, l 1 Sam. 17. 9 Goliahs' strength, m Acts 12. 23. Herod's eloquence, were the cause of their overthrow in this World: and though all have not like ends in this World, yet all heap up wrath unto themselves against the day of wrath. Read Rom. 2. 4. 5. 3 That spirit which cometh accompanied with all needful saving and sanctifying graces, is not gotten without Prayer. n Luk. 11. 13. God giveth the holy Ghost to them that desire him. §. 20. Of the fifth motive, the profit of Prayer. 2 THe utility or profit of Prayer is much every manner of way. 5. Every way profitable. It is profitable, 1 To obtain every good thing, 1. To obtain good things. as is evident by the promise of Christ (joh. 16. 23.) Verily, verily, I say unto you, whatsoever ye shall ask the Father in my name, he will give it you. Note the certainty of this promise in Christ's vehement asseveration: Note the generality of it, Whatsoever. * Lege in Iust. Martyris Apolog 2. Marci imperatoris epistola ad S. R. de precth. Christianorum. The Heathen among whom the Christians lived after the Apostles days, observing so much, said; There was nothing which Christians could not obtain of God by Prayer. I might here particularly exemplify this by several instances of all kinds of blessings, spiritual and temporal, public and private, for ourselves and others, concerning this life and a better, and show how God's children have by Prayer obtained them: and also declare several promises made by God for all these. But I have in part declared these * Treatise 2: Part 6. §. 72, 73, etc. before, and I shall have fitter occasion to handle them, 2. To prevent or remove evils. when I speak of the matter of prayer. 2 d jer. 2●. 19 To prevent judgements threatened, and e jam. 5. 18 remove judgements inflicted. Note for this purpose the prayer of Solomon. 1 Kings 8. 33, etc. 3 To preserve, 3 To preserve grace. nourish, and strengthen in us all spiritual graces: f Luke 22. 32. by Christ's prayer was Peter's faith kept from failing: whereby Christ showeth that Prayer is an especial means to be used to that end. So g Col. 1. 9, etc. the Apostle prayed in the behalf of the Colossians, that they might be filled with knowledge, etc.: increasing therein, & strengthened, etc. 4 h 1 King. 8. 47 To obtain remission of sins: 4 To obtain pardon. for this is the sum of the fifth Petition; and for this end Peter saith to Simon Magus, i Acts 8. 22. Pray God, that if it be possible the thought of thine heart may be forgiven thee: whereby he implieth that if remission of sins may be obtained by any means, Prayer is that means. 5 To subdue in us the power of sin, 5 To subdue sin. which David well knowing, prayed k Psal. 19 13, & 119. 133. that sin might not have dominion over him. I dare boldly avouch (and I doubt not but every Christian soul, that is acquainted with this holy exercise of prayer, can by experience justify the truth of what I shall avouch) that the more constant and powerful a man is in prayer, the less power sin hath in him; the more sin prevaileth, the weaker is the spirit of prayer: when God's children fall into temptation, and yield unto sin, their souls are entangled thereby, as a bird whose feathers are besmeared with birdlime, or whose feet are caught in a snare: they cannot fly up to heaven. If by prayer they keep their hearts aloft, they are the more free from being entangled by Satan. Faithful prayer, and purpose to sin, cannot stand together. In this respect I may not unfitly compare the spirit of prayer, to that spirit and breath which cometh from the lungs of a man, whereby that overgreat heat, which otherwise would dry up all his radical and natural moisture, is cooled and allayed, for it is prayer which cooleth and allayeth in man the immoderate heat of lust, anger, malice, envy, etc. 6 To sanctify all God's creatures unto our use: 6 To sanctify the things we do, or use. for as God's word giveth a warrant for the using of the creatures which are needful, and a direction whereby we are taught how to use them; so prayer to God obtaineth a right unto them, and a blessing upon them: therefore the Apostle joineth both these together, and saith that the creature l 1. Tim 4. 5. is sanctified by the Word and prayer. For this end m Mat. 14. 19 & 15. 36. & 26. 26. Christ usually prayed before he used the creature: and all, even they who have abundance, must pray, Give us this day our daily bread, that they may have a right unto, and a blessing upon the creatures which they use: the like may be said of the callings wherein we are placed, of the actions which we do, and of all things which we have or use, all are sanctified by prayer: who without prayer do, or use any thing, are usurpers, and can look for no blessing. To conclude, Prayer is profitable unto all things. §. 21. Of the respects wherein one's Prayer is not heard. Object. AGainst all that is said of the profit of Prayer, some object, that the Prayers of many are fruitless: they obtain not the things desired: yea, that God sweareth he would not hear m jer. 15. 1. Moses, Samuel, n Ezek. 14. 1 jam. 4. 3 Noah, Daniel, job. Answer. 1 Many pray amiss, and so receive not; wherefore that out Prayers may be profitable, we must learn to pray aright, as we have been directed before. 2 Though God always grant not his servants 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 own glory and his children's good to grant their request. For this end did not Christ at first grant o john 2 4. 7 his Mother's request, when she desired supply of wine; nor p Mat. 15. 23, etc. the request of the Cananite which she made for her daughter. Note his answer to his Disciples: q Acts 1. 7 It is not for you to know the times or the seasons, which the Father hath put in his own power. 3 Though he hear them not in that particular, yet in as good, or in a better thing will he hear them. As a 2 Cor. 12, 8, 9 when Paul prayed against a temptation, God gave him grace sufficient to resist it; and when b Mat. 26. 39 Christ prayed to have his bitter cup removed, God enabled him to drink it; whereupon it is said, that c Heb. 5. 7 he was heard in that which he feared. d 2 Sam. 12. 16 David prayed for his child that died, yet was not his prayer in vain; for first his prayer was a sacrifice acceptable to God. Secondly, c Verse 23. God had mercy on the soul of his child. Thirdly, God gave him another son of the same mother, a f 24, 25. Solomon, a jedediah, a Prince of peace, beloved of the Lord, whom God made King after David. God better knoweth what is good for us than we do ourselves: accordingly, though he hear us not always to our own will, and grant what we suppose to be good, yet always he heareth us to his own will, and granteth what he knoweth to be good for us. 4 The Saints well know what God hath absolutely promised (as all needful saving graces, and salvation itself, those absolutely they pray for and obtain:) and what conditionally, as all temporal things, and such like as may make sometime to their advantage, and sometime to their damage. These they pray for with a subjection of their own wills to Gods, as g Mat. 26. 39 Christ unto his Father, Not as I will, but as thou wilt; and the Leper to Christ, h Mar. 1. 40. If thou wilt thou canst make me clean; and David to God, i 2 Sam. 15. 26 Behold, here I am, let him do to me as seemeth good in his eyes. That which was objected of Moses, Samuel, Noah, Daniel, job, is but a mere supposition, not a thing done: besides, it is said; k Ezek. 14. 14 They should deliver their own souls, so as their Prayers should not be without profit. §. 22. Of the sixth motive, the efficacy of Prayer. 3 Such is the efficacy of Prayer; 6. Very powerful. as nothing can be more powerful: Magna sunt arma o●atio: ipsa bella devicit, etc. Chrys. in Hebr. hom. 27. for it prevaileth over all creatures, whether reasonable, or unreasonable: and of reasonable, both visible as man, and invisible as Angels, whether evil or good: yea, it prevaileth with the Creator himself. 1 l Dan. 6. 22. Daniel by Prayer stopped the mouths of Lions among whom he was cast. 2 By m 2 Sam. 15. 31. & 17. 23. David's Prayer was Achitophel's wisdom turned into foolishness. By n Gen. 32. 11. & 33. 4. jacob's Prayer was Esau's wrath allayed. By o Est. 4. 16. & 10. Mordichays & esther's Prayer was haman's malice like Saul's sword, turned into his own bowels. By p 2 Kin. 19 15, 35. Hezekiahs' Prayer was the whole host of Senacherib overthrown. One faithful man's prayer is more forcible than the power of a whole army: q Exod. 17. 11 witness the example of Moses, who lift up his hand while Israel fought against Amalek. 3 r Mat. 17. 21. By Prayer the Devil when he hath gotten fastest hold, and surest possession, is cast out. It is here in this Text laid down as a means to subdue the forenamed principalities and powers. 4 f Mat. 26. 35. If Christ would have prayed, he might have had more than twelve legions of good Angels to guard him. t 2 King. 6. 17. At Elishahs Prayer a mountain was full of horses, and chariots of fire round about it. Object. If Prayer be thus powerful with Angls', it is good to pray unto them. Answ. u Dan. 7. 10. The Angels are priest only to God's service, and always behold his face: when he sends they go, and not when we call them: Now our Prayer moveth God to send them: and thus at our Prayer they come to guide us. Unreasonable creatures by Prayer are restrained from hurting us, and made serviceable: is it therefore reason that we should pray unto them? 5 * Ose. 12. 4. By Prayer jaakob had power over the Angel, (which was the Angel of the covenant Christ jesus, true God,) who therefore was called x Gen. 32. 28. Israel, because he prevailed with God. Prayer so far prevaileth with God, that y ver. 26. it even forceth a blessing from him, (whereupon we are said z Rom. 15. 30 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ●o strive or wrestle in Prayer to God, and * stayeth, and holdeth him back when he is going out in wrath, and a 2 Kin. 20. 3. 4. causeth him to repent and reverse his sentence pronounced. §. 23. In what respects men are said to prevail with God by Prayer. Object. THis may seem to impeach the immutability, and omnipotency of God. If man prevail with him, how is he almighty? if he repent, how is he unchangeable? Answ. Those phrases of prevailing with God, of holding him, of his repenting, and the like, are spoken figuratively, * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the manner of men, for our better understanding. Voluntarily God yieldeth to all that he seemeth to be forced unto: yea he hath beforehand determined so to do; but as he appointeth the thing to be done, so the means whereby it is done: without the means nothing shall be done, upon a right use of the means all things shall be effected: now prayer being the means appointed by God of procuring blessing, and avoiding judgement, Prayer may fitly be said (in regard of that order which God hath voluntarily set down) to be of power with God. §. 24. Of extraordinary effects of Prayer. MAny admirable, and extraordinary are the things which the Prayers of Gods faithful children have in all ages effected. a Exo. 14. 15, 16. At Moses Prayer the red Sea was divided asunder. b jof. 10. 12. At josuahs' Prayer the Sun stayed his course. c Isa. 38. 2, 8. At Hezekiahs' Prayer it turned backward. At d jam. 5. 17. Eliahs' Prayer rain was stayed three years and an half together, infinite it were to reckon up all particulars. I will bring to your remembrance only one which among and above the rest is most remarkable, which is concerning e Luk. 3. 21, 22 Christ's Prayer at his baptism, by the power whereof first the heavens were cloven. Secondly, the holy Ghost descended down upon him. Thirdly, the Father gave an evident and audible testimony that Christ was his beloved Son: whereby is declared that the Prayers of God's children pierce the heavens, make the holy Ghost to come into them, and cause God to witness that they are his children, though not so visibly and audibly, yet as truly and effectually. §. 25. Of the use which we may make of efficacy of extraordinary Prayers. Object. THese are extraordinary examples of extraordinary persons, who had an extraordinary spirit: so as ordinary persons can look for no such matters: As for Christ, he was the true natural Son of God. Answ. 1 These things are recorded to show the power and efficacy of Prayer. f jam. 5. 17. To which purpose Saint james allegeth that extraordinary example of the Prayer of Eliah. And the argument will well follow from the greater to the less. For if God heard his servants in extraordinary matters, will he not much more hear us in such ordinary matters as we stand in need of, and he hath promised to give us? 2 Though Christ were the only begotten Son of God, and the proper object of his love, yet in, and thorough Christ, God hath adopted us to be his children: and with that love he beareth unto Christ, he loveth us: so as if we call upon him in Christ's name, Reu. 8. 3, 4. he will hearken unto to us as unto his children, and accept of our Prayers, as if Christ had made them: for he offereth them up unto his Father. Thus we see that g jam. 5. 16. the prayer of a righteous man availeth much. §. 26. Of the seventh motive, the honour of Praying. 4 THere is no one thing wherein and whereby God doth more honour his servants, 7 A matter of great dignity then by vouchsafing unto them this high privilege and savour to pray unto him. By prayer have the Saints a free access unto the glorious throne of God's grace: yea they have a familiar acquaintance with him. It is a great prerogative, that God in his Word vouchsafeth to speak to man; but not comparable to this, that man should talk with God. God by his Word speaketh to all, even to the wicked and rebellious, but none but Saints by Prayer speak to him: (the Prayer of the wicked is no Prayer, but mere lip-labour.) We know that it implieth much more familiarity for an inferior freely to speak to his superior, Esther 5. 2. than a superior to his inferior. Esther though a Queen, accounted it a great favour, that she was lovingly and kindly accepted, when she approached into the presence of a mortal Monarch. Now consider how infinitely far greater the divine Majesty is, than any human can be, and this will show how high a dignity it is to have a free access unto his glorious presence; especially if withal we consider how full of grace and goodness he is to all that come before him. The glorious Angels do admire the Saints, in regard of this honour vouchfafed unto them. §. 27. A Collection of the motives to Prayer. THus we see what strong motives here be to urge this duty. If either God's honour, or our own honour; if to please God, or to supply our own needs, and necessities; if our own profit & benefit be any motives hereunto, motives are not wanting. What exercise on earth so heavenly? 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 subtle malice of the devil? For well he knoweth the vantage that man gaineth, and damage which cometh to him by Prayer. Let us be grieved and humbled for our dullness and carelessness herein. Let us rouse up our spirits and pray, that we may pray. THE SECOND PART. The kinds of Prayer. With all Prayer and supplication. §. 28. Of the general heads, whereunto the particular kinds of Prayer are referred. HItherto of the duty itself 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 kinds of Prayer, which are first intimated under that general particle All, and then exemplified by two particular instances, 1 Prayer, 2 Supplication. That we may distinctly handle the several kinds of prayer, which are here in this Text comprised under this word All, and in other places of Scripture more expressly set down; 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 1 Tim. 2. 1. Apostle maketh four several heads. 1 Supplications, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or deprecations which are for the removal of evil. 2 Prayers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are for the obtaining of good. 3 Intercessions, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are in the behalf of others. 4 Thanks-givings, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are for benefits received. These four he referreth b Phil. 4. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in another place to two heads, 1 Requests. 2 Thanksgiving. Under Requests he comprehendeth supplication and Prayer, under which also may be comprised intercession. Again, c 1 Thess. 5. 17. 18. in another place he mentioneth only two heads. 1 Prayer. 2 Thanksgiving. By Prayer, he meaneth petition. For when this word Prayer is set alone, it compriseth all the kinds under it: when it is joined with thanksgiving alone, it compriseth all kinds belonging to request. When it is joined with deprecation or intercession, it is restrained to a desire of good things for ourselves. The most general and usual distinction is grounded on 1 Thess. 5. 17, 18. which is Petition. Thanksgiving. 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 obtain them, which is most properly Prayer; or evil, to remove them, which is Supplication; so called in English, because when we are oppressed with any evil, it maketh us cast down ourselves as poor suppliants, craving help and redress. The persons are our selves or others. The forenamed kinds respect ourselves. That which respecteth others, is intercession: and that is either for them, or against them. According to this distribution we shall handle under Prayer, put for Petition, 1 Petition for good things. 2 Deprecation to remove evil 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 prove the general, that it is lawful to crave good things: for this of all others is the most principal kind of Prayer. And this general title Prayer, is most commonly attributed to it. I will rather more particularly show, 1 What things we are to crave. 2 After what manner we are to crave them. The things which may be asked, must be lawful and good: for so much implieth Christ where he saith, that d Mat. 7. 11. God will give good things to them that ask him. Now those things are lawful and good which are agreeable to the good will of God: for Gods will is not only the rule and square of goodness, but the very ground of goodness. A thing is not first good, and then willed of God; but therefore good, because it is willed of God: so as Gods will giveth the very essence and being unto goodness. Whereupon e Heb. 13. 21. the Apostle having prayed for the Hebrews, that God would make them perfect in all good wokes, addeth by way of explanation, to do his will. This general point of framing our petitions according to Gods will, Saint john expressly layeth down, saying f 1 john 5. 14. If we ask any thing according to his will, he heareth us. Would we then know what are those good and lawful things which may be asked? Search the Scriptures, for in them is Gods will revealed. If we have our warrant from thence for the good things we ask, then may we boldly ask, and look to receive them. §. 30. Of the Sum of the Lords Prayer. But 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 brief collection of all such things as are good and lawful to be asked, and comprised them in those few petitions of the Lords Prayer. Where we may observe two several heads of them. 1 God's glory, in the three first petitions, wherein praying to God, we say, Thy Name, Thy Kingdom, Thy will. 2 Our own good, in the three last: wherein speaking of ourselves, we say, Our bread, Our trespasses, Led us not, But deliver us. God's glory, is first of all, and most of all to be desired● a 1 Cor. 10. 31. nothing is to be craned but that which may make there●unto. If God's glory and our salvation could come in● opposition, that were to be preferred to this, as b Exod. 32. 32. Moses showeth by his own example. Therefore c 1 Petition. that hath the first place in the Lord's Prayer. As we are to desire it so to desire d 2 Petition. the means whereby it may be effected, and e 3 Petition. the manifestation of it. In regard of our own good, we may ask all needful things, whether they be f 4 Petition. temporal, concerning these frail● bodies of ours while here we live: or spiritual, and that either respecting our g 5. Petition. justification, the principal part whereof is a discharge of that debt wherein thorough sin we are bound unto God: or our h 6. Petition. Sanctification, in keeping us from the pollution of sin, and preserving us safe from all evil unto salvation. 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 need no longer to insist upon it. §. 31. Of the divers manner of ask things absolutely, and conditionally promised. Having seen what we must ask, let us see how we must ask. We have heard before of many graces needful for a right manner of prayer, which I will not here repeat, but only show how all things must be asked with subjection of our will unto Gods will. Concerning absolute, and not absolute promises, See Treat. 2 Par. 6. §. 75. 76. For this end respect must be had to God's promises. For every acceptable prayer is made in faith: Faith hath an eye to God's promises, and resteth thereon: as God hath promised any thing, so the faithful ask it in Prayer. Things absolutely promised, they crave absolutely, as i Exod. 32. 10 11. Moses, who would not let God alone, till he had spared his people, but k Verse 32. desired to be razed out of God's Book, rather than his people should be destroyed: and why? because God had made an absolute promise to bring them into Canaan, l Verse 13. which promise Moses pleadeth unto God in his prayer. Things not absolutely promised they pray for with subjection unto God's will and wisdom. For there are many things which are good in their kind, yet so far make more or less to God's glory and man's good, as it pleaseth God by his wise providence to dispose them. For example, God hath made an absolute promise of the perpetual continuance of the Church, but not of a continual outward flourishing estate thereof; for he can turn the persecution of his Church to the increase thereof, Sanguis Martyrum semen Ecclesiae. and so gain honour to himself, and bring good unto 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 means, sometimes one kind of means, sometimes another, with other like circumstances. In all these, we must in our Prayers either express, or reserve 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, etc. §. 32. Of the evils to be prayed against. two FOr Deprecation, II. Kind. Deprecation against evil things. or supplication, we have express warrant in the fifth and sixth Petitions of the Lords Prayer: and also in the example of Christ ( m Heb: 5. 7. Wh● offered up supplications with strong crying and tears, and was also heard in that which he feared;) of Solomon ( n 1 King. 8. 33, etc. 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 2 Chr. 7. 13, etc. in the answer which God gave to Salomon's prayer, and p Psal. 50. 15 What evils are to be prayed against, Malum culpae, malum poen●. in the many promises which God hath made to deliver us from evil. Here also we are to consider the matter and manner, What we are to pray against, and how. Evil to be prayed against, is either of fault, or of punishment. §. 33. Of praying against sin. Evil of fault is sin. 1 sin This is the first evil that ever was in the World: the greatest of all evils (a greater evil than the torment of hell) and the cause of all evil of punishment (for q jam. 1. 15 sin when it is finished bringeth forth death.) In regard of this evil, three things are to be prayed against, 1. The guilt of sin, 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 David thus prayeth, r Psal. 51. 2. Wash me thoroughly from mine iniquity, and cleanse me from my sin. In regard of the second, thus; s & 19 12. Let not presumptuous sins have dominion over me. In regard of the third, Christ saith to his Disciples; a Mat 26. 41. Pray, that ye enter not into temptation. The guilt of sin maketh us odious and abominable in God's sight, whose favour causeth our happiness. The power of sin maketh us more and more to provoke his wrath, which is unsupportable. Temptations unto sin simply in themselves work neither of those two mischiefs. For Christ (who was always most amiable in God's sight, b Col. 1. 13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Son of God's love, c Isa. 42. 1 in whom his soul delighted, and who never provoked God's wrath; d Mat. 3. 17 for God was always well pleased in him) was oft tempted to sin, as e & 4. 3, etc. by Satan himself in the Wilderness, by Scribes, pharisees, and other such enemies, yea, by f Mat. 16. 22. Peter when he told him of his suffering: but all his temptations could never make him sin. As a firebrand thrust into the Sea is presently quenched, so were all temptations cast against Christ. Yet notwithstanding temptations to us are very dangerous, because of our proneness & readiness to yield unto them. We are by nature to temptations, as tinder; or rather as gunpowder is to fire. As the least spark of fire doth not only soon kindle, but also suddenly in flame gunpowder, and sets it all on fire: so every little temptation soon fasteneth on us, and inflameth us suddenly with the fire of sin. Instance g 2 Sam: 11. 2. David, who at the sight of Bathsheba was inflamed with lust; and h Ma. 26. 69. Peter, who at the word of a silly maid was soon brought to deny and forswear his master. If these in whom God's renewing Spirit abode, were by reason of the flesh so prone to be overtaken by temptations, how can such stand against them, in whom the flesh reigneth, and where is nothing to restrain them? §. 34. Of the manner of praying against the guilt and power of sin, and temptations thereto. AGainst the guilt and power of sin, we must simply, absolutely, instantly pray, and never cease till God hear us. That we may with the greater indignation pray against them, How to pray with indignation against sin. we must first narrowly and thoroughly examine ourselves, and search what sins we have committed; and amongst our many sins, observe which are the most odious, which the most dangerous, what sins we are most addicted unto, and what bear greatest sway in us. Thus when we see what grievous sins we are slaves unto, we shall with great vehemency, as i Ps. 51. 1, etc. David, and with tears as k Mat. 26. 75. Peter, pray against them. The reason why most so seldom, so coldly and faintly pray against their sins, is because they never examine themselves: they see not how vile and wretched they are, by reason of them. Against temptations we are to pray especially, that we be not given over unto them, and overcome by them: but that the Lord would either deliver us from the temptation, or so assist us therein, that it turn not to our destruction, but rather to our good. §. 35. Of praying against punishments of sin. Evil of punishment is threefold, 1. Temporal. 2. Spiritual. 3. Eternal. Temporal punishments are all outward judgements, 2 Outward judgements. miseries and plagues in this World: these are in themselves effects of sin: from sin they came first: had man never transgressed, none of these had ever been inflicted upon him. l Gen. 2. 17 In the day thou eatest of the tree forbidden, thou shalt die the death, saith God to man: All temporal judgements are fore runners of death, and appurtenances thereof, and so comprised under it. These may be sanctified, and made medicinable: and so they are, in and thorough Christ's suffering, to God's children: all outward afflictions are God's physic to the faithful. Absolutely therefore they are not to be prayed against, but we are to pray either to have them removed, or else sanctified unto us. Spiritual punishments, 3 Spiritual punishments of sin. are slavery under Satan, the World, and the flesh, a seared & a dead conscience, hardness of heart, blindness of mind, carnal security, impenitency, infidelity, and such like. These are fearful evils, and to be prayed against, as hell itself. The Eternal punishment of sin, Eternal 〈◊〉 is such as cannot be expressed: it is set forth by the most intolerable torments that be, as the gnawing of a m Mat. 9 44. worm that never dieth, n Reu. 20. 14 A lake of fire; o & 14. 10 yea, fire and brimstone, etc. This evil causeth an irrecoverable and perpetual separation from God: Reu. 16. 9 and maketh men to blaspheme the God of Heaven for their pains: in which respect it is absolutely to be prayed against: for as sin maketh men most wretched, so this punishment of sin maketh men most accursed. §. 36. Of praying for others, For all Saints,] REspect must be had to others in our Prayers, III. Kind. Intercession for others. as well as to ourselves: for in the Lord's Prayer such Petitions as respect the good of man, are set down in the plural number, Give us, Forgive us, Deliver us. Expressly a jam. 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. Ourselves, who make it. 3. Those for whom it is made. 1 In that we call upon God for others as well as for ourselves, 1. It amplifieth God's glory. we acknowledge him to be not only our own Father, but also the common Father of others; in which respect Christ hath taught us to say, Our Father: yea, thus we acknowledge God to be that only fountain from whence both ourselves and others also receive all needful blessings. So as this maketh much to the honour of God. 2 Hereby we perform a duty of love, 2 It is a duty of love. one of the most principal duties that be. This Christ plainly showeth, where he maketh it a branch of love: for having said, b Mat. 5. 44 Love your enemies, he addeth, Pray for them. Now c Rom. 13. 8. love is a due debt which we owe to our brother: by performing this great duty of love, we pay a great part of our debt. Thus we see that it is a matter both of charity and of justice: they which neglect it, d 1 Sam. 12. 2. sin. 3 There is no one thing wherein and whereby we can be more beneficial, 3 It is very profitable. and do more good to any, then in and by Prayer. We * §. 20. heard that Prayer is profitable unto all things, it extendeth to the good both of body and soul, of the temporal and eternal estate of others as well as of ourselves. §. 37. Of those who pray not for others. Use 1. MOst worthy of much blame are they who are never moved to pray, Such reproved as 1 Take no notice of others necessities. but in their own needs and distresses: of these, 1 Some will take no notice of others necessities. The Church of the jews in her captivity complained of such, saying; d jam. 1. 12 Have ye no regard all ye that pass by this way? If themselves be well in their own conceits, they think all other should be well. 2 Some though they take notice, 2 Are not moved therewith. yet are no whit moved to any compassion: as e Lu. 10. 31, 32 the Priest and Levite which came and looked on the man that lay wounded and half dead in the high way, but having no compassion, passed by on the other side. Such were those of whom the Prophet complained, saying; f Amos 6. 6. No man is sorry for the affliction of joseph. 3 Some though they be moved, 3 Think this a needless ●uty. yet perform not this duty, because they think it to be an idle frivolous thing, nothing available or profitable: such were they whom job bringeth in thus speaking, g job 21. 15. What profit should we have, if we should pray unto the Almighty? The first sort of these bewray too much self-love. The second sort discover too great senselessness, and plain in humanity. The third manifest too much distrust in God, and plain atheism. All of them as they violate that excellent Christian duty of love, h 1 Cor. 13. 5. which seeketh not her own things only, but desireth and seeketh the good of others also: so they straighten & impair the rich treasure, and large ocean of God's goodness and mercy, which extendeth itself to all of all sorts. Use 2. For our parts, All provoked to afford others the help of their prayers. if faith in God and love to our brethren abound in us, they will make us diligent in observing the needs of others, they will work in us a fellow-feeling, and move even the bowels of compassion in us, and so provoke us to commend our brethren's distresses to him whom we know to be able to succour them. What made i Mat. 2. 3, 4 the friends of the palsy man so diligent in bringing him to Christ? or what made k Mat. 15. 22. the woman of Canaan, and l Mar. 9 22, 24. the father of the lunatic child, such importunate suitors to Christ for their children? was it not their faith in Christ, and their love to those parties? where this duty is neglected, there is want both of faith and of love. §. 38. Of the Persons for whom we must pray. THus we have heard that Prayer is to be made for others: We will further show more distinctly. First, who those other be which are to be prayed for. Secondly, in what order others are to be prayed for. Thirdly, what things are to be asked for in prayer for others. The first point I will first handle negatively, and declare who are not to be prayed for. And then affirmatively, and declare who are to be prayed for. In general they are not to be prayed for, For whom prayer is not to be made. whom we know our prayers cannot help. These are 1 All such as are dead. 2 They which sin against the Holy Ghost. 3 They concerning whom God hath given an express charge to the contrary. §. 39 Of praying for the dead. COncerning the dead, 1 Not for the dead. note what David saith, a 2 Sam. 12. 23 Why should I now fast? that which was said to ●airus, who sought help of Christ for his child, 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 savoureth of any such matter, but rather against it. We read 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 living both in the Old and New Testament, but of none in either for the dead. The Apostle ( c 1 Thes. 4. 13 where of purpose he setteth himself to direct Christians how to carry themselves toward the dead, and how to comfort themselves in regard of their deceased friends,) hath not aword of Prayer for them. Though these be negative arguments, yet are they not lightly to be rejected: for they plainly show that prayer for the dead, is a newfound doctrine, an article invented since the Prophets and Apostles times, without warrant of the Word now the spirit warneth that d 1 Tim. 1. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. none teach other doctrine, avouching that if any do, e & 6. 4. he is proud and mad, and therefore biddeth f Rom. 16. 17. avoid such, yea g Gal. 1. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. he denounceth a fearful curse against them which preach 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 vain and fruitless: for God's determinate judgement passeth on every one so soon as they die: k Reu. 14. 13. If they die in the Lord, blessed are they: if they die in their sins, they are irrecoverably cursed, as is implied in the parable of Dives being in hell, Quousque nobis tempus conceditur recte vivamus, etc. medici post quam aegrotus obijt ne quicquam prodesse potest. Chrys. hom. 75. in Mat. to whom Abraham being in heaven, thus saith, l Luk. 16. 26. They which would go from hence to you, cannot; neither can they come from thence to us. Herein is the proverb verified, Where the tree falleth, there it lieth: for as life leaveth us, so judgement findeth us. Prayer therefore for the souls of the deceased, is as physic for the bodies of the dead. §. 40. Of Purgatory. AS for Purgatory (which Papists make to be a middle place between heaven and hell, Primum locum fides Catholicorum divina 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 mortal, but in venial sin, and from whence by the Prayers of the living they may be released,) it is a mere fixion invented of man's idle brain, and maintained to increase antichrist's earthly treasures: it is against the current of the Scripture, which acknowledgeth but two sorts of people, m Mat. 13. 38. Children of the kingdom, and children of the wicked, faithful and unfaithful; and accordingly only two places after this life, n Luk. 16. 23. Mar. 16. 16. heaven and hell. The distinction likewise of mortal and venial sin, as they use it, making some sins in their own nature, by reason of the smallness of them Venial, is against the Word, which saith indefinitively of sin (excepting no sin at all,) o Rom. 6. 23. The wages of sin 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 Mat. 18. 8. everlasting and q & 3. 12. unquenchable. object 1 The second petition compriseth the dead under it. Answ. That petition hath not any particular respect to any particular person departed, so as it cannot justify any particular Prayers for a particular person deceased, which is the question in controversy. Indeed that petition respecteth the whole body of Christ, some of the members whereof are the Saints now dead: but it followeth not thereupon that it is a Prayer for the dead: for principally it respecteth the living, and the dead only by consequence. Besides, it implieth no altering of the estate of the souls of the dead, which is another point in question. Object. 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 souls, which is the point in controversy. 2 Those were extraordinary examples done by extraordinary spirits, and are no more exemplary than the Israelites passing through the red Sea, or Moses, Eliahs', and Christ's fasting forty days. Use This point is to be noted as against the erroneous doctrine of Papists, who maintain Prayers for the dead: ●o against their superstitious practices, who use upon Church-wals, Church-windowes, gravestones, and the ●ike to set this phrase, Pray for the soul of A. B. and if any have been bountiful to their Church, they use to offer up Masses, Dirige and requiem are the first words of certain prayers for the dead. and to say dirige, and to sing requiem for their souls from time to time. All which (to say the least) are toyish and childish. §. 41. Of vain wishes for the dead. NOt much unlike is the practice of many ignorant and superstitious persons among us, who, if mention be made of any of their friends departed, use presently to say, God be with him, the Lord be with his soul, or God have mercy on his soul, with the like. Mark the persons that most commonly use these vain wishes, and you shall observe them to be such ignorant and irreligious persons as never pray for their friends while they are alive: for if they knew how to pray aright for their friends, they would not make such unprofitable wishes for them. Wherein 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 use it. Object. Mark their apology, and ye shall find it as foolish, as the thing itself is toyish. For if any reprove 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 vain and idle. a Mat. 12. 36. Of every idle word that men shal● speak, they shall give account at the day of judgement. Too many idle words pass from them, who are most circumspect and watchful over their words. Is it not enough for men to let slip unawares idle words, but that they must also justify idle prayers? b Heb. 11. 6. All things must be don● in faith, c 1 Cor. 10. 31 all to God's glory, d & 16. 14. all in love. Much more Praye● which is the most excellent and heavenly action that can be performed. But these wishes cannot be in faith, because they have no warrant: nor to God's glory, because they are not agreeable to his will: nor in love, because they can bring no profit. Object. 2. Were we not better say, the Lord be with them, than the Devil take them? Answ. Is there not a mean betwixt extremes? must ye needs be superstitious, or impious? seeing God's determinate judgement is passed upon them, and they are come to the place of their everlasting abode, why leave ye not them to their own Master, and pray for the living, who may reap 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 1 joh. 5. 16. we have an express inhibition, not to pray for them; and the reason rendered, because it is a sin unto death: that is, (as Christ more plainly setteth it down,) f Mat. 12. 31, 32. it shall not be forgiven unto men, neither in this world, nor in the world to come. Their judgement is as certain as if they were dead, yea and by their sin manifested to be certain. This sin is very hardly discerned: there is need of more than any ordinary spirit to discover it. The ground of this sin is set and obstinate malice against Christ & his truth made known unto them by the spirit of revelation. The effect of it is an universal apostasy, an utter renouncing of that truth, and that with plain blasphemy. Now seeing no man can know what is the spirit and heart of another by an ordinary spirit, who shall judge a man to have committed that sin? The Prophets and Apostles could discern them, as g 2 Tim. 4, 14 15. Paul discerned Alexander. Since their times we read only of one who by the Church hath been adjudged to have committed that sin, which was julian called the Apostate. §. 43. Of not praying for those who are apparently rejected. 3 FOr those of whom God hath given an express charge to the contrary, 3 Prayer not to be made for such as are expressly rejected. and who are expressly and apparently rejected of God, if any pray, do they not thwart and gainsay the revealed will of God? we read not that Samuel prayed for Saul, after the Lord expressly forbade him. 2 Sam. 16. 1. Had jeremiah prayed for the people, after the Lord said to him, i jer. 7. 16. Thou shalt not pray for this people, neither lift up cry or prayer for them, neither entreat me, for I will not hear thee; he had transgressed. §. 44. Of judging the sin against the Holy Ghost. THough these two last restraints be expressly mentioned in the Scripture, yet we must take heed how we judge any, either to have committed that sin unto death, or to be rejected of God: for the one there is need of an extraordinary spirit, for the other of extraordinary revelation from God. Quest. What if any shall profess themselves to be such? Answ. That is no good ground for us to judge them to be such, All who count themselves rejected, may not be so accounted. and to cease to pray for them. For many weak ones in temptation will judge themselves to have sinned against the Holy Ghost, and to be rejected of God, and thereupon neither pray for themselves, nor suffer others to pray for them. These persons commonly have in them great grief of heart, for that wretched estate wherein they conceive themselves to be, or if their heart be hardened, they are grieved for that hardness, they have a longing desire to be out of that estate, yea they have a secret love of God, and zeal of his glory, though they feel it not, for they cannot endure to hear any blaspheme Gods holy Name and truth: Now these are evident signs that they never fell into that unpardonable sin against the Holy Ghost. The best advice which is first to be given unto such persons, is to persuade them that they are more unfit to judge of their spiritual estate, than a Signa melancholiae sunt existimatio mala, timor fine causa, etc. et plurimum timoris eius est ex eis quae non timentur secundum consuetudinem Avicen. lib. 3. fen. 1. tract. 4. a man deeply possessed with melancholy, of his bodily health: and that the judgement of so weighty and intricate a matter, as the sin against the Holy Ghost is to be referred to the judgement and censure of the Church, and not of any one particular man, except he had an extraordinary spirit. But howsoever they like senseless patients seek their own ruin: yet let us like good physicians and faithful friends be the more tender over them, and afford them the best help we can, both by wise counsel and fervent Prayer. Thus much touching the negative, who are not to be prayed for. §. 45. Of the persons who are to be prayed for. THe affirmative, For whom prayer is to be made. (who are to be prayed for,) is very general. 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 urgeth this duty for the Saints: as if he had said, whomsoever ye forget, forget not any of the Saints: let them especially above all be remembered. In effect so much is here implied, as is expressed. Gal. 6. 10. Let us do good unto all men, especially unto them who are of the household of Faith. If this place excluded all but Saints, and implied that none but they should be prayed for, it would thwart and contradict many other places of Scripture which shall be declared when we prove that such as are not of the Church may be prayed for. Wherefore because the two later sort who sin against the Holy Ghost, and who are rejected of God, are not by ordinary spirits discerned, I may for an ordinary direction say, All men living on earth are to be prayed for. All in general to be prayed for. So much the Apostle himself expressly avoucheth. a 1 Tim. 2. 1. For in direct terms he exhorteth that Prayers be made for almen. All I say, whether they be in the Church or out of it, called or not called, friends or foes, public or private persons, rich or poor, young or old, male or female, bond or free, of what estate or condition soever. I will give particular proofs of these particulars when I declare in what order they are to be prayed for. In the mean while note these general grounds and reasons. 1 All are made after the same image of God that we are, Reasons. all are of the same mould, d Isa. 58. 7. all our own flesh, e Luke 10. 29, etc. all our neighbours, and therefore as other duties of love, so this which is the most common and general duty of all is to be performed for all. 2 Besides, for aught we know all may belong to the election of God, and so have a right to the privileges of Gods elect. Object. Sure it is that every one is not elected, there always have been, still are, and ever shallbe a mixture of reprobates with the elect: f Mat. 13. 38, 47. for this world is God's field, wherein are tars as well as wheat, a sea wherein are bad things as well as good. Yea sure it is that the greater sort are reprobates, for g Mat. 22. 14. few are chosen: h & 7. 13, 14. narrow is the way that leadeth to life, and few there be that find it, but broad is the way that leadeth to destruction, It cannot be said of any particular man that he belongeth not to God. and many there be which go in thereat. Non est desperandum de malis, sed pro ipsis ut 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 we not say of any particular man, that he belongeth not to God's election. If he be not now called, he may hereafter. Though he be now a wolf, he may become a lamb, as Paul did. Wherefore to resolve this point distinctly, all men jointly together may not be prayed for, because all belong not to God's election. Yet all men severally (except before excepted) may and must be prayed for. So as there is not any one excepted. There is not any Country, any sort or condition of people, any one man of whom we can say, he is not to be prayed for. Object. The Pope of Rome is Antichrist, and Antichrist is branded to be k 2 Thes. 2. 3. that man of sin, which is, a son of perdition. Answ. We may not conceive any particular man to be Antichrist, but rather that seat and State where the Pope sitteth, or that Hierarchy, the head whereof the Pope is, Reason. or the succession of Pope's one after another. Judicium. charitatis non infallibilitatis. The ground of prayer is the judgement of charity, and not of certainty. Now l 1 Cor. 13. 7. charity hopeth all things. It hopeth that they which are out of Christ's fold, may in time be called into it, that very persecutors of the Gospel may prove professors of the same. I doubt not but upon this ground, and in the forenamed respect, that clause in our public liturgy (That it may please thee to have mercy on all men) is used. §. 46. Of the order of praying for others. FOr the order of praying for others, In what order others are to be prayed for. prayer being one of the most proper and principal effects of love, followeth the order of love. Now the proper object of true love, is God, who by a propriety and excellency is called a 1 joh. 4. 16. Love: the liker any are to God, and the nearer they come to him, the more dearly ought they to be loved, and in love 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 show that they must most of all be remembered. b joh. 17. 9 Thus did Christ pray especially for them which were given him out of the World. And the 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 nearest, and dearest unto God, d 2 Pet. 1 4. they do most resemble him in divine qualities, and are best beloved of him. 2 e Psal. 73. 1. God is especially good unto such; f 1 Tim. 4. 10. for he is a Saviour of all men, especially of such as believe. 3 They are knit unto us by the nearest and firmest bond that can be, which is the Spirit of Christ: g 1 Cor. 12. 13 For by one spirit are we all baptised into one body. In this respect we are said to have all h Mal. 2. 10. one Father, to be i Eph. 4. 4. one Body, one Spirit, yea, to be k 1 Cor. 12. 12 Christ. 4 The l Acts 2. 39 2 Pet. 1. 4. promises which are the ground of our prayers, do especially belong unto them: so as with strongest confidence we may pray for them. Use. Here see the privilege of Saints, Saints have all the benefit of one another's prayers. they especially and above all have the benefit of the prayers of all their fellow Saints. For this being commanded to all, all the Saints will have care to perform it: yea, the Saint● alone partake of the benefit of others prayers: fo● though many wicked ones be prayed for, yet th● benefit returns into their bosom 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 return to you. §. 48. Of praying for Magistrates. 2 PVblike persons, 2. Public persons. as Ministers of the Word, (of whom we shall more particularly speak on the 19 verse) and Magistrates, as m 1 Tim. 2. 2. Kings, with all that are in authority, whom by name the Apostle mentioneth, where he exhorteth to pray for others: and David by name prayeth for them, saying; n Psal. 72. 1, Give thy judgements to the King, O God, and thy righteousness to the King's Son. Under these may be comprised all that have any public charge over others. 1 By reason of their office, Reasons. they stand in God's room, and bear God's image; and in that respect are called, o Psal. 82. 6. God's Sons, yea, Gods. 2 They are of greatest use, and in place to do most good; and in that respect are ( p 2 Sam. 18. 3. as David's servants said of him) worth ten thousand others. q 1 Tim. 2. 2 This reason allegeth Saint Paul to urge this duty, that we may lead a quiet and peaceable life, in all godliness and honesty: whereby he implieth, that under God they may be an especial means for us to lead such a life. §. 49. Of praying for Friends. 3 Such as God hath linked unto us by any outward natural & civil 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 Gen. 2. 24. The nearest outward bond is Matrimony, therefore husbands and wives must most especially pray one for another, as s Gen. 25. 21. Isaac for Rebecca: then parents and children, as t & 17. 18. Abram for Ishmael: next brothers and sisters, as u & 43. 29. joseph for Benjamin: & masters & servants, as x & 24. 12. Abraham's servant prayed for his Master. y & 39 5. The blessing which God bestowed on Potiphar for joseph's sake, showeth that joseph 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, etc. God hath knit persons together by those outward bonds for the mutual good one of another, that they might be more helpful one to another. In which respect the Apostle calleth these bonds, z Eph. 4. 16. joints of furniture, or bonds of ministration, that is, bonds whereby the several parties that are knit together furnish one another, by receiving help one from another, and conveying help one to another. Now prayer is the best means wherein and whereby we may be helpful one to another. §. 50. Of praying for strangers. 4 STrangers, 4 Strangers: even those with whom we have no acquaintance, & to whom we are bound by no other bon● than that common bond which passeth betwixt man an● man, whereby all Adam's sons are knit together. These are comprised under that general particle all men. a Ps. 67. & 117. Ind●uers Psalms are Prayers for the Gentiles, b Gen. 18. 24. Abram prayed for the Sodomites. Love extendeth itself so far. Reason. For c Leu. 19 34. the Law express commandeth to love the stranger, & to d & 23. 22. be helpful unto 〈◊〉 And 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 Enemy's, 5 Enemies. even those who hate, curse, hurt and persecute us. This f Mat. 5. 44. Christ expressly commanded & g Luke 23. 34. himself also practised, for when his enemies had spit out the venom of their malice against him, Debemus optare etiam iis per quos flagellarum ut convertantur. Aug. in Ps. 36. and done what hurt they could unto him, he prayed for them, and said Father forgive them. So did his Apostle, both command it, and practise it: For to others he said, h Rom. 12. 14. Bless them that persecute you. Of himself he said, i 1 Cor. 4. 13. We are evil spoken of, and we pray. While the enemies of Stephen were throwing stones at him as thick as hail stones, k Act. 7. 60. He kneeled down and cried with a loud voice, Lord lay not this sin to their charge. Thus indeed shall we manifest true Christian love to be in our hearts: Reason. for christianity teacheth us to l Rom. 1●. 12. overcome evil with goodness. The Scribes and pharisees which followed the principles of nature, taught m Mat. 5. 43. to hate enemies. So did the heathen in their best moral Philosophy. Christians only & those true and sound Christians can attain to his extent of love: it is impossible for a natural man to love his enemy truly and entirely: none ever did, or can do it, but those who have the spirit of Christ in them. §. 52. Of men's failing in praying for others. Use IF in these points of praying for others we observe how far most go, we shall find how exceedingly most fail therein, and come short of their duty. 1 Not only Atheists, but even few of those that bear the title of calling upon God, Few pray for their enemies come to this extent of love 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 clearly and evidently laid down in the Scriptures, are persuaded that it is a duty, and thereupon sometimes when their blood is cold, and the wrongs of their enemies somewhat out of their minds, can say God forgive them: or for form and custom sake, when they hear the Minister utter this clause of the Litany, That it may please thee to forgive our enemies, persecutors, and slanderers, and to turn their hearts, can answer; We beseech thee to hear us good Lord: but from the heart to pray for them even when they wrong us, or while their injuries are fresh in our memories (as a Luke 23. 34 Christ and b Act. 7. 60. Stephen did) is a rare matter, so rare as few attain unto it: witness that proneness which is in the best (if not openly to curse, and use fearful imprecations as the worse sort do, yet) inwardly to wish, and imagine many evils against them. This desire of revenge being one of the lusts of the flesh, we must labour to maintain a contrary lust of the spirit, which is to love our enemies, and pray for them: for c Gal 5. 17. The spirit lusteth against the flesh. If we be led by the spirit, we shall not fulfil the lusts of the flesh. 2 If it be a breach of love 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 never hurt us, because they are strangers, unknown, and (as men think) they no whit beholding unto them? Is this for God's sake, Christ's sake, conscience sake, and love sake, without respect of persons to perform this duty? If such knew the benefit of Prayer, they would be glad to partake of the benefit of their prayers who never knew them. Is it not then good reason that strangers whom they never knew should als. partake 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, inhuman, and unnatural a thing is it, to negley this main duty of love, wherein we may do so much good, and not perform it for those to whom we are bound by particular and peculiar bonds? not only some kinsfolk afar off, countrymen, fellow-citizens, townsmen, parishioners, neighbours, friends, and such like, but many which are very near of blood, of one and the same family, bedfellows, with the like, never pray one for another. Not husbands and wives, parents and children, brothers and sisters, with the like: many Parents other wise provident for their children, fail in this main point, whereby it cometh to pass that their providence faileth of the issue desired and expected. d 1 Tim 5. 8. The Apostle saith▪ If there be any that provideth not for his own, he denieth the faith and is worse than an Infidel. What is he then that prayeth not for his own? shall not Dives rise up in judgement against such, e Luke 16. 27, 28. who being in hell prayed that Lazarus might go to his father's house, and to his brethren to testify unto them, lest they also should come into that place of torment? 4 The very heathen could say that a man's country is to be preferred before his family, Some forget their Magistrates, and Ministers. public persons before private, yet many who profess themselves Christians, are very unmindful of the Church and Commonwealth where they live, never calling upon God for Ministers and Magistrates. May we not well think that this is one cause why there are so few good, why such corruptions in both? assuredly if God were faithfully, earnestly, instantly called upon, we should have more store of better. 5 In the last place what may we think of those who pray not for the Saints, Some pray not for Saints all of whom above all other aught to be prayed for? can the love of God be in such? But than what of such, as are so far from praying for any of them as they curse them, Some curse them. & wish all evil against them, in this respect, because they are Saints and upright in heart? there be husbands that curse such wives: parents, such children: masters, such servants: Magistrates, such subjects: Ministers, such people: and so on the other side, wives such husbands, children such parents, etc. So also brothers such brothers, kinsmen such kinsmen, neighbours such neighbours, etc. Well may we think that they who thus hate whom God loveth, and curse whom God blesseth, are neither loved of God, nor shall receive blessing from him, unless they thoroughly repent. The Apostle saith, pray for all Saints, among Saints excluding none at all▪ they curse all Saints, even those that are by outward bonds nearest knit unto them. This their bitter spite against Saints, whom otherwise they could love, if they we not Saints, argueth that they have no part or fellowship in the body of Christ, nor in other privileges of the Saints. §. 53 Of the things which we are to pray for in the behalf of others. FOr the things which we are to ask in prayer for others, in general they are whatsoever we may ask for ourselves: for proof whereof observe the form of the Lords prayer: in every petition, where we ask any thing for ourselves, we include others: we ask bread for others, give us our daily bread: so likewise forgiveness of sins, freedom from temptation, and deliverance from evil. Here therefore I might run over again all those particular points which were before delivered concerning good things, whether temporal, spiritual, or eternal, to be prayed for, and evil things whether evil of fault, or evil of punishment to be prayed against, and apply them to prayers made for others: but that heedeth not; only here observe this general rule, that according to the needs 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 converted: no doubt but Christ's prayer on the cross was the cause that so many jews after his death were converted. The like may be said of Stevens prayer. 2 If they be called, pray that they may be established, and grow in grace, as g Col. 1. 9 Saint Paul did. 3 If they have sinned, h jam. 5. 15. pray that their sins may be forgiven. 4 If they be sick, h jam. 5. 15. pray that they may be raised. 5 If they be wrongfully imprisoned, i Heb. 13. 18. 19 that they may be delivered, and so according to other needs. §. 54. This Gods will not known, is no sufficient cause to hinder prayer for others. Object. THus may we cross Gods determined purpose, by praying for those things which God doth not purpose to grant: as to pray for a man's life, when his time of departure is come. Answ. 1. The same might be objected against prayer for ourselves: and than what prayer should be made? 2 Gods revealed will is the rule and ground of our prayers: we are not to search into his secret counsel: but whatsoever we find warranted in the word, to pray for. 3 In all prayers for others, we must pray with limitation, and subjection to Gods will: there is nothing for which we can pray so absolutely in the behalf of others, as in our own behalf: for we cannot know the estate of others, so well as of ourselves; §. 55. Of imprecations against one's self. THe fourth and last branch of Prayer is Expostulation, four Kind. Imprecation. or Imprecation against others, which is a kind of Prayer whereby judgement and vengeance is desired. In handling this point, I will show, 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 himself. No man may pray against himself: we have no warrant in all the Scripture for it, and therefore it must needs be a matter of impiety: besides it is against very nature itself, for a Eph. 5. 29. No man ever yet hated himself, and therefore it must needs be matter of iniquity and injury. Object. Many of the Saints have made imprecations against themselves, as b 2 Sam. 3. 35 David, Solomon, and other, who in their oaths used these and such like words, c 1 Kin. 2. 23. God do so to me, and more also. Answ. 1. When an oath is taken in d jer. 4. 2. truth, not falsely, in judgement, not rashly, in righteousness, not wrongfully, the imprecation expressed or implied therein, is not simply made, as if he that took the oath desired any such thing to fall upon himself, but used only for a more vehement testification of the truth to move the hearer the rather to give credence thereunto; or else to bind him that sweareth the more steadfastly to perform his oath. 2 If any of the Saints have used imprecations in an oath falsely, as e Mat. 26. 74 Peter▪ or rashly, as f Ios. 9 14. 15. the Princes in joshuahs' time, or wrongfully, as g 1 Sam. 25. 22 David; their examples are no good warrant. Object. 2. A wife suspected by her husband, Num. 5. 22. expounded. was bound by the Law to make imprecations against herself. Answ. She was not bound to do so. For if she were free of the crime laid to her charge, that imprecation wa● no imprecation: but if she were guilty, than she ought to acknowledge her fault, and not curse herself. If being guilty, she assented to that imprecation, it was her own fault and not the bond of the Law. Use Use. How impious are they against God, how injurious against their own souls, Reproof of usual imprecations against one's self. who upon every light occasion, yea and that many times falsely (for common rash swearers are oftentimes falseswearers,) do imprecate direful vengeance against themselves, as, I would I might never stir, I would I might never eat bread more, I would I might die presently, I would I might be swallowed up quick, I would I might be damned. Oh fearfully the Jews of ancient time were so fearful of uttering imprecations, that when in their oaths they had occasion to use them, they would either express them in general terms, thus, h 2 Sam. 3 35. God do so to me, and more also: or else leave them clean 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 Psal. 13. 2, 3, 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 David, If I enter into the Tabernacle of mine house: If I go up into my bed; If I give sleep to mine eyes: And thus Zedekiah unto the Prophet jeremiah: k ler. 3. 8. 16. As the Lord liveth which made us this soul: if I put thee to death, If I give thee into the hand of these men that seek thy life. Yea thus God himself, l Psal. 89. 35. I have sworn, if I lie unto David. And again, m & 95. 11. I swear in my wrath if they shall enter into my rest. To show that this is the right translation of that form of speech, n Heb. 3. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the Apostle alleging that form of God's oath so translateth it. What doth this teach us, but that we should be very fearful to utter any imprecation against ourselves, especially to do it falsely or rashly? the jews, which caused Christ to be crucified, and their posterity to this day have felt the woe and curse of that imprecation which they made against themselves, when they said to Pilate of Christ, o Mat. 27. 25. His blood be upon us and our children: So hath God caused the vengeance of many others imprecations to fall upon their own necks, and that in just judgement. §. 56. Of the persons against whom imprecation may be made. WHerefore lawful & warrantable imprecations, Imprecations against public and desperate enemies. are to be made against others, & those other to be enemies (enemies I say, not our own private enemies in particular causes, betwixt us and them: for these must be prayed for, as we heard * §. 51. before, but public) such as are enemies to God, his Church and Gospel, yea also obstinate, desperate, reprobate enemies, who neither will nor can be reclaimed: as were Corah, Dathan, & Abiram, p Numb. 16. 15 against whom Moses prayed. Such were those against whom David so earnestly prayed, Psal. 109. 67, etc. and q Gal. 5. 12. whom S. Paul wished to be cut off. Such an one was Alexander concerning whom S. Paul thus prayed, r 2 Tim. 4. 14. The Lord reward him according to his works, meaning his evil works. 1. Quest. How can such be discerned? Answ. By an ordinary spirit they cannot be discerned, but only by an extraordinary spirit, even such a spirit as the Prophets and Apostles had, to whom God by his spirit revealed what such and such persons were against whom they prayed. Wherefore when the Disciples would have caused fire to come down from heaven and consume the Samaritans, Luk. 9 54, 55. Christ said unto 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 be made in three respects. Only in these three respects may imprecations be made. 1. 1 Indefinitely. Indefinitely, against all such public desperate 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 used when the Ark went forward, a Num. 10. 35. Rise up Lord, and let thine enemies be scattered. And thus David useth many general imprecations, as b Psal. 25. 3. Let them be confounded which transgress without cause. c & 122. 5. Let them all be confounded that hate Zion, etc. 2. 2 Conditionally. Conditionally, as when we observe any to persist obstinately in persecuting the Saints, and suppressing the Gospel, 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 malicious deeds. Without any respect at all unto their persons, leaguing them unto God, against their malicious plots and wicked deeds: thus David prayed against the wicked policy of Achitophel, d 2 Sam. 15. 31 saying, O Lord I pray thee turn the counsel of Achitophel into foolishness. §. 57 Of the unlawfulness of usual imprecations. AS for those usual imprecations, Use. Reproof of usual imprecations. direful and hateful imprecations, such as my hart abhorreth to think of, & my tongue is ashamed to name, which profane & wicked men make against their neighbours, upon every petty wrong and slight occasion, they can neither stand with any true fear of God, nor love to man. For to call upon God who is e Neh. 9 17. A God of long suffering, and great forbearance, f Psal. 103. 8. full of compassion and slow to anger, to be a revenger of every little injury, argueth little respect of his greatness and goodness. To wish Gods heavy vengeance to fall upon the body, soul, goods, or any other things which belong unto our neighbour, discovereth much malice, no love. Such were those of whom David thus speaketh. g Psal. 5. 9 Their throat is an open sepulchre, h & 140. 3. The poison of Asps is under their lips, i & 10. 7. Their mouth is full of cursing and bitterness. Many men's tongues are so poisonous and fiery (being k jam. 3. 6. set on fire of hell) that like mad dogs they spare none, but curse and ban the most innocent and harmless that be: yea, (which is horrible to hear) some curse their wives, children, servants, friends, the nearest and dearest unto them that be, not for any wrong or evil, but because they are, as they term them, Puritan; but in truth honest and upright hearted, fearful to commit the least evil, conscionable in doing all duty (so near as they can) to God and man. §. 58. Of the Pope's manner of cursing. AMong and above all others, he that taketh upon him to be the Vicar of Christ, and successor of Peter, doth exceed in hellish imprecations, and devilish execrations: for he useth, not suddenly and rashly, but deliberately and advisedly, in and at his solemn serving of God, to curse with bell, book, and candle, and that to the very pit of hell, no meaner personages than the Lords Anointed, Kings and Queens, together with their Subjects and whole Kingdoms, and that for maintaining the true, ancient, Catholic, and Apostolic Faith. Of him and all other which unjustly and unchristianly use such fearful imprecations, if in time they repent not, I may use the words of David. l Psal. 109. 17, 18. As he loved cursing, so shall it come unto him: as he clothed himself with cursing like a raiment, so shall it come into his bowels like water, and like oil into his bones. Hitherto of those several kinds of prayer which are comprised under request. The next kind is thanksgiving. §. 59 Of Thanksgiving. Our Apostle giveth an excellent direction for thanksgiving, 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. Give thanks always for all things unto God, even the Father, in the name of our Lord jesus Christ. IN this direction are laid down five particular points. 1 The duty it self, give thanks. 2 The person to whom it is to be performed, to God, even the Father. 3 The Mediator, in whose name it is to be performed, in the name of our Lord jesus Christ. 4 The matter of thanksgiving, all things. 5 The continuance thereof, always. 1 For the duty or thing itself, What thanksgiving is. Thanksgiving is a grateful acknowledgement of a kindness received. A kindness done, is the object of thanksgiving, yet unless the kindness done be accepted, and withal acknowledged to be a kindness, the heart of him to whom the kindness is done, will not be affected to give him that did it, thanks for it. a 1 Sam. 25. 5, etc. David did a great kindness for Nabal, as Nabals servants could testify: yet Nabal acknowledged it to be no kindness; and that made him to be so churlish and ungrateful to David. §. 60. Of the person to whom all thanks is due. 2 THe person to whom thanks is due, Thanks is to be given to God. is God the Father. Father hath reference especially unto the only begotten son of God Christ jesus, as is more plainly expressed in these words, b Eph. 1. 3. Blessed be God even the Father of our Lord jesus Christ. So as this clause doth note out the first person in Trinity: yet doth it not exclude the other two persons: for thanksgiving belongeth to the whole Trinity. S. Paul expressly giveth thanks to c 1 Tim. 1. 12. jesus Christ: and yet excludeth not the Father or the holy Ghost: for what honour or worship soever is rightly performed to either of the persons, is also performed to every of them. But here & in many other places, this title Father (which is proper to the first person) is added, to show how our praises come to be acceptable unto God, namely as God is the Father of our Lord jesus Christ, and in him our gracious and loving Father. d jam. 1. 17. Saint james rendereth a weighty reason to prove that all thanks is to be given to God, Reason. & to God alone, for saith he, every good giving and every perfect gift cometh from the Father. Good things come from God, God is the author & giver of them; God therefore is to be praised for them. Every good thing cometh from God: therefore all praise is due to him. §. 61. Of the difference of thanks given to God and men. Quest. ARe not Creatures to be thanked for any kindness done by them? Answ. Not in that manner as God is to be thanked. God is simply, in and for himself to be praised. Simply, that is without any restraint, with all our heart, with all our soul, and with all our might, and that for all his works whatsoever. In and for himself, that is, in respect of no other whatsoever: For God is the very fountain, the first and only Author, the principal giver of the good things we enjoy. The things which we receive by the ministry of any creature, originally we receive 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 themselves to be thanked for any thing. The thanks which is given to them (if it be rightly given) is given them in the Lord, under him, only for their pains & care in bringing Gods blessings unto us. Simile. When a parsonage of great state and place sendeth a present by his servant, will he to whom that present is sent, thank the servant that brought it, or the Master that sent it? Surely I suppose he will both desire the servant to thank his Master, and also when he hath opportunity himself, thank him: if he thank the bearer, it is only for his pains in bringing the gift, not for the gift itself: yea, though he reward the messenger for his pains, yet he giveth the thanks to him that sent the gift. Thus is thanks properly due to the original author of a kindness: all thanks therefore is properly due to God, from whom every good thing cometh. cometh 62. Of the Mediator, in whose name thanks is to be given. 3 THe Mediator, 3 Thanks to be rendered to God in the mediation of Christ. in whose name thanks is to be given to God, is entitled by the Apostle, Our Lord jesus Christ. The first title Lord, implieth that e Mat. 28. 18. power and regiment which the Father hath given him (as he is Mediator God-man) over all creatures. This regiment he exerciseth for the good of us who are of his Church, and therefore by a kind of propriety he is called Our Lord. The second title JESUS, which signifieth a Saviour, setteth forth that all-sufficient, full, and perfect redemption and salvation, which he wrought for mankind. The reason of this name and title is rendered by an Angel unto joseph, in these words; f Mat. 1. 21. Thou shalt call his name JESUS, for he shall save his people from their sins. The third title CHRIST, (which signifieth Anointed) implies the three Offices of Christ, whereunto he was anointed, and set a part of his Father: his Princely Office to govern and protect his Church; his Priestly Office, to offer himself a sacrifice, and to make continual intercession for his Church. His Prophetical Office to instruct, and direct his Church in the way of Salvation. In the name of this Our Lord jesus Crhist, must all the calves of our lips, all our praises be offered up unto God. a Heb. 13. 15. Let us by him (saith the Apostle, speaking of Christ jesus) offer the sacrifice of praise. This point was before handled in the general doctrine of Prayer. §. 63. Of the matter of Thanksgiving. 4 THe matter of thanksgiving is very ample & large, 4 Thanks to be given for all things. limited with no restraint, but extended to all things. So that whatsoever the Lord doth, affordeth matter of praise to the Saints. Oft is this general particle all used in this point; b 1 Thes 5 18 In all things give thanks, saith the Apostle in another place: c Psal. 103. 2. Forget not all his benefits, saith David. d Rom. 8. 28. We know that all things work together for good to them that love God: Reason, If all things work to our good, is it not just and meet that thanks should be given for all things. That we may somewhat more distinctly discern the matter of thanksgiving, I will set down in order some particular branches of this general point. The matter of Thanksgiving may sundry ways be distinguished. 1 In regard of the nature, or kind of benefits, They are Good things bestowed. Evil things removed. 2 In regard of the quality of them, They are Spiritual. Temporal. 3 In regard of the manner of bestowing them. They are already given. promised to be given. 4 In regard of the persons upon whom they are bestowed, which are Ourselves. Others. Under these general heads there are many particular branches, which I will in order declare. §. 64. Of the spiritual blessings, for which thanks is to be given. Spiritual blessings are Bestowed here on Earth. Reserved in Heaven. Spiritual●●lessings. In the rank of the former kind of spiritual 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, God's free grace and rich mercy, and also the fruit thereof, certainty of salvation. 2 The meritorious cause of them; namely, our Redemption, under which we must comprise, the price of our redemption, Christ's blood, and the special fruits thereof, as Reconciliation, Adoption, Remission of sins, imputation of righteousness, etc. 3 The means of applying the benefits of our election and redemption, namely, the effectual operation of God's Spirit: under this head are comprised effectual vocation, regeneration, sanctification, and all those particular sanctifying graces, which we find & feel to be wrought in us, as Knowledge, Faith, Hope, Love, Repentance, Patience, new Obedience, etc. together with the blessed fruits of them, as peace of conscience, joy in the spirit, holy security, with the like. Finally the means which the Spirit useth to work, and increase all these graces, are to be remembered, which are the Ministry of the Word, Administration of the Sacraments, and other holy Ordinances of God, together with liberty of the Sabbaths, of good and faithful Ministers, of public Assemblies, with the like. Those eternal blessings which are in Heaven reserved for us, 2 Eternal blessings. are such, as Eye hath not seen, nor ear heard, nor have entered into the heart of man. We cannot in particular reckon them up: yet in the general we must have our hearts filled with an holy admiration of them, and our mouths with praise for them. §. 65. Of the temporal blessings, for which thanks is to be given. Temporal blessings for which thanks is to be given, 3 Temporal blessings. are such as concern, 1 Mankind in general, as creation, and preservation of Man: God's providence over him, and all the fruits and benefits of these. 2 The whole Church throughout the World: the increase, peace, and prosperity of it: particularly the Churches in that Land where we live. 3 Commonwealths: and in particular that Commonwealth whereof we ourselves are members: and therein in good Magistrates, good Laws, peace, plenty, etc. 4 Families: especially our own: and therein good Governors, good servants, good parents, good children, a competency of goods to maintain the state of it. If God give not only sufficiency, but also abundance, more thanks is to be given. 5 Our own persons; & in regard of them soundness of mind, health of body, ability to perform the work of our calling, God's blessing on our labour and calling, with the like. §. 66. Ofgiving thanks for removing evils. EVils removed, for which thanks is to be given, are Public. Private. both these Spiritual. Temporal. Temporal public evils arise from the enemies of the Church, Commonwealth. Temporal public evils removed, Thanks therefore is to be given when those enemies are either overthrown, or converted: or when their conspiracies are discovered, & we preserved from their mischievous practices, whether by wars, invasions, treasons, rebellions, or privy and secret plots, with the like. To this head may be referred, deliverance from plagues, famines, fires, inundations, etc. Spiritual public evils, are common public sins, Spiritual public evils removed. maintained by law, or common practice Public sins which use to be in diverse countries maintained by law, are Idolatry, Superstition, Heresies, Usury, Playhouses, Brothelhouses, etc. Public sins maintained in many places by common practice are Swearing, Profaneness, Drunkenness, Uncleanness, Pride and bravery in apparel, etc. When and where it pleaseth the Lord to afford awny means of reforming, and restraining these public sins, then and there is matter of thanksgiving afforded. Spiritual private evils, Spiritual private evils removed. are either such particular sins whereunto ourselves are most given, or the causes of such sins (as the temptations of Satan, or evil lusts, & the vain allurements of others) or else a spiritual punishment of them (as trouble of mind, hardness of heart, a tormenting conscience, a seared and senseless conscience, etc.) They who are delivered out of any of these snares must be thankful for that deliverance. Private temporll evils, Private temporal evils removed. are such outward judgements as God in anger inflicteth on men as punishments also of sin: such are penury, ignominy, pain, grief, sickness, loss of goods, loss of friends, and other like crosses. The removing of these is matter of thanksgiving. §. 67. Of giving thanks for crosses. YEt are not outward temporal judgements, Temporal judgements not always to be accounted evils. whether public or private, always to be simply accounted evils, but many times to be reckoned and accounted in the number of God's blessings. For a Heb. 12. 5, 6, 7, etc. God oft inflicteth them on his children, and that in love, for their good. They are indeed grievous, and irksome to the flesh, but many times profitable to the soul: an heavy burden they are, but they bring forth a good & precious fruit: wherefore in regard of them, we must wholly refer ourselves to Gods will, as b Mat. 26. 39 Christ did in his bitter agony. If God be pleased to preserve us from them, or being fallen upon us, to remove them, we are to account this preservation and deliverance, Outward crosses are matter of thanksgiving. a blessing and favour of the Lord, and to be thankful unto God for it. But otherwise if it please the Lord to lay any cross upon us, or when it lieth on us, still to continued it, we are also to take this as a token of love, and to be thankful. The reason is evident. For God being very wise, & knowing what is best for us (even much better than we ourselves) & withal being a loving & 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 careful of our good, he doth so dispose our estate, as may most make to our good. When he seeth it to be needful, he layeth affliction upon us: when it hath lain long enough upon us, than he rem oveth it. In this kind he dealeth with his children, as skilful and tender Physicians or Chirurgeons do with their patients, whose cure they seek. Now therefore upon this ground, we are to think every estate whereunto the Lord bringeth us to be the best for us: health to be the best when we are in health, and sickness to be best, when we are sick: abundance to be best while we have it, and want to be best when we are in want, and so of other estates. Therefore when the Lord doth lay upon us any outward afflictions, we must put them on the score of God's favours: especially the good fruits of afflictions, as true humiliation, sound repentance, christian watchfulness, righteousness, etc. Now then to conclude this point, afflictions being tokens of God's love, tending to the good of the Saints, they are comprised under this general clause ALL THINGS, and are matter of thanksgiving. §. 68 Of the proofs of Scripture applied to particular occasions of thanksgiving. I Shall not need to enter into any further enumeration of other particulars: I will therefore allege some proofs of these out of God's word. 1 For all manner of spiritual blessings, note that general form of thanksgiving used by the Apostle, Ephe. 1. 3. Blessed be God which hath blessed us with all spiritual blessings: read the verses following, and ye shall see how he reckoneth up many of those spiritual blessings in particular, as Election, Redemption, Adoption, Vocation, etc. 2 For temporal blessings we have sundry approved patterns of thanksgiving in diverse kinds: a joh. 6 11. Christ gave thanks for food: b 1 Sam. 2. 1. Annah for a child: c Gen. 32 10. jacob for riches: d & 24. 48. Abraham's servant for prospering his journey. 3 For blessings on others, note the example of f 1. King. 10. 9 Queen of Sheba, who blessed God for his blessings on Israel: and of the g Act. 11. 18. Christian Jews who glorfied God for the Gospel revealed to the Gentiles. 4 For public blessings concerning the Church, h Col. 1. 3. 6. the Apostle giveth thanks that the Gospel came into all the world. And i Act. 2. ●7. the Christians praise God for the increase, and peace of the Church, and k & 4 24. for the liberty of the Apostles. 5 For the commonwealth, the jews rejoice (which was a public testimony of their thanksgiving to God) l 1. King. 1. 40. for settling the state, and establishing the crown on Solomon. So again, m & 8. 62. 66. for continuing the peace and prosperity of the Land. 6 For general blessings on mankind n Psal. 8. 1, 6. David praised God. 7 For God's blessings on his family, o Gen. 35. 7. jacob is thankful, and in testimony thereof buildeth an altar to God. 8 For private blessings, p Gen. 39 5. Leah praised God that had given her a Son: and q Isa. 38. 19 Hezekiah for recovery of his health. 9 For evils removed, r Exo. 15. Moses & the Israelites blessed God who overthrew their enemies: s Psal. 124. 6. and David praised God for preserving his people from their enemies: and t Gal. 1. 23. the Christians glorify God for the Conversion of Saul, a mortal enemy of the Church. 10 For public spiritual evils removed, u 2. Chr. 29. 30 praise is sung unto the Lord in Hezekiah● time when the Land was purged from Idolatry. 11 For private spiritual evils prevented, * 1. Sam. 25. 32 David blessed God, who kept him from avenging himself, and shedding innocent blood. 12 For adversity x job. 1. 21. job blessed God: and y Act. 5. 41. the Apostles rejoice for suffering persecution. 13 Finally for good things promised and not enjoyed, z Heb. 11. 13. it is noted that the patriarchs received not the promises, but saw them a far off, and believed them, and received them thankfully. §. 69. Of the abundant matter of thanksgiving. HEre we see what abundant matter of thanksgiving is offered unto us. If we should spend our whole time (as the triumphant Church in heaven doth) in lauding & praising God, we could not want matter, considering that ALL THINGS are matter of thanksgiving. If I should say we have more matter of thanksgiving then of petition, More matter of thanksgiving then of petition. I should not speak amiss: for the blessings which any of God's children, any of those who truly believe in Christ, have received already, are much more, and far greater than the things which they want. God hath long since elected and chosen them to be 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 needful for him, that so he might be destitute of no good thing: for he made heaven and the whole host thereof, earth and all the fruits of it, yea the air 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 man's redemption is already paid: All true believers are reconciled to God, adopted to be his children, made actual members of Christ's body, effectually called, and taken into the kingdom of grace, being perfectly justified even in God's sight by the righteousness of Christ jesus. What are the spiritual blessings which we want, that may be comparable to these which we have received? Object. 1. We have not received freedom from, and full victory over all sin. Answ. How far we are freed from sin. Sin hath received a deadly wound: though it assail us, yet shall it not get conquest over us. Besides the guilt & punishment of those very sins, which yet we are subject unto, shall not be laid upon us: they are clean remitted, and in that respect we fully acquitted. Object. 2. We want many good and comfortable graces, and fail in the measure of those we have: our sanctification is not perfect. Answ. How far sanctified. All the faithful have all such graces as are absolutely necessary unto salvation, actually wrought in them. As a child borne of a woman hath all the parts of soul and body, so he that is borne again of God hath all the parts of a new man. No Saint wanteth any grace that may hinder his salvation, though he should instantly die. As for that measure which some want, it is not so great as can justly impeach the truth of grace: that grace which they have is true, though it may be weak: and their sanctification is sound, though imperfect. The perfecting of sanctification is not so great and powerful a work, as the first beginning of it. The most effectual & powerful work of God's spirit in the faithful, is their very new birth, the first act of their conversion. For when a sinner is first converted, he is a new created: of nothing (I speak in regard of of our spiritual being) he is made something: of a man dead in sin, he is quickened, & hath spiritual life put into him. Now the growth in sanctification, is but a proceeding from one degree to another in the same kind: yea the very perfection of sanctification is but an attaining to the highest step & degree of that which was begun before. It is therefore a more powerful work to beget a sinner to God, and to work his first conversion, then after he is regenerate and converted to perfect that good work which is begun. Whence it followeth that faithful Saints have more matter of rejoicing for the grace they have received, then of mourning for the grace they want. Object. We want the possession of our heavenly inheritance. Answ. How far we are made partakers of heaven. 1. The purchase of it is made: for Christ by his blood hath purchased it. 2 We have received the first fruits of it, as peace of conscience, joy in the holy Ghost, free entrance unto the throne of grace and glory, with confidence in Christ and the like. 3 We are actually entered into the kingdom of grace, which is a part of the kingdom of glory, the first step thereinto, and the portal (as I may so say) thereof: no entering into the kingdom of glory, but thorough the kingdom of grace. 4 We have the earnest of the spirit, as a pledge and pawn till we come to the full possession of the purchased inheritance. 5 Christ our head hath full and actual possession thereof: Ephe. 2. 6. whereupon we being members of his body, are in him exalted, and set in heavenly places. In these fine forenamed respects we may truly say that the faithful in Christ have more cause to glorify God for that assurance they have of enjoying their heavenly inheritance, then to murmur or mourn that for a time ●hey want the full possession of it. Thus we see that in re●ard of spiritual blessings, we have more matter of praise ●or that we have, then of petition for that we want. I might here further rank among these spiritual blessings, the liberty of the Lords Sabbaths, of the Ministry of his word, and administration of his Sacraments, of the public assemblies of Saints to worship God, with the like, which we among others plentifully enjoy: I might also further declare how God hath already caused his whole will to be revealed, and recorded in his word, so far forth as is needful for our salvation, & expedient for us to know: all which do much amplify the forenamed point: But I hasten to set forth a view also of some of those temporal blessings whereof we have been, and are made partakers. They are exceeding many, as our Being, Life, Nourishment, Education, Health, Strength, Food, Apparel, Goods, Friends, etc. God's blessing on all these, and on the Church and state wherein we live. Whether-soever we turn ourselves, or cast our eyes, either upwards to the heavens, and the whole host of them, or downward on the earth, and all the fruits thereof: or up and down on all the creatures in the air, on the earth, and in the waters, on the right hand or on the left, before or behind, every where the blessings of God do present themselves to our view and consideration. By this which hath thus generally been spoken, I doubt not but any of mean capacity may observe that none of the Saints do want so many good things as they have received. Object. Many of the Saints do want even necessaries to preserve this temporal life, Luk. 16. 21. as Lazarus. Answ. Why many Saints want outward things. 1. God seeth it to be good for them to want such necessaries. 2 Instead of these outward necessaries, they have inward graces which are much more valuable & profitable as instead of of outward refreshing of the body, they have inward comfort of the soul: instead of outward ornaments of the body, inward graces of the spirit: wanting outward ease, they have sweet peace of conscience: wanting plenty, they have contentment: In a word, God depriveth his children of no outward thing, but he supplieth the want of it with some spiritual recompense: their want therefore causeth matter of thanksgiving. As all the Saints have received more good things than they want, Saints are freed from more evils then shall ever fall upon them again. so also undoubtedly are they freed from more evils then justly they can fear to fall upon them. For believing in Christ, they are freed from the fear of hell, from the curse of the Law, from the wrath of God, from the sting of death, from the victory of the grave, from the power of him that hath the power of death, the devil; from the guilt and punishment of sin, from the rule and dominion of sin, and from infinitely more, both spiritual, and bodily evils. Object. Many Saints are subject both to many spiritual evils, (as trouble of mind, doubt of God's favour, snares of the Devil, fall into sin, with the like,) and also to many temporal distresses, as pain, sickness, captivity, imprisonment, ignominy, penury, etc. Answ. How spiritual evils may prove matter of thanksgiving. Those spiritual evils are as desperate physic for the cure of some spiritual desperate disease, as spiritual security, pride, presumption, etc. Now who will deny but that it is good in a desperate case to use a desperate remedy? If the remedy cause recovery, he that useth it shall be commended, and rewarded? But whensoever God suffereth any of his children to fall into any of the forenamed, or other like spiritual evils, he worketh thereby a recovery from some more dangerous and desperate evil: therefore the issue and effect even of those evils affordeth matter of thanksgiving. As for temporal distresses, I have showed * §. 67. before how they may be put on the score of God's blessings. To that which was before delivered, 2. Cor. 4. 16. Christianorum propria virtus est, etiam in iis quae adversa putantur referre gratias Creatori. Hier. in Ephe. 5. let me add this, that God doth always so dispose of the estate 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 virtue proper to Christians, to give thanks to God for such things as seem evil. Besides, Promise of supplying all our wants. God hath faithfully promised to supply in due time whatsoever his Saints want, and to perfect every thing that faileth in perfection, & withal to deliver them from all evil. Now then add these promises (which are also matter of thanksgiving) to the abundance of good things which already we have received, and to the manifold deliverances which we have had from evils, and it will appear as clear as the light, that of all duties belonging to faithful Christians this of praise and thanksgiving is most beseeming them, and least of all to be neglected: It is the least that God deserveth, the most that he requireth, and the best that we can give unto him: the best sacrifice in the kind thereof which we can offer unto 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 amplify and enlarge these points. But as Painters, when they have many millions, and armies of men to set down in a small map, Simile. use only to draw out some number of heads of men and set them together, leaving the whole number of heads, and all the other parts and lineaments to the meditation of the beholder: even so am I constrained thorough abundance of matter to propound only some general heads of this point of thanksgiving and to leave the amplification of them to your private meditation. §. 70 Of their blindness who can see no matter of thanksgiving. Use 2 Here behold how palpably blind they are who can find no matter of thanksgiving: much more blind are these in their understanding, than they in their bodily sight, who at noonday in the midst of summer when the sun 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 thanksgiving, & yet will take no notice of any at all. Are not almost all much more ready to crave and ask, then to give thanks? I speak not th●s of the profane men of the world, or of carnal & careless professors, who regard no duty due unto God: but of those who make a greater and truer profession, yea who make conscience of their duty to God. Mark & observe if their requests to God be not more frequent & fervent than their thanksgiving. If trouble of mind or body, if any inward or outward distress seize upon men, if they fear any spiritual or temporal danger hanging over their heads, how instant and constant will they be in entreating the Lord to remove his heavy hand? Or if they stand in need of any temporal or spiritual good thing, they are ready to do the like: yea in ●hese and such like cases, they will beseech others to help ●hem with their prayers. Are they as thankful for good ●hings bestowed on them, and for the removing of evils from them? I would they were: if any be, they are very ●are: But I hope hereafter more will be. To leave men's private practice whereof we cannot so ●ell judge: observe that which is in more open view. What public prayer books so pleintiful in thanksgiving 〈◊〉 in request? What Ministers almost so careful in performing that, as this? I blame not all without exception: many there be who are conscionable in this point: but I tax the greater sort. For many of them who use solemn and ample forms of Petition, commonly include all their thanksgiving in this, (or such like) short clause, Through jesus Christ, to whom with the Father and the Holy Ghost, be all honour and glory for ever, Amen. §. 71. Of men's failing in the extent of Thanksgiving. But to let pass those also that offend in the general neglect of this duty: there are other who being somewhat careful of the duty in general, 1 Some are not thankful for spiritual blessings. fail exceedingly in the extent of it: they give not thanks for ALL THINGS. Some can be thankful for temporal blessings, as for peace, plenty, seasonable weather, deliverance from invasions, rebellions, treasons, from fire, plagues, famine, sickness, etc. But it seemeth they take no notice of spiritual blessings: their mouths are very seldom or never opened to bless God for them. They show themselves to be too earthly minded. Other can be thankful for private blessings bestowed on themselves, 2 Some not for public blessings. or on their families and friends; but regard not public blessings bestowed on Church or commonwealth: they account general blessings no blessings. These discover too much self-love, too little sense of the common good. Other (who it may be) will be thankful for such public blessings as are bestowed on that Church and Commonwealth, 3 Some not for the good of others. whereof they themselves are members, never harken after, nor care to hear of such as a● bestowed on the Churches of God in other Countries or if they do hear of them, very little (if at all) are they affected therewith. Much less are they affected with an● blessings bestowed on private Christians, who are not of their kindred, alliance, acquaintance, with the like. This also showeth that they have no fellow-feeling of the good of the mystical body of Christ, or of the several members thereof; which might make them fear that they themselves are scarce sound members of that body: if they were, there would assuredly be some sympathy betwixt themselves and other members, some mutual compassion, and fellow-feeling: they would rejoice with them that rejoice. Nay further, these show (which is worse) what little zeal they have of God's glory: for to take notice of God's mercies on others, as well as on ourselves, to talk of them, to be thankful for them, doth much amplify the glory of God's works: it maketh them to be more famous. How many more the persons be that praise God for any blessings, so much greater glory redoundeth to God's name: therefore a Psal. 118. 1. etc. David oft stirs up others besides himself to praise God for favours bestowed on himself. Further, 4 Some not for adversity. many may be thankful for prosperity, but very few will be so for adversity. To be thankful for pain, sickness, penury, ignominy, imprisonment, loss of goods, loss 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 cometh from those things, neither think that they can be any blessings. These show how they walk by sense, and not by faith. Finally, among those who are thankful for such blessings as they enjoy, 5 Some not for blessings to come. how few lift up the eyes of their faith further than the eyes 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 have not the present fruition? Most think it enough to praise God for such things as they have; they little consider that the matter of thanksgiving extendeth not only to benefits received, but also to benefits promised. These manifest little credence to the truth of God's word: if they were fully resolved thereof, they would account God's words to be very deeds. Thus we see how faulty most are in the performance of this duty, and how short they come of this general extent of Thanksgiving, which is without restraint; for ALL THINGS. Let us examine our own souls in this point, and be conscionable even in this extent. Because this fourth branch concerning the matter of Thanksgiving, is on the one side a point worthy to be observed: and on the other side, a point too too much neglected, I have been bold to insist the longer upon it. §. 72. Of the time of giving Thanks. THe last branch concerning this point of Thanksgiving, respecteth the time, which is expressed under as large an extent as the former branch, concerning the matter, That was for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ALL THINGS, This is, ALWAYS. Of this branch I shall not need now in particular to speak, because it is * §. 117. afterwards to be handled in the general doctrine of Prayer. §. 73. Directions for Thanksgiving. BEfore I conclude this point of Thanksgiving, I will add● some few directions, which being well observed, wil● be very helpful unto us in the performance of this duty. The first is, 1 Lift up eyes to the author of blessings. that we lift up our eyes unto the Author o● all blessings, and be persuaded that they come from God● and are brought unto us by God's good guiding providence; and not (as the vulgar and ignorant sort of people think and speak) by chance, luck, fortune, and the like. It was Israel's fault, Ose. 2. 8. that she did not know that God gave her corn and wine, etc.: which made her so ungrateful and rebellious against God. Isa. 1. 3. The like reason is given of judah's ingratitude, in which respect she is made worse than the most brutish beasts that be, namely, the Ox & the Ass: for the Ox knoweth his Owner, and the Ass his Master's crib, but my people (saith God) hath not understood: what understood they not? namely who bestowed on them the good things which they enjoyed. The truth is, that most men are like swine, Simile. which eat the fruit that falleth from the tree, but look not up to the tree from whence it falleth. Many who daily taste of the sweetness of God's blessings, never lift up their hearts to the Author of them. An impious thing to attribute God's blessings to fortune. They think it is a good fortune, a good hap or chance that they have what they have. This is an heathenish conceit, very unbeseeming 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 hearts, and profess it with their mouths. For our parts let us duly consider that all good things are by God's providence bestowed on us, that so our hearts may be raised up to him, and we moved to be the more thankful. The second is, 2 Take particular notice of God's blessings. that we take distinct notice of God's blessings, and in particular acknowledge them, and accordingly give thanks for them unto the Lord. (Read for this purpose, Psal. 103, & 105, & 106.) Particular notice of distinct blessings maketh us the better prize them, and so enlargeth our hearts the more to praise God for them. A general Thanksgiving, is for the most part a cold thanksgiving. What life is there in this form, God be thanked for all, when nothing at all is acknowledged: yet is this general form of Thanksgiving all the thanksgiving which many yield unto the Lord. The third is, 3 Accept Gods blessings as tokens of his favour. that we accept Gods blessings as tokens of his love and favour, and accordingly rejoice in them. David observed the kindness of the Lord in the blessings which God bestowed on him, and thereupon saith unto God; Psal. 138. 2. I will praise thy name, because of thy kindness. Where no sweetness of God's blessings is tasted, there can no sound thanks be rendered. Now unless we be persuaded that God in Love bestoweth his blessings on us, what sweet relish can they give unto us? If we feared that God's blessings were like hot coals heaped on our heads, given in wrath (as a King was given to Israel) little devotion could we have to thank God for them: Ose. 13. 11. nothing more stirreth up gratefulness then a persuasion of kindness. The fourth is, 4 Observe what we have received above others. that we observe what God hath bestowed on us above others, and what others want that we have: Thus did David amplify God's mercies showed to Israel, saying; Psal. 147. 19, 20. He hath not dealt so with every nation, neither have they knowledge of his judgements. Thus do Gods children in their forms of thanksgiving use also to amplify God's blessings, saying unto him; Such and such favours hast thou bestowed on us, which many more worthy than we have wanted. Wherefore let us not so much consider what others have more than we, (for that will but make us murmur and repine against God, and envy our brethren) as what we have more than other: this will make us truly thankful. The fifth is, 5 Consider our unworthiness of the least blessing. that we duly weigh how unworthy we are of the very lest of God's favours, even of the least crumb of bread which we eat, and of the least drop of drink which we take. Gen. 32. 10. Thus did jacob, saying to God; I am no● worthy of the least of thy mercies, etc. Who will give thanks for that which he thinketh of due belongeth unto §. 74. Of mental Prayer. HItherto have we heard of the distinct kinds of prayer in respect of the matter. What be the kinds of prayer in regard of the manner There are other distinctions in regard of the manner, as 1 Mental, Vocal. 2 Sudden, composed. 3 Conceived, prescribed. 4 Public, Private. 5 Ordinary, extraordinary. 1 Mental prayer is an inward opening of the desire of a man's heart to God, Mental prayer. without any outward manifestation of the same by word. Such a prayer was that which a Neh. 2. 4. Nehemiah made to the God of heaven, even when he was talking with the King: and b Exo. 14. 15. Moses when he was encouraging the people: and c 1 Sam. 1, 13. Annah who is said to speak in her heart. This may be as fervent as if it were uttered. For in regard of the ardency of Moses mental prayer, God saith, Why criest thou unto me? And Annah saith, She powered out her soul before the Lord. This oftentimes causeth the eyes and hands to be lift up, or cast down, and forceth such outward signs. This is used because God is a searcher of the hearts, Reason. and knoweth the secrets thereof, and needeth not words to have a man's thoughts made known to him, as we showed * §. 4. and 6. Use. before. By this we see that nothing can hinder prayer: but that in company, in the midst of businesses, when we are overwhelmed with temptations, we may pray unto God: here learn to do it. §. 75. Of vocal prayer. 2 Vocal prayer is that which is uttered with words, 2 Vocal prayer. as d 1 King. 8. 23. that prayer which Solomon made at the dedication of the Temple. Quest. Seeing God knoweth the secrets of the heart, what need words to express the meaning thereof? Answ. Reason's Why prayer is to be uttered with words. First because of God's ordinance, as was showed * §. 6. before? Secondly, that men might know the desires of one another's heart, and so partake of the mutual prayers one of another: as in public assemblies, in private families, and when friends meet together for that end. For words do most lively and plainly set forth the desire of a man's heart, and men can best and most distinctly understand them. 3 Because words do not only declare, but also stir up and increase the affection of the heart. For as fire heateth a chimney, and the reflection of heat which cometh from the chimney maketh the fire hotter, so the ardency of the heart provoketh words, and words make the heart more ardent and earnest. 4 Words are an especial means to keep the mind in prayer from wandering, and to hold it close to the matter. A man that prayeth alone, and that only in his inward meditation, will oft have his meditations interrupted with other thoughts, and so his prayer stand at a stay, till after some time his former meditations come to his mind again. Now the uttering of words will be a good means to prevent that interruption. 5 The tongue wherewith words are uttered, is of all other parts of a man's body the most proper and excellent instrument of Gods glore. e james 3. 9 Therewith especially bless we God, and therefore by an excellency it is called glory. As David speaking of his tongue saith, f Psal. 16. 9 My glory rejoiceth. And again, g and 57 8. Awake my glory. And again, h and 108. 1. I will sing and give praise with my glory. In regard of these three last reasons, it is meet to use words even in private prayers when we are alone: Provided that it be not for ostentation to be known to pray, for that is a note of hypocrisy i Mat. 6. 5. condemned by our Lord in the Scribes and pharisees. §. 76. Of sudden prayer. SVdden prayer is when upon some present occasion the heart is instantly lift up unto God, 3 Sudden. prayer. whether it be only by some sighs of the heart, or by some few words uttered. It is likely that k Neh. 2, ● Nehemiahs' prayer was some sudden desire of the hart. For the King offering speech unto him, gave him occasion to make a suit unto the King, which that he might obtain, he presently lift up his hart to God. These sudden prayers are called ciaculations of the heart, Simile. which are to be used as salt with meat: with every bit of meat we commonly take a little salt to season it. So when we do any thing, when we confer of any thing, when we go any whether, upon all occasions we must lift up our hearts to God. This argueth an holy familiarity with God, Reason. yea it manifesteth an heavenly mind, even as those things which are ready upon all occasions to fly upward appear to be of a light aerial or fiery nature, Simile. not earthly, heavy, & weighty. This kind of prayer must so be used, as it be added to solemn and set prayers, and not make them to be neglected. No man maketh a meal of salt alone, and refuseth other solid meat, because salt is now and then to be eaten. Much less must these sudden prayers hinder solemn or composed prayers. §. 77. Of composed prayer. COmposed prayer is when a Christian setteth himself to make some solemn prayer unto God, 4 Composed prayer. whether it be in Church, family, closet, field, or any other place; whether it be uttered with words, or only conceived in hart: as the morning and evening prayer which Christians use to make, or the prayer at solemn assemblies, with the like. l Dan. 6. 10. Such were the prayers that Daniel used to make three times a day. God to whom we make our prayer is a great God, Reasons. of excellent Majesty, not lightly, but with all due reverence to be regarded, and therefore most meet that we should compose ourselves in a solemn manner to appear before his glorious presence. §. 78. Of preparation before prayer. THat this kind of prayer may be the better performed, Preparation needful. preparation is very needful, which the Preacher implieth saying, a Eccle. 5. 2. Be not rash with thy mouth, and let not thine heart be hasty to utter any thing before God. In preparation unto prayer two things are to be performed. First we must empty our fowls of all such things as may hinder prayer. Secondly fill them with such things as may be helpful thereunto. The things that hinder are either wicked or worldly. Wicked things are against God, or against man. Against God are all sins, Hindrances of prayer. and transgressions of his Law. These we must search out, and having found them out, set ourselves with a full and honest purpose of heart utterly to forsake them. b Psal. 66. 18. If we regard wickedness, God will not hear our prayer. Whereupon saith c and 26. 6. David I will wash mine hands in inocency, O Lord, and compass thine altar. Against man are wrath, anger, malice, and such like revengeful affections, in regard whereof the Apostle exhorteth to d 1 Tim. 28. lift up pure hands without wrath. And e Mat. 5. 24. Christ commanded to be reconciled before the gift be offered. In a word then, that we may empty our souls of all such wicked things both against God and man, which would hinder our prayers, these two things are needful▪ First repentance towards God: secondly, reconciliation with man. Worldly things are such cares, as concern the things of this life: our temporal estate, & earthly affairs, which though at other times they may be warantable, commendable, and needful, yet may be an incumberance & hindrance unto prayer. This was prefigured under the Law▪ by that rite f Exo. 3, 5. josh, 5. 15. of plucking off shoes when men appeared before the Lord. Shoes are lawful to be worn, yea very needful, yet in approaching before the Lord they must be put off. So moderate care concerning the business & affairs of this world are lawful and needful, yet when we go to prayer, they must be laid aside, and our souls emptied of them. For they are as heavy burdens, and clogs which will hold down our hearts, and keep them from flying up into heaven. Now note the counsel of the Apostle, g Heb. 12. 1. Helps to prayer. Cast away every thing that presseth down. If our souls be only emptied of these things, they are like that h Mat. 12. 44. 45. empty house which the unclean spirit finding, entereth into with seven other spirits. Wherefore that we may be prepared to prayer, we must be filled with such spiritual matters as fit prayer: which are concerning God and ourselves. God's greatness is to be meditated of, to strike our hearts with reverence: and his goodness to breed faith in us. Yea also his blessings bestowed to fill our mouths with praise. Our wretchedness is duly to be weighed, that we may be truly humbled: and our wants are to be observed, that we may know what to ask. Thus are we to come prepared to composed prayer. § 79. Of conceived prayer. Conceived prayer is that which he who uttereth the prayer inventeth & conceiveth himself, Conceived prayer. as are most of the prayers recorded in the Scripture. This kind of prayer the Saints in all ages have used, It is very commendable, expedient, and needful▪ For, 1 It manifesteth the gift and power of the Spirit, Reasons. who can give both matter and manner, words and affections: who can suggest what to pray, and how to pray. 2 Every day we have new wants, new assaults, new sins: Is it not needful then that our prayers be conceived 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 several sins? 3 As God daily continueth and reneweth old blessings, so also he addeth new to them. Is it not most meet that notice be taken of those new blessings, and accordingly thanks be given in particular for them? Object. This present inventing and conceiving of prayer, maketh prayer to be confused, and either very defective, or very tedious. Answ. In them that have not ability to pray, or suddenly and rashly come unto prayer, it may be so. But if a man have any competent ability, if he premeditate before hand what to pray, if he set unto himself any good method and order, such defect, tediousness, and confusion (as is supposed) will be easily avoided. §. 80. Of prescribed prayer. PRescribed prayer is, 6 Prescribed prayer. when a set, constant form is laid down before hand, and either conned by heart, or read out of a book or paper by him that uttereth it, and that whether he be alone, or in company. Quest. Is a set and prescribed form of prayer lawful? Answ. Reasons. Yea verily, and that for these reasons: 1 i Num. 23. 24. God prescribed a set form of blessing for the Priests constantly to use. The 92. Psalm, which is a Psalm of praise, was prescribed a song for the Sabbath day: and 102. Psalm prescribeth a prayer for the afflicted when he is overwhelmed, and poureth out his complaint before the Lord. a 2 Chr. 20. 21. The 136. Psalm was sung after David's time. b and 29. 30. Hezekiah the King, and the Princes commanded the Levites to praise the Lord with the words of David, and of Asaph the Seer. If a prescribed form of praise may be used, then also of prayer: for there is the same reason of both. Besides, Christ himself prescribed an excellent form of prayer which hath been used in all ages of the Church since this time, and is by an excellency called the Lords Prayer. Saint Paul observes a set form of blessing in the beginning and end of his Epistles. Thus we see prescribed prayer warranted by God's word. 2 Many weak ones who have good affections, but want invention, utterance, and such like parts, are much helped by prescribed forms: for when they read or hear words fitting their wants and occasions, their hearts can well go with their words, yet can they not invent fit words. 3 Prescribed forms of prayer in the public worship is a good means to maintain uniformity in several Churches. Object. The spirit is stinted hereby: neither can a man utter that which the spirit moveth him unto, when he hath a set form prescribed. Answ. The spirit in him which prayeth by a set form, is no more stinted, than the spirit is stinted in those which hear another pray: for to them which hear others, words are prescribed. To the hearers it is all one whether he that prayeth useth a prescribed form, or conceive, and invent his prayer, for they go along in their hearts with his words. They who simply and altogether condemn prescribed prayer, do think too childishly of God, and deal too injuriously with God's little ones. They conceit God to be affected with variety, and make the power of prayer to consist in copy of words, and novelty of matter, which is many times an hindrance to true devotion: for while the mind is too much occupied in invention, the heart cannot be so free to devotion, as otherwise it might be. Prayer is not like a nosegay, which is no longer sweet than the flowers are new and fresh: For the sweet savour of prayer consisteth in the sincerity of heart, and ardency of affection, whereby also the power of the spirit is manifested. 2 The injury which is done to God's little ones is this, that they seek to deprive them of an especial help, whereby their weakness might be supported, yea to hinder them of the benefit of prayer. For many are not able to conceive a prayer of themselves, yet if they find a form answerable to their occasions, they can pray heartily and earnestly. Thus we see that prescribed prayer is not only lawful, but also needful. So far forth as we find it an help to devotion, we may use it: but yet we may not always tie ourselves unto it: to say the least, they are very weak Christians that cannot pray without a prescribed form. Now it is a shame for any Christian to be a weak one all the days of his life: it is required at our hands to grow in knowledge, judgement, discretion, faith, and other like graces. §. 81. Direction to conceive a Prayer. IF the weakest Christians do but carefully observe the order that others use, and withal take notice of their own sins in particular, of their particular wants, and of the particular blessings which God bestoweth on them, they may with use and practise come to conceive a good Prayer. And when once in any competent measure they can pray for themselves, by degrees they come to pray for others also. But many are too idle and sluggish in making trial: they will not offer to make experience of the gift of God's Spirit: but rather utterly quench it; as a man may do, and too many so do, by tying themselves too much to set forms. Though public leiturgies for uniformity sake are to be constantly used in set forms (provided that there be several prayers fit for divers, yea, for all public occasions so near as may be) yet it is not so meet for particular persons always to tie themselves to one set form. For what can that argue but that they little observe Gods different manner of dealing with them at several times. §. 82. Of public Prayer, and of the Ministers function therein. PVblike Prayer is when an assembly of Saints publicly with one joint consent call upon God. 7 Public Prayer. In public prayer, three things are requisite. 1 Meet persons. 2 A fit place. 3 A right manner. 1 The Persons must be a public Minister of the Word and People. 1 The persons who make public prayer. I showed before that Prayer was a principal part of God's public worship. Now in all public worship there is required a Minister for one party, and People for the other. A Minister hath a double function; one to stand in God's room, and in God's name to declare God's mind and will unto his people. Another to stand in the People's room, and in their name to declare their mind and desire to God. The former he doth in preaching the Word and administering the Sacraments. For God (saith the Apostle) a 2 Cor. 5. 19, 20. Hath committed to us the word of reconciliation: now then are we Ambassadors for Christ, etc. Expressly it is said, that Ministers are Christ's Ambassadors, which is in regard of the Word that also they are such in regard of the Sacraments, is implied in that commission given to the Apostles, b Mat. 28. 19 Go teach all Nations, and baptise them in the name of the Father, etc. The latter he doth in making Petitions and giving thanks to God: c joel 2. 16, 17 When the Prophet had exhorted the people to assemble together publicly to pray: he saith; Let the Priests, the Ministers of the Lord say, spare thy people O Lord, and give not thine heritage into reproach, etc. Ministers therefore in public Assemblies are to utter the petitions of people: so it is noted that d Neh. 8. 1. 6 when the people were assembled to give thanks to God, Ezra the Priest praised the Lord. e Exod. 30. 7 The incense which under the Law was offered by the Priest to God, did prefigure thus much. Thus as in preaching a Minister is God's mouth to the people, so in praying, the people's mouth to God. Wherefore also there must be people to join with him: for if a Minister be alone, his Prayer is but a private Prayer. §. 83. Of the People's consent in public Prayer. THat which is required of people in public Prayer, is to testify their consent to that which the Minister uttereth: for the prayer of the Minister is their prayer: though for order sake to avoid confusion there be but one voice uttered, yet the hearts of all present must go along with that voice & give an inward assent, & not so only, but also it is very expedient to testify the same, so as the Minister may hear their consent, as well as they hear his prayer. The ordinary way, Amen, is originally an Hebrew word, yet used in all languages: it signifieth Truth or Faith: the uttering of it, after a Prayer, in plieth an assent unto the Prayer, and faith for obtaining that which is prayed 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. etc. And accordingly was it practised. Nehe. 8. 6. It is a sound well beseeming Gods public worship, to make the place ring again (as we speak) with a joint Amen of the people. Ad similitudinem caelectis tonitrui, Amen reboat. Hier. proaem. in 2. lib. comment. ad Gal. The jews uttered this word with great ardency, and therefore used to double it, saying, Amen, Amen. Neh. 8. 6. §. 84. Of the place of public Prayer. 2 THe place must be public: 2 The place of public Prayer. Gen. 4. 26. such a place as all that aught to meet may know, and have liberty to come unto: at first this was in some Family, yea, afterwards when all the world almost forsook God, God chose out of the world some peculiar families, who with their household worshipped God in their houses; as Noah in his time, so Abraham, Isaac, jacob, in their times. But when God's people increased in the wilderness, he caused a Tabernacle to be built; that then was their place of public worship, afterwards a Temple was built, which because it was the place of public worship, was by a propriety called, l Isa. 56. 7. The house of Prayer. To this place if the people could not come, m Dan. 6. 10. they would at least pray towards it: for which they had their warrant from n 1 Kin. 8. 44. Salomon's prayer. After that Christ came, by whom the partition wall betwixt jews and Gentiles was broken down, and both made one people to God, o 1 Tim. 2. 8. all places were sanctified for Prayer: in which respect Christ said; p joh. 4. 21. The hour cometh when ye shall neither in this mountain, nor at jerusalem worship the Father. So as under the Gospel no one place is more holy than another. Yet it being Gods will to be worshipped publicly, needful it is that there should be places fit for that purpose. Thus q 1 Cor. 11. 20 the Corinthians had one place to worship God in. In Kingdoms and Nations where God's worship is maintained, are Churches, and Chapels built for that purpose. These being set apart for God's public worship, Ministers and people are to resort unto them. Yet I deny not but in times of persecution, secret and unknown places (secret I say, and unknown to haters and persecutors of Religion, but known to true professors) may be used for public prayer: r Acts 16. 13. as certain Inhabitants of Philippi went out to a rivers side to pray on the Sabbath day. Separatists taxed. Separatists which live in this Land, and other like places, where are public places for prayer appointed, whereunto all have liberty to resort, commit a double fault: one in abstaining from such public places, whereby they show themselves contemners of public Prayer: the other, that they seek private places, as houses, woods, and boats, for public prayer: whereby (to say the least) they turn Gods public worship into a private worship. Too near to these do many Schismatics come, who though they frequent our Churches to hear the Word preached, yet will they not be present in time of public prayer, whereby they deprive God of one part, and that the most principal part of his public worship. §. 85. Of unanimity in public prayer. 3 FOr the manner of public prayer, 3 The manner of public prayer. two things are requisite unanimity. Uniformity. unanimity respecteth the heart and affections, 1 unanimity. that all which assemble together, may continue in the Church (as is noted of the Christians in the Primitive Church) s Acts 2. 46. with one accord. For this end in public worship a voice is necessary: for how can there be a consent of heart, unless one know another's mind? how can that be known but by the voice? it is the principal end of speech, to make known a man's mind. A voice used in public prayer must be Audible. Intelligible. §. 86. Of uttering public prayer with an audible voice. 1 IT must be so loud as all that are present (if it be possible) may hear it. The Minister's voice must be audible. For a voice not heard is as no voice to them which hear it not: they can give no assent, and so pray not: it is noted that a 1. King. 8. 55 Solomon Blessed all the congregation with a loud voice. It is a fault for a Minister in the Church to pray so softly, as all the people cannot hear him: some that are able to utter a loud voice, & that preach loud enough, in prayer cannot be heard: is there not as much reason that people should hear their Minister pray, as preach? other that are loud enough, in the middle & ending of their prayer, cannot be heard in the beginning: but every word ought so to be uttered, as it may be heard. It is a fault also in people so to say Amen, Amen to be uttered aloud. as they cannot be heard: why should not the Minister as well hear the assent of his people, as they hear his prayer? it cannot but slacken the ardency of a Ministers affection, when he cannot perceive any consent in people to that which he prayeth: but a cheerful and evident assent doth quicken and cheer up his spirit. §. 87. Of praying in a known tongue. 2 IT must be such a kind of voice, The Minister's voice must be intelligible. and so uttered, as all that hear it may understand it: for so saith the Apostle, speaking of public prayer, b 1. Cor. 14. 15 I will pray with understanding, that is, so as others may understand me. Otherwise a loud voice is no benefit at all. If a trumpet should be sounded, and the sound not discerned, c 1. Cor. 14. 8. who shall prepare himself to battle thereby? That a man's voice may be intelligible, his language wherein he speaketh must be known, and his speech distinct. §. 88 Of the aberrations contrary to praying with understanding. IT is utterly unlawful to pray in a strange tongue: Unlawful to pray in a strange tongue. c 1. Cor. 14. 6. etc. a thing against which the Apostle purposely and copiously disputeth. To omit many other arguments, which might be alleged against prayer in an unknown tongue, let this one be noted, that an unknown tongue depriveth a man of the sense of God's favour in hearing his prayer. For how can he, who knoweth not what he hath asked, know when his petition is granted. Prayer in a known tongue hath respect both to the party that uttereth the prayer (he must understand what he uttereth, or else his prayer is but a lippe-labour, even mere babbling, which d Matth. 6. 7. Christ condemneth) and also to them who hear it, their hearing if they understand not, e 1. Cor. 14. 17, 23. is no hearing, they cannot be edified thereby. Papists offend in both these. 1 They teach children, women, laymen, such as understand not one word of Latin, to make all their prayers in Latin. 2 They prescribe their public prayers, whereof all the people partake, to be made in Latin. To affect in prayer such uncouth words, 2 To use curious phrases in prayer. and curious phrases as exceed the capacity of the unlearned, is little better than to pray in a strange tongue. f 1. Cor. 4. 16. The Apostle showeth that prayers must be so uttered, as the unlearned may say Amen. Contrary to distinct praying, 3 To tumble over a prayer too fast. it is for a Minister to mumble and tumble over his words too fast: it argueth want of reverence, it hindereth devotion and affection of heart (for when a prayer is too fast posted over, what time can there be for the heart to work) it also hindereth attention, and understanding in the hearer. §. 90. Of uniformity in public prayer. Uniformity respecteth the outward carriage and gesture in prayer. Of reverend and humble gesture I spoke * §. 11. before. The point now to be noted is, that all which assemble together in one place to pray, do use one & the same seemly gesture, g Neh. 8. 5. which is noted of the people in Ezraes' time, when he opened the book to read, all stood up, h vers. 6. and when he praised the Lord, they all bowed themselves, etc. This outward uniformity preventeth a preposterous censuring of one another, & may be a means of stirring up one another's affections: for when one seeth others humbly to kneel down, his hart may be so struck, as he will be moved with reverence to humble his own soul: but diversity of gestures may cause distractions, and hinder devotions: uniformity in that which is lawful & warrantable is an especial part of good order: diversity of gestures causeth a kind of confusion. Now i 1. Cor. 14. 33 God is not the author of confusion: wherefore k Vers. 40. all things are to be done decently and in good order. The best general rule that we can observe to keep order, is, to yield to such commendable, and warrantable gestures as the Church wherein we live prescribeth and practiseth. §. 91. Of motives to public prayer. THus having given some directions for public prayer, Motives to public prayer. I will lay down some motives to stir us with conscience to perform it. 1 The more public prayer is, 1 It is more honourable and acceptable. the more honourable & acceptable it is to God. If it be an honour to God for one to pray, the more do join together therein, the more honourable it must needs be: it is the more acceptable, because God delights in the joint consent of his Saints worshipping him: whereupon God promised, 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 powerful: 2 It is more powerful. the cries of many joined together make a loud cry in God's ears, and move him the sooner to open his ears. Hereupon when there was a judgement in the Land, m joel. 2. 16, 17 the Prophet calleth all the people to assemble together to pray: and so did n john 3. 8. the King of Niniveh, when the ruin thereof was threatened. 3 It is an outward sign whereby we manifest ourselves to be of the chosen and called flock of Christ. 3 It is a sign of communion. 4 It is an especial means of mutual edification: for thereby we mutually stir up the zeal, 4 It is a means of edification. and inflame the affection of one another. 5 The neglect of it is a note of profaneness, from which blame Separatists, 5 The neglect of it, is a note of profaneness. and Schismatics though they would seem very religious, cannot well acquit themselues● These and such other like reasons made o Psal. 122. 1● David rejoice when he said, We will go into the house of the Lord; and mourn when he could not come into the house of Prayer. p & 84. 1. etc. §. 92. Of private Prayer. Private prayer is that which is made by some few together, Private prayer. or by one alone: by few, as when two or three friends go together into some secret place (as a 2. King. 4. 33 when Elisha and his servant were alone in a chamber praying for the Shunamites child, and b Luke 9 28. Christ took Peter, and john, and james, and went into a mountain to pray) or an whole household pray together in the family, as 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 govern, and a Prophet to teach, so also a Priest to offer up the sacrifice of prayer: as a Minister in the Church, so he in the house must utter the prayer (or at least provide one to perform that duty) and withal, cause his whole household to be present thereat. §. 93. Of prayer in a family. 1 THe family hath need of peculiar blessings, Reasons for prayer in a family. which by prayer are to be sought, besides the public and common blessings which in the Church are prayed for: 1 The need of it. yea it receiveth many blessings, for which peculiar thanks are to be given in the house. 2 A Christians house is made God's Church, 2 The honour of it. if God's worship (a principal part whereof is prayer) be there from time to time performed, which is a great honour unto a family. Wherefore, for honours sake, Saint Paul mentioneth d Rom. 16. 5. the Church in the house of Priscilla and Aquila, and e Phil. v. 2. of Philemon. 3 By prayer a Christian bringeth God's blessing into 3 The profit of it. his house (which is a matter of great profit) for where God is called upon, there is he present to bestow his blessing, as f 2. Sam. 6. 11. he blessed Obed-edom, and all his household, while the Ark was in his house. Prayer then bringeth both honour and profit unto a Family. Unworthy they are to be governors of a family, Use. Reproof of those who neglect prayer in their families. who omit this duty therein. They cause God's curse to lie upon their house, and deprive themselves of a just right unto all the goods which are therein. For by prayer they are all sanctified: he that useth any thing without prayer, is an usurper and a robber; and shall another day dearly answer for it. They who frequent public prayer at Church, and neglect private prayer at home, are either superstitious, or hypocritical persons. 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 Mat. 6. 6. a close chamber, or closet, h Mark 1. 35. or on a desolate mountain, i Gen. 24. 63. or in a secret field, or k Act. 10. 9 on any house top, l 1. Tim. 2. 8. or in any other place. It is very needful that secret prayer be added both to public prayer at Church, Reasons for secret prayer. and private prayer in Family, for these reasons. 1 Hereby we may more freely power out our whole hearts unto God: 1. In it we may most freely make known our whole mind. it is not meet that any other person should know many things which are known to God, and cannot be concealed from him. Every one is guilty of such particular sins, as are to be acknowledged alone before God, and every one hath particular wants to be prayed for by himself. Hereby also we may by name mention in our prayers to God our dearest friends, which is not so meet to do in company. I think Saint Paul meant such Secret prayers, when he said, m Rom. 1. 9, 10 I make mention of you always in my prayers. 2 This kind of prayer affordeth the truest trial of the uprightness of a man's heart: 2 By it truest trial of our uprightness is made. for a man may long continue to pray in the Church and in a family, and his prayer be mere formal, even for company sake: but he that alone in secret, when and where no other man knoweth, calleth upon God, surely maketh conscience of prayer, and hath an honest heart (though he may have much weakness, and many imperfections) or else he would soon omit his course of praying in secret. For what by-respect is there that should move him to continue it, unless he be Popish, and think that the saying of a few prayers in secret is a meritorious work? 3 This argueth a great familiarity with God, 3 It argueth familiarity with God. when a subject useth to go alone to his Sovereign, it argueth much more familiarity, then when he cometh with a petition in the company of others. 4 It bringeth greatest comfort unto a man's heart: 4 It bringeth much comfort. for such is the corruption of our nature, that we cannot perform any holy exercise as we ought ( n Rom. 7. 21. When we would do good, evil is present with us) whereby it cometh to pass that the comfort of such holy exercises, which we perform in Church or house, is taken away. This maketh Christians to run to God in secret, to humble themselves for the imperfections of their public prayers. Christians would much doubt, and even faint oftentimes, if it were not for their secret prayers. They which content themselves with Church and family prayers, have just cause to suspect themselves. 5 Such wives, 5 By it supply is made in want of other prayers. children, servants and other inferiors, which live in any house under profane governors, that will not have prayers in their families, may by this kind of prayer make supply thereof unto their own souls: none can hinder secret prayer. Object. We can have neither time nor place to pray secretly. Answ. Do ye not find many times and places to commit sin so secretly as none can see you? if you had as great delight in prayer as in sin, you would find time and place. This kind of prayer (so near as may be) is to be performed so secretly, Direction. as no other may know it, lest the knowledge which others have of it, may minister occasion of inward pride, o Mat. 6. 6. Shut the door, saith Christ. It is not meet to utter secret prayer so loud as any other should hear 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 speak of it. Extraordinary prayer, 10 Extraordinary prayer. is that which after an extraordinary manner, even above our usual custom, is powered out before God This consisteth partly in ardency of affection, and partly in continuance of time. q joh. 3. 8. The King of Niniveh required an extraordinary ardency, when he commanded his people to cry mightily unto God. We have a memorable example hereof in Moses, who was so earnest in his prayer, that r Exod. 32. 32. rather than not have his petition granted, he desired to be razed out of God's Book. Christ's ardency yet exceeded this; it is noted that he prayed s Luke 22. 44. earnestly, t Heb. 5. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. with strong crying and tears. Yea his ardency made his sweat to be as great drops of blood falling down to the ground. This ardency is in Scripture set forth by divers Metaphors, as u joel. 2. 13. renting the heart, x Exod. 14. 15 crying, y Rom. 15. 30. striving, z Gen. 32. 24 wrestling with God, etc. Though this ardency be an inward work, yet can it hardly contain itself within a man: but as thunder, which is an heat conceived within a cloud, because of the ardency of that inward heat bursteth forth, and causeth lightning, rumbling, and rain; so a vehement and earnest desire of the heart will some way or other manifest & declare itself. Many ways are noted in the Scripture, whereby it hath been manifested. §. 96. Of the signs of extraordinary ardency. 1 EXtraordinary distemper of the body. a Luke 22. 44 Christ's earnestness in prayer struck him into an agony, and caused his sweat to be turned into blood. b Neh. 2. 2 Nehemiahs' ardency so changed his countenance, as the King observed it. 2 Unusual motion of the parts of a man's body: c 1 Sam. 1. 13 Annah so moved her lips, as Eli thought she had been drunken. d 1 King 8. 22 Solomon spread his arms abroad. e Luke 18. 13 The Publican beat his breast. f Mar. 14. 35 Christ fell upon the ground. 3 Deep sighs and groans. g Psal. 38. 9 My sighing is not hid from thee, saith David to God. h Rom. 8 26 The sighs of the spirit are such as cannot be expressed. 4 Loud crying. i Psal. 32. 3 David roared all the day. k Mat. 27. 46 〈◊〉 Christ cried with a loud voice. 5 Often repeating and inculcating the same Petition. l Mat. 26. 39, 42, 44 Christ did once, twice, thrice, return to God in prayer, saying the same words. m 2 Cor. 12. 8 Paul prayed thrice, that is, oft, against a temptation. Note how n Dan. 9 18, 19 Daniel doubleth and redoubleth his words, O my God, incline thine ears and hear, open thine eyes and behold, etc. O Lord hear; O Lord forgive, O Lord consider, and do it. Defer not, etc. o Gen. 18. 24. Abram prayed six several times together for one thing, namely, for mercy on Sodom. 6 Tears, p Heb. 5. 7 these Christ powered forth. q Luke. 7. 38 So did the sinful woman, and r 1 Sam. 7. 6 the Israelites in such abundant measure, that she washed Christ's feet with her tears, they are said to draw water, and power it out before the Lord; s Mat. 26. 75 Peter is said to weep bitterly. §. 97. Of tears in Prayer. Tears are the most usual signs of earnest and ardent Prayer, in which respect they are powerful with God. t Ose. 1. 2. 4 jacob had power over the Angel, and prevailed; for why? He wept, and prayed. u Heb. 5. 7 Christ was heard in that which be feared. For why? He also offered up prayers with tears. x Isa. 38. 3 Hezekiah wept sore, and was heard. Peter's tears, the sinful woman's tears, Annahs' tears, the tears of God's children at all times have been regarded, and accepted. Yea, it is noted that God * Psal. 56. 8 hath a bottle wherein he putteth the tears of his Saints: and with great Emphasis saith David, Are they not in thy Book? there recorded to be remembered? Object. Esau's y Heb. 12. 17. tears were no whit regarded, z jud. 20. 23. nor the tears of the Israelites when they went to fight against Benjamin, no nor * 2 Sam. 12. 22 David's tears when he prayed, fasted, and wept for his child. Answ. 1 Tears simply in themselves are no whit acceptable unto God, but as they are signs of true prayer. Esau's tears were not such, they rose from grief of a worldly loss, and from anger, malice, and indignation against his brother. Secondly, If any continue in sin, and repent not, their tears are not regarded. The Israelites had not repent of their own sins, and yet would take vengeance of their brother's sin: they wept because they prevailed not, but they wept not because they repented not of their own sins. Afterwards when in token of their repentance, they fasted, and offered burnt offerings, and peace offerings unto the Lord, judg. 20. 26 and so wept, the Lord heard them, and they prevailed against Benjamin. 3 Though God grant not that particular which by tears is craved, yet may the tears be acceptable to the Lord, as David's were: Then are tears most powerful and effectual, When tears are effectual. when they arise from compunction of heart for sin committed against God, as the tears of the sinful woman, and of Peter. Nothing more moves the true Christian heart to melt, and eyes to flow forth with tears, than a due consideration of God's tender and merciful dealing with man, and his ungrateful, and ungracious carriage towards God. The fear of God's wrath, and judgements, and horror of hell, may strike the heart with astonishment, and amazement, and make it as Nabals' heart, like a stone. But grief for displeasing a merciful Father, 1 Sam. 25. 37. and sorrow for loss of God's favour, is it which especially maketh the ●eart send forth, and the eyes shed tears. §. 98. Of extraordinary continuance in Prayer. EXtraordinary Prayer further consisteth in long continuance, when prayer is held out longer than at usual ●nd accustomed times. c Gen. 32. 24 jacob continued a whole night ●n prayer: d 2 Sam. 12. 16 so did David, and e Luke 6. 12 Christ. f Exod. 17. 12 Moses spent a day ●herein: so did g ●osh. 7. 6 joshuah and the Elders of Israel. h Psal. 22. 2 Dauid●alled ●alled upon God night & day. No doubt but jonah i lon. 2. 1 spent ●he three days & three nights that he was in the Whale's ●elly in prayer. 12. Expounded. k Dan. 10. 2, 3 It may be gathered that Daniel continued one and twenty days in prayer. (Not that without any intermission he so long prayed, but that every day in that time he returned to extraordinary prayer:) for so long he was in heaviness, and eat no pleasant bread. (Now fasting and sorrow in the Saints are companions of prayer,) besides the Angel of God came to him at the end of those three weeks (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 understand, and to humble thyself before thy God, thy words were heard. Here he showeth that with daniel's humiliation prayer was joined, else how could his words be heard. Secondly, that there were divers days spent therein, else he would not say from the first day, etc. Now that first day being the beginning of the three weeks, and the Angel coming at the end of the three weeks, it is like he continued his extraordinary prayers so long. Psal. 69. 3. David indefinitely saith, that he cried till he was weary, till his throat was dry, till his eyes failed. For extraordinary continuance, Intentio sicut non est obtundenda si perdurare non potest, ita si perduraverit, non cito est rumpenda. Aug. Epist. 121 he which prayeth must consider his own strength and ability, and not endeavour to go beyond that, for this is to prefer sacrifice before mercy, m Mat. 12 7. which is against Gods will. Never must this branch of extraordinary prayer be severed from the other, I mean continuance in time from fervency in heart. For though prayer may be extraordinarily fervent, when it is not long continued, as n Luke 22. 24 Christ's prayer, yet ought not prayer long to continue, except it be hearty and fervent; for than will it be no better than that o Mat. 6. 7, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. much babbling, and ᵖ those long prayers which Christ reproveth. Thus having in general showed what is extraordinary prayer; for our better direction therein, and stirring up thereunto, I will further declare: First, the occasions thereof. Secondly, helps. Thirdly, motives thereunto. §. 99 Of the occasions of extraordinary prayer. THe occaseons must be extraordinary, Occasions of extraordinary prayer are, 1 Blessings withheld. and they may be drawn to two heads, Blessings. judgements. For blessings, if they be withheld, extraordinary prayer must be used to obtain them ( a 1. Sam. 1. 11. thus Annah obtained a son) if they be withdrawn and taken away, to recover them again ( b Psal. 51. 12. thus had David the joy of his salvation restored to him) In these two examples we see both temporal and spiritual blessings, to be occasions of extraordinary prayer. Besides, when we enterprise any thing that requireth an extraordinary blessing, extraornary prayer is to be used. 2 Public worship. As when we prepare ourselves to sanctify the Sabbath, to partake of the holy Communion, or to have our child baptised: 3 Weighty affairs. Likewise when we marry, enter into any weighty calling, or office, especially when Ministers are ordained, or first set over us. Christ prayed extraordinarily, when he 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.) judgements are either sins, 4 Temptations to sin. or punishments of sins. In regard of sins, extraordinary prayer is to be made, either to free us from temptations thereunto, (as c Rom. 7. 24. Paul prayed with great ardency, saying, O wretched man that I am, who shall deliver me from the body of this death: d 2. Cor. 12. 8. and again, he prayed thrice against a temptation: yea e Mat. 26. 41. Christ expressly commandeth his Disciples to watch and pray that they enter not into temptation) or to pardon such sins as have been committed, 5 Burden of sin. and lie heavy upon our conscience, because they are in their kind notorious, or we have long continued in them, (this f Psal. 51. 1. etc. moved David very earnestly to pray, as also g Mat. 26. 75. Peter, and h 2 Chr. 33. 13 Manasseth. Punishments of sin are either threatened, 6 Punishments for sin. or inflicted. They may by extraordinary prayer be prevented, (as i jon. 3. 9 the destruction of Niniveh, threatened by jonah was,) These may be removed (as k 2 Chr. 33. 12 Manasses captivity was.) As ordinary prayer is to be made for others, 7 Others need. as well as for ourselves; so likewise extraordinary prayer is to be made for others, as just occasion is offered. l Exod. 32. 31, 32. Moses his extraordinary prayer was for the sin of the Israelites, and for God's judgement threatened against them; so was m Ezra 9 1, etc. Ezraes' prayer. §. 100 Of the sundry kinds of Fasts. THe helps afforded to extraordinary prayer are especially two, Fasting an help to extraordinary prayer. Fasting. Vowing. To Fast according to the notation of the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greek words, signifieth to abstain from food. In this general and large acceptation, a Fast is diversly taken. For there is a physical, politic, enforced moral, spiritual, extraordinary, hypocritical, superstitious, heretical, and religious fast. 1 A physical fast, 1 The sick man's fast. is when for health sake a man forbeareth food. In many cases Physicians give direction to their Patients to abstain from eating and drinking for a time. 2 A politic fast, 2 The State-mans' fast. is when sometimes of abstaining from food, are enjoined for the preservation of plenty, and prevention of penury. 3 An enforced and necessary Fast, 3 The poor man's fast. is when men have not sufficient for ordinary meals: as in a City besieged, or in a ship on Sea far from Land, provision being very scarce, men are forced to take but one meal a day, or to make every other day a fasting day. Thus many poor folk are forced often times to fast, because they have nothing to eat. 4 A moral fast, 4 The sober man's fast. is when men eat and drink sparingly, not so much as their appetite desireth, but only so much as may preserve nature, and maintain health and strength, that their wanton and lustful flesh may not be pampered, but rather kept under: to which purpose tendeth this exhortation of Christ; Luk. 21. 34. Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting and drunkenness. This is not properly a fast, because something is taken, but only respectibly, because something is forborn. 5 A spiritual fast, 5 The sanctified man's fast. is when men abstain 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 have chosen to lose the bonds of wickedness? This is called a fast only by way of resemblance. 6 A miraculous fast, 6 The extraordinary man's fast. is when men extraordinarily assisted by the power of God, abstain from all manner of food longer than 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 days together. Mat. 4. 2. 7 An hypocritical fast, 7 The hypocrites fast. is when men without respect to any occasion of fasting, appoint set times weekly or monthly, or quarterly to fast. Thus the pharisees ( a Mat. 6. 16. whom Christ taxeth of hypocrisy) fasted b Luke 18. 12. twice in a week; and ●lamed Christ because his Disciples fasted not, not regarding the occasion, as c Mat. 9 15. Christ noteth in his answer to them. 8 A superstitious fast, 8 The superstitious man's fast. is when men place Religion and holiness in the abstaining from meat, making the very outward act of fasting to be a part of God's 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 heretical fast, 9 The heretics fast. is when men making difference betwixt meats for conscience sake, abstain from one kind, and glut themselves 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 do the Papists at this day. This the Apostle reckoneth up among the Doctrine of Devils. 1 Tim. 4. 1. 3 10 A religious fast, 10 The true Christians fast. is when men seasonably abstain from refreshing their bodies, to make them fitter for religious duties. §. 101. Of the difference betwixt a religious fast, and other fasts. THis religious fast, is the fast which is to be used as a●● help to extraordinary prayer. I will therefore mor● fully unfold the description of it, and declare first ho● far we must abstain from refreshing the body. 2 What is the seasonable abstinence here meant. 3 What are the religious duties whereunto we 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 moral, spiritual and heretical fas● For a moral fast, though it keep a man from pampering 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 spiritual fast is no whit hind● red by the body's sustenance, if it be moderate. As for t● heretical fast, therein it is permitted even to glut the b●dy with fish, sweet meats, and such like delicates, so fle● be forborn. By the second, from a miraculous fast, which is not according to the course of nature seasonable; and from an hypocritical 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 hear) seasonable. By the third, from a physical, politic, forced, and superstitious fast: all which have other ends then a religious fast. Observe those things which more largely and fully shall be delivered 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 eat and drink in the time of a Fast. Under this phrase of cherishing the Body, I. Point. How far we must abstain from refreshing the body in a Fast. is eating and drinking especially meant: for thereby is the body more than by any other thing nourished and refreshed; nothing so absolutely necessary thereto as food. Besides, the general nature and matter of a Fast consisteth therein especially: and therefore the Scripture most usually expresseth abstinence from food when it mentioneth a fast. Fast (saith Ester) and neither eat nor drink. Est. 4. 16. Let neither man nor beast (saith the King of Niniveh, when he proclaimed a Fast) taste any thing: let them not feed, nor drink water. jon. 3. 7. Of David it is also noted, that in the day of his Fast, 2 Sam. 12. 16. he would not eat meat. Quest. Whether it be lawful to eat or drink in the time of a Fast. May not then in the time of a religious Fast any nourishment be taken? Answ. To resolve 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 than the strength of man is able to endure; and then so much food as may preserve nature, and maintain health and strength, may, and must be taken: yet with these two provisoes. 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 unto fullness, but rather so sparingly, as the person which fasteth may feel the want of food; so as no more than needs must for the preservation of health and strength is to be taken. Such a Fast as this, Dan. 9 3. was that which Daniel kept for three weeks; and with the forenamed provisoes was it observed. 2 Among the persons that keep a Fast, some may be of a good & strong constitution, and able without weakening their bodies to abstain from all sustenance a day or two: these aught altogether to abstain, though they feel some want of food. Others are so weak, as if their stomachs be clean empty of all food, they are unfit for any good duty: yea, if long they continue empty, they may be so weakened as hardly they will recover their strength again. Many women when they are breeding and with child, cannot leave reatching (as we speak) after they rise in a morning, till they have eaten something. Four and twenty hours fasting may make many aged and sickly persons so weak, as they cannot be able with comfort to perform any religious duty. Such persons therefore may so far forth refresh themselves as their need and weakness require. Though we have no example of this case propounded in Scripture, yet we have a sufficient ground for it, namely, that rule which both in the old and also in the new Testament is laid down in these words; I will have mercy, and not sacrifice. To Fast, Hose. 6. 6. is not more than Sacrifice, Mat. 12. 7 to succour the body according to the need thereof, is mercy. §. 103. Of forbearing other things beside food in a Fast. 1 AS food is most especially to be forborn in a Religious Fast, 1. Food. What things are to be forborn in a Fast. being principally intended under this phrase of refreshing bodies; so are sundry other things also ●ending thereto implied, as these which follow: 2 Sleep, 2. Sleep. which is intimated in the direction that the Prophet giveth in these words, Lie all night in sackcloth, joel 1. 13. Non solum ab eius sed à cunctis illecebris abstinendum. Hieron. whereby is intended that either they should all night forbear sleep, or else that by wearing sackcloth, they should be kept from overmuch sleep (wherein they that lie in fine linen and soft beds, are prone to exceed.) Thus David to keep himself from sleep in the time of his fast, would not come into a bed, 2 Sam. 12. 16. but lay all night upon the earth. Though those particular rites of wearing sackcloth, lying on the earth, sitting up all night, with the like, be not overstrictly to be urged, or used, yet the equity of them is still to be observed; which is, that in the day of a Fast we sleep less, and rise sooner than 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 sleep be not forborn, the want of food will not be so much felt, nor the body so humbled and afflicted as it should be. 3 Soft and brave apparel: 3 Brave apparel. The Lord expressly 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, jon. 3. 6. that the King of Niniveh in the day of a fast laid his rob from him. 2 Sam. 12. 20. When the time of David's Fast was ended, than he changed his apparel: whereby is intimated, that in his Fast he did not wear such apparel as at other times he did. If Kings thus laid aside their royal apparel, much more must others lay aside brave and costly apparel. The rite of putting on sackcloth which the jews used, showeth that brave apparel may not be worn; no not such as at others times is lawful. Our Gentry upon mere fashion retain some shadow hereof, in that for the time of Lent they lay aside all light colours, and go in black. 4 Matrimonial benevolence. 4 Matrimonial benevolence. The exception which the Apostle maketh of fasting and prayer, 1 Cor. 7. 5. when he dissuadeth man and wife from defrauding one another, showeth that this in the time of a Fast must be forborn: which also joel implieth, by bidding the Bridegroom and Bride go out of their Chamber. joel 2. 16. 5 Ordinary works of our calling: 5 Works of our calling. for they are expressly 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 work done therein: 6 All pleasant and delightsome things. 6 All pleasant things. The jews who at other times were wont to use sweet smelling oil, wherewith they anointed their head, and other parts o● their body, did in the time of their Fast forbear to use it● as is noted in the examples of David and Daniel: even s● ought▪ 2 Sam. 12. 20. such delightful things as are in use among us b● laid 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, sleep, costly apparel, matrimonial benevolence, works of our calling, sweet perfumes, with the like, must be forborn, 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 sense thereof the body something afflicted: so did the jews, as may be gathered out of this their expostulation, Wherefore have we fasted, and afflicted our soul? 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 proved by a like phrase which Ezra that good and learned Scribe used▪ saying; Ezr. 8. 21. I proclaimed a Fast, that we might afflict ourselves before God. Object. Col. 2 25▪ Expounded. This is such a superstitious practice, as the Apostle reproveth under this phrase of not sparing the body. Answ. Not so● for then should he condemn his own practice in keeping under his body, and b●inging it into subjection. 1 Cor. 9 27. Expounded. There is a great difference betwixt not sparing the body and keeping the body under. By not sparing the body (to omit the superstitious conceit, which they whom the Apostle reproveth, had of pleasing God thereby) he meaneth such an excess as weakeneth nature: but by keeping under his body, he meaneth such a moderate forbearance of the things wherein the body delighted, as the corrupt flesh, even the old man might be subdued, and not pampered. In the former place a man's outward body is weakened, and the corrupt flesh not subdued: in the latter place, the corrupt flesh is tamed, and yet the strength of a man's 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 meant by seasonable abstinence. Seasonable, in the description of a religious Fast, hath respect to the time of a Fast: under 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 just occasion is one, and which is so far done as may stand with a man's ability to endure, without destroying or impairing nature. here 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 withheld, or taken away from us: or any judgement is threatened, or inflicted: or else when any grievous sin is committed, for which there is cause to fear Gods heavy vengeance, with the like: and that either in our own behalf, or in the behalf of others. The blessing for which Annah fasted as well as prayed, 1 Sam. 1. 7. (for the text saith, she did not eat) though it were but a private and temporary blessing, was extraordinary. So also that deliverance for obtaining whereof, 2 Cro. 20. 3. jehosaphat with the jews in his time, Est. 4. 16. 17. and Esther and Mordecai with the jews in their time fasted, was extraordinary. The spiritual blessing for which the Church fasted when they sent forth Apostles and ordained Elders, Act. 13. 3, and 14. 23. was, extraordinary. The judgement which was denounced against Niniveh (for preventing whereof they fasted) jon. 3. 7. joel. 1. 13. 14. and which was inflicted on Israel in joels' time (for removing whereof they also fasted) were extraordinary. The sin, for committing whereof, the Israelites fasted in samuel's time, 1 Sam. 7. 4, 6. was extraordinary. The occasions which moved Ezra, Ezr. 9 2, etc. Nehemiah and Esther to fast in the behalf of others, Nehe. 1. 4. were extraordinary. Est. 4. 16, Read all the fasts recorded and approved in the Scripture, and ye shall find the occasions of them to be extraordinary. §. 105. Of set times of Fast. THis is to be noted against the superstitious weekly, monthly, quarterly, and yearly set fasts of Papists, who having no respect at all to the occasion, enjoin people for conscience sake to fast every friday, the eves before most of their holidays, every ember week and the time of Lent: at which times may fall out occasions of rejoicing. So common a practice of fasting without due respect had to the occasion, maketh it lose the due respect thereof. Object. Zac. 8. 19 Expounded. The jews in the time of the captivity had many set fasts in the year, as in the fourth, fifth, seventh, and tenth months. Answ. They had special and extraordinary occasions both to fast in those months, and also to continue every year to fast in them so long as they did fast. The occasions were these: In the a jer. 52. 4. tenth month jerusalem began to be besieged, which was the first sign of that horrible vengeance, that God by his Prophets had oft threatened to take of the rebellious jews. In the b jer. 52. 6, 7. fourth month, the City was broken up, whereby God openly showed that now he had forsaken that City. In the c jer. 52. 12, 13. fifth month were not only the King's house and all the houses of jerusalem, but also the house of God, that famous Temple which Solomon built, burnt down to the ground, whereby the Lord declared that now his presence, and protection was clean taken away from them. In the d 2 King. 25. 25. seventh month Gedaliah was slain. jer. 41. 1. This Gedaliah was appointed a Governor over that remnant of people which were left in judea, after the greater sort of them were carried away captives: now when he was slain, even all that remnant also was scattered, none remained; which was a further declaration of the extent of God's wrath against them. Thus God many ways manifesting his indignation against the jews, they had just cause even with fasting to humble themselves all those times: and because they felt the smart of every one of those strokes all the time of of the captivity, they continued (as there was just cause) their times of humiliation by fasting, till the captivity was ended: but after that God's favourable countenance was turned to them again, Zac. 8, 19 they left off those days of fast. Now the Papists can show no such cause of their forenamed set fasts: so as the example of the jews can be no warrant to them. 2 Object. The same days are observed in our Church for fasting days. Answ. They are retained by us only as politic and civil fasts, for the better preservation 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 needful to put difference betwixt a fast in whole, and in part. A fast in whole is such a fast as we have described, wherein there is an utter 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 days of his fast: What is a fast in part. and this is when there is occasion of fasting longer than a man is able to forbear all manner of sustenance: for example a man of great use, whose death is a very great loss, is strucken with a dangerous sickness, and lieth betwixt hope and fear some week or more: their issue being unknown, his friends earnestly desirous of his life, continue to fast and pray every day, till they see what issue the Lord will give: now because of the long continuance of such a fast, every day they take one meal to preserve the strength of their body. The like fast may be used when a City is besieged, and the inhabitants enclosed by their enemies on every side. Now because such a fast may be long endured, and the occasion thereof may be longer or shorter, no set time can be set for the continuance of it, but only that it be ordered according to the occasion that God giveth. As for the other more true and proper Fast, a Fast in whole, which was described * §. 102. & 103. before, and whereof we do now especially speak; a whole natural day is a fit time for the continuance of it. A natural da● is a fit time for a proper Fast. Our natural day consisteth of four and twenty hours: Of less 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 be allotted unto it: now a Sabbath containeth the seventh part of a week, which is four and twenty hours. Where Esther enjoineth a Fast of three days, Est. 4. 16. she mentioneth the night as well as the days, showing thereby, that the night must be reckoned as a part of that day wherein a Fast is observed. In the space of four and twenty hours only one ordinary meal is forborn, (the Fast beginning at the end of one meal, and when the Fast is ended, another meal being taken:) but less than one meal in a Fast cannot be forborn. This therefore is the shortest time, which yet will appear to be long enough, if a Fast be rightly and duly observed. For the last meal which is taken before a Fast, aught to be a very moderate & spare meal; so moderate, as so soon as it is taken, we may without heaviness, drowsiness, and dullness, set ouselues to examination, meditation, conference, reading, prayer, and such like religious exercises in private, as a preparation unto the more solemn exercises to be performed in a Fast. Most meet it is that this preparation be in the evening, and the Fast then to begin. From even to even (saith the Law) shall ye celebrate your Sabbath: Leu. 23. 32. meaning a Fast. So as immediately after a spare supper, all servile works of our calling laid aside, the forenamed preparation is to begin, and continue so long as conveniently we can sit up, even longer and later than on other days we use to go to bed. Then after some sleep is taken, in the next morning rising sooner then ordinarily we use to do, after some renewing of our preparation, the rest of the time even till the four & twenty hours from the beginning of our evening preparation, be ended, is to be spent in the solemn exercises of Religion appertaining to a Fast. If a Fast be continued, as hath been before set down, two whole days, it is as much as our weak nature can well endure, without impairing the health and strength of our body. Object. Paul, Acts 27. 33. and they which were in the ship with him, fasted fourteen days, and took nothing. Answ. They are said to fast, In what sense Paul and his company are said to fast 14. days. because being all that time in danger of their lives, much perplexed, and busied in saving the ship, they had no leisure to take one ordinary meal: so as that was not a proper Fast, but yet an extraordinary abstinence, no more taken than was necessary to preserve life: and therefore Paul fearing lest some of them might faint, exhorted them to take some meat, adding this reason, This is for your health, as for this phrase (They took nothing) it is but an hyperbolical speech. 2 Object. Esther, Esther 4. 16. and the jews in her time fasted three days and three nights together. Answ. The jews lived under an hotter climate than we do, and in that respect could endure to fast longer than we which live in the Northern and colder part of the world. §. 107. Of Supplication, the most principal 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 undertaken. The most principal duty of all is supplication: whereunto as subordinate to prayer, may be added Examination, humiliation, mortification, etc. Because extraordinary prayer is the most especial end of fasting, I have annexed fasting as an help thereunto: for which I have good warrant by the usual tenor of the Scripture, which joineth Fasting and Prayer together. When the Prophets saw cause to use extraordinary Prayer, they were wont to call upon the people to fast. joel 2. 15. 17. Sanctify a Fast (saith joel) when upon an extraordinary occasion he prescribed a form of prayer for them to use. In like manner saith Ezra; Ezr. 8. 21. I proclaimed a Fast, that we might seek of God a right way, etc. And accordingly they observed his direction, and joined fasting and prayer together: for saith he, We fasted, and be sought our God, Verse 23. etc. So saith Nehemiah of himself, 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 add 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 used, as was * §. 95. before showed. Now fasting doth quicken our spirits, 1 Fasting is an help to Prayer. and rouse up our dull hearts, and so both sharpen our prayers, adding life and efficacy unto them, and also make us able to hold out, and continue the longer in Prayer. For as fullness maketh a man drowsy in body, and heavy in spirit, (so as he can neither pray ardently, nor continue long in prayer) so fasting maketh him fresh and cheerful both in body and spirit. Note the most ardent & long continued supplications in Scripture, 2 Fasting is a sign of our earnest desire. and you shall find them supported by fasting. Besides, as fasting is an help 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 food, and other delights of our body, we show that we prefer the thing which we pray for, before them. The other duties which were reckoned up among the ends of a Religious Fast, as Examination, humiliation, and mortification, (as was before noted) subordinate unto Prayer, and helpful thereunto: In that fasting therefore is used for the better performance of them, in the use of them it proveth to be a further help for prayer; which will the better appear, if distinctly we consider how fasting maketh us more fit to perform these duties. §. 108. Of Examination, another end of Fasting. COncerning Examination of ourselves, Examination needful for Prayer. we cannot be ignorant, but that when any needful extraordinary blessing is to be obtained, or any judgement to be prevented or removed, it is very requisite to search whether there be not any sin in us which may make our prayers to be rejected and not regarded. That which the Lord said of the Army of Israel in josuahs' 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 try our ways, and turn to the Lord; and then to lift up our hearts with our hands unto God in the Heavens. Now by fasting, How fasting is an help to examination. we both gain more time for examination, (even that time which otherwise would be spent in sleeping, eating, drinking, and other like things, which in the day of a Fast are forborn) and also make ourselves more fit thereto, in that our spirits are cheered, and our hearts roused up thereby, as was noted * §. 104. before. This the Saints well knew, and therefore were wont in the days of their Fast to enter into a serious and solemn examination of their own, and of others sins. Read the Prayer that Ezra made in the day of his Fast, Ezr. 9 6, etc. and in it you may observe how he searcheth out the sins of the jews in his time, which had provoked the wrath of God, and setteth them in order before God. So did the Levites in that Fast which was kept in Nehemiahs' time. Nehe. 9 16, etc. §. 109. Of Humiliation, a third end of Fasting. COncerning Humiliation, Humiliation needful for Prayer. it is well known, that they which look to prevail by Prayer with God, must come before him with an humbled heart. To him (saith the Lord) will I look that is poor, Isa. 66. 2. How fasting is an help to humiliation. and of a contrite spirit. Now by fasting we manifest our unworthiness of the least of God's blessings, and so testify great humiliation; yea, the very rites of a Fast are a means to humble the soul somewhat the more. By laying aside our best apparel, by our voluntary abstinence from God's Creatures, by forbearing some of our ordinary sleep, and by refusing in other respects to refresh our bodies, we show that we think ourselves unworthy of any outward delights, yea of the least crumb of bread, and drop of water. In old time they were wont to wear a jon. 3. 5. Dan. 9 3. sackcloth in the time of a Fast, to show that the worst clothing was good enough: and b Neh 9 1. Ios. 7. 6. to lay dust upon their heads, to show that they thought themselves more worthy to be under the ground, then to tread upon it. Again, when we fast, because God is displeased for our sin, and as a token of his displeasure, inflicteth some judgement upon us, we do not only manifest our great grief for displeasing God, but also after an holy manner take vengeance of ourselves, which is an especial point of humiliation, commended in the Corinthians. 2. Cor. 7. 11. §. 110. Of Mortification, a fourth end of fasting. COncerning Mortification, Mortification needful for prayer. * §. 20. It hath been before showed, that the lusts of the flesh, and the wanton affections thereof, are a great hindrance to fervent prayer: being as birdlime to the feathers of a fowl, which keep it from mounting high. Yea it is more clear than needs be proved, that they continually fight against the spirit, and are a means to quench it; so as the spirit is kept from making requests for us, so long as lust boileth and domineereth in us. Necessary it is therefore, that in this respect the body be beaten down, and brought into subjection. But fasting is an especial means to subdue our wanton flesh, How fasting is an help to mortification. and corrupt lusts: for as pampering our bodies addeth strength to the old man, so fasting mortifieth it, and keepeth it down. The Apostle, where he implieth, 1. Cor. 7. 5. that while man and wife give themselves to fasting and prayer, may the better abstain, intimateth that by fasting and prayer lust is subdued. §. 111. Of fasting now under the New Testament. BY that which hath hitherto been delivered in explication of a religious Fast, we may well conclude, that it is a warrantable, commendable and needful exercise: Warrantable, because commended: Commendable, because the practice thereof is commended: Needful, because of the ends * §. 107. etc. before Propounded. It is therefore an exercise carefully and conscionably to be observed of us. Object. It is no where commanded in the new Testament. Answ. 1. The commandment of fasting is of perpetual force. The Apostles and Churches practise thereof in the time of the Gospel, showeth that the Commandments of the old Testament concerning fasting, were not as other ceremonial ordinances, of force only for the time of the law, but of perpetual use so long as a Church should remain on earth. 2 The answer which Christ gave to the pharisees in defence of his Disciples not fasting, Matth. 9 15. in these words, The days will come when the Bridegroom shall be 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 under the Law, still remain under the Gospel (what these occasions and ends are, hath been showed * §. 104. 107, etc. before) wherefore, as we make conscience of other duties, so let us make conscience of this also. As God doth manifest his just indignation against us, by threatening or inflicting any judgement, or by withholding, or taking away any blessing, so let us manifest our true humiliation by fasting. Motives to fast. Fasting added to prayer, maketh it extraordinarily powerful, as appeareth by these three evidences. 1 By the great and wonderful things which the Saints have obtained thereby. 1. Sam. 1. 5. etc. Annah, though the Lord had made her barren, obtained a child. The jews in Iehosaphats time obtained an extraordinary victory. 2. Chro. 20. 3, 22. And in esther's time a memorable preservation. 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 moved to stay a temporal judgement threatened against a wicked man upon his temporary humiliation by fasting, what will he not do upon the true humiliation of his faithful children by fasting? 3 By that instance which Christ giveth of casting out such a kind of Devil by fasting and prayer, Matth. 17. 21. as by no other means can be cast out. If an extraordidary Devil may be cast out by fasting and prayer, when he hath gotten possession in a man, how much more may diabolical passions and corruptions be cast out of a man by this means? No marvel that the Devil so much prevaileth every where, seeing this sovereign means of weakening his power is so much neglected. We in this Land have done ourselves much wrong by neglect of this duty: That which * §. 115. afterwards shall be spoken of motives to extraordinary prayer, and of our negligence therein, may in particular be applied to this help of prayer. §. 112. Of Vows. THe other helps to extraordinary prayer is making of Vows, which is both expressly commanded, (Psalms 76. 11.) and also hath been by God's children much practised. jaakob vowed a vow to God as he was going to his uncle Laban, Vows an help to extraordinary prayer. (Gen. 28. 20. 21.) So did Annah (1 Sam. 1. 11) David (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 usually signifieth prayer, seemeth to be drawn from a vow. 1 To vow in praying doth much sharpen our prayers, and make us more eagerly call upon God. 2 It doth manifest a very earnest desire of obtaining the thing we desire: it argueth that we are willing to do any thing, or part with any thing to obtain it. 3 It doth as it were set a tutor over us, to call upon us to perform our duty, to check us when we are slack therein, and to keep us within that compass that we have set unto ourselves. Object. This was a thing belonging rather to the pedagogy of the jews, then to the ripe age of Christians under the Gospel. Answ. Indeed because the Church before Christ's time was but in her nonage, in comparison of that manage whereunto since Christ's time it is grown, vows were then more usual, than they are now. Yea at that time their voluntary vows were parts of God's worship, as other rites and ceremonies which were enjoined 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 Gospel in this respect. Yet notwithstanding are not all vows, and the use of them utterly abolished: they still remain lawful and helpful unto us. For though we are attained to a riper age than that of the jews, yet are we not come to a perfect age▪ we are but children in regard of that measure of the age of the fullness of Christ, Eph. 4. 13. whereunto the spirits of just and perfect men in Heaven attain. So as still we have need of helps: and among other helps, this of vows is needful, and may be profitable unto us. §. 113. Of the things which concur to the making of a lawful vow. WHerefore for our direction in using this help, Directions for making vows. we must observe what things concur to the making of a good and lawful vow: even those four things whereby every thing is made good, the four 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 vow. must be both of understanding, and also of power to make it. In vowing we have to do with God, who must not be dallied withal, nor mocked. They who deal with him must well conceive what they do; (wherefore Idiots, children, frenzy persons, and such like, are not fit to vow) they must also have an ability to perform what they vow (wherefore such as are under the authority and command of others may not vow, in such cases wherein their Governors may cross their vow.) 2 The thing vowed, 2 What may be vowed. must be both lawful and possible. Acts 23. 18. To vow to commit a sin (as the jews vowed to kill Paul) is a double iniquity. To vow that which we are not able to do (as many who vow perpetual continency) is a plain mockery. 3 In regard of the manner, 3 How a vow is to be made. a vow must be made freely and maturely. A vow is a kind of spiritual offering, it must therefore be a free will offering, or else a Psal. 119. 18. can it not be acceptable to God. It is not meet for Parents to force their children, or any man to force another to make a vow. A vow is also a matter of weight, it must be made in judgement upon due consideration and deliberation, not rashly or unadvisedly. b judg. 11. 30, 31. Herein did jeptha (though otherwise a good man) offend. Rash vows cause either much mischief, or much repentance. In vovendo stultus in reddendo impius. Higher Ibid. 4 There be two main ends of a vow. 4 Why a vow is to be made. One to prevent or redress some sin (as for a man which is of a flexible disposition, and much drawn away by vain company to vow against such and such company: or for a man that hath a light brain, and is soon made drunken with strong beer and wine, to vow against these.) The other to hold a man close to some duty; as to vow every day to read so much, or so much of the Scripture, morning and evening to pray, to sanctify the Sabbath, etc. Object. We are bound to perform all these things, though they be not vowed. Answ. We vow those things which we are otherwise bound to do, in regard of our own dullness and backwardness, that so we may by a double bond (one of God's law, the other of our vow) be the more provoked to do them. jacob's 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, we are bound in conscience to perform 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 public and private Fasts and vows. AS the occasions of fasting and vowing are public or private, so must they be done publicly or privately. Because there was a public judgement on the land, d joel. 2. 14. joel the Prophet called the people to a public fast. e Ezra 10. 3. So likewise Ezra caused a public vow to to made of all the people. Annahs' occasion was private and particular, accordingly was her ᶠ fast and ᵍ vow. A public fast or vow must be appointed by public authority (as were all the public fasts and vows recorded and commended in the Scripture) and performed by all that are under their authority, & in their dominion who command it. When jehosaphat proclaimed a public fast, it is noted that they came out of all the Cities of judah: and when josiah made a public vow and Covenant with the Lord: He caused all that were found in judah, and Beaiamine to stand to it. The Ministers of the word, aught to put the Magistrates in mind of these extraordinary exercises, when there is occasion (as joel did) The Magistrate ought to appoint them: and Magistrates, Ministers, People, and all observe them: and for the better observing thereof, assemble together in public places, and use the public Ministry of the word: for which we have a notable pattern of the jews in the time of Nehemiah: for when the people were all assembled together, with fasting to make a solemn vow: Neh. 9 3. the Levites 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 evening Sacrifice, namely from nine to three. As for private fasts & vows if they be performed in a family, the Master thereof who is a King, Priest, and Prophet in his own house, hath the ordering thereof. But every particular Christian hath liberty in secret by himself, to use these extraordinary exercises as he seeth just cause; if at least he be not under the power & command of another, to whom his time and service is due. When Magistrates are negligent in appointing those public exercises in their seasons, private Christians may for their parts make some supply thereof in their families, or at least in secret by themselves. §. 115. Of Motives to extraordinary Prayer. WEighty motives there be to stir us up to extraordinary Prayer. 1 It showeth that we go along with God's good guiding providence: that we observe Gods judgements, and are moved with them, and take notice of his blessings, and are accordingly affected: that as the judgements of God are greater, so our supplication and humiliation more extraordinary: as his blessings more needful and scanty, so our petitions more earnest and fervent: and as they are more excellent and plentiful, so our thanksgiving more solemn. They who content themselves with their ordinary manner of praying, (like mil-horses going round in their usual track) and never take any occasion of extraordinary prayer, but think all is well, because they are not Atheists, which never call upon God, plainly discover how little they regard Gods dealing with them. If they did, as God dealt extraordinarily with them, so would they extraordinarily carry themselves towards God. 2 Extraordinary prayer is extraordinarily powerful and effectual, either for preventing and removing great judgements, or for obtaining and recovering singular blessings, as we have * §. 99 before showed. 3 It is an extraordinary honour done unto God: the more we stoop under his judgements, and the more highly we account his blessings and favours, the more we glorify God. §. 116. Of the neglect of extraordinary Prayer. Use IF we well observe Gods dealing with us, and the several occasions of extraordinary prayer from time to time afforded unto us, we cannot but condemn ourselves for neglect of this duty, and extraordinarily humble ourselves, even because we have not extraordinarily prayed, as just occasion hath oftentimes been given unto us. How many judgements hath God laid upon us year after year? strange sicknesses, extraordinary fires, frosts, inundations of waters, droughts when rain was needful, tempestuous and rainy weather, when calm and fair weather would have been very acceptable, with the like. Among other public judgements, I cannot let pass that sore, heavy, grievous stroke, whereby the life of that worthy admirable Prince was taken away, upon the sixth of November 1612. Had extraordinary prayer in time been used, no doubt but many of these judgements might have been prevented. Would there be so many insufficient, idle, careless, corrupt Ministers, as are in many places? or would the diligence and pains of many learned and faithful Ministers be so fruitless as they are, if extraordinary prayer were more used? What may be the reason that many marriages, offices, callings, and the like matters of moment are so unprosperous? that many Christians long lie under sore and grievous temptations and crosses, that other judgements are inflicted upon their families, their children, yea, and their own persons, and many needful blessings denied? Surely this duty is not used as it ought to be. Let it therefore more frequently and conscionably be used. Hitherto of the several kinds of Prayer. THE THIRD PART. The time of Prayer. §. 117. Of praying always. THe next branch is concerning the Time, How we may pray always. which by the Apostle is limited with no distinct time, but indefinitely set down under this general particle Always. If this circumstance be simply taken without any limitation, it implieth not only a great inconvenience, but also a plain impossibility. For is it not inconvenient that we should attend wholly and only on prayer; and so neglect the Word, Sacraments, and other duties of piety? yea, also all duties of justice, and charity to our neighbours? Is it possible that always we should pray, and not eat, drink, sleep, and do such other things as nature necessarily requireth? Answ. If the true meaning of the Apostles phrase be observed, no such incongruity or impossibility will follow upon it. In the original it is thus set down word for word, m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In every season. The greeks make a difference betwixt n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Time, and season: and o Acts 1. 7. in the Scripture they are also distinguished, Time is more general, 1 Thes. 5. 1. Season implieth that part of time which is fit for doing a thing. This phrase then being translated in every season, implieth that as any just occasion is offered, we must pray. Object. The Evangelist useth the word which properly signifieth p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ●. Luke 18. 1. Ephe. 5. 20. Always, and so doth the Apostle in laying down the point of thanksgiving, and another phrase of the like extent, saying, q 1 Thes. 5. 17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pray without ceasing: Answ. 1. General phrases must be expounded by particular and distinct phrases. 2 Those Generals do sometime signify no more than very often: so are r 1 King. 10. 8. Salomon's servants said to stand ever, or continually before him. So we say of a Student that is much in his study, he is always or continually there: so of a woman that tarrieth much at home, she is ever in her house. But more distinctly to show the meaning of this circumstance, 1 It is to be taken inclusively, including every part of time, and excluding none, neither day nor night, whether we are alone or in company, in the midst of business, or free from business, at what time soever occasion is given, we must pray. 2 It signifieth a daily and constant performing of this holy exercise: thus this sacrifice which under the Law was constantly offered up every day, morning and evening, is said to be offered up a Ex. 29. 38, 42 continually, and called a continual burnt offering. 3 It implieth that besides our ordinary and set times of prayer, we must take extraordinary occasions to call upon God. 4 It intimateth a continual preparation of the heart always, even every moment ready to be lift, up to God in prayer. As the air with the least blast of wind is moved, and a feather with the least motion of air is lifted up, so must our hearts in petition and thanksgiving. Thus this phrase being rightly taken, affordeth no just ground to those heretics called * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab orando sic appellati, isti ita nimis orant, ut hinc iudicentur inter haereticos nominandi. Aug. haer. 57 Euchitae, who would seem to spend so much time in prayer, as they neglected all other duties: like to whom were the Heretics called * Lege Theodoret. hist. lib. 4. cap. 11. de Messalianis. Messalians. But it affordeth unto us many good instructions for prayer. §. 118. Of praying every day. 1 CHristians ought to have set times of prayer every day. 1 Every day pray. This is implied in the fourth Petition, where this day, is expressed, to show that the next day we must pray again, and every day say, this day. This is also prefigured by that continual burnt offering, whereof I spoke * §. 117. before. b Psal. 96. 2. David exhorteth hereunto saying, Sing unto the Lord, praise his name from day to day: and promiseth to perform as much himself, saying, c & 145. 2. I will bless thee daily, and praise thy name for ever and ever. 1 We daily stand in need of God's blessings, Reasons. both of the continuance of his old blessings, and also of bestowing new blessings. Needful it is therefore, that every day we should pray for them. 2 The graces of God in us are subject every day to decay: now prayer is as food, whereby those graces are preserved, revived and increased. Daily we take bodily food? Daily also let us use this spiritual food. 3 Every day we are subject to assaults of our spiritual enemies, who are never wearied: and unto many dangers of soul and body. But prayer is the most principal means to keep us safe from all. There are also like reasons for thanksgiving always, day after day. Psal. 68 19 For God ladeth us daily with his blessings: every day, yea every hour, both Gods former blessings are continued and renewed, and also new blessings bestowed. Is thy life, health, liberty, or any other blessing, matter of thanksgiving this day? Then if the same be renewed the next day, it is also matter of thanksgiving the next day, and so day after day. Continual matter of thanksgiving, requireth continual thanksgiving. §. 119. Of the fittest times for daily prayer. Quest. HOw often a day is it meet we should pray, Singulis diebus qui amplius non potest, faltem duabus vicibus oret mane scil. & vespere Concil. Constantinop. 6. cap. 7. Vide Cries. exhort. ad matutinas, & vesp. orationes. Hom. 14. in Rom. 8. and at what times? Answ. Not to speak of sudden ejaculations, which we shall touch by and by, it is meet that solemn prayers be made at least twice a day. The fittest time for which is the morning and the evening. In the morning to praise God for our rest the night before, and to crave his protection over us, and his blessing upon us the day following. In the evening to praise him for the blessings received that day, and to crave his protection in the night when we sleep. Thus shall this spiritual sacrifice of the e Ose. 14. 3. Calves of our lips be answerable to that f Num. 28. 4. daily outward sacrifice of lambs, under the Law, whereof one was to be offered in the morning, the other in the evening. This time g Psal. 92. 2. David prescribeth saying to God, It is a good thing to declare thy loving kindness in the morning, and thy truth at night: yea h & 55. 17. David went further, and saith, Evening and morning, and at noon will I pray. Which times it is likely that Daniel observed, for he prayed i Dan. 6. 10. three times a day. David yet further saith, k Psal. 119. 164. Seven times a day do I praise thee. But that I take to be meant of some extraordinary occasions, because his ordinary course was set down before: or else aset number for an uncertain, seven times, that is, oftentimes, and so meant of sudden prayers. Against this do they offend, who never pray but at Church upon Sabbath days, or some other solemn days, or if ever at home, only then when some extraordinary occasion is offered, as if they, or some of theirs be sick, if they fear some judgement, or want some great blessing. What hope can such have to be heard in their great needs, who otherwise would not call upon God. §. 120. Of constant keeping our set times of prayer. 2 Such set times as are appointed for daily prayer, 2 Be constant in keeping set times. would constantly be kept. Else we do not in every season always without intermission pray. The Lord saith of the fore named daily sacrifice under the Law, l Num. 28. 2: Ye shall observe to offer unto me in their due season mine offering, etc. implying thereby, that they should not fail nor miss of their due season and accustomed time. Fear of death could not turn Daniel from his course: he prayed (notwithstanding the King's contrary decree) three times a day, as he did aforetime. This phrase, as aforetime, implieth a constant course. Great reason there is that we should be constant, for 1 There is in us a natural proanenesse to wax cold and faint in prayer. Reasons. Water is not more prone to be cold, nor an heavy weight to fall downward, than we to wax dull in this heavenly exercise. Wherefore as fire must constantly be put under water to keep it hot, and a weight must constantly be wound up to keep it from the ground, so must we by constant prayer quicken up our souls, and keep them aloft. 2 The Devil will take great advantage by once omitting it, and move us to omit it again and again; and so by degrees bring us to an utter ●is-vse of it. Assuredly they which once omit their course of praying, shall find the next time they come to pray, a more than usual dullness thereto: which is partly thorough God's just judgement, who thus punisheth our neglect of this duty, partly thorough our natural indisposition thereto, and partly thorough the subtlety and malice of the Devil, who thus seeketh to divert us clean from our course. §. 121. Of Canonical hours. Quest. WHat difference is there betwixt this constant observing set times, and Popish canonical hours of prayers? Answ. Reason's why Canonical hours unlawful. 1. Their canonical hours are grounded on superstition, as the reasons which they themselves allege do show: for they appoint seven hours of prayer for every day. 1. They are grounded on superstition. The first before day, because Christ was then taken. The second at the first hour, because than he was led to Pilate. The third at the third hour, because than he was mocked. The fourth at the sixth hour: because than he was crucified. The fifth at the ninth hour, because than he gave up the Ghost. The sixth in the evening, because than he was taken from the Cross. The seventh in the completory, because than he was buried. These reasons are superstitious, no good grounds. In other hours we may find other things done to Christ, as his bringing to Annas, to Caiphas, to Herod, his accusations, scourging, etc. and so make every hour a canonical hour for prayer. We have better reasons, as I showed * §. 120. before. 2 They place Religion in the very observing of set times. 2. Religion is placed in them. We do not so: for we set not the same continuance for all, some may hold out an hour, same half, some but a quarter, some longer, some shorter. Neither do we tie all to the same hour. A strong able person that useth to rise betimes, may pray at three or four, or five of the clock in the morning, as soon as heriseth. Another that is weak, and notable to rise so soon, may when he can rise. 3 They content themselves with saying over so many prayers as may be in such a set time, 3. They are stinted with time. though their hearts go not with one word: for their prayers being in latin, many cannot understand what they pray. We account such prayers mere lip-labour. Neither do we measure our prayers by a set time, but we measure our time by our devotion and affection in prayer. 4 They appropriate their canonical hours to ecclesiastical persons only, 4 They are appropriated to certain persons. as Priests, Munks, Nuns, etc. We make our daily times of prayer common to all Christians: because prayer is a duty belonging to all. 5 Some of their hours, 5 They are unseasonable. namely, at midnight, are very unseasonable 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 worship of God, which must needs at that time be drousily performed. Our times are the most seasonable that may be. 6 Their hours are so many, 6 Too much time is spent in them. that other necessary businesses must needs be omitted: they afford not time enough for Ministers to study, and perform other ministerial functions belonging to their place. Our times are such as may well be afforded to prayer, by those that have the most and greatest employments. 7 They are so superstitious on the one side in keeping their number and stinted hours, 7 Too great strictness in fulfilling the time. and on the other side so careless in the due time, that they give tolerations to observe all the seven hours in one part of the day, and none in the other part. We affood no such tolerations. Evening prayer would not be performed in the morning, though a double task of the Word may be read at once. §. 122 Of neglecting times of Prayer. Use LEt us be careful and conscionable as in setting unto ourselves fit times of prayer, so also in keeping of them. Many suffer every small occasion, the least business, a matter of little gain, yea, a matter of pleasure and sport to interrupt their course: They are far from a Dan. 6. 10. daniel's mind. If they could truly feel and discern the sweetness and comfort of prayer, they would be otherwise minded than they are. For our parts let us prefer it to all things, and let all things whatsoever give place to it. Thus shall we manifest our reverend and high account of God, of his worship, and of his blessing. If in the morning necessary business be to be performed, let us rise so much the sooner to pray, rather lose of our sleep then omit that exercise: so at night, if extraordinary business hold thee up late, sit up a little the longer for prayer sake. They who conscionably and constantly use it, think not themselves safe in a morning, till they have commended themselves by prayer to God: they are much disquieted, if by any occasion it be omitted: some dare not eat, nor drink in a morning till they have prayed, nor at even go to bed till they have prayed again. A good religious mind. § 123. Of praying in all affairs. 3 Whatsoever we go about, 3 Whatsoever ye do, or whithersoever ye go, pray. or wheresoever we are, we must pray. If we go about any religious exercise, any work of our calling, any duty of love, any honest & lawful recreation, we must pray: when we go to meat, to sleep, to walk abroad, to ride a journey pray, at home, in the field, in our Inn, in prison, on the sea, in a foreign country, in time of prosperity, in time of adversity, in season, at our times appointed, out of season, at other times, night and day pray. So much implieth the Apostle b 1. Tim. 2. 8. where he willeth men to pray in every place, and these phrases, always, at all times, continually, without ceasing, imply as much. 1 Prayer sanctifieth every thing, Reasons. every place, as we showed in the fifth branch of the necessity of prayer. 2 We cannot expect a blessing in any thing, except by prayer we crave it. * Psal. 127. 2. It is in vain to rise early, and to lie down late without prayer. Therefore c & 90. 17. Moses prayeth that God would establish the works of their hands. Use No marvel we prosper so little in the holy and civil things we take in hand, and that every where in every thing we meet with many crosses and vexations. The means of making things prosper, and of preventing crosses is rarely used. No marvel also that God oft withholdeth many good things from us; due praise is not given for such good things as he giveth. giveth 124. Of continual Ejaculations. 4 Our hearts ought every moment to be ready, 4 Hearts always ready to pray. and prepared to be lift up to God: even when we have not opportunity of time and place to utter any prayer with our mouths, in heart we must pray, as * Exod. 14. 5. Nehem. 2. 4. Moses and Nehemiah. This is that mental and sudden prayer whereof I spoke before. Concerning this kind, if any shall ask (as Peter in another case did) how oft shall I pray in a day; seven times, Psal. 119. 164. as David did? I answer (as Christ did to Peter) I say not to thee unto seven times, Matth. 18. 22. but unto seventy times seven times: even every moment, as the least occasion is offered, and so often as the Spirit of God moveth. If we observe ourselves or others to stand in need of any blessing, instantly let our hearts be lift up to God: when any of God's blessings come to our mind by the relation of others, by our own cogitation, by any present fruition, or by any other means, presently (in heart at least) bless God: learn of the little birds, which lift up their bills to heaven, so oft as they take a little water into them. §. 125. Of giving thanks always. WE have an excellent pattern hereof in that man that was a Act. 13. 22. A man after Gods own heart, that b 2. Sam. 23. 1. sweet Singer of Israel: as he was very frequent upon all occasions in making petition to God, so also in thanksgiving: many Psalms he beginneth and endeth with praise: yea every verse of c Psal. 150. some Psalms beginneth with an exhortation hereunto: and every verse of d Psal 136. other Psalms end with a thankful acknowledgement of God's mercy: e Psal. 135. 19, 20, 21. divers verses in many Psalms both begin and end with praising God. There is nothing which that book of Psalms more tumbleth up and down (repeating it very often again, and again) then this clause, Praise ye the Lord: yea his Psalms of humiliation, which he beginneth with sobs and tears, he endeth with praise. A worthy pattern to follow: the more frequent we are in thanksgiving; the more do we resemble the triumphant Church in heaven, f Reu. 4. 8. which cease not day nor night, saying, Holy, Holy, Holy, Lord God Almighty. g & 5. 13. & 7. 12. In the book of Revelation, it is oft noted that the heavenly Spirits, so soon as any occasion was offered, presently fell on their faces and gave glory to God. h & 19 1, 2, 3, 4 They do after an holy manner rebound up and down this word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hallelujah is an Hebrew compound word, which signifieth Praise ye the Lord. Hallelujah, one from another. Thus do they always give thanks. It well beseemeth them: how can it then but well beseem us? we must endeavour to be like them: only here lieth a difference betwixt them and us, that all tears are wiped away from their eyes, so as they have not such matter of supplication as we have: we must mix petition and thanksgiving together: so give thanks always, as we make supplication always: 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 duty. THE FOURTH PART. The Ground of Prayer. §. 126. Of the meaning of this phrase in the Spirit. THe third general branch concerning prayer, is the ground from whence it ariseth, and that is the Spirit. Pray in the Spirit, saith the Apostle. Some here understand the spirit of man, which is the soul and heart of a man: and so is this phrase used, d 1. Cor. 14. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. where the Apostle saith, I will pray with the Spirit, or in the Spirit. Others understand the Spirit of God, which is the holy Ghost: and so is this phrase used, Jude v. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ᶠ where the Apostle Jude saith, Pray in the holy Ghost, g Rom. 8. 26. and where Saint Paul saith, The Spirit maketh request for us. I take it, that they which exclude either of these, come short of the Apostles meaning: for I doubt not but he here intendeth both the Spirit of God and also the spirit of man, sure I am that both may stand together, yea that both do always concur together and cannot be severed: for without the holy Spirit of God, man cannot pray in his spirit and heart: and whensoever the Spirit of God helpeth us to pray, he stirreth up our spirits and hearts to pray. The spirit of man is that especial place where the Spirit of God hath his residency. This clause than affordeth unto us these two instructions. 1 True prayer is a work of the holy Spirit of God, and cometh 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 work of the Spirit in prayer. FOr the first, Doct. 1. Prayer a work of the holy Ghost. note what the Prophet saith in God's name to jerusalem, h Zach. 12. 10. I will power upon them the spirit of supplications. He calleth the gifts of prayer the spirit of supplications, because it is God's Spirit which worketh in us this gift, and enableth us to call upon God: in a like respect, Saint Paul useth this phrase, i 2. Cor. 4. 13. The Spirit of faith. More plainly is this point proved, by that phrase which Saint Jude useth, k Jude v. 20. Praying in the holy Ghost: but most evidently by a Rome 8. 26, 27. Expounded. Saint Paul, who layeth it down, first affirmatively, saying, The Spirit helpeth our infirmities, and maketh intercession for us: then negatively, saying, We know not what to pray, etc. What may the Apostle mean by this phrase, The Spirit itself maketh intercession? Doth the holy Ghost truly and properly pray for us, as Christ our High Priest and Mediator, or as one of us for another? No verily: for than should the holy Ghost be our Mediator (which was one of Arrius his heresies) an office which is never attributed to him, but appropriated to Christ: b 1. Tim. 2. 5. For there is one God, and one Mediator betwixt God and man, the man Christ jesus 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 be this, that the Spirit of God stirreth us up to pray, quickening, and putting life into our dead and dull spirits, yea inwardly, as it were, suggesteth unto us, and infuseth into us such desires, such sighs & groans, yea and such words, as are acceptable to God, which for the truth and sincer●●●e of them, for the vehemency and ardency of them, for the power and efficacy of them are c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. unutterable: they pierce thorough the very heavens, and enter unto the glorious Throne of God's grace, and there make a loud cry in the ears of the Almighty. Therefore 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 mind of the Spirit (that is, what desires, what sighs and groans, what prayers proceed from the work of his Spirit, being stirred up thereby in our spirits) for God's Spirit informeth, and instructeth our spirits to make prayers to God, according to the will of God, which otherwise were most impossible for us to do: we neither could tell what to ask, nor how to ask. Thus plainly and clearly we see, that true prayer cometh from the motion and work of God's 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 cry Abba Father. The reasons why thus the Spirit prayeth, Why needful that the holy Ghost help us to pray. yea why it is needful that the Spirit should pray, and so we pray in the Spirit, are these. 1 In regard of our natural estate, Reasons. we have no ability at all to pray: a dead man can as well crave help of another man, as a natural man in faith crave succour of God. e 2. Cor. 3. 5. We are not sufficient of ourselves, to think any thing as of ourselves. Can we then be sufficient of ourselves to pray aright? 2 In our regenerate estate we are no longer able to do any good thing, than the Spirit helpeth and assisteth us. Though once we be enabled by the Spirit to pray aright, vet if the Spirit leave us and continue not in us his powerful work, all our ability is gone (as a wheel which is turned about with an hand, if the hand be taken away, the wheel will soon stand still) it is needful that unto the first grace, following grace be added: for man after he is regenerate, still needeth the present, effectual, continual work of God's holy Spirit. It is therefore said, f Philip. 1. 6. He that hath begun a good work in you, will perform it until the day of jesus Christ. 3 Though we knew how to pray, yet would not our prayer be acceptable to God, except it came from his Spirit: g Rom. 8. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. it is attributed as a proper work 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 here note how the whole Trinity hath a work in this holy exercise of prayer. h Rom. 8. 26. The holy Ghost frameth our requests. i Reu. 8. 3. The Son offereth them up unto his Father. k Rom. 8. 27. The Father accepteth them thus framed, and offered up. 2 Note the reason, why the prayers of the Saints are so acceptable, and available, why they pierce thorough the clouds, and have access to God's throne: they are the groans of God's Spirit: not that the Spirit groaneth, but that our spirits are made to groan by God's Spirit. 3 Note what an admirable gift, the gift of prayer is, a singular gift, peculiar and proper to the Saints, who have the Spirit of God: if l 1. Cor. 12. 3. no man can say that jesus is the Lord, but by the holy Ghost, surely no man can call upon God, as his Father, but by the Spirit of God. m Rom. 8. 15. We have therefore received the Spirit of adoption, whereby we cry Abba Father. 4 Note how we may know whether God's Spirit be in us, and whether we be God's sons or no: even by the Spirit of prayer: I mean not an outward formal uttering of words, but true prayer coming from the heart. §. 128. Of the means 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 God's sanctifying spirit, which is gotten by the ministry of the word, as was set forth by n Acts 10. 44. those extraordinary gifts which God bestowed on Christians while they were hearing the word preached: & as o Gal. 3. 2. Saint Paul with great emphasis affirmeth, saying, received ye the the spirit by the works of the law, or by hearing of faith? that is, assuredly by hearing the Gospel (which is the word of faith) preached ye received the spirit: in which respect the preaching of the Gospel is called, p 2 Cor. 3. 8 the ministration of the spirit. 2 Having the spirit we must go along with him, and follow his good motions: pouring forth those desires which he suggesteth unto us: q Leu. 9 24. the fire which God would continually to burn upon his Altar, came out from the Lord. If sacrifices were offered up with any other fire, that fire was counted r & 10. 1, etc. strange, and the sacrifices no whit acceptable, but abominable to the Lord: the heavenly fire whereby our spiritual sacrifices of prayer must be offered up, is that holy spirit which cometh out from God: he carrieth the very image of God: we must therefore s Mar. 22. 21 give unto God that which is Gods. 3 We must take heed we t Eph. 4. 30. grieve not the holy spirit of God: which is done by u 1 ●●es. 5. 19 quenching the goog motions thereof thorough our carelessness, or by * Acts 7. 51 resisting the spirit, thorough our rebellion: hence is it that many of the Saints are so dull, and untoward to this exercise: by their security and carnality they have grieved God's spirit, and he hath withdrawn his help and assistance. Many hearing that the spirit maketh request for us, will be ready wholly to give over this duty unto the work of the spirit, and so never rouse up themselves, but say, when the spirit please it will make request for me. These grieve the spirit, because they stir not up the gift thereof. §. 129. Of prayer coming from the spirit of a Man. 2 FOr the second doctrine, Doct. 2. Prayer wrought by God's Spirit, cometh out of man's spirit. that Prayer framed by the Spirit of God, floweth out of the very spirit and heart of a man; it is also clear by x Rom. 8. 26. the forenamed place, The spirit maketh intercession with groans, etc. Now groans proceed from the heart, and spirit, not from the tongue and lips: but more expressly 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 1 Sam. 1. 15. Psal. 62. 8. to power out their soul and their heart to God. The Virgin Mary (who without all question praised God in the spirit) saith, * Luk. 1. 46, 47 My soul magnifieth the Lord, my spirit rejoiceth in God. 1 The heart of man is, Reasons. as it were, God's chair of state, whereunto no creature can come: it is proper to God alone; it is his Palace wherein he most delighteth: wherefore God's Spirit maketh his abode there, and stirreth that up to pray. 2 The heart is a fountain whence cometh every thing, good or evil: wherefore the Spirit doth especially purify and sanctify it. Yea, the heart is as a Queen, she hath a command of all the powers of the soul, and parts of the body; and therefore the Spirit giveth this gift of prayer to her. §. 130. Of discerning when we pray in the Spirit. Use 1 HEreby may we judge whether the Spirit of God be in us, and move us to pray or no. If our prayer come but from the teeth, though it be never so well framed in regard of the form of words, and though our gesture be never so seemly, savouring of much reverence and humility, yet all is nothing: the Spirit of God hath no part in this work, if thy spirit pray not. Herein lieth a main difference betwixt the manner of persuading God and man. Man may be moved with fair speeches, enticing words, eloquent phrases, ( a Act. 12. 21, 22 as the people of Tyrus and Sidon with Herod's eloquent Oration) but all the eloquence in the World is no more to God than the lowing of an Ox, or the howling of a dog, if it come not from the spirit. Hearty and upright prayer is the best rhetoric to move God withal. Use 2 What matter of humiliation is ministered unto most, even of them that are accounted the best? how often do such as hear others pray, fall down on their knees, and so seem to pray, and yet know not what hath been prayed? Their thoughts have been upon other matters. Some manifest as much in that, when the prayer is ended, they testify no assent thereunto by saying, Amen. Yea, how often do they who utter the prayer (Ministers in the Church, other persons in other places) tumble over words with their mouths, when their hearts are wandering, so as little assent of spirit, if any at all hath been given to their own words? Can such sacrifices be acceptable to God? let us be humbled for that which is past; and be more watchful over our hearts for the time to come. THE FIFTH PART. The help of Prayer. §. 131. Of watching unto Prayer. THE fourth general branch, is concerning the help of Prayer, Which is watchfulness, noted in this clause, Watch thereunto.] The original word according to the proper notation of it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. signifieth to awake and abstain from sleep: it is properly attributed to the body, metaphorically and by way of resemblance unto the soul. Sleep of the body, is such a binding of outward senses, as they can not exercise their several functions: as the eye cannot see, the ear cannot hear, and so in the rest: Watchfulness is contrary hereunto, a keeping of the senses free and loose, so as readily they are able to perform their functions. Thus by way of resemblance, when the soul is so possessed and overcome with security and spiritual senselessness, as it cannot perform the duties of holiness and righteousness, it is said to be asleep: when it rouseth up itself, and casteth away security, it is said to watch; in this sense saith the Apostle, c 1 Thes. 5. 6. Let us not sleep as do other, but watch. Most restrain this watching unto prayer, What watchfulness is here meant. to the inward spiritual watchfulness of the soul: which I will not deny to be here especially meant. But yet I cannot think that the watchfulness of the body is excluded: for if the body be drowsy, the mind cannot be watchful. The Apostle by this clause would rouse up both body & soul unto prayer. The watchfulness of the body alone is nothing: It is the spirit, the uprightness, ardency, and cheerfulness of it, which maketh prayer to be acceptable to God, as we heard before. §. 131. Of Popish Night vigils. RIght watching unto Prayer, is to be noted against the Night-vigils of Papists, who place an extraordinary great point of Religion and devotion in the observing of them. Bellarmin. de bonis oper. lib. 1 cap. 11. Usually they make three vigils, one at the closing up of the day, and beginning of the night. Another at midnight. The third at the closing up of the night, and beginning of the day. In some places they have more vigils, as some are more superstitious than others. These vigils they ground on this and other like places, where we are commanded to watch unto Prayer; as if they who waked to mumble over and over a few set prayers, whilst others slept, observed 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 asleep in their beds, then betwixt sleeping and waking so to mock God. Object. d Psal. 119. 62. David saith, that at midnight he would rise to give thanks unto God. Answ. He did not make it a law every midnight to rise, but occasion being offered, he would even then rise. And so ought every Christian to do: for this is comprised under that particle Always, or in every season. Thus e Acts 16. 25. Paul and Silas being in prison, Prayed at midnight, and f & 20. 7. Paul afterward preached until midnight: Yet did they not ordinarily use this, nor appoint it a Law unto themselves, or others. Extraordinary actions are not to be enjoined as ordinary things: then should we spend every day in fasting. I might further show many differences betwixt David, paul, Silas, their praying at midnight, & papists prayers, but of this I spoke * §. 121. before in the point of Canonical hours, §. 132. Of superstitious watching for Christ's coming. 2 RIght watching unto prayer is to be noted against a superstitious practice of many, A superstitious waking for Christ's coming. whom I have known to use to sit up all night at certain times of the year, keeping themselves awake with talking one with another, playing on instruments, singing and the like, upon a conceit that Christ will come in judgement on some of those nights of the year, and they would not then be found asleep, but awake, because Christ said, g Mat. 24 42. Wake for you know not what hour your Master will come. These err many ways. 1 In that they prescribe certain set times for Christ's coming, h Mat. 24. 36. Whereas no man knoweth it. 2 In that they conceit he shall come in the night, which is uncertain, for he may come as well in the day time for ough any man knoweth. Indeed Christ speaking of his coming to judgement, saith, i Luke 17. 34. in that night: but this word Night is taken senecdochically for day or night, a part for the whole: k & v. 20. a little before he calleth it the day, when the son of man shall be revealed, and implieth, that when he cometh, 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 asleep when Christ cometh, cannot be well prepared to meet him. Whereas in truth a man that hath repent him of his sins, and with faithful prayer commendeth himself to God, and so goeth to sleep, is as fit in his sleep to be awaked and taken up to judgement, as if he were in the act of prayer. 4 In that they interpret that precept of Christ, 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 only a keeping of the eyes, but of the heart also awake & attentive upon that which is done. §. 133 Of watching both in body and in Spirit. TO let all these & other like erroneous conceits pass, & to return to our matter. As outward watchfulness of the body is nothing acceptable to God, unless the soul also be watchful, so the soul cannot possibly be watchful, unless it have the help of the body's watchfulness: for the parts of the body are those * Organa. instruments whereby the powers of the soul are exercised. Wherefore both must be joined together, as easily may be gathered out of Christ's charge to his Disciples, b Mat. 26. 41. Watch and pray. That he speaketh of bodily watchfulness is clear, for he found them asleep, and therefore said, Watch. As clear also it is that he speaketh of spiritual watchfulness because he inferreth this clause, that ye enter not into temptation: it is not bodily watchfnlnesse alone that can keep us 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 Captain to instruct Christian soldiers what to do. In time of war there are certain appointed continually to watch in some sconce, watch-towre, or other like eminent place, where they must rouse up themselves thoroughly that they sleep not, and not only remain awake, but pry and view up and down every where and descry what may be hurtful or helpful to the army. So as watching unto prayer implieth a diligent observing of all such things as may help us or hinder us therein. In this sense the Apostle saith of Ministers, that they c Heb. 13. 17 watch for the souls of their people, that is, carefully observe what may make to the good, or what tend to the hurt of their souls. I might out of the full meaning of this metaphor collect many particular duties, and distinctly handle them all, but for brevity sake I will draw all to one doctrine, which is this, For the better performance of prayer, Doct. Both body & soul to be roused up to Prayer. both body and spirit of him who prayeth, is to be roused up, and kept from inward and outward drowsiness, and due observance is to be made of all things helpful or hurtful 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 Mar. 13. 37. coming, and e Mat. 26. 41 when he was in his agony he bid them watch So f Col. 4. 2 Paul, so g 1 Pet. 4. 7. Peter. To this purpose also tendeth that pathetical speech of David, h Psal. 57 8 Awake my glory, awake Viol. and Harp, I will awake early. §. 134 Of the causes of drowsiness. BOth body & spirit are carefully to be roused up, Reason. Causes of bodily drowsiness. because of our natural proneness to drowsiness, and heaviness in body & spirit, two causes there be which cause bodily slumbering. First debility and weakness of senses, whence it is that young children and old folks, are more prone to slumbering then lusty strong persons. Secondly, abundance of vapours which stupefy the senses: for fullness of meat and drink, whence those vapours arise, Causes of spiritual drowsiness. make men sluggish and sleepy. Answerable there be two causes which procure spiritual sleepiness and slumbering. 1 Weakness of the flesh (as Christ implieth when he checketh his Disciples for their sluggishness, 1 Weakness of the flesh. saying, i Mat. 26. 41. The flesh is weak:) whereby it cometh to pass that by nature we are exceeding drowsy & dull, as to all good and godly exercises, so especially to Prayer, which is the best of all. I need not further prove this then by appealing to the conscience of every one that use this holy exercise. Many are loath to go about it: many when they are at it, fall fast asleep, as k Acts 20. 9 Eutichus. I have heard this direction prescribed, when one cannot sleep; Say thy prayers, and thou shalt sleep: it is commonly the direction of profane persons, spoken of sluggish prayers, (for if a man pray in the spirit with that earnestness which he ought, it will rather keep him the longer from sleep) but yet it showeth that men are commonly dull and drowsy in Prayer. Our spiritual sluggishness maketh our hearts heavy, and our eyes sleepy: Again, our bodily sluggishness maketh our spirits more dull. 2 Abundance of buy, 2 Abundance of by-th●ghts wandering, vain, earthly, wicked thoughts, cares, lusts, and such other things, which like vapours arise in our souls, and which the Devil also is very busy to cast into our hearts in time of prayer. These add much unto our natural dullness and drowsiness; so as in these two respects there is great need of watchfulness. §. 135. Of going drowsily to Prayer. LIttle do they consider the need thereof, Use 1. Such as go drowsily to prayer taxed. who going to prayer, are so far from rousing up their spirits and bodies, that they do, as it may seem, purposely set themselves to sleep: some compose themselves to such gestures as make them sleep, they hang down their heads, and lean them upon their arms or hands: they sit upon seats, or upon the ground, they close their eyes, etc.: Some never pray till they go to bed, and so sleep preventeth them: some again come immediately from their pots and platters, or from their worldly affairs and businesses, and presently go to prayers, without any premeditation or cogitation of what business they have in hand. With what devotion can such prayers be performed? Is this to watch unto prayer? The truth is, that such do but mock God. §. 136. Directions for Watchfulness. Use 2 FOr avoiding of this and such like aberrations, and for a better performance of this duty of watchfulness, observe these few directions following. In regard of the body, 1 Choose fit times. first choose such times as are freest from drowsiness; these are mornings: for our bodies having rested all the night, and by rest being refreshed, are the more free, ready, and cheerful to prayer. Scholars find it the fittest times for their studies: Aurora musis amica, and so may Christians, if they observe a difference of times, find it fittest for their prayer. If for prayer sake we rise the sooner, we watch unto Prayer. 2 Considering that it is so needful that we pray at evening, 2 Rouse up thyself. which is a drowsy time, rouse up thyself before prayer; go not to it half sleeping, half waking. Learn of the watchful Bird, Virgil. ales. Ovid Simile. the Cock, who when he is about to crow, especially in the night time, flappeth hi● wings, and so beateth hi● body, and rouseth up himself to crow. Do thou something to drive away drowsiness stir thy body, walk, meditate, sing a Psalm befor● prayer at evening. Use such gestures as will keep thee from drowsiness, kneel upright, or to help thy weakness, stand. Hasten to prayer, go not to it too late. Who do these things for prayers sake, Watch unto Prayer. 3 Moderate thine appetite, 3 Moderate thine appetite. and use a temperate diet, if after meat thou art to pray: sobriety is often joined to watchfulness, as an especial help thereof. a Luk. 21. 34, 36. Christ having given a warning to take heed of surfeiting, drunkenness, and cares of this World, inferreth this exhortation, Watch and pray: otherwise we cannot well watch & pray. Wherefore saith Saint Paul; b 1 Thes. 5, 6. Let us watch and be sober. And Saint Peter, c 1 Pet. 4. 7. Be sober and watching in prayer. Who eat for prayer sake somewhat the more sparingly, do watch unto prayer. In regard of the soul, 1 Take heed it be not too much distracted with worldly thoughts, 4 Avoid distractions. d Mat. 13. 22. Cares of this World choke the Word, much more will they choke the spirit of Prayer. He that remembering the time of prayer, disburdeneth his soul hereof, Watcheth unto prayer. 2 Most especially be watchful against sin, 5 Take heed of sin. which (as * §. 20. hath been showed before) like birdlime will so cling the feathers of the soul, that it cannot fly up to Heaven. Nothing more dulleth the heart of man then sin. He that yieldeth thereto can hardly recover himself, and revive his spirit again in a long time. e 2 Sam. 12, 1, etc. It was three quarters of a year before David was thoroughly recovered after his great fall; for his child was borne before, and an extraordinary means was used to recover him, the Prophet Nathan was sent unto him. It was an admirable and extraordinary thing that Peter was so soon recovered. Sins do grieve the spirit, and quench his good gift in us: the Spirit being grieved and provoked to withdraw his presence, will not return again with a wet finger. Especially be watchful against such sins as by nature thou art most prone unto: for in them especially will Satan most attempt thee when thou art going to prayer. If thou be'st given to lust, make a covenant with thine eye not to cast it upon a strange woman: avoid wanton company, garish attire, fullness of bread, and whatsoever may provoke lust: so in anger, voluptuousness, covetousness, etc. This is an excellent point of wisdom, and argueth great watchfulness unto prayer, if for prayer sake it be done. 3 Take notice of God's mercies and judgements, 6 Observe 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. Read also some part of God's Word before Prayer: Thus shalt thou come furnished to Prayer. This is also to watch unto Prayer. Many complain of their untoward performance of this heavenly duty, but observe not the reason thereof, which is this, They watch not unto Prayer. THE six PART. The means of prevailing by Prayer. §. 137. Of Perseverance. IN the last place is added an especial means of obtaining our desire by Prayer, which is Perseverance. Pray (saith the Apostle) watching thereunto with all perseverance. Perseverance is an holding out to do a thing till it be accomplished. What perseverance is. The universal particle All, addeth emphasis thereunto, and showeth that it must be a patient, constant, unwearied, continued holding out. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Themist. de canibus venat. The original word is by the learned of that tongue attributed to hunting dogs, which will not cease following the game till they have got it. A fit resemblance, if the rule of a similitude be observed, which is to hold close to the point in hand. To persevere then in prayer is, with long patience to continue constantly in calling upon God, and not wax weary, or give over till he hear us. This is manifested two ways, 1 By often praying for one & the same thing. As f 2 Cor. 12. 8. Paul prayed thrice against a temptation, that is oftentimes. 2 By a long holding out at one time, g Gen. 32. 24. as jaakob wrestled a whole night with the Angel, and would not let him go till he had blessed him. §. 138. Of the things which we are to ask with all perseverance. Quest. 1. HOw oft or how long must we persevere in prayer, How long we must persever before we give over? Answ. No certain and stint time can be limited. Some things are continually to be prayed for as long as we live, namely those things which we stand in need of all the days of our life, whether they respect soul or body, and those things which shall not be accomplished so long as we live; as a joyful resurrection and eternal salvation. These are to be prayed for in our ordinary prayers continually. Other things for which especially perseverance in prayer is needful, require a more particular and present answer of God, as a temptation, sickness, or any distress which hangeth over our heads, or lieth upon us, or such blessings as we stand in present need of: these are to be prayed for till we obtain our desire, as jaakob would not let the Angel go till he had blessed him: or till we have some better thing in lieu thereof, as Paul prayed against the temptation, till he had grace sufficient given to him against it, or till there be no hope of obtaining our desire; that is, till God doth evidently declare that it is his will not to grant it, 2. Sam. 12. 20, 23. as David continued to pray for his child while it lived, but when it was departed, he ceased to pray for him, saying, The child being now dead, wherefore should I now fast, can I bring him again any more? §. 139. Of the difference betwixt praying always, and with all perseverance. Quest. 2. WAs not thus much implied under the forenamed circumstance of time, always, or in every season. Answ. Seeing the Apostle doth here set down the Doctrine of Prayer so distinctly and succinctly, we may not imagine that he would twice set down 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 general, having respect to the whole course of a Christians life, that he have his set times: constantly observe them, and be ever ready on all occasions to pray. This is more particular, having respect to some especial occasions, that in craving them we should be instant and urgent. 2 That respecteth the duty and work of prayer, that we be constant in performing it. This the issue and event of prayer, or the blessing which floweth from it: for it is the effect and issue of our prayer that maketh us more or less importunate: Longer or shorter to continue in prayer. If it be long before we receive that which we desire, the longer we persevere and continue in prayer. §. 140. Of the difference betwixt persevering and much babbling in prayer. Quest. 3. WHat difference is there betwixt these many, and long prayers implied under perseverance, and m Matth. 6. 7. those vain repetitions, much babbling and n & 23. 14. long prayers condemned by Christ in the Scribes and pharisees. Answ. Very much and great: even as great as betwixt white and black, light and darkness, sincerity and hypocrisy. 1 These many and long prayers here intimated, are proportioned according to God's particular dealing with us: if it be long before he grant our request, we go the oftener unto him, and we hold out the longer in prayer. Those vain repetitions and babble are stinted by set and certain periods of time appointed before hand, without any respect of God's dealing. 2 These come from the vehemency of desire, and ardency of affection. Those only from the tongue and lips. The Papists are like to pharisees 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 have both set forms of prayer, and also chains of Beads to put them in mind when their stint is ended; yea they set down so great a number of repetitions, as cannot be freed from vain repetitions. This name jesus is above five hundred times set down to be repeated at one time in their jesus Psalter. Again, their prayers being in Latin (as I have showed before) which tongue all that say their prayers understand not, they cannot come from the heart, but only from the tongue. §. 141. Of holding out in prayer. THus having cleared the meaning of this clause, Doct. Prayer to be oft renewed and held out. observe the instruction hence arising, which is this, Who desire to reap the fruit of their prayer, must both oft renew their prayer, and also hold on without fainting till it be heard. a Rom. 12. 12. Col. 4. 2. In the word here used is this duty oft urged: but most elegantly and emphatically doth the b Isa. 62. 1, 6, 7. Prophet set it forth in his own example, saying, For Sions sake I will not hold my tongue, and for jerusalem's sake I will not rest, until the righteousness thereof break forth as the light, etc. Again, he saith of other Watchmen, All the day and all the night continually they shall not cease. Further, by way of exhortation, he addeth, Ye that make mention of the Lord, keep not silence, and give him no rest till he establish, and till he make jerusalem a praise in the earth. Christ doth also excellently set it forth by two parables, c Luke 11. 5. one of a Friend, d & 18. 3. the other of a poor Widow. The Friend was so importunate, as he was impudent again: for so much the notation of the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Impudentiam, et iniquitatem, et crudelitatem, & supinitatem frequens vincit oratio. Chrysost. in Heb. hom. 27. original word implieth. The Widow by her importunity so troubled the judge, as he feared he should be weary with her oft coming. Mark how impudent beggars will be, they will receive no nay: nor many who petition to the King, Council, Lord Chancellor, judges, and the like, and by their impudency oft obtain their suits. Impudence, taken in the best sense, as Christ useth the word, is such an holy, constant importunity, as will take no denial. This we may use to God, and if we use it, we shall assuredly prevail: for note what Christ saith, e Luke 11. 7. Shall not God avenge his own elect which cry day and night unto him, though he bear long with them? Particular examples of oft praying for one thing, and long holding out in prayer, * §. 98. were laid down in the point of extraordinary prayer. §. 142. Of the reasons of Perseverance. THe ground of this Perseverance is Gods wise disposing providence, Reason. Why God oft seemeth not to hear our prayers. who oft setteth a long date to the accomplishment of his promises, till which time come, he seemeth not to hear us, and yet expecteth that we should solicit and ply him with our prayers, not because he needeth solicitors, and remembrancers, but for just and weighty reasons, 1 The sacrifice of prayer is a sweet and delight some sacrifice to God. f Heb. 13. 15, 16. The Apostle speaking of the calves or fruits of our lips, which are prayers and praises, saith, with such sacrifices God is pleased. g Psal. 141. 2. In this respect prayer is called Incense: God is delighted with the prayers of his Saints, as men with the savour of sweet incense. He loveth to hear them oft praying, and long to continue, provided 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, ut tu diutius inquiras. Chrys. in Mat. hom. 24. whether they can and will continue to depend upon him. Who cease to pray, cease to wait: they withdraw themselves from God, ʰ God's soul will have no pleasure in them. (Heb. 10 38.) 3 By Perseverance prayers wax more earnest and fervent. Christ often praying, prayed the i Luke 22 44. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. more fervently. Prayer is like to fire, which if it find fit matter, the longer it burns, the hotter it burns. But God loveth not key cold prayers: they are as irksome to him as lukewarm water to a man's stomach. k Reu. 3. 16. God will spew them out. 4 God thus moveth his children to search their hearts, to see if they can find any cause in them why God heareth them not. This was a means whereby l Ios. 7. 6, etc. achan's sin came to be found out: yea m judg. 20. 27 by God's denying once and twice to hear the Israelites, they were brought to repentance. 5 God doth thus commend his blessings so much the more unto us. For good things much desired, oft craved, long expected, are more welcome when they are obtained, and we moved to be more thankful for them. Things soon obtained are little regarded. §. 143. Of the damage of not persevering, and advantage of persevering. WHat a vain conceit is it to think, Use 1: Reproof. that it is in vain long or oft to call upon God, if at first he hear not. Such was the conceit of him who said, n 2. King. 6. 33 Behold this evil cometh of the Lord: should I attend on the Lord any longer? This conceit cannot be free from pride and arrogancy; yea it is a disdainful and presumptuous conceit. Yet by nature we are all too prone unto it: for we are ready to prescribe a time unto God, and to say, So long will I continue to depend upon him, and pray unto him; if by that time he hear not, he will never hear. This is the cause that oft we fail of the fruits of our prayers, and fall into many temptations, giving our spiritual enemies great advantage against us. For our parts, Use 2. Exhortation. let us learn how to carry ourselves when God seemeth to reject our prayers, even o Mat. 15. 22, etc. as the woman of Canaan, when Christ at first would not seem to hear, and after told her plainly he was not sent to her, and the third time compared her unto a whelp, yet she continued praying: and what was the issue? her faith was commended, her request was granted. Never any that persevered lost their labour. As for them who have lain long under a cross, Use 3. Consolation. let them not think their prayers are not regarded, or themselves not respected, because at first they were not heard: we here see that God expecteth perseverance. THE SEVENTH PART. The persons for whom Prayer is to be made. Ephes. 6. 19 20. And for me, that utterance may be given unto me, that I may open my mouth boldly to make known the mystery of the Gospel: For which I am an Ambassador in bonds, that therein I may speak boldly as I ought to speak. §. 144. Of desiring the help of others prayers. FRom his direction unto prayer, Coherence. the Apostle proceedeth unto an especial request, that they whom he had instructed, and incited to pray for others, would in particular prey for him: whence observe, that As Christians ought to pray for others, Obser. 1. Prayers of others to be desired. so to desire the mutual prayers of others for themselves. Seldom 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 Phil. vers. 22 Philemon. This hath been the ancient practice of God's children: b 2. King. 19 4 Hezekiah desired the prayers of Isaiah, c H●st. 4. 16. Hester of the jews, d Dan. 2 18. Daniel of his three companions: f Gen. 20. 7. God intimated thus much unto Abimelech, that it would be good for him to crave the prayers of Abram, and g job. 42. 8. unto Eliphaz, Bildad and Zophar, that it would be good for them to seek the prayers of job. Did not Saint james exhort hereunto, when he saith, h james 5. 14 Is any sick among you? Let him call for the Elders of the Church, and let them pray for him. §. 145. Of motives to desire others prayers. THe motives which were alleged to enforce the duty of prayer in general, might fitly be here again applied, for prayer being a duty whereby God is much honoured, and a thing very powerful with God, and profitable to those for whom it is made, we ought to take all occasions to stir up others thereunto. But there are many more particular reasons to urge this doctrine: for by desiring the prayers of others, 1 We testify our great desire of God's blessing, Reasons. and thereupon we think it not enough to pray for it ourselves but also seek the help of others prayers to obtain it. 1. Testification of the earnestness of our desire. 2 We show that we acknowledge a communion of Saints, 2. Acknowledgement of the communion of Saints which perform mutual duties one to another. 3 We manifest a sense of our own weakness, for the supporting whereof we crave the help of others, yea we manifest much humility. 3. Sense of our own weakness. 4 We maintain mutual love, which consisteth not only in offering, and doing kindnesses, 4. Maintaining of mutual love. but also craving and accepting the like: if a man do not sometimes desire, and receive good turns at his friends hands, he will make his friend unwilling, and ashamed to seek and receive any at his hands, and so will intercourse of love be soon broken off. off 146. Of the difference betwixt desiring other men's prayers and making them mediators. Object 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 only we use them as companions, and fellow-members in this office. §. 147. Of those who use or refuse to ask the help of others prayers. Use 1 THis justifieth the commendable and usual practice of the Saints at this day, who when they depart one from another, or write one to another, or being in any distress, are visited one of another, desire the prayers one of another. The thing is good and warrantable: ye that have used it be not ashamed of it, neither cease to use it still; only as the thing is in itself good, so use it well: not complementally for custom sake, but from the heart, and that in regard of the forenamed reasons. Use 2 As for those who are ashamed to desire the prayers of others, unworthy they are to partake of the benefit of others prayers. And for those who mock and scoff at it in others, what do they but strike the Prophets and Apostles thorough their ●oines, whom they scoff at. The time may come when they would be glad of their prayers, whom in their prosperity they mocked, even as i Exod. 8. 8. Pharaoh was glad of the prayers of Moses and Aaron, k 1. Sam 15. 25 Saul of the prayers of Samuel, and l Act. 8. 24. Simon Magus of Simon Peter. §. 148. That none too good to seek the help of another's prayer. But for the better clearing of this point, I will more distinctly declare, the persons both who are to desire this duty, 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 only the younger, meaner, inferior sort, as children, scholars, auditors and the like: but even the best and greatest, and that of such as are much inferior unto them. Note the * §. 144. forenamed examples, which show that Kings, Queens, Prophets, Apostles, desired this kindness: what persons more eminent for place, or more excellent for grace? if it beseemed them, whom may it not beseem? On the one side, Reasons. the greatest and best, while here they live are subject to many infirmities, many temptations: and though they may have some excellent gifts above others, yet they want many other, which meaner than they have: besides, they are prone to decay in the graces which they have. On the otherside, the prayers of the least and meanest Saint are of force with God: m job 34. 19 God is no accepter of persons: it is the heart, the honesty, sincerity and ardency of it, which he most respecteth, and not the greatness and dignity of the person who prayeth. Simile. In this regard therefore, as the foot may be helpful to the head, and as a little mouse may be helpful to a Lion caught and entangled with cords, by gnawing a cord asunder, so may the least Christian be helpful to the greatest by praying for them. Use Let none therefore think themselves so complete and well furnished, as they need not the help of others prayers: or so great, that it should not beseem them to seek this help. n 1. Cor. 12. 18 etc. God in wisdom hath so ordered the body of Christ, that the members thereof should need one another's prayers: and that, both to maintain mutual love among them (for mutual prayers do even knit the souls of the Saints together) and also to suppress arrogancy, that one should not scorn and disdain another. If any be otherwise minded, it is to be feared that ambition hath blinded their minds. 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, etc. §. 149. Of praying to the living only. FOr the second, Of whom. prayer is to be desired. the benefit and kindness of prayer is to be desired of such as we know may know our desire. These are only the living, who converse among us upon the face of the earth: to these, whether present or absent, we may make known our desire: if present, by words or outward signs: 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 vain, and also without warrant. 1 In vain, because we can neither make sign, speak, write, nor send to them: nor can they without some such means, know the desire of our heart, it is God's property to search the heart. 2 Without warrant, because the whole Scripture affordeth neither precept, promise nor good example tending to that purpose; had it been needful, questionless Christ would have comprised it in his perfect form of prayer. §. 150. Of the Papists arguments for praying to the dead. Our adversaries make show of sundry places, Arguments for praying to the dead answered. but such as make nothing to the purpose, but are wrested clean contrary to the scope of the Holy Ghost. Their great champion who useth go gather together what hath been, Bellarm. de Sanct. Beat. lib. 1. ca 19 or may be alleged: for defence of their superstition, idolatry, and heresy, quoteth only these distinct places out of the old Testament: a Gen. 48. 16 The first is where jacob saith to joseph, The Angel which delivered me from all evil, bless the children, etc. Answ. The Angel there meant, is b & 32. 24. the same with whom jacob wrestled, which was Christ jesus, c Mal. 3. 1. The Angel of the Covenant. The second is that speech of Eliphaz, d job 51. Expounded. to which of the Saints wilt thou turn. Answ. 1 Question may be made whether every speech of Eliphaz recorded in that Book be of sufficient authority to justify a point in controversy: * Quamuis haec verba non videantur convincere, quia non sunt ipsius scrip toris libri, sed Eliphaz amici Job, tamen ideo covincunt, quia indicant tunc fuisse consuctudinem, etc. The Author who allegeth this argument, denieth not but doubt may be made hereof. 2 The place is meant of Saints living on earth: neither doth it imply any prayer to them, but speaketh of a due consideration of ●heir estate, whether any were like to job. 3 e Exod. 32. 13. The third is the prayer of Moses, Remember Abraham, Isaac, and jacob. Answ. Moses meaneth not any intercession, which Abraham, Isaac, and jacob made unto God for their posterity; but the covenant which God made with them in the behalf of their posterity. Further he heapeth up sundry places both out of the old, and out of the new Testament, wherein prayers * Legimus viventes à viventibus invocatos: ergo licebit etiam nunc invocare cosdam sanetos cum Christo regnantes. of the Saints living are desired; and inferreth, that if it be meet and lawful to call upon the Saints while they are upon earth, it must needs be lawful to call upon the same Saints when they reign with Christ. Answ. 1. There is difference betwixt desiring Saints to pray for us, (which this Text, and other like places warrant) and calling upon Saints (which no place of Scripture doth warrant,) whether they be dead, or living. 2 The argument from the living to the dead followeth not: because we have warrant for the one, not for the other; and because we can make known our desires to them, not to these: Let us go along with God, and use such means of obtaining the blessings he hath appointed, and then in faith may we depend upon him, and expect his blessing. Thus much for this general point of requesting the prayers of others. §. 151. Of praying for Ministers. OF the persons in general for whom prayer is to be made, we have spoken * §. 45. etc. 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 be made: this is set down under the Apostles person: For me, saith he. Saint Paul was by virtue of his calling, a Minister of the Gospel, even a public Minister unto the whole world, by reason of his Apostleship: yet more particularly in those places where he planted Churches, and where his Ministry was powerful and effectual, he was a peculiar Minister, as f 1 Cor. 9 2. himself saith to the Corinthians, If I be not an Apostle to other, yet doubtless I am to you: for ye are the seal 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 spiritual father of that people, and an especial Minister unto them. As a Minister of the Gospel (yea and as their Minister) he requesteth this duty, to pray for him: and so much is clear by that which he would have them pray for in his behalf, namely utterance, and liberty to preach the Gospel. From this particular I may raise this general doctrine. People are especially to be mindful of their Ministers in their prayers to God. Ministers are especially to be prayed for. As Paul and other Ministers have desired this of their people: so we read that g Acts 12. 5. when Peter was in prison, Earnest prayer was made of the Church for him: and 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 Mat. 9 38. This did Christ give in charge, saying, Pray the Lord of the harvest that he would send forth labourers into his harvest. §. 152. Of motives to pray for Ministers. Weighty motives there be to press 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 soul ( k Heb. 13. 17 for which Ministers watch) yea, the spiritual, heavenly, and eternal good of body and soul. 2 It is of all the most difficult: 2 Most difficult. whereupon the Apostle with great emphasis saith; l 2 Cor. 2. 16. Who is sufficient for these things? difficult it is in two respects. 1 Of the work itself. 2 Of the persons who are deputed to that work. The function of a Minister is to quicken such as a● dead in sin: to raise up and restore such as are falle● back again; to comfort those that are troubled in conscience; to strengthen the weak; to encourage the faint hearted; to confound the obstinate; to stand against all adverse power; together with many other like things, all which are above human strain, more than flesh and blood can do: yet the persons to whose ministry these great works are deputed, are flesh and blood, b Ezek. 2. 1. sons of men; c Acts 14. 15. Men subject to the like common passions that all other men are, in consideration whereof, many being called to this function, have sought to decline it, as d Exod. 3 & 4 Moses, e jer. 1. 6 jeremiah, f jon. 1. 3. jonah, and others; and g 2 Kin. 2. 9 Elisha, when he was to succeed Eliah, desired that the spirit of Eliah might be doubled upon him. 3 Of all sorts of men, Ministers are most opposed against. faithful Ministers are most opposed by Satan and his instruments: h Mat. 4. 1, etc. so soon as Christ was publicly set apart to perform his ministerial function, Satan set upon him in the wilderness; and ever after the Scribes, pharisees, Saducees, Herodians, and other limbs of the Devil, persecuted him from time to time. i Zac. 3. 1 When jehoshua stood before the Angel of the Lord to receive his commission, Satan stood at his right hand to resist him. When the Apostles were to be sent forth to preach, k Luke 22. 31. than Satan desired to winnow them as wheat. The history of the Acts of the Apostles, showeth what storms have continually been raised against the Apostles, while they were diligently occupied in their ministerial function: one trouble came upon the neck of another, as wave upon wave. Other histories testify as much of other Ministers: our times are not without too evident demonstrations of this point. As Christ while he lived a private life, so others live quietly in comparison of the following times, but when they begin faithfully to exercise their ministry, then arise the storms: for Satan well knoweth that if the l Zach. 13. 7. shepherd be smitten, the sheep will soon be scattered; therefore he useth m 1 Kin. 22. 31 the King of Arams' policy: he bendeth all his forces against the Captains 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 Admiral ship which carrieth the lantern, whereby the whole fleet is guided: if in a stormy and dark night that sink, Simile. whither will the rest of the navy? When n Gal. 2. 12, 13 Peter stepped out of the way, many jews, and Barnabas also went astray with them. o 2 Pet. 2. 1, 2. That very Apostle prophesying of false teachers that should bring in damnable heresy, saith, Many shall follow their damnable ways. How did Arrius in his time seduce the greatest part of Christendom? Never were there any Ministers corrupt in life, or doctrine, but many were drawn into perdition with them. Are not now prayers, Use. Exhortation to pray for Ministers. hearty and earnest prayers to be made for Ministers especially. Oh pray that the Lord would send forth faithful Labourers: and pray for a blessing on them which are sent forth. Do this in public, do it in private; let us your Ministers never be forgotten. We well know the power of faithful prayer, and the need we have thereof. You know the benefit of faithful preaching, and the need you have thereof. We to our poor power are mindful of you. p 2 Cor. 6. 11, 13. Our mouth is opened unto you; our heart is enlarged: Now for recompense in the same, be ye also enlarged. You reap 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 behalf of Ministers. IT remaineth to show both what is to be prayed for in the behalf of Ministers, and why. That which is to be prayed for, is in one word Utterance: 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 known the mystery of the Gospel. The reasons why the Apostle would have those things prayed for in his behalf, are two: One taken from his Office: he was an Ambassador for the Gospel. The other from his present condition: he was in bonds. Hereupon he repeateth again the thing to be prayed for, (in these words, That therein I may speak boldly) and the manner (in these) as I ought to speak. §. 154. Of Minister's inability in themselves. ALL the things which are here set down, the Apostle desireth to be given unto him, because he well knew he had them not of himself: Here than first note, Ministers have no ability to perform their Ministerial function, 3. Obseru. Ministers have no ability of themselves. except it be given them. a 2 Cor. 3. 5, 6 For we are not sufficient of ourselves to think any thing as of ourselves. Our sufficiency is of God, who hath made us able Ministers. Note what Christ saith to his Apostles; b john 15. 5 Without me ye can do nothing. Great were the pains which Saint Paul took in the execution of his Ministry: He laboured more abundantly than all the rest: whereby is manifested that he had a great ability thereunto, yet he saith; 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 & 3. 7, That neither he which planteth is any thing, nor he which watereth. I showed * §. 152. before that the work of the Ministry is a divine work, Reasons. and that Ministers are but men. Now what is man to that which is divine? Is not this a strong motive to incite all to pray for their Ministers. Use 1: Without God's assistance and blessing they are nothing. Yet e 2 Cor. 10. 4. through God they are mighty. Use 2 Let not such as have some ability hereunto be insolent therein; no, though they have gifts eminent above others: f i Cor. 4. 7. For who maketh thee to differ from another? and what hast thou that thou didst not receive? Now if thou didst receive it, why dost thou glory as if thou hadst not received 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 down for which the Apostle would have the Ephesians pray in his behalf, may be drawn to these two heads: Ability and liberty to exercise his ministry. Hence ariseth a double instruction: one for Ministers, the other for People. That which Ministers ought most of all to seek for, 4. Obseru. is, that they may well perform the work of their Ministry. 2 This also is it which people ought to beg of God for their Ministers. 5. Obseru. Observe the several 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 Acts 4. 29. O Lord grant unto thy servants that with all boldness they may speak thy Word. For Ministers, Reasons. their Ministerial function, is that particular work which God hath appointed to them, their proper Talon whereof they are to give a particular account unto the great shepherd of the sheep: joh. 21. 15, etc. and the means whereby they may best manifest their love to Christ. For People, the Office of Ministers was appointed to gather them together, Eph. 4. 12, 13. till they all meet in the unity of faith, and knowledge of the Son of God, unto a perfect man. In a word, Ministers by well performing their ministerial function, do most good both to themselves, and their people. Mark what h Tim. 4. 16. Saint Paul saith to Timothy, In doing this, thou shalt both save thyself, and them that hear thee. How contrary are the desires of many Ministers to Paul's? Use 1 If God should appear to them as he did to Solomon, and say; i 1 King. 3. 5. Ask what I shall give thee, I am afraid that too few would desire ability to do their work, but rather some great livings; 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? do they desire that their Ministers should be able, faithful, and painful? 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 inquisitive into them, nor examining what knowledge, faith, repentance, and such like graces they have: not busy in prying into their faults, but rather winking at them; suffering every one to follow their own delights, with the like, which are profitable neither to people, nor Minister For by such remissness and negligence, k Eze. 3. 18. People die in their iniquity, and their blood shall be required at the Minister's hand. Use 2 Let such as respect God's glory, the edification of his Church, or salvation of their own souls, here learn what to pray for in their Minister's behalf: and if they have Ministers endowed with such gifts, bless God for them. For what we are to pray for, we must also be thankful for, when it is bestowed; as l 2 Cor. 1. 11. the Apostle implieth, saying, Labour by prayer for us, that for the gift bestowed upon us for many, thanks may be given by many persons for us. Yea, let them most esteem, and account of such Ministers, m 1 Thes. 5. 13 Having them in singular love for their works sake. Not like the common sort, who best esteem good fellows and boon companions (as they speak;) such were those Israelites of whom the Prophet n Mic. 2. 11 thus speaketh; If a man prophesy of wine, and strong drink, he shall even be the Prophet of this people. §. 156. Of Utterance, what is here meant thereby. NOw come we more distinctly to handle the particular points here laid down. The first is, utterance. The word translated utterance, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. usually signifieth speech. It is taken either passively for that which is spoken and uttered, or actively for the very uttering of that which is couceived. In the former respect speech and utterance is given, when God ministereth unto his servants matter to speak: according to that which Christ saith to his Disciples, o Mat. 10. 19 It shall be given you what you shall speak. In the latter respect, it hath reference both to the speakers inability, (and so implieth p 1 Cor. 1. 5 an ability and faculty well to utter that which he is to speak) and also to the opposition which by others is made against him (and so it signifieth leave q Col 4. 3 and liberty to speak,) I take the middlemost o● these significations to be especially meant, which i● an ability and faculty to utter that which is to be spoken, yet so as the other two may not simply be excluded: for fit matter to be uttered, and a good faculty to utter it may not be severed; abundance of good matter without ability to utter it, is without profit, it cannot edify another. Ability to speak well without good and sound matter is mere vanity: it can but tickle the ear. Again, if a Minister have both these, and want liberty, his knowledge and gift of utterance are but as candles r Mat. 5. 15. put under bushels. §. 157. Of a Minister's ability to utter what he conceiveth. HEre than I collect, that, It is needful for a Minister as to have matter worthy to be uttered, 6. Obseru. A faculty of speaking is needful for Ministers. so also a faculty well to utter it. s 1 Tim. 3. 2. He must be apt to teach. It should seem that Moses felt the want of this, when he said; t Exod. 4. 10. I am not eloquent, but slow of speech, and of a slow tongue. And jeremiah when he said; u jer. 1. 6. I cannot speak. Therefore the Lord gave them utterance. The matter which a Minister conceiveth is only profitable to himself, Reason. the utterance of it is that which profiteth others: for r Rom. 10. 17. faith cometh by hearing. Little regard have they to the good of God's Church, who spend all their days in the University, or in some such like place of learning, to gather more & more knowledge and understanding of divinity, but never exercise themselves in utterance: never pray, nor use any mean, to attain thereto: no, though they be admitted Ministers, inducted into livings, and have taken upon them the cure of souls. 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 dumb dogs, they cannot bark; they lie and sleep, etc. These are the very bane of our Church, and the dishonour thereof; they take up the places of better than themselves: they take the fleece of the flock, but feed it not; they drive away many from our Churches, and offend more that tarry in it: good they do to none, but much hurt, and heavy is that account which another day they are to make unto the Lord of the Harvest; it had been better both for the Church, and also for themselves that they had been made carters, than Ministers of the Word. §. 158. Of Paul's gift of utterance. TO return to our Apostle, had not he the gift of utterance? if he had, why both he make this request? Do men pray for that they have? Answ. St Paul had excellent utterance. No doubt but he had an excellent and admirable utterance: for when they preached at Lystr●, 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 evident demonstrations of his elegant and powerful utterance, as also of his boldness and freedom of speech. Object. b 2 Cor. 11. 6, Expounded. He himself confesseth that he was rude in speech. Answ. That was said not simply, but partly by way of supposition, (as if he had said, many may, and do 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, vain, thetoricall flourish, and show of eloquence, which other ●alse Teachers, and many heathen Orators made (as if he had said; In regard of that curious verbal eloquence which many use, I deny not but I am rude in speech.) In this respect he plainly saith, c 1 Cor. 2. 1. That he came not with excellency of speech: d Verse 4. and that his preaching was not with intjoing words. But for good and true utterance, none went beyond him. Wanted he utterance when e Acts 24. 25. he made Felix and Drusilla tremble as he reasoned of righteousness and temperance, and of the judgement to come? Or f & 26. 28 when he caused King Agrippa to break out in the midst of his speech, and say; Almost thou persuadest me to become a Christian. §. 159. Of praying for gifts bestowed. YEt he desired that utterance should be prayed for in his behalf, Why Paul desired utterance. not without good reason: for well he knew, that 1 That which he had was not so perfect, but it might be bettered. 2 God could take it away whensoever it pleased him. 3 He could no longer use it, than God continued to enable him. 4 No blessing could be expected by it, unless God made it powerful. From the practice of the Apostle, & from these weighty reasons thereof I gather, Such gifts as God hath once bestowed, Obser. 7. Gifts bestowed still to be prayed for. are still to be prayed for. Compare the eighth and seventeenth verses of the first Chapter of this Epistle together, and you shall find how the Apostle saith, that God hath been abundant toward them in all wisdom, and yet prayeth God to give them the Spirit of wisdom. Compare the 3. and 9 verses of Colos. 1. and ye may gather as much. Use 1 Have not those that are best furnished need to pray themselves, and have the help of others prayers? Suppose they should be destitute of no needful gift, yet we see prayer is needful for the gifts we have. Use 2 They are too insolent who having received some gifts, trust to themselves, and look not to God who gave them. Thus many venturing to swim alone, Simile. are drowned. Many that have good gifts, perish themselves, and are a cause that others perish with them. For son fall into gross heresies, some into a vain kind of affectation, some forget that which once they had; some grow very sots and dolts. By these, and many other ways doth God justly punish the pride of Ministers. §. 160. Of opening the mouth. THe next point concerneth the manner of utterance: the first branch whereof is opening the mouth; the second boldness, which according to the original may thus be set down; Pray for me that utterance may be given me in opening my mouth boldly to publish etc. Or thus, With opening my mouth in boldness. This opening of the mouth is not to be taken as a mere pleonasme or redundancy of speech, (as when we say, I saw with mine eyes opened, or h●ard with mi●e ears 〈◊〉) but as a special emphasis, implying a plain, distinct, audible delivery, and that according to the literal meaning of the phrase. This phrase is sometimes taken figuratively for a free and bold delivery of a man's mind, 〈…〉 is more plainly expressed in the next 〈…〉 again for freedom and liberty to speak, but that is set down in the next verse. Wherefore I take it in the literal sense, opposed to an evil unbeseeming shamefastness, which maketh men speak whisperingly betwixt the teeth and lips, as if they were loath to be heard. heard 161. Of delivering the Word distinctly and audibly. FRom the meaning of this phrase I gather that, Ministers ought to utter the Word distinctly and audibly, Obser. 8. Ministers must preach distinctly and audibly. so as it may be heard and understood. g Isa. 40. 9 the Prophets were commanded to cry yea h Isa. 58. 1. to cry aloud, and lift up their voice: i jer. ●. 2. to cry in the ears of the people. Thus did Wisdom, k Prou. 1. 20. & 9 3. She cried without, and uttered her voice in the streets. This manifesteth an holy zeal in Ministers, and showeth that they are not ashamed of their function, but desirous of the good of the people. Reason. In this respect doth the Apostle use this phrase, where he saith, l 2. Cor. 6. 11. O Corinthians, our mouth is open unto you. Besides, by this manner of delivering the Word, is the ear more pierced, and the heart more affected. Use here then may such parents justly be censured, as having children whose speech is so weak, as well it cannot be heard of many, or so stuttering, as well it cannot be understood, do yet train them up to be Preachers. Under which censure come they also, who having such speech, do notwithstanding thrust themselves into the Ministry; and not so only, but also affect and seek to preach in spacious and populous places: it cannot be, but that many which come to hear, must needs be deprived of the benefit of their preaching. The voice is an especial thing to be respected, in such as are set apart unto the Ministry. If one that cannot be heard, or understood, should come upon a stage, he would be hissed oft again: why then should such come into a Pulpit? Is it not more requisite that a Preachers voice should be heard, and understood, than a stage-players voice? As for those to whom God hath given ability to open their mouths, who can speak audibly and distinctly, so as all that are present might hear and understand them, yet through a misconceived shamefastness, or (I know not what) fear of straining their voices, and spending their tongues, speak so softly and whisperingly as few can hear them (to say the least) they show little desire of edifying God's people, preferring their own ease to others good: yea they make themselves guilty of the loss of that benefit, which they that cannot hear them might otherwise have received. I will not deny but that men may, and many do fall into another extreme of needless clamorousness, and without cause spend themselves by opening their mouths wider, and lifting up their voices higher, then either the number of people present, or the necessity of the matter delivered, requireth: for they will utter in small assemblies every sentence and word, yea even the quotation of places with the highest strain of their voice that they can. As in other things, so in this also, a good mean and moderation, guided with judgement and discretion, is to be used. Then especially is the mouth to be opened, when matters of more than usual note and need are delivered. Most of all when open, notorious, scandalous sins wherein men live and lie, and whereof they are loath to hear, are reproved. m Isa. 58. 1. Lift up thy voice like a trumpet, and show my people their transgressions, saith God. But the practice hereof I leave to the discretion of each wise dispenser of God's secrets, according as their several abilities and occasions shall require. §. 162. Of a Minister's boldness in preaching. THe second branch concerning the manner of utterance, is boldness, opposed to an evil unbeseeming fearfulness. This implieth an holy courage and liberty which a Minister taketh unto himself, having respect to his Master that sent him, and the office deputed unto him, and not to the persons of men, with whose contradictions and oppositions he is not daunted. The notation of the original word implieth as much: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it showeth that the boldness here meant, is a gift whereby a man dares freely open his whole mind, and utter any thing. Boldness, Obser. 9 Boldness needful for Ministers. courage, and freedom of speech is needful for a Minister in the execution of his Ministry. Oft did God stir up his Prophets hereunto, as when he said to jeremiah, b jer. 1. 17. Arise, speak unto them all that I command thee: be not afraid of their faces: and to Ezechiel, c Ezec. 2. 6. Thou son of man fear them not, neither be afraid of their words, etc. d Mat. 1. 22. Christ manifested great boldness in his Ministry, for he taught as one having authority, so as his hearers were astonished: this boldness made him so freely rebuke e Mat. 5. & 6. & 23. the Scribes and pharisees, and discover both the errors of their doctrine, and the corruptions of their life: yea, and thunder out many woes against them. Such was the boldness of his forerunner john the Baptist, as f Luke 1. 17. he was said to come in the spirit and power of Eliah. Mat 11. 14. Great boldness did g Act. 4. 13. Peter and john show forth, and the rest of the Apostles. Many people are impudent, Reason. stiffnecked, fierce and violent, and will soon quail a Minister if he be not of a bold spirit. This reason h jer. 1. 17. God himself rendereth to his Prophets, to make them the bolder. Ezec. 2. 6. We see by common experience, how every one will trample on him that is timorous and fainthearted? Soon will people perceive whether their Ministers be timorous or no: if they be, they will surely tread on them. But if Ministers be bold, men of courage, and freely declare their message, they will daunt the stoutest hearts. For God's word hath a powerful work in it, if it be delivered with power and courage. The Prophets and Apostles dismayed their proudest enemies. §. 163. Of the things wherein boldness is to be showed. FOr the better application of this point, Wherein boldness is to be manifested. observe how and wherein this boldness is to be manifested. 1 By an equal and impartial 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 duty. 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 favour, fear, reward, danger, or the like. Herein did the Apostle show his boldness, for he saith to the Elders of Ephesus, i Act. 20. 27. I have not shunned to declare unto you all the council of God. 3 By a grave, See more of this point, §. 183. plain, free delivery of God's word, without affectation of popular applause: seeking more to approve one's self 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 boldness in this respect, saying, * Gal. 1. 10. Do I now persuade men or God? or do I seek to please men? that is, I am far from seeking to please men. 4 By reproving sin, and 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 reprove Herod, and m & 23. 13, etc. Christ the pharisees. 5 By despising all shame, fear, reproach, and disgrace, which by profane and wicked persons shall be brought upon us, for performing our calling as we ought: it is expressly said of Christ, a Heb 12. 2. He despised the shame: and the Apostle saith of himself, b Rom. 1. 16. I am not ashamed of the Gospel of Christ, and c 2. Tim. 1. 8. exhorteth Timothy not to be ashamnd of the testimony of our Lord: God commandeth his Prophets d jer. 1. 17. not to fear. Ezec. 2. 6. §. 164. Of joining courage and wisdom together. IN these, and such respects is this gift (a most needful gift) to be prayed for: and Ministers must labour in these respects, to show their holy boldness. Let us therefore rouse up our dull spirits, and cast off the cloaks of fear and shame; that in truth we may say, as the Apostle did of himself and his fellowlabourers: e 2. Cor. 3. 12. We use great boldness of speech, provided that it be guided with wisdom: wisdom and courage must be joined each to other. Wisdom, that unnecessarily, without the limits of our calling, as busy-bodies, we thrust not ourselves into such dangers, as we can have no comfort in bearing: in which respect saith Saint Peter, * 1. Pet. 4. 15. Let none suffer as a busy-body in other men's matters. Courage, that we shrink not from that duty wherewto God hath called us, to avoid imminent danger: lest by seeking to prevent man's rage, we pull upon our heads Gods wrath. f Dan. 3. 17. God is able to deliver us from the rage of all men: but all the world cannot shelter us from the wrath of God. §. 165. Of Ministers seeking to edify 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. Every word almost affordeth a forcible reason to urge them to pray for those gifts in his behalf. 1. To make known (so as they shall thereby attain to knowledge.) 2 The mystery (a thing that is not easily known) 3 Of the Gospel (the best thing that can be learned.) In general, we may note that the end which the Apostle aimed at, in desiring utterance, was for the edification of others: for to make a thing known, is to instruct and edify others. here observe, That which Ministers aim at infitting themselves to the Ministry, must be the edification of the Church: Obser. 10. The end to be aimed at by Ministers, is to edify others. g 1. Cor. 12. 31 they may and must desire and seek the best gifts: yea they may h & 14. 12. seek to excel, but to the edifying of the Church: expressly the Apostle chargeth, that all things be done to edifying. For this end Christ ordained Ministers, even for the edifying of the body of Christ. Reason. Use Let them consider this, whose end is only their maintenance: who study hard, and read much, and preach often, and all for their own profit and preferment, as is evident by their manner of preaching, which is as plausible as they can frame it to the liking of those whom they seek to please, and by whom they hope to attain unto their ends: whereunto when they have once attained, they can bid adieu to all pains; and say, it belongeth to them which follow them, to take the pains which they have done. But let those, who seek to approve themselves to the highest Master, follow this Apostle, k 1. Cor. 10. 33 Who sought not his own profit, but the profit of many, that they might he saved. Herein l Rom. 15. 3. he followed Christ, who pleased not himself. §. 166. Of making known what we know. MOre particularly in this end we may note. 1 The action (to make known.) 2 The object (the Gospel.) 3 A quality thereof (the mystery.) The first showeth that, Obseru. 11. Things known, to be made known It is the duty of a Minister to make known what he himself knoweth. In the fourth verse of the third Chapter of this Epistle, the Apostle implieth that he had great understanding in the mystery of Christ (which is the mystery of the Gospel here spoken of.) here we see that his desire is to make it known. Thus much he affirmeth of himself, saying, Gal. 1. 15. etc. When it pleased God to reveal his Son in me, immediately I went to Arabia, namely, to preach Christ. And Christ of himself, saying, john 15. 15. All things that I have heard of my Father, have I made known to you. As Christ put this in practise himself, so also he commanded it to his Disciples, saying, m Mat. 10. 27. What I tell you in darkness, that speak ye in the light: and what ye hear in the ear, that preach ye upon the house ●ops. And Saint Paul to Timothy, saying, n 2. Tim. 2. 2. What things thou hast heard of me, the same deliver to faithful men, which shall be able to teach other also. All the understanding of the Gospel, Reason. which God giveth to his Ministers, is a talon given them to occupy and employ: by making known what they know, they improve their talon, they approve themselves to their Master, they profit their brethren. Use Take heed, O Ministers, that ye be not like covetous worldlings, who are ever gathering, but never spend: though ye have never so much learning, if ye make it not known, it is but as the talon hidden in the ground: now remember the censure that was given of him, who hid his talon (he was counted o Mat. 25. 30. an unprofitable servant) and the sentence which passed against him, which was this, Cast him into utter darkness, etc. Let not us through negligence conceal our knowledge, like that servant; nor through envy think much others should partake thereof, like Ios●ah; but rather be of p Num. 11. 28. 29. Moses and q Act. 26. 29. Paul's mind, who were willing all should know as much as themselves. §. 167. Of preaching the Gospel. THe second point showeth, that The Gospel is the proper object of preaching. Obseru. 12. The Gospel is the proper object of preaching. What the Gospel is, I showed * Treat. 2. part. 5. §. 4. pag. 165. before: for further proof of the Doctrine, note the commission which Christ gave to his Apostles, when he sent them out to preach, a Mar. 16. 15. Go and preach the Gospel: in this respect b Rom. 10. 15. are the feet of Preachers said to be beautiful, because they preach the Gospel The end of preaching is the salvation of men's souls: Reason. for c 1. Cor. 1. 21. it pleased God by preaching to save those that believe. But d Rom. 1. 16. the Gospel is the power of God unto salvation: if the Gospel then be not the object of preaching, preaching must needs fail of the main and principal end. Object. The Law also is to be preached. Answ. It is so, but as a preparative unto the Gospel; in which respect, very fitly saith the Apostle of the Law, that e Gal. 3. 24. it was our Schoolmaster to bring us unto Christ: thus is the Law preached for the Gospel's sake; so as it remaineth firm, that the Gospel is the proper and principal object of preaching. Use Let our studies and meditations be exercised in it, so as ourselves may first learn it, know it, believe it, obey it: thus shall we better instruct others therein, and make it known unto them. That which was * Treat. 2. part. 5. §. 4. 5. etc. before delivered of the excellency and benefit of the Gospel, maketh much to the urging and pressing of this point. §. 168. Of the Mystery of the Gospel. THe third point evidently declareth, Obseru. 13. The Gospel is a mystery. that The Gospel is a mystery: very oft is this title and attribute used: in other places it is called f 1. Cor. 4. 1. The mystery of God: g Ephes. 3. 4. the mystery of Christ: h & 1. 9 the mystery of the will of God: i Ma●ke 4. 11. the mystery of the Kingdom of God: k 1. Tim. 3. 9 the mystery of faith: l 1. Tim. 3. 16. the mystery of godliness. For God is the Author, Christ the matter of it: it declareth the will of God, and directeth man unto the kingdom of God. Faith believeth it: and godliness issueth from it: so as all these mysteries are but one and the same: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sacris initiari. even the Gospel here spoken: which is fitly called a mystery: for a mystery is a divine secret. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 necesse est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Steph. ex Eustath. Mysteria ergo sunt arcana sacra. Now the Gospel is a secret: for m 1 Cor. 2. 8. 9 none of the Princes of this world knew it: it containeth the things which eye hath not seen, nor ear heard, neither came into man's heart. It is also a Divine secret: for first it could not be known, but by divine revelation: the Apostle expressly saith, that n Ephes. 3. 3. God by revelation showed this mystery unto him, and that o Ephes. 3. 5. it was opened unto the sons of men by the Spirit, and thus came it to be p Ephes. 3. 10. made known by the Church unto principalities and powers in heavenly places: so as it was above the conceit, not of men only, but also of Angels. 2 Being opened, it seemed incredible unto all, whose hearts the Spirit of revelation did not persuade of the truth thereof: therefore the Apostle prayeth for the Ephesians q Eph. 1. 17. 18 that God would give them the Spirit of revelation in the knowledge of Christ, that the eyes of their understanding might belightned, etc. In a word, of all other things it is the most abstruse: no human invention like it: none of the Liberal Arts and Sciences comparable to it in profundity. The Law is not such a mystery as the Gospel, for the Law was engraved in man's heart: and man doth still by nature retain some glimpse and sparkles thereof: for q Rom. 2. 14. 15. the Apostle saith, that the Gentiles do by nature the things contained in the Law, and show the work of the Law written in their hearts. But the Gospel was never written in man's nature: it was extraordinarily revealed, and is above nature: wherefore r 1. Tim. 3. 16. the Apostle contenteth not himself to call it a mystery, but also termeth it a great mystery: intimating thereby, that it is a mystery both of great weight and moment (the knowledge of nothing else can be more excellent, necessary and profitable) and also of other things most obstruse, admirable and incredible: so as it is f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. without controversy a great mystery: a most certain, sure, unfallible, undeniable truth. §. 169. Of searching into the depth of the Gospel. THe Gospel being a mystery, Use. 1. It requireth study and prayer. such a mystery as we have heard, it is not lightly, and slightly to be passed over: it requireth our best study and meditation, and it is worth the best pains that we can take: men naturally are desirous to have knowledge of deep and profound matters: this maketh some scholars to spend much time, and take great pains in reading the Schoolmen, because they account them profound Authors, in regard of the many deep questions which they discuss: others in studying Astrology, Astronomy, Geometry, and other parts of Mathematics, because they are accounted deep Sciences, above the common conceit and capacity of ordinary men: there is no mystery in any Science which men hear of, but they are very inquisitive into it, and desirous to know it. Lo here is a mystery of mysteries, wherein out happiness consisteth: so as the knowledge thereof cannot but be most needful and behoveful. Use we therefore all the means that possibly we can to understand it, and to all other means add faithful and earnest prayer to God, to give us the spirit of illumination, that so we may the better conceive it. In studying it, let us not measure i● by the last of our own capacity: for it is a mystery abou● our capacity: they which know it best, know it but in part: when it is opened as clearly as can be by man's tongue, it still remaineth to be a mystery. Faith therefore in this respect, must be placed above our reason, and we must believe more than we can conceive: herein hath faith a pre-eminency above reason, that it is of an infinite capacity: for whatsoever God revealeth, faith believeth, though reason cannot fathom the depth of it. If in the mystery of the Gospel we should believe no more, then by our reason we can discern the reason of, we should believe little or nothing. Let us therefore have recourse to God's word, where this mystery is revealed, and pray to God by his Spirit to reveal it unto us. §. 170. Of the means of understanding the mystery of the Gospel. THey who have attained to the greatest understanding of this mystery that can be, Use 2. The knowledge of it affordeth no matter of boasting, but of thanksgiving. ought not to be arrogant, & boast thereof; as if they were of a greater capacity, deeper understanding, sharper wit than others. For nothing in man is available to find out this mystery. They ought rather to be thankful unto God, who hath vouchsafed such knowledge unto them, and every one, say as Christ did unto God, a Mat. 11. 25. I give thee thanks, O Father, Lord of heaven and earth, because thou hast opened these things unto babes. For that b & 16. 17. which Christ said to Peter, may be applied to all that have any sound knowledge of the mystery of the Gospel, Flesh and blood hath not revealed it, but our Father which is in heaven. §. 171. Of the cause of errors about the Gospel. LEt not any be offended that so many in all ages have grossly erred, Use 3. No marvel so many erred in it. and broached divers heresies about the Gospel, as Arrians, Aetians, Ennomians, Eutichians, Mercionites, Manichees, Nestorians, Papists, Anabaptists, Familists, and many others. For the Gospel being a mystery, it is no marvel that many who have searched into it by their own wit, have erred therein. Their errors have not risen from any uncertainty and variableness in the Gospel, but from the shallowness of their own conceit. God in just judgement hath not vouchsafed to open the eyes of their understanding, but rather (as c Mat. 11. 25. Christ said) Hath hid these things from the wise and men of understanding and also suffered d 2. Cor. 4. 4. the God of this world to blind their eyes, that the light of the glorious Gospel of Christ should not shine unto them. §. 172. Of man's preferring other mysteries before the Gospel. VEry preposterous is the conceit which many have of God's word, Use 4. A preposterous conceit to think other books contain more profound matter then the Gospel, which is a mystery. wherein this mystery is revealed. They account it a plain easy book, wherein no great depth of learning is contained. And thereupon prefer other books as more profound, to it. d Vid. Bez annot. maiores in Mat. 15. v. 2. 3. The jews had their Talmuds, and Cabal●, in which they thought much more deep matter was contained, then in the holy Scripture. The Turks have their Alcharon, in comparison whereof, they lightly and basely esteem the Scriptures. e 35. Trid. Synod, omnes lib. tam vet. quan novi Test. nec non traditiones ipsas paripietatis affectu suscipit. Ses. 4. dec. ● Calvin. Instit. lib. 1. cap. 9 In like account do Papists hold many of their unwritten traditions, Decrees of Counsels, Edicts of Popes, all which they equal, if not prefer unto the Scriptures. Anabaptists also, Familists, and such like Enthuliasts, say that the Scripture is but as milk for young novices, but the revelations which they receive (as they pretend) from God, are strong meat. I would this mean and base esteem of holy Scripture remained only among such Infidels and Heretics, as are jews, Turks, Papists, Familists, etc. But too true it is that it hath too great place in the opinions of many both scholars & others. Some who prefer the study and learning of Postillers and acquaint writers, before the wisdom of God contained in his written word. Thus great mysteries are of many accounted sleight matters, and mere toys are accounted mysteries. f 1. Cor. 2. 14. The things of the spirit of God are foolshnesse to man. Let us take notice of this egregious point of folly ( g and 3. 19 For the wisdom of this world is foolishness with God) and know that no learning can be like the learning contained in the holy Scripture, which declareth h and 2. 7. the wisdom of God in a mystery, even the hidden wisdom which God ordained before the world unto our glory. Eph. 6. 20. For which I am an Ambassador in bonds, that therein I may speak boldly, as I ought to speak. §. 173. Of well discharging a man's office. THe reasons which the Apostle useth to enforce his request now follow. The first is taken from his office, he was an Ambassador of the Gospel, or * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. for the Gospel, namely to declare and make known the Gospel. This his office showeth that he was after an especial manner deputed, and appointed by God to preach the Gospel. This charge being laid upon him, very needful it was that he should have utterance with open mouth boldly to make known the mystery of the Gospel: and because it was so needful he craveth the help of their prayers to obtain as much. From the force of this first reason I collect. That charge which God is pleased to commit to any one's charge, aught to make him careful in seeking, Obser. 14. Every one s●ek● to discharge his charge. and using all good means whereby he may be enabled well to discharge it. Thus God having made Solomon a King, he was moved thereby above all other things to desire a 1 Kin. 3. 7. 9 an understanding heart to judge God's people. To which purpose tendeth that prayer of David, b Psal. 72. 1 Give thy judgements to the King O God, and thy righteousness to the King's son. But more particularly to this purpose tendeth c Acts. 13. 2, 3 that practice of the Church, in fasting, praying, and laying hands on Paul and Barnabas, when God had commanded that they should be separate for the work whereunto he had called them. For why did they then fast and pray, but that those Apostles might be enabled to do that work whereunto God had set them apart? To this end d Acts 20. 28 the Apostle exhorteth the Elders at Ephesus to take heed of all the flock. Why? because the Holy Ghost had made them overseers thereof: and c Col. 4. 17 Archippus to take heed to the Ministry which he had received in the Lord: f 1 Tim. 6. 20 and Timothy to keep 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 Prophet's office, and so of the rest: witness that g Mat. 25. 19 particular reckoning which was made with them that received several talents. Wherefore let us every one have an eye to that office and function whereunto we are deputed: Use. Every one have an eye to his particular office. and withal observe what is most appertaining thereto, what whereby we may be best fitted thereunto, and best enabled to perform it acceptably to God, and profitably to others: those things let us labour after, and pray for: and in those things let us exercise ourselves. In particular for Ministers, let our calling be always in our minds, remembering that we are h Tit. 1. 7 Gods Stewards, i 1 Cor. 4. 1 Dispenser's of the mysteries of God, Ministers of Christ, k & 3. 8, 9, 10 God's labourers, Planters, Waterers, Builders, l 1 Tim. 3. 1 Bishops, m jer. 23. 2 Pastors, n Ezec. 3. 17 Watchmen, etc. That the consideration hereof, may make us well note what belongeth to the discharge of those functions, what knowledge, what pains, what study, what utterance, what boldness, and the like gifts are needful thereunto, that accordingly we may seek by our own and others prayers, Obser. 15. A Minister's function is the office of an Ambassador. and by all other good means how to be enabled well to perform our functions. Which that we may the better do, let us distinctly consider the nature of a Ministers function, set forth under the title of an Ambassador. §. 174. Of Ambassadors of the Word. AN Ambassador is an especial messenger sent after an honourable manner from some great parsonage: for mean men use not to send Ambassadors. If it be demanded who he was that sent S. Paul on his embassage, himself maketh answer in another place saying, o 2 Cor. 5. 20 We are Ambassadors for Christ. Christ the great Lord & king of heaven & earth was his Master, & sent him: in which respect he oft styleth himself the p 1 Cor. 1. 1 Apostle of jesus Christ. Quest. Was S. Paul the only Ambassador of Christ. Answ. Other Ambassadors besides Paul. No verily: for expressly he saith in the plural number, we are Ambassadors, which phrase he useth not as earthly Kings, or other in great place do, for dignity sake saying, we Leo, or we Gregory command this or that: for when he speaketh of himself alone, and expresseth his own proper name, he useth the singular number, as a Gal. 5. 2 I Paul say, b Eph. 3, 1 I Paul the prisoner, c Phil. ver. 19 I Paul have written, etc. But when he useth the plural number he speaketh of others also, whom he ranketh in one and the same order with himself, and maketh equal to himself. Quest. Who were those other? any besides the Apostles? Answ. The Apostles were special ambassadors The Apostles were especially after a peculiar manner the Ambassadors of Christ: for they had their commission immediately from Christ, by Christ's own voice and word were they sent forth: and in this respect the title of Apostle (which in effect signifieth the same thing that Ambassador doth, Other Ministers ambassadors also. namely, Sent) was appropriated to them: yet may we not think that they were the only Ambassadors of Christ, for then after their departure Christ should have had no Ambassadors on earth, none who in his name and steed should offer reconciliation unto the world, and preach the glad tidings of salvation: certainly Christ still continued to love his Church as well as ever he did, and is still as careful to provide all things needful for it as ever he was: he cannot cast off the care of it. What therefore he did immediately after his ascension by Apostles, doubtless he continued to do by other Ministers: d Ephe. 4. 11. for when he ascended up on high, he gave not only Apostles, Prophets, and Evangelists, who were extraordinary Ministers to continue but a while till his Gospel were spread all abroad among the Gentiles, but also Pastors and Teachers, who were by succession one after an other to continue till his glorious coming unto judgement: and these also are his Ambassadors: so as this title appertaineth to all Ministers of the Word, and all are comprised under that speech of the Apostle, we are Ambassadors for Christ: which is further evident by this title e Reu. 1. 20. Angel (which signifieth a messenger) given to ordinary Ministers. §. 175. Of the dignity of the Ministry. THis metaphor and title, Ambassador, being applied to the Ministerial function, setteth forth these three things. 1 The dignity of the Ministry. 2 The duties of Ministers. 3 The mercy of God in ordaining them to their function. The dignity of Minister's function, is in a spiritual respect so great, as no calling in the world can be comparable unto it. Obser. 16. The dignity of the Ministry. The dignity of an ambassadors place, is greater or less, according to the excellency of his Master that sendeth him. An emperors Ambassador 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 steed, 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 1 Pet. 5. 1. Elders, g Heb. 13. 17. Rulers, h Act. 20. 28. Overseers, i 2 King. 13. 14 Fathers, k 1 Cor. 3, 8, 10 Planters, Builders, l Reu. 1. 20. Angels, m Mat. 5. 14. Lights, etc. Many excellent things are spoken of you, O Ministers of the Lord: §. 176. Of the respect due to Ministers. LEt people hereby learn how to respect Ministers: Instruction for people how to esteem their Ministers. we see how Ambassadors of earthly Kings are esteemed and entertained, namely, with all the respect and kindness that may be, even as their Master should be. Thus should Christ's Ministers be accounted of. I would not be understood (so much to speak of outward respect) for our master is heavenly, our calling spiritual, our message spiritual and heavenly: accordingly must the respect be which is given unto us: which is diligently to attend unto our message, willingly to follow our directions, to account our coming welcome, our feet beautiful, n Gal. 4. 14 in heart to esteem us as God's Angels, Mat. 10. 40 yea as Christ himself. For this end men must look not on our persons (for so we are not better than others) but on our Ministry and message (for therein we excel all others) The honour and good which in this respect is done unto us, o john 13. 20 Christ accounteth as done unto himself. §. 177. Of despising Ministers. AS for those who reproach or disgrace our calling, Use. 2. Reproof 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 Luke 10. 16 He that despiseth you despiseth me. In this respect God saith of the Israelites q 1 Sam. 8. 7 they have cast me away, because they rejected his Prophets: and again, r Mal. 3. 8 they have spoiled me, because they deprived his Priests of their Tithes. Can such despisers of God's Ministers think they shall escape just vengeance? King's will not pass by any disgraces and wrongs done unto their Ambassadors unrevenged, if at least they can take revenge. But Christ is able to execute vengeance on all that shall despise him and his, and assuredly he will so do: f Mat. 10. 15 for he hath threatened as much: his Ministers are especially in the rank of those concerning whom he hath said a Psa. 105. 15 Touch not mine Anointed, for he added, and do my Prophets no harm. Remember the woeful desolation of jerusalem, and note the cause thereof, b Mat. 23. 37 She killed the Prophets, and stoned them which were sent unto her. This Land, and the greater sort of people therein, have in these days highly provoked the Lord by disgracing and abusing his Ambassadors: c 1. Cor. 4. 13 For we are made as the filth of the world, the offscouring of all things. §. 178. Of the encouragement of Ministers against their despisers. But let the world judge as it list, Use 3. Comfort and encouragement to God's Ambassadors. according to the corrupt censure thereof, let our eyes be fixed on our Master that sent us, and on our office deputed unto us: let the excellency of the one, and the dignity of the other swallow up all the ignominy which the world can lay upon us, and injury which it can do unto us: therewith we may comfort ourselves against that base esteem which the world hath of us, even for our calling sake, and against the wrong which in regard of our Ministry it doth unto us. If the dignity of our calling were duly weighed, so many would not shun it, as do; but more would desire it, and labour to fit themselves for it. §. 179. Of Ministers walking worthy there place. 2 THe duties which are required of Ministers by virtue of their embassage, Duties of Ministers. committed unto them, Obser. 17. 1 Worthy walking. are two: one general, the other particular: that respecteth their conversation; this their ministration. The general is, to carry themselves worthy of the dignity and excellency of their place: we see that Ambassadors of earthly kings are very circumspect over their carriage, behaving themselves gravely, soberly, honourably, showing themselves to be men of wisdom, able to discharge so weighty a function, & that in a double respect, namely in regard of their own credit, & of their Master's honour. So ought Ministers of the word to behave themselves as becometh the Ambassadors of the great Lord of Heaven: all Christians are commanded to walk d Col. 1. 10 worthy of the Lord, who hath called them, e Phil. 1. 27 worthy of the Gospel, whereby they are called, 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 above all. To this purpose tendeth that exhortation of Saint Paul to Timothy, g 1 Tim. 4 12. Be thou an example of believers in word, in conversation, etc. Otherwise as they disgrace themselves, and make themselves to be thought unworthy of their place, yea to be despised, so also they dishonour their Master, as Hophni and Phinias did; whereupon God said, h 1 Sam. 2. 30. they that despise me shall be despised. §. 180. Of Minister's faithfulness. THe particular is to be faithful in delivering their message. Obser. 18. 2 Faithfulness. Solomon implieth that an Ambassador ought to be faithful, where he saith, k Pro. 13. 17. a faithful Ambassador is health, that is, procured and preserved safely to his master, himself, and those to whom he is sent. l Heb. 3. 1, 2. Thus was the greatest Ambassador that God ever did, or could send forth, the Apostle and high Priest of our profession Christ jesus, faithful to him that appointed him: and this testimony God himself gave of his servant Moses, m Num. 12. 7. he is faithful in all mine house: so have all good Ambassadors been: but not to insist on particulars, note what Saint Paul saith of the duty of all Ambassadors whom he termed Stewards, n 1 Cor. 4. 2. It is required in Stewards that every one be found faithful. §. 181. of holding close to God's message. THis faithfulness consisteth in three especial points. Wherein a Ministers faithfulness consisteth. 1 In delivering nothing but what he hath received of his Master, 1 Nothing to be delivered but what is received. and is agreeable to his will: in this respect Christ said of that which he delivered, o joh. 7. 16, 17. My doctrine is not mine, but his that sent me; and further proveth that he spoke not of himself: So the Apostle, q 1 Cor. 11. 13. I have received of the Lord that which I delivered unto you: The Prophets to manifest as much to those unto whom they spoke, used to prefix before their messages these and such like prefaces; r jer. 14. 1 The word of the Lord, s Mal. 1. 1 The burden of the word of the Lord, t Isa. 50. 1. Thus saith the Lord, etc. And that it may appear that this is a duty, God giveth this express charge to his Prophet, u Ezek. 3. 17 Hear the word at my mouth, and give them warning from me: and Christ this unto his Apostle, * Mat. 28. 20 Teach them to observe all things whatsoever I have commanded you. The Scripture noteth it as a property of false Prophets, x jer. 23. 16, 21 to speak the vision of their own heart, and not out of the mouth of the Lord. I have not spoken unto them, saith the Lord, and yet they prophesied. §. 182. Of declaring Gods whole will. 2 IN delivering his whole message, 2 Gods whole message to be delivered. See §. 163. even all that the Lord delivereth unto him. Thus much God commanded to his Prophet, y jer. 1. 17 Speak unto them all that I command thee: and Christ to his Apostles, * Mat. 28. 20 Teach them to observe all things whatsoever I have commanded you: Nothing must be concealed for fear or favour: Of this mind was Michaiah, who being desired to speak good to the King, as the other Prophets had done, answered; z 1 Kin. 22. 14 Whatsoever the Lord saith unto me, that will I speak, * jer. 42. 4 and jeremiah; Whatsoever thing the Lord shall answer you, I will declare unto you: I will keep nothing back. back 183. Of the manner of delivering God's Word. 3 IN delivering his message as the Word of God: God's Word to be delivered as God's Word. This direction in general is laid down by Saint Peter, who said, a 1 Pet. 4. 11 If any man speak, let him speak as the Oracles of God. That God's Word may thus be delivered, there is required in the dispenser thereof, 1 Gravity opposed to lightness, 1 With gravity. and vain affectation: A wise Ambassador will not deliver 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 keep him from lightness, and childishness. Can lightness then beseem God's Ambassadors? God's word is in itself full of gravity, no lightness, no vanity in it. Saint Paul expressly requireth gravity in Titus, and not without good reason; for this will breed reverence and due respect to their message in the hearts of their hearers. 2 Authority opposed to fearfulness, 2 With authority. and shamefastness. God's word hath in it a divine power, and an admirable majesty; and therefore must accordingly be delivered. This is it whereunto the Apostle exhorteth Titus, saying; a Tit. 2. 15 Speak with all authority: We have an excellent pattern hereof in Christ jesus, b Mar. 1. 22 who taught with such authority, as made his hearers astonished. That thus we may deliver God's Word, we must in the name of our Master, and by that authority which he hath committed unto us, urge and press that which we deliver: this will smite the consciences of our hearers, and make them c 1 Thes. 2. 13 Receive the Word, not as the word of men, but as the Word of God: and thus will it work obedience in them that hear it. 3 Sincerity, 3 With sincerity. opposed to falsifying and adulterating the Word of God, which is to mix it with our own, or others conceits, or to fashion it to man's humour, so as it may most please man. This was the fault which the Apostle discovered in false Teachers, and whereof he cleareth himself, and his fellow Apostles, showing withal that they were careful to use all sincerity: for thus he saith; d 2 Cor 2. 17, Expounded. We are not as many which corrupt the Word of God: but as of sincerity, but as of God, in the sight of God speak we in Christ. The word translated * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Pseudopostolos tangit humanum sensum divinae praedicationi miscentes: unde Esayas ait Caupones tui miscent vino aquam. Hieron. Corrupt or deal deceitfully with, is a metaphorical word, taken from deceitful Vintners, who for gain mix water with wine: whereby is showed that God's Word ought not to be delivered so deceitfully, but purely, and sincerely; this is that uncorruptness & sincerity which the Apostle requireth (Tit. 2. 7.) For the word is in itself pure and sincere without any mixture: whereupon Saint Peter termeth it, c 1 Pet. 2. 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Sincere milk: if accordingly it be delivered, it will nourish; if it be mixed, it may poison. §. 184. Of the end of a Ministers high calling. Use THus then we see that this excellent and high calling is not committed to Ministers for their own sakes only, for their honour and renown, to exalt them, to puff them up, and make them insolent, but to provoke them to do their duty. Whereupon the Apostle saith, f 1 Tim. 3. 1 If a man desire the office of a Bishop, he desireth a good work. A work it is, and requireth pains and diligence: for which end they are called g 2 Tim. 2. 15. Workmen, h 1 Cor. 3. 9 Labourers, i Ezec. 3. 17. Watchmen, k jer. 23. 4, Shepherds, l Cor. 4. 5. Servants, m 1 Cor. 3. 5 Ministers, n Tit. 1. 7 Stewards, etc. They who neglect the duties of an Ambassador, can receive small comfort in the dignity of their embassage: and yet many there be who seek to be Ministers, only as men seek to be civil Officers, for profit and promotion sake, as is too evident by their carriage in their Ministry: they neither care to frame their lives worthy of their place, neither are faithful in performing the work of their Ministry, whereby they cause this honourable calling to be vilely and basely esteemed. §. 185. How Man's Weakness is succoured by the ministry of Man. But howsoever some abuse this excellent calling, Obseru. 19 3 God's mercy in appointing Ambassadors. yet God hath manifested his great mercy to his Church, in appointing men to be his Ambassadors upon earth: for this hath God done both to succour our weakness, 1 Man's weakness succoured. and to support our faith. In regard of our weakness, we are not able to endure the glorious presence of God's glorious Majesty. The very Angels are not able to endure it: whereupon o Isa. 6. 2 they are said to have wings to cover their faces when they appear before God: how then should mortal man endure it? Note the behaviour of the Israelites when they heard God deliver his Law, p Exod. 20. 18 They fled, and stood afar off: They said; q Deut. 5. 25 If we hear the voice of God any more, we shall die. Hereupon they made this suit unto Moses, r Verse 27. Go thou near, and hear all that the Lord our God saith, and do thou declare all that the Lord our God saith unto thee, and we will hear it, and do it. This motion God well liked, and accordingly appointed sons of men to be his Ambassadors, and to declare his will unto his people. Thus in regard of man's weakness, are men (like to all others, s Acts 14. 15 subject to the same passions that other are) ordained Ministers of God's Word. §. 186. How Faith is supported by the ministry of Man. ANd that greater credence might be given to their message, 2 ●ans faith supported. they are after a solemn and peculiar manner (set in Christ's steed, in his name, even t 2. Cor. 5. 20. as if he himself did it) to preach peace, and to offer reconciliation: the Gospel is the message of God's Ambassadors: for the Apostle having relation to the Gospel, saith; Whereof (o● for which) I am an Ambassador. So that in respect of this function and place appointed to Ministers, God's people may with as strong confidence embrace and receive the glad tidings of salvation thus brought unto them, as if God himself with his own voice did make offer of it. Herein lieth a main difference betwixt a Minister and a private man. A private man may have great knowledge of the mystery of the Gospel, and be able to open and declare the sense and meaning of it: but a Minister by virtue of his office hath this prerogative and pre-eminence above others, that in God's steed he declareth reconciliation: so that when a Minister preacheth and applieth the promises of the Gospel, he doth not only declare and make known God's mercy and goodness to poor sinners, but also is an especial means to move sinners to believe those promises, and to embrace reconciliation with God. Is not this a strong prop unto our faith? doth it not bring great comfort and peace to distressed souls? §. 187. Of receiving God's message by the ministry of man. Reject not the offer of peace made unto you by God's Ambassadors, Use. Reject not the Gospel because it is preached by man. because they are sons of men; yield not to Satan's suggestions, whereby he laboureth to persuade men that whatsoever Ministers say of peace and reconciliation, God meaneth no such thing: but rather, seeing God hath sent them forth, and set them in his steed, u Gal. 4. 14. Receive them as God's Angels, yea, as Christ jesus: and * 1 Thes. 2. 13 receive the Word preached by them, as it is indeed the Word of God, which also worketh in you that believe: x 2 Chr. 20, 20 Believe Gods Prophets, so shall you prosper. Whosoever lightly esteem their Ministry, and believe not their message, they put from them the very Word of God, and judge themselves unworthy of everlasting life. §. 188. Of the manner of Paul's being chained. THe second reason, whereby the Apostle enforceth his request for the help of their prayer, is taken from his present condition. He was in bonds, or word for word, y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In a chain. This phrase implieth that he had not free liberty, but was restrained: restrained, I say, so as he could not go from Country to Country, and from Church to Church, as he had done before times; yet not so as those which are close held within the walls of a dungeon, or close prison: for than could he not have performed his embassage, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as here he expressly saith he did, (I do my embassage in a chain) then would he rather have desired the help of their prayers for his deliverance out of prison. It is likely that he hath reference to that time (whereof a Act. 28. 16, 31. Saint Luke maketh mention) when he dwelled by himself with a soldier that kept him, and preached the Kingdom of GOD. Object. But there is no mention made of manicling, fettering, or binding with chains, which seemeth hereto be implied. Answ. At Rome (where Paul was a prisoner) such prisoners as were not closed up in prisons, How Paul was chained. but had liberty to go abroad, Lipsius' in lib. Taciti 3. had a long chain, the one end whereof was fastened to their right hand, and the other end was tied to a soldiers left hand, so as the prisoner could go no whether without that soldier, who was as a keeper to him. And thus it is likely that Saint Paul was chained: for he mentioneth here but one chain in the singular number: and it is said that c Acts 28. 16. Paul was with a Soldier that kept him. Here note these distinct points. 1 The Apostles condition; he was in a chain. 2 The declaration of it. He himself makes it known. 3 The cause of his condition, for the Gospel. 4 The connexion of his office and condition together. 5 The reason why here he maketh mention of it. §. 189. Of the hard usage of Ministers. 1 FOr the first: Notorious malefactors were wont to be chained: Here then note how An holy Apostle is used as a thief. Obseru. 20. Christ's Ministers used as malefactors. In which respect he saith, d 2 Tim. 2. 9 I suffer trouble as an evil doer, even unto bonds. Thus was Peter dealt withal, e Acts 12. 4. 6. He was put in prison, and delivered to four quaternions of Soldiers, he was bound with two chains, and lay between two soldiers, and the Keepers before the door kept the prison. Yea thus was Christ himself dealt withal: for f Mat. 26. 47. 55. a great multitude came as against a thief with swords and staves to take him. The like might be exemplied in many other Prophets, Apostles, Ministers, and faithful servants of Christ: for it hath been the common condition of all, in times of persecution especially. What might be the reason hereof? Reason. any notorious crimes which they committed, or any unjust offence that they gave to their persecutors? No verily. No Christian can imagine any such thing of Christ, g 1 Pet. 2. 22. Who did no sin, neither was guile found in his mouth. Saint Paul was ready to do what good he could to all: for h Rom. 1. 14. he held himself debtor to all, namely, in love: but hurt he did to none. The like may be said of others, who have been so handled. They have been as sheep very profitable and harmless: for the Spirit which cometh from above was in them, which is, i jam. 3. 17. First pure, then peaceable, gentle, easy to be entreated, full of mercy, and good fruits, etc. It is therefore an evil jealous suspicion which the World hath of them, together with an inward inveterate envy and malice which it hath against them, which maketh it so handle them, and that because they are not of the World. Read john 15. 19 Use Let us not censure men according to the World's dealing with them. Let us not judge such (as we have just cause to account Christ's faithful servants) malefactors, because by persecutors they are handled as malefactors: so might we condemn those worthy Martyrs which suffered in Queen Mary's days, and many that are most vilely used by the Spanish inquisition, and other persecuting Papists in other places. §. 190. Of Paul's holy glorying in his Chain. 2 FOr the second, the Apostle himself declareth and maketh known this condition wherein he was at Rome, and that under his hand by a public letter sent to an whole Church, which was also to remain unto all Churches, to be read of all: so that it appeareth he was no whit ashamed of his chain. Persecution simply in itself is no matter of shame. Obser. 21. Persecution no matter of shame. Expressly the Apostle saith, 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 he was Christ's prisoner: If any suffer as a Christian (saith Saint Peter) Let him not be ashamed, 1 Pet. 4. 16. but glorify God in this behalf. Nothing ought to make us ashamed but only sin, Reason. which maketh us odious before God, because it is a voluntary evil proceeding from ourselves. Now to suffer, in itself is no such matter. Use If for the sins of this Land God should (which God forbid) deprive us of the light of his Gospel, and of our Christian Magistrates, and give us over to the power of such adversaries, as should chain, imprison, or any other way deal hardly and ignominiously with us; let us not thereupon think ourselves, our brethren, or the Gospel disgraced, and thereupon be ashamed of our profession: The Apostle doth here rather boast and glory in it, as some do in a chain of gold: and the Scripture maketh persecution a matter of l Mat. 5. 12. gladness, rejoicing, and m Phil. 1. 29. honour. If we should be ashamed, it would make us start back from our profession, it would discourage our brethren, and very much hearten our enemies. §. 191. Of the cause that maketh persecution a matter of rejoicing. Quest. HOw can persecution be a matter of honour and joy? can any such thing be in suffering? Why then should malefactors be ashamed? Answ. As suffering in itself 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 thieves 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 receive things worthy of that we have done, but this man hath done nothing amiss. 3 The third thing therefore to be considered, is the cause of S. Paul's suffering, implied under this clause; For which, namely, for the Gospel. For both the function, and also the condition of the Apostle hath reference thereunto, as he was an Ambassador for the Gospel, so for the Gospel he was in a chain. Obseru. 22. The cause of persecution is that which honoureth it. It is the cause which maketh persecution a matter of honour and rejoicing. 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 itself separated from a good cause, is a punishment, Reason. and a curse: a thing grievous to the flesh, and to be grieved for. §. 192. Of the things for which Men may suffer with comfort. Quest. WHat may be the cause of that persecution which causeth blessedness? What is it that causeth comfort in persecution. Answ. In general a Mat. 5. 10 Righteousness; and that either in abstaining from evil, or in performing of our bounden duty. b Gen. 39 12 joseph suffered imprisonment for refusing to commit folly with his Mistress: c Heb. 11. 25 Moses chose rather to suffer affliction with the people of God, then to enjoy the pleasures of sins. On the other side, d Dan. 6. 10 Daniel was cast into the lions den, for praying unto God. And e Mar. 3. 6 Christ was persecuted for doing works of mercy. john 5. 16 More particularly the Gospel which is here set down. The f Acts 4. 2, 3 Apostles were persecuted for preaching the Gospel: g Acts 9 2 Others for believing the Gospel. Now because the Gospel is the Doctrine of Christ, they which suffer for preaching or professing it, are said to suffer for Christ's h Mat 5. 11 sake, and for the name of i 1 Pet. 4. 14 Christ: they which renounce it, are said to k Mat. 10. 33 deny Christ jesus. Use 1 They which look to have true comfort in their suffering, must especially look unto the cause, and thoroughly examine it, Try the cause in all persecution. whether it be indeed of that kind that by God's Word we may warrantably, yea, and ought necessarily to suffer for. l 1 Pet. 4. 15 Saint Peter implieth that there be many causes for which many do suffer, wherein he would not have Christians to suffer, Let none of you (saith he) suffer as a murderer, or as a thief, or as a busy body in other men's matters. Note how he maketh not only open notorious sins, but also meddling with other bodies matters, to be an unwarrantable and unjust ground of suffering. This therefore is to be observed, not only against traitors, murderers, thieves, adulterers, idolators, and such like: but also against Separatists, Schismatics, and all such contentious spirits, as by raising troubles in the Church, bring trouble upon their own pates. Use 2 If the cause be just and good, with courage stand unto it; let not reviling and disgraceful speeches, let not loss of goods, loss of friends, imprisonment, banishment, rack, strapado, sword, halter, fire, or any thing else, make thee start from thy Saviour, to deny him. But for thy comfort and encouragement look to the end, m 2 Tim. 2. 12 If we suffer, we shall also reign with Christ. §. 193. Of the World's vile handling of Christ's Ambassadors. THe fourth point noted, is the connexion of the Apostles function and condition together, though he were an Ambassador, yet was he chained; and though he were chained, yet performed he his function: for he saith; a ● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I do my embassage in a chain. Hence arise two points to be noted. The first, that The Ambassadors of the King of Heaven are more hardly dealt withal then the Ambassadors of mortal Kings. Obser. 23. Christ's Ambassadors worse dealt withal then others Ambassadors. We see by experience that all sorts of Ambassadors are kindly used. 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 delivering their message, and though their message be distasteful, yet at least they are let go free, if not rewarded. But Christ's Ambassadors have in all ages been very hardly dealt withal. This was it whereof o Mat. 23. 37 Christ complained against jerusalem, saying; O jerusalem, jerusalem, which killest the Prophets, and stonest them which are sent unto thee. p Acts 7. 52. And whereof Saint Stephen also complained, saying; Which of the Prophets have not your Fathers persecuted, etc. Object. They are not in all places, and at all times so dealt withal. Answ. When and where it pleaseth God to raise up Christian Magistrates who love the Gospel, and defend the Gospel, then, and there the Ambassadors thereof are kept from public persecution: but yet the greater sort of people will privately scorn them, and wrong them. And though there be always some, who knowing and beleeling the excellency, necessity, and benefit of their function, highly account of them, even 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 do what they can against them: And that in regard of their message, and of their Master. §. 194. Of the causes why Christ's Ambassadors are hardly used. 1 THeir message is as contrary to the disposition of the world as can be: Reason 1. Their message irksome. This q Ephe. 5. 8 is darkness, r Mat. 5. 14 That is light. Darkness cannot endure light: nothing can be so much against the hair (as we speak) against the heart of a carnal man, as the Gospel: it pierceth to the quick, and so maketh him to fret & fume, rage and rave against it, and the messenger thereof. For the world hath a peace of it own, wherein it is fast lulled asleep: when it is roused up by any messengers of the Gospel, like a Bear or a Lion it bestirreth itself against him that disturbeth it, and forgetteth all modesty and humanity. If it were a Father that brought this light of the Gospel to a carnal son, the son would hate and persecute the father for it: so the father the son, and one friend another: hence it is that Christ jesus the Author of this Gospel, is said f Mat. 10. 35. to set a man at variance against his father, and the daughter against her mother, etc. which is not said, to note out the proper end of Christ's coming, but to show what followeth upon the sending of the light of the Gospel to carnal 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 john 18. 36. but his kingdom is not of this world, if it were, his servants would surely fight. Now because he causeth none to rise up in arms to execute speedy revenge, but suffereth the wicked till the great day of reckoning, the world feareth him not, nor careth to abuse his Ambassadors. Use 1 How great is the blindness, wilfulness, wretchedness, maliciousness, ungratefulness of the world? Use 2 How are Ministers to prepare themselves against all the hard dealing that may be? let them not look for such respect at the world's hands, as earthly Ambassadors find: if they find such, they have cause to suspect themselves. It is to be feared, that they seek too much to please the world. If they have not b Acts 20. 24. the resolution which this Apostle had, they may be as loath to deliver their embassage, as c jon. 1. 2, 3. jonah was. §. 195. Of Ministers using their liberty. THe other point is, that Ministers must take and use what liberty they can have. Obser. 24. Ministers must use what liberty they can. Saint Paul went as far as his chain would let him: In his chain he preached. So likewise in prison he 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 1. Cor. 9 16. a necessity laid upon the Ambassadors of God: Reason. and woe to them if they preach not the Gospel, when they may. But if notwithstanding some restraint, they do what lawfully they may, and possibly they can, as they manifest thereby a great zeal of God's glory, in preferring it before their own ease, so great shall that reward be, which their Master will give them. §. 196. Of Ministers forbearing to preach, being inhibited. Quest. WHat if Ministers be inhibited by Magistrates to preach: may they notwithstanding that inhibition preach? Ans. Difference must be made betwixt times of persecution (when infidel or idolatrous, Whether Ministers inhibited may preach. or any such Magistrates as are open enemies to Christ bear rule, who seek utterly to suppress the truth of the Gospel, and root out the professors thereof) and times of peace (when Christian Magistrates, who defend the Gospel, & seek the progress thereof, govern the Church) The inhibition of infidels, and idolaters made simply against preaching of the Gospel, because they would have it utterly suppressed, is in this case no sufficient inhibition to bind the conscience: it is directly and apparently contrary to God's word. But when Christian Magistrates inhibit Ministers to preach, it is because they think them unfit and unmeet, either for some notorious crimes, or for some erroneous opinions, to exercise their ministerial functions. In these cases, such as are so inhibited, so far forth as they are inhibited, ought not to preach. Neither are particular and private men to judge of the cause of the inhibition, whether it be just or unjust: but as they who are appointed by the present government to ordain Ministers, are to judge of their fitness thereunto, so likewise of their unfitness. Again, difference must be made betwixt the kinds of Ministers which are inhibited to preach. Some were ordained immediately by Christ jesus, & 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. Wherefore, we read that f Act. 5. 40, 42. the Apostles notwithstanding they were commanded by the Priests and Rulers of the jews to preach no more, yet continued to preach: g Amos 7. 12. etc. the like may be said of the Prophets, who were extraordinarily appointed by God. Other are ordained by the hands of men, even of the Governors of the Church. Now as they have power to ordain Ministers, when they judge them fit for that place, so they have power to deprive Ministers, when they judge them unfit for that place, and therefore obedience must be yielded to their inhibition. §. 197. Of Ministers needless forbearing to preach. But to return to the point, Persecution is no sufficient cause to make a Minister cease preaching; rather than not preach, he ought, as Paul did, preach in a chain, if he may have such liberty as Paul had. How will they answer it unto their Master, Use 1. who upon mere surmises and needless fears abstain from preaching: not much unlike to a slothful man, that being to go about his business, saith, h Prou. 22. 13. A Lion is without, I shall be slain in the street? such aught to be a Minister's forwardness in performing his embassage, that he do his uttermost endeavour, till he be directly and necessarily hindered. Use 2 Heavy is that reckoning which they must make, who have all the liberty, favour 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 here mentioneth his chain, is the rather to stir them up to help him with their prayers, that he might both be assisted by God, in doing what he did, and also, if it pleased the Lord, have greater liberty to do more good. The word in the former verse, and in this verse also translated bold speaking, signifieth also liberty to speak. From the force of this reason, I observe, The more Ministers are restrained, Obser. 25. Ministers restrained to be prayed for. the rather ought prayer to be made for them. It should seem that the Apostle, when he wrote to the Hebrews, was some way or other hindered, so as he could not then come to them, whereupon having desired them to pray for him, again he desireth them i Heb. 13. 19 somewhat the more earnestly to do so, that he might be restored to them more quickly: but most clear is this by the practice of the Church, when Saint Peter was clapped up close into prison, k Act. 12. 5. earnest prayer was made of the Church unto God for him. Prayer is the best means that can be used in this case: Reason 1. the most powerful with God, g Acts 12. 7. etc. the least offensive to men. Note the issue of the Church's prayer for Peter. There is also greatest need of the best means in this case, Reason 2. and that in regard of the loss which the Church sustaineth by the restraint of faithful Ministers. Use The use which we are to make of this point, is, that we put it in daily practice. §. 199. Of the need of boldness. THe Apostle having used those two forcible reasons to move them to pray for him, returneth again to the matter, and repeateth the thing which he would have them pray for in his behalf, namely, that he may speak boldly, which he amplifieth by the manner, as he ought to speak. The word which the Apostle useth in this latter place somewhat differeth from the former, that is a a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Noun, this a b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verb: yet in effect they imply one and the same thing. This repetition of this point showeth, that Boldness and freedom of speech is very needful for a Minster: Obser. 26. Boldness needful. The Holy Ghost repeateth not things in vain: wherefore that which hath been delivered concerning this point, is the rather to be regarded. That which the Scripture again and again urgeth, we must not lightly pass over, but give the more diligent heed thereunto. §. 200. Of Paul's jealousy over himself. IN that upon the mention of his chain Saint Paul reneweth his desire of this point, namely, that he may speak boldly, as if he had thus said; Because I am chained, I do the rather desire boldness of speech: I note four commendable virtues in him. 1 An holy jealousy which he had of his own weakness. Obseru. 27. Four commendable, virtues in the Apostle. 2 An earnest desire of well performing his function. 3 An invincible resolution to hold out to the end. 4 A strong affiance in the power of God. 1 For the first, 1 His jealousy of his own weakness. he was not ignorant that an iron chain, a keeper continually by one, restraint of liberty, and fear of greater danger, were grievous to the flesh, ( c Heb. 12. 11 For no chastening for the present seemeth to be joyous, but grievous) that they might be means to daunt the freest spirit, and to make the most courageous fearful, that he himself was flesh & blood, that there needed more than flesh, even God's Spirit to uphold a man, to make him bold to perform his duty in a chain: wherefore though yet he were not daunted, yet he desireth God's help in regard of his present affliction to support his spirit, and keep him from fainting. §. 201. Of Paul's desire well to perform his function. 2 For the second, 2 His earnest desire of well performing his function. such was his desire of courage and boldness to perform his function as he ought, that being in a chain, he desireth rather still in his chain so to do, then to be freed from his chain. For one would have thought that being afflicted, he should most of all have desired the removal of the affliction: but he preferred that before this: as is more clear & evident by that which he said to the Elders of Ephesus, when he took his farewell of them; d Acts 20. 24. I count not my life dear unto myself, so that I may finish my course with joy, and the ministry which I have received of the Lord jesus, to testify the Gospel of the grace of God. §. 202. Of Paul's constant resolution. 3 For the third, 3 His invincible resolution though he had suffered much, yet as yet he had not e Heb. 12. 4. resisted unto blood: though his liberty were restrained, yet his blood and life were preserved; therefore he still continueth to fight the Lords battle, and to maintain his quarrel: In a chain he preached, and still desireth boldly to preach, yea, though it were in a chain. Doth he not herein manifest a brave spirit, an undaunted mind, an invincible courage? §. 203. Of Paul's steadfast Faith. 4 FOr the fourth, 4 His strong affiance. assuredly he believed that God was able to give him courage and boldness, notwithstanding his chain, and maugre the fury and rage of all his enemies, or else would he not have desired boldness, now that he was in the power of his adversaries: but well he knew that they which chained him, were chained by his Master Christ jesus, who f Ephe. 4. 8. led captivity captive: so as they could no further restrain him then his Master permitted them; and he was not ignorant (for himself said it) that g 2 Tim. 2. 9 though he himself suffered unto bonds, yet the Word of God was not bound: they chained his body, but they could not chain God's Word. §. 204. Of the excellency of the four forenamed Virtues. BEhold here a rare example: Use: rare for the excellency, and rare for the scarcity of it. Admirable virtues were these, worthy our imitation. 1 They who maintain in them such an holy jealousy, fearing lest through the weakness of the flesh they may be daunted with affliction, will be the more watchful over themselves, more earnest with the Lord in prayer to assist and uphold them, and more desirous of the help of others prayers, as Saint Paul here was: such have been found to stand out to the last cast steadfastly, when proud crackers have been quailed. 2 To desire while a man is under the cross, rather to preach boldly, then to have the cross removed, argueth a great zeal of God's glory, and a true desire of the progress of the Gospel, and edification of the Church: for thus he preferreth these before his own ease, liberty, yea, and life too. 3 Constancy is that which setteth the crown upon a man's head. They who after they have endured some trials, shrink in their heads, and give over the fight before their life be ended, lose the glory of their former valour. 4 But to be persuaded, that God is able to enable his servants in all distresses and difficulties to do that work whereunto he sendeth them, notwithstanding their own weakness, and their adversaries power, will make men not fear what can be done against them, but still hold on unto the end. §. 205. How most men's disposition is contrary to Paul's. THus we see what rare and excellent virtues these be. But alas they are too rare and scarce among men: as appeareth by their contrary disposition: For 1 Many after they have endured some small trials, grow so insolent thereupon, that they think they can never be moved, and so forget God, and care not to seek help and assurance from him. 2 If they call upon him, it is rather for deliverance from that present cross, in regard of their own ease, then for any ability to honour God, or do good unto his Church: when men are any way afflicted, they account deliverance from it a great happiness, and therefore above all desire it: Oh that I were at liberty, saith the prisoner: Oh that I were in my Country, saith the captive: Oh that I had health, saith the sick man: and I wealth, saith the poor man. 3 So far they are from resisting unto blood, and enduring till death, that so soon as a Mat. 13. 21. persecution ariseth for the Gospel, they are presently so offended and affrighted that they b 2 Tim. 4. 16. forsake their profession. 4 They so dread their adversaries power, and so doubt of God's almighty power and good providence, that they think it in vain to call upon God. The want of the forenamed graces in most men, marks them to be the more admirable in them who hau● them; and it ought to move us to seek the more careful after them. §. 206. Of the necessity of preaching boldly. THe last clause is this, as I ought to speak: which some take to be set down by the Apostle as a further motive to stir them up to pray for utterance and boldness of speech in this behalf, because it was his bounden duty, necessity was laid upon him, he ought so to speak: whence may be observed that, It is not a matter arbitrary for a Minister to preach the Gospel, Obseru. 28. To preach the Gospel boldly a necessary thing. and that boldly, but a necessary thing. c 1 Cor 9 16. Necessity is laid upon me (saith the Apostle) and woe unto me if I preach not the Gospel. As much may be said of all Ministers: Their offices require as much, the charge is committed unto them. They who do it not, omit their bounden duty: wherefore every slight occasion should not be an hindrance to them. §. 207. Of preaching after a right manner. But I take this clause rather to declare the manner of preaching, than a motive to preach: and to have reference both to his function, and also to his condition: that he may so speak as becometh an Ambassador, and so also as becometh 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. unless it be done after a right manner: What is required unto the manner of preaching I showed before: the point in general is again urged by this Apostle, Col. 4. 4. And by Saint Peter saying, e 1 Pet. 4. 11. If any speak 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 itself, Reason. hath prescribed the right manner of performing it, so as our obedience and faithfulness is declared by the one, as well as by the other. In the duties which we perform, let us carefully observe how they ought to be performed, if at least in the performance of them we 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 do many preach the Word? as if it were enough only to preach. Again others fall into an other extreme: they preach the Word too curiously, too conceitedly, too vainly, with too great affectation and ostentation. Little doth God regard such pains: little comfort can Ministers reap thereby. §. 208. Of a Ministers carrying of himself according to his present estate. Again, Obser. 29. Ministers must carry themselves according to their present condition. the Apostle implieth that, A Minister in bonds must have respect to his present condition, accordingly to carry himself: as he may not by his timorousness betray God's truth: so neither by his indiscreet and overgreat boldness endanger the same. This doth Christ imply under that general precept, d Mat. 10. 16. Be wise as serpents, and innocent as doves. dove-like innocency will keep us from all fraudulent dealing, so as we shall not deceive our Master, and abuse that trust which he putteth in us. Serpentlike wisdom will make us prevent many mischiefs, which otherwise through rashness we might fall into. Such wisdom used the Counsel at jerusalem, when they did forbear to be too violent against all the rites of Moses Law, because of the multitude of jews which believed, and permitted e Acts 15. 29. Abstinence from blood, and from that which was strangled: yea it may be probably collected that Saint Paul f Act. 19 9, 10. while he continued, by the space of two years disputing in the school of Tyranus which was at Ephesus, preached not particularly against Diana, though in general he persuaded the people that g vers. 26. They are no Gods which are made with hands, and also h vers. 8. persuaded the things which concern the kingdom of God. For certainly there would have been many tumults raised against him, & the Church (as i vers. 24, 25, etc. through the malice of Demetrius a siluer-smith there was afterwards) if by name he had inveighed against Diana. That thus we may, Use. Pray for the spirit of wisdom. when we are in our enemy's power, speak as we ought to speak, we are to k Ephe. 1. 17. pray for the spirit of wisdom, that we may l Phil. 1. 10. discern things that differ, and that we may rightly judge of all circumstances (as are Time, Place, and Persons, with the like) and accordingly behave ourselves. That promise which Christ made to his Disciples (saying m Mat. 10. 19, 20. When they deliver you up, it shall be given you in that hour, what ye shall speak: for it is not ye that speak, but the Spirit of your Father which speaketh in you) and that which more generally he made to all that call upon him aright (namely, that n Luk. 11. 13. God will give the Holy Ghost to them which desire him) These and such like promises may assure Gods faithful Ambassadors, that the Lord their Master will give them understanding how to deliver their embassage, if at least they seek to o Rom. 12. 3. understand according to sobriety, & be not too preposterous, following the apprehension of their own conceit, rather than the direction of God's word. p Act. 4. 29. O Lord grant unto thy servants that with all boldness they may speak 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 sin against the Holy Ghost: Recorded, MATTH. 12. 31, 32. and MARK 3. 28, 29. IN the Declaration, is noted 1 The Preface, wherein is intimated 1 The certainty of the point (Verily). 2 The authority of him that delivered it (I say unto you). 2 The Point itself: wherein is noted 1 Gods Mercy 1 Declared by forgiving sin. 2 Amplified by The sins forgiven. Set forth by The extent of them All sins wherewith soever. The Kind's of them noted. Generally All matter of sins. Particularly Blasphemee. The Persons 1 By whom sin is committee, Men: Sons of me: Amplified by their generality (whosoever). 2 Against whom sin is committed. The Son of Men. 2 Gods justice. 1 Declared by affording to pardon to the sin against the Holy Ghost. 2 Amplified by setting forth 1 The nature of the sin, and that by The quality of it, in Speaking against: Blaspheming. The object against which it is directed The Holy Ghost. 2 The issue of it noted 1 Negatively, and that Simply by An indefinite particle, NOT. A general particle, NEVER. Comparatively, by a distinction of times. Nor in this world. Nor in the world to come. 2 Affirmatively, in these words, Is in danger of eternal damnation. A TREATISE OF THE SIN AGAINST THE HOLY GHOST. §. 1. Of the occasion that Christ took, to declare the sin against the holy Ghost. THE Sin against the holy Ghost, is most plainly and fully laid down by Christ in his Recrimination, and just censure of the Scribes and pharisees, who maliciously slandered and blasphemed the clear evidence which he gave of his Divine power in dispossessing a Devil, that made the party whom he possessed both blind and dumb. Matth. 12. 22. Their blasphemous slander was, that Christ cast not out devils but by Beelzebub, the prince of Devils. Vers. 24. This slander doth Christ first remove, by showing that it was neither probable, nor possible, that by Satan should Satan be cast out. Not probable either in the thing itself, or in their opinion who said it. Not in the thing itself, Vers. 26. because then should Satan be divided against himself: which is no way likely, for so should he procure his own ruin: as is proved by an induction of three particulars, one of a Kingdom, Vers. 25. another of a City, the third of an House, neither of which if it be divided against itself can stand: so nor Satan. Now what probability is there, that Satan an old, politic, experienced Prince, as desirous as any other, to maintain his own Power and Dominion, should wittingly seek his own ruin and overthrow. Nor in their own opinion was that which they said of Christ probable; Vers. 27: because they otherwise thought of other men that cast out devils. Their own children (men bred and brought up among themselves) that cast out devils, as Christ did, were not by them thought to cast out devils by the power of Satan, but by the finger of God. Is it then likely, that in their consciences they thought that which they uttered with their tongues, that Christ cast out Devils by the Prince of Devils? That it was not possible, that by Satan, Satan should be cast out, Vers. 29. Christ proveth by that superior power which he casteth one our, must have over him that is cast out: he must be able first to bind him, and then to spoil his house. But Satan hath not a superior power over himself: It is impossible that Satan should be stronger than Satan. Thus our Lord Christ having clean quenched the fire of that blasphemous slander (for a slander cast on him that is innocent, is as a firebrand put into water) and by his just apology stopped their black mouths, so as they had not to oppose against that he said, he setteth forth the high pitch of their impiety, which proceeded to plain blasphemy against the holy Ghost: and from thence taketh occasion to declare the vile nature, and fearful issue of that sin. Two Evangelists record the Sum of that which Christ delivered, concerning the sin against the holy Ghost, I will therefore set down the text out of them both. Matth. 12. 31, 32. Wherefore I say unto you, All manner of sin and blasphemy shallbe forgiven unto men: but the blasphemy against the holy Ghost, shall not be forgiven unto men. And whosoever speaketh a word against the Son of man, it shall be forgiven him: but whosoever speaketh against the holy Ghost, it shall not be forgiven him, neither in this world, nor in the world to come. Mark. 3. 28, 29. Verily I say unto you, All sins shall be forgiven unto the sons of men, and blasphemies, wherewith soever they shall blaspheme. But he that shall blaspheme against the Holy Ghost, hath never forgiveness, but is in danger of eternal damnation. §. 2. Of the inference of Christ's censure upon their slander. THE forenamed Recrimination, and censure which Christ gave of the Scribes and Parisies, is in these words; very sharp indeed it is, but most just. The reason thereof is intimated by Saint Matthew, in the particle of inference set down in the first place (Wherefore) and expressed by Saint Mark, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. in the reason which he layeth down in the last place (because they said he had an unclean spirit.) Very brazenfaced and impudent they were, that durst openly utter such a vile slander against all probability and possibility, yea against their own judgement and opinion, and therefore Christ thought it not meet to spare them any whit at all. Whence learn, that As sinners wax bold and impudent in sin, Doct. 1. The sins of impudent sinners are to be plainly discovered. so is the hainousuesse and fearful issue of their sin to be discovered. a Isa. 58. 1. Cry aloud (saith the Lord to his Prophet) spare not: show my people their transgression, and the house of jaakob their sins. b Titus 1. 13. Rebuke them sharply, 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 zeal, in laying open the fearful estate of notorious sinners, even to their very faces. Thus, Reasons. 1 This may be a means to reclaim them. if they be not past all recovery, they may be brought to some compunction and remorse, c Act. 2. 37. as the jews were upon Peter's laying forth the heinousness of their sin in crucifying the Lord jesus. This reason doth Saint Paul allege, where he adviseth Titus to reprove the Cretians sharply; Tit. 1. 13. for he addeth this clause, that they may be sound in the faith. If those sinners themselves, 2 Others may be warned thereby to take heed of the like sins. whose estate is so laid forth, be obstinate, and will not thereby be any whit moved, nor brought to remorse, but rather wax more impudent (as these Scribes and pharisees, like the jews their forefathers, jer. 44. 16. who said to jeremiah, As for the word which thou hast spoken to us in the name of the Lord, we will not hearken unto thee: and of whom the Lord said to Ezechiel, The house of Israel will not hearken unto thee, Ezec. 3. 7. for they will not hearken unto me: for all the house of Israel are impudent and hardhearted) yet may others be kept from going on in their course, and from growing to their degree of impudence, as is noted of some in Malachies' time, Malac. 3. 16. who observing the stoutness of their fellows against the Lord, feared the Lord. If none at all be wrought upon by the knowledge of their sin, 3 They are made more inexcusable: and God more justified then are they made the more inexcusable: and Gods severe proceeding against them is the more justified. Thus much Daniel declareth in his confession unto God, Dan. 9 5. where first he saith, We have sinned and committed iniquity, and have done wickedly, etc. then he addeth, neither have we harkened unto thy servants the Prophets: Vers. 6. whereby he implieth that the Prophets declared their sins, and denounced Gods judgements against them: and thereupon he inferreth, Vers. 7. O Lord, Righteousness belongeth unto thee, but unto us confusion of faces. Use Upon these and other like proofs and reasons Ministers must learn, as they see just occasion, to put in practise the forenamed Doctrine, and by their holy zeal in laying forth sin, and the issue thereof, to show their desire of reclaiming sinners, of staying the infection and contagion of sin, and of justifying Gods proceeding against sinners. §. 3. Of the resolution and several heads of the text. TO pass from the Occasion and Inference of Christ's censure, note further the Manner Matter thereof. Christ's manner of setting it forth, is with great ardency and authority, noted in the Preface prefixed before his censure (Verily Isay unto you.) The particle of asseveration (Verily) declareth his ardency: his averring of it in his own name (I say) showeth his authority. The matter of Christ's censure is 1 Generally propounded. 2 Particularly applied. In the general proposition is noted 1 The Nature. 2 The Issue. of the sin censured. The Nature thereof is declared by the person against whom it is in special directed, namely, against the Holy Ghost. The Issue of it is, that it shall never be forgiven. Both these are amplified by comparing them with the Nature and Issue of other sins. Other sins are committed against the Son of Man. This against the Holy Ghost. Other sins shall be forgiven. This shall never be forgiven. In this comparison is set forth a lively representation of God's Mercy and justice. Of his Mercy in forgiving every sin committed against the Son of Man. Of his justice, in vouchsafing no pardon to the sin against the Holy Ghost. §. 4. Of the truth and weight of the points here delivered. THe first point to be noted is Christ's Preface: whereby he showeth, that what he delivereth concerning this point, is both a certain and infallible truth: and also a point of weight and moment. Christ averreth it upon his authority and credit. I say (saith he) I that am a faithful and true witness, I who cannot lie, I who am the very truth, I say. So as, of what authority our Lord, the eternal Son of God is, this which he hath here delivered is also, namely, true, Mar. 13. 31. certain, infallible, unchangeable, Heaven and earth shall pass away, but his word shall not pass away. With this authority doth Christ * Mat. 5. 22, 28, 32, 34, 39, 44. oft ratify and confirm that exposition which he gave of the Moral Law: and opposeth it to the light credit of the ancient Doctors of the jews, saying, You have heard it said of old, etc. But I say unto you, etc. so as his authority is more than any others can be, for Christ is the only true Doctor of the Church: as he himself testifieth of himself, Math. 23. 8. saying, One is your Doctor, even Christ. He hath power in his own name, by his own authority to deliver any thing to his Church: which power is intimated under this imperial phrase (I say.) And herein his manner of teaching is different from all others. For the usual phrases of the Prophets were, Isa. 56. 1. Thus saith the Lord: jer. 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 steadfast, how much more steadfast is the Word spoken by the Lord himself, Christ jesus? The particle set by Saint Mark before the clause of Christ's authority, is in the Greek Amen, and in the Hebrew signifieth Truth, and so not unfitly translated Verily. It is a note of an earnest and vehement asseveration. Hereby than we are given to understand, that the truth here delivered is a weighty truth: not lightly to be regarded, and slightly passed over. For he which gave this commandment (Let your communication be yea, Mat. 5. 37. yea, nay, nay) would never have added this vehement asseveration, if there had not been need thereof. The reason why Christ first used this Preface, was to move them who heard it, to give the greater credence, and the more diligent heed to that which he delivered, lest at any time they should let it slip. And it is thus recorded by the Evangelists, that we which read it, or hear, should know that the points here delivered are worthy our due and serious meditation: points needful to be taught and learned. §. 5. Of God's mercy in forgiving sin. CHrist having raised up the attention of his hearers, by the forenamed Preface, in the next place he mollifieth the severity of God's justice against the blasphemy of the Holy Ghost, by declaring the riches of his mercy, in respect of all other sins, in these words, All sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they blaspheme. And whosoever speaketh against the Son of Man, it shall be forgiven him. The mercy of God here propounded, consisteth in the forgiveness of sin: the greatest evidence of mercy that could be given. It is further amplified: 1 By the kinds of sin set down both generally (all sins, all manner of sin) and particularly (Blasphemy). 2 By the persons that commit sin (sons of men) and among them (whosoever). 3 By the person against whom the sin is committed (the Son of Man) The first and general point here to be noted, Doctr. Sin may be forgiven. Mat. 1. 21. is that Sin may be forgiven. A point well known to all that know the end of Christ's coming, (which was, to save sinners) and the true scope and intent of the Gospel, 1. Tim. 1. 15. which was to mitigate the rigour of the Law, that saith, Cursed is every one that continueth not in all things which are written in the book of the Law to do them. Gal. 3. 10. All the Sacrifices under 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 poor sinners, do abundantly confirm 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 justice of God is satisfied: in which respect Christ is said to put away sin by the sacrifice of himself. Heb. 9 26. So as there is nothing in the sinner to move God to pass by his sins, but only the sweet concurrence of mercy and justice in God. Admirable is the comfort which hence ariseth to poor sinners. Use. Consolatio to sinners. Sin makes the creature to be most wretched and cursed. By reason thereof he is odious in the pure eyes of God: yea he is liable to the infinite wrath of God, and to all the fearful fruits thereof, which are all the judgements and plagues which can be inflicted on body or soul in this world, and a cursed death at the departure out of this world, and eternal torment and torture in the world to come. Now than what comfort can be ministered to such a creature so long as he lieth under sin? The very thought of the nature and issue of sin is like that hand writing which appeared to Belshazzer, Dan. 5. 6. and changed his countenace, and troubled him, so as the joints of his loins were loosed, and his knees smote one against another. But what comfort and joy will it bring to the conscience of such a sinner, to hear the voice of Christ say unto him (as to the poor palsy man which was brought before him) Son be of good comfort, Matth. 9 2. thy sins are forgive thee? Lo Christ hath here indefinitely, without respect unto any particular person, said, that Sin shall be forgiven. Let our care therefore be to seek for pardon: Use. 2. Instruction. Seek for pardon. and not despair, and sink down under the burden of sin. The pardon is purchased and granted; let not us reject it, or neglect it. 1. john 1. 9 If we acknowledge our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. Behold here a sure ground of repentance, Use. 3. Admonition. Turn from sin. and a strong motive to stir us up to forsake our sins. If there were no hope of pardon, what encouragement could the sinner have to turn from his sins? for his heart would thus reason, Indeed I am a weefull wretch through sin: but what will it now boot me to leave my sin? my judgement is past: there is no recalling of it: there remains no pardon. But assurance of pardon makes him to alter the case, and thus to reason, Though I have heretofore been so wretched, as by sin to implunge myself into endless misery, yet I hear that there is pardon for sinners: surely I will no more continue in this woeful estate, I will seek pardon for sin past, and be watchful against sin for the time to come. Were there no hope of pardon of sin, man would no more care to turn from sin, than the Devil doth. This point therefore of the remission of sin, must be urged as a means and motive to draw men from their sins, and to work in them true and sound repentance. That repentance which ariseth from faith in the pardon of sin, and is performed in way of gratefulness unto God for his great mercy in pardoning our sins, is the most kindly wrought, and will prove the truest, and best repentance. §. 6. Of the extent of God's mercy in pardoning all sins. SO far reacheth the goodness of God in forgiving sin, as there is no sin (except that only which is here excepted, The sin against the Holy Ghost) but cometh within the Compass thereof. All sins (as Saint Mark hath recorded Christ's speech) All manner of sin, (as S. Matthew hath recorded it) shall be forgiven: not as if in the issue and event, every 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 saved) but because every sin is pardonable. Mat. 7. 14. The point then here to be noted, is that (except before excepted) No sin in the nature thereof is irremissible: original corruption, and actual transgressions: whether few or many: light or heinous: new bred, or old and inveterate: only once, or oft committed; on ignorance or against knowledge: voluntarily or by force: of infirmity or presumption: against God or man; without a man's body, or against his own body: in secret or openly: by omitting or slightly performing that which is good: all may be pardoned. For a particular proof hereof, take the example of Manasseh, who (I think) went the furthest in sin that ever any did since Adam's time, and received pardon. Of his original corruption no question can be made: that his actual transgressions were many, & those most heinous bloody, crying sins, committed not on ignorance only, 2. Chro. 33. 1, etc. but against knowledge, voluntarily, presumptuously, against God and man, the history recorded of him apparently showeth: Verse 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 sin (for every sin is mortal, and deserveth eternal condemnation). Rom. 6. 23. In either of those no reason at all can be found out: But only in the extent of God's mercy, and in the all-sufficiency of Christ's sacrifice. For the mercy of God is greater, not only then any one, but then all sins whatsoever: and the sacrifice of Christ is a sufficient price of redemption for all: 1. john 1. 7. His blood cleanseth from all sin. As God's mercy and Christ's sacrifice are the cause of pardoning any one sin: so the riches of God's mercy, and the infinite value of Christ's Sacrifice, are the cause of pardoning all sins. Object. Why then is not the sin against the Holy Ghost pardonable? Answ. Not because it is greater than God's mercy, or above the price of Christ's oblation, but because of Gods revealed determination against it, as we shall * §. 27. hereafter more distinctly hear. Use 1 From this extent of God's mercy we may well infer, that man's destruction is of himself: Ose. 13. 9 either because he maliciously despiteth the Spirit of Grace, or wilfully rejecteth the offer of pardon. In the order of redemption God hath made man's sin pardonable, but man by his impenitency makes it not to be pardoned. Use 2 From the forenamed Doctrine we may take courage to fly to the Throne of grace for pardon, how many soever, or how great soever our sins have been. Note the gracious invitation of the Lord by his Prophet, saying, Come now and let us reason together: Isai. 1. 18. though your sins be as scarlet, they shall be as white as snow, though they be red like crimson, they shall be as wool. Whensoever the Devil seeketh to bring us to despair, either by the multitude or by the heinousness of our sins, let us in faith plead this before God, All sins shall be forgiven: and thereupon apply to our souls the blood of Christ, which cleanseth from all sin: and be moved thereby to turn from all. §. 7. Of Blasphemy, how heinous a sin it is. THe particular sin, whereby the forenamed mercy of God in forgiving sin, is exemplied, is Blasphemy. For in Saint Matthew, Blasphemy is expressly added to all manner of sin that shall be forgiven: and in Saint Mark it is said, that All blasphemies wherewith soever men shall blaspheme, shall be forgiven. Whence are offered two Doctrines to our consideration. 1 Blasphemy is a most heinous sin. 2 Blasphemy may be forgiven. The former Doctrine is implied by the particular mention of it in this place. For in that Christ giveth this as an instance and evidence of God's rich mercy, in forgiving all manner of sin, because he forgiveth Blasphemy, he giveth us thereby to understand, that Blasphemy is one of the most notorious sins, a sin which is most hardly forgiven, which yet notwithstanding being forgiven, we may well hope that other sins may be forgiven. The truth of this Doctrine will yet more clearly appear if we consider the nature of Blasphemy. Blasphemy (according to the notation of the Greek What blasphemy is. word) signifieth * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. to hurt one's fame, or credit: yea in Hebrew also a blasphemer of God is said * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transfigere no men Jehovae. to strike thorough the name of jehovah. In former ancient times this world, Leu. 24. 16. Blasphemy, hath been used to set forth the dishonour and disgrace that is done to man's name and credit, in which sense it is also sometimes used in the new Testament: as where Saint Paul saith of himself, and other Ministers of the Gospel, Being defamed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1. Cor. 4. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. (or (word for word to translate it) being blasphemed) we pray: and where Saint Jude saith of the wicked in his time, They speak evil of (or they blaspheme) dignities: Yet now long use in God's Church hath appropriated the word Blasphemy 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 God's name is dishonoured. In regard of the matter of Blasphemy, God is blasphemed two ways: either Privatively, by taking away from God that which is due unto him, and wherein his honour consisteth: or Positively, by attributing that unto him, which is unbeseeming his Majesty, and dishonourable to his great name. The honour due to God is taken from him two ways. 1 Simply, when that which properly belongeth unto him is denied him. Thus because the King of Ashur denied that God was able to save jerusalem, and to deliver it out of his hands, 2. Chro. 32. 17. he 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 pharisees imagining Christ to be a mere creature, Mat. 9 3. and not thinking that he was God, because he took upon him to forgive sins (which is a power proper only unto God) accused him of Blasphemy: and again, the jews went about to stone him for Blasphemy, because (as they allege) he being a man, joh. 10. 33. made himself God. Though their censure of Christ were most false and slanderous, yet thereby they plainly show what was accounted blasphemy. But to make this point more clear, the Holy Ghost expressly saith of the Israelites in the wilderness, that they committed great blasphemies, Neh. 9 18. because they said of the molten Calf which they set up, This is thy God which brought thee up out of the Land of Egypt, whereby they attribute to the Calf, a creature of their own making, that which God the Creator of all things did. The other kind of blasphemy, in attributing such things to God which are unbeseeming his Excellency, is noted in those Israelites that caused their sons to pass thorough the fire, making God thereby like unto the Devil, to delight in man's blood: a thing most dishonourable to the Divine Majesty. The Lord having relation to that Heathenish and barbarous fact of the Israelites, saith to their children, Ezek. 20. 27. In this have your Fathers blasphemed me. Thus it is noted of those on whom the Vial of God's wrath was powered out, Reu. 16. 11. that they blasphemed the God of heaven for their pains: their blasphemy, without question, was that they impeached God of injustice, unmercifulness, cruelty and such like things, much unbeseeming his glorious name. In regard of the manner of blasphemy, when any thing is spoken of God, or to God ignominiously, reproachfully, disgracefully, contemptuously, or the like. God's name is blasphemed thereby: Exod. 5. 2. as when Pharaoh said, Who is the Lord that I should hear his voice, etc. And when jehoram, King of Israel said, 2. King. 6. 33. Behold this evil is of the Lord, what should I wait for the Lord any longer? And when Nabuchadnezzar said, Dan. 3. 15. Who is that God that shall deliver you out of my hands? And when the wicked in jobs time said, job 21. 15. What is the Almighty, that we should serve him? and what profit should we have, if we pray unto him? By the several ways wherein men blaspheme God, we may observe that this sin of blasphemy is directly derogatory to the honour of God's name, which ought not to be taken in vain, but rather had in all high account, and therefore a most heinous sin. Which doth further appear by that fear which the jews had of naming it. Blasphemy seemed so horrible a thing to them, that when a man was to be openly accused thereof, they did not say in their public accusation, such an one blasphemed, but ironically such an one blessed God; under the name of that virtue comprising the contrary vice. In imitation hereof, jezabel, when she would have Naboth put to death, thus frameth the indictment against him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. King. 21. 10. Thou didst bless God: and accordingly the witnesses gave this evidence, Naboth did bless God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers. 13. Both she and they meant that he blasphemed God: and so was their meaning taken: for thereupon they put Naboth to death. The capital punishment which by God's Law was to be inflicted on blasphemers, doth also declare the heinousness of the sin: (the words of the Law are express, He that blasphemeth the name of the Lord shallbe put to death). Leu. 24. 16. But much more that heinous censure which the Apostle denounceth against blasphemers, 1. Tim. 1. 20. saying, I have delivered them unto Satan, that they might learn 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 practice of the Devils and other damned in hell, which is, To blaspheme the great God who cast them in thither: directly contrary to the practice of the glorious Angels and blessed Saints in heaven, which is continually to sing Hallelu-iaeh, praise and glory to God, showeth that blasphemers remaining blasphemers without repentance, are far from having a part in the heavenly society of Saints and Angels, and can expect nothing but to have a part in the lake which burneth with fire and brimstone. Thus by the very nature of blasphemy, as also by the temporal, spiritual, and eternal punishment of it (all expressly noted in the Scripture) we see that it is a most heinous sin: so as Christ might well bring this as a pregnant proof of the riches of God's mercy in pardoning all manner of sin. For if blasphemy be pardoned, what sin may not be pardoned? By the heinousness of this sin, Use 1. Reproof of Papists blasphemies. learn to judge of that supposed Vicar of Christ, or rather plain Antichrist, the Pope of Rome, and his parasites. If ever the name of Blasphemy might be written on the forehead of any, it may be written on the forehead of that Seven-headed scarlet-coloured Beast, which hath opened her black-mouth to blaspheme the God of heaven, and the Saviour of the world, more than ever any Pagan. What a blasphemous speech was that of julius the third, to say, If God were angry with ADAM for eating an apple, might not he be angry with his Cook for eating his Peacock? And at another time, when his Physician kept away from him a dish which he liked well, but was hurtful to his health, he said, Bring me my dish in despite of God. The blasphemy of Leo the tenth was more odious, because it seemeth to be more serious, for when Bembo his Cardinal was speaking of the glad tidings of the Gospel, he answered, What profit doth that fable of Christ bring us? O intolerable blasphemy! 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 above Law. The Pope of injustice may make justice. Yea, many of their public Prayers are also in the highest kind 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, Gregory, and other whom they account Saints: and where they pray to the Virgin Mary to use her motherly authority over her Son, and to command him to do this, and that. The power of Absolution which they give not only to the Pope, but also to every Priest, is blasphemous: for * §. 14. De Absol. cap. 6. can. 9 by the Council of Trent it is decreed, not to be a ministerial declaration, but a judicial act of forgiving. The conceit of offering up Christ's glorified body by the hands of a Priest, is also blasphemous: and so is the new jesuitical invention of mixing the milk of the Virgin Mary with the blood of Christ. These and such like blasphemies cannot proceed but from the Imps of Antichrist. Blasphemy being so heinous a sin, Use 2. Exhortation to Magistrates to punish blasphemers. Magistrates, who are gods on earth, aught to use all the means they can to suppress it: and therefore they ought both to make severe laws against it, & also strictly to look to the due execution of those laws: otherwise the unjust judges in ahab's time, 1. King. 21. 13. who condemned innocent Naboth to death, for a mere pretence, and unjust accusation of blasphemy; and the jews who supposing that Christ blasphemed, john 10. 33. were ready to stone him, shall rise up in judgement against them: much more shall that Heathen King condemn than who made a decree, Dan. 3. 29. that whosoever should speak any blasphemy against God, should be drawn in pieces, etc. Yea their practice in censuring and punishing those who speak evil of Dignities, and that severely (wherein they do that which is just and equal) shall condemn their remissness in suffering blasphemies against the great and glorious name of God to go unpunished. And let every particular Christian take heed, Use. 3. Admonition to take heed of blasphemy. that the Devil never prevail so far over him, as to use his tongue as an instrument to blaspheme God. For avoiding whereof, let us retain a reverend and high account of the great name of God in our hearts: and be afraid to conceive an evil thought, which may tend to the dishonour thereof: much more fearful let us be of taking his name in our mouths vainly, and of rash swearing by his name. Common swearing by the name of God, will soon bring us to plain blasphemy. Yea, Use 4. Direction to give no occasion to others to blaspheme. seeing blasphemy is such an high pitch of iniquity, let us give no occasion unto others to blaspheme God's name. They who call upon the true God, and yet depart not from iniquity, who profess the truth of the Gospel, and yet turn the grace of God into wantonness, who make show of Religion, and yet deny the power thereof, who severely judge others, and yet themselves do the same things, cause the name of God to be blasphemed among the enemies of piety and sincerity. Read for this purpose, Rom. 2. 17, 18. etc. whosoever give occasion to the enemies of the Gospel to blaspheme God, the Author of the Gospel, for their unworthy walking therein, make themselves accessary to this great and grievous sin of blasphemy: and accordingly shall be judged with the judgement of blasphemers. §. 8. Of God's mercy in forgiving blasphemy. THough blasphemy be so heinous a sin as hath been declared, yet Christ here expressly saith, that Blasphemy shall be forgiven; so as from hence we may gather, that Blasphemers are not utterly excluded from all hope of pardon. Doctr. A blasphemer may be pardoned. Instance Saint Paul, who thus saith of himself; I was a blasphemer, but I obtained mercy. Thus the Lord showeth that the salvation of man is as dear and tender unto him as his own name: 1 Tim. 1. 13. Reason. the piercing and striking thorough of his own name doth not provoke him to cast the blasphemer into hell, but his pity rather moveth him to offer pardon, that so the blasphemer beholding God's goodness striving with his wretchedness, may be ashamed of the foulness of sin, and brought to repentance for it. Have we not just cause in this respect to wonder, Use 1 Admiration of God's mercy. and say; O the depth of the riches of the mercy of God! Harken to this o ye blasphemers of the name of God, Use 2. Exhortation for blasphemers to repent. though the great flying Book of Gods curse be gone forth against you, yet may it be called in again. Note for this purpose what Saint Paul saith of God's mercy to him, who had been in former times a blasphemer: Zac. 5. 2, 3. 1 Tim. 1. 16. For this cause I obtained mercy, that in me first jesus Christ might show forth all long suffering for a pattern to them, which should hereafter believe in him to life everlasting. Cease therefore to blaspheme any more. Lay hold of this Gospel, this glad tidings of reconciliation, and be moved thereby to seek how you may best honour his name, whom in former times you have blasphemed. And let all of us herein show ourselves children of our Heavenly Father, Use 3. Imitation to bless them that curse us. in bearing with such as have sought our disgrace. This is an hard lesson to learn: for man accounts his name more dear the his life, and had rather his head or heart should be stricken thorough, than his name and honour. Hence is it that the least reproach and disgrace causeth the greatest revenge that can be thought of. But this humour ariseth from corrupt nature. Christ commandeth to bless them that curse us: Mat. 5. 44. which precept the Apostles put in practice; for of himself, and of others saith Saint Paul, 1 Cor. 4. 13. Being defamed, we entreat. §. 9 Of the principal Object of God's mercy, Man. AS the riches of God's mercy is in general commended by forgiving all manner of sin, even blasphemy; so in particular it is commended unto Man, by making him the peculiar object of this mercy of God: for to man doth Christ in special appropriate it, saying; All manner of sin shall be forgiven unto MEN, (as Saint Matthew records it) To the SONS OF MEN (as Saint Mark sets it down.) From whence we may gather, that MAN is the most principal object of God's mercy. This instance of forgiving sin, goeth beyond all other that can be given to commend the mercy of God; especially if we consider what was done to effect this. To discharge man of that debt whereunto he stood bound through sin unto the justice of God; What was done to obtain forgiveness for man. the Son of God must come down from Heaven, and become a son of man, and in man's room and steed he made sin, offering himself up a sacrifice to satisfy God's justice for man's sin. And that man might be made partaker of that which Christ did in this kind, Sons of men must be united to the Son of God, by the Spirit of God; that as by the former union God and man became one person, so by this latter union, the sons 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 God's mercy in this kind: unsensible, and unreasonable creatures are not subject to sin, nor yet to the eternal punishment of sin, because they have no immortal souls. The good Angels never sinned, and in that respect had no need to taste of this kind of mercy: whereupon when an Angel brought the news of Christ's birth, Luke 2. 10. he saith in the second person, To you, is borne a Saviour: but when the Prophet a son of man foretold thereof, Isai. 9 6. he saith in the first person, To us a child is borne, To us a Son is given. The evil Angels, that had as much need thereof as sons of men, Jude v. 6. are reserved in everlasting chains under darkness, unto the judgement of the great day. This mercy is not vouchsafed unto them, in regard whereof it is said, that Christ took not on him the nature of Angels, Heb. 2. 16. but he took on him the seed of Abraham. In this respect we may with an holy admiration cry out, Psal. 8. 4. and say; What is man, that thou art mindful of him? and the son of man, that thou visitest him? The reason why God should thus respect man above 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 inferior to the Angels; neither can there be any merit or desert in his actions: for in his best estate he could do no more than what of duty he was bound unto. But when God afforded him this great mercy, whereof we now speak, he was dead in sin, a slave of Satan, an enemy of God. It was therefore God's good pleasure that made him thus to make choice of man, to make him the most principal object of his mercy; and in this respect the Apostle useth * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. a word, which signifieth a proper, and peculiar love to man. Tit. 3. 4. How doth this check the sons of men for their ungratefulness against God? Use 1. Reproof of man's ungrate fullness. whereas this proper and peculiar love of God to man, should provoke him to exceed 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 than all other creatures, except the infernal spirits, who wholly and only set themselves to dishonour and blaspheme the name of that great God, who reserveth them in everlasting chains. For if we look into the highest Heavens, there we shall see the heavenly Spirits stand before the Throne of God, ready to receive and execute any charge that he shall give them: yea, there we shall hear them singing continually praise unto the Lord, and rejoicing when God is any way glorified in Heaven or in earth. Do any of the sons of men so far exceed the Angels in glorifying God, as God's mercy hath more abounded to us then to them? What we shall do in Heaven I know not, but how far short the best of us on earth do come of them, none can be ignorant. Descend we therefore a little lower into the next heavens, where we may behold the Sun, Moon, Stars, and whole host of those heavens keep constantly that fixed order and course which at first their Maker appointed them: yea, the Moon in her changes, and the very wandering Stars in their wandering, observe the decree of the Creator, and start not from that order which he hath set unto them; and yet the sons of men daily transgress the Ordinances which the Lord their God hath given them. The very earth which was cursed for man's sake, with little tillage bringeth forth all manner of needful and pleasant fruits for man: yet all the spiritual culture which God useth on the sons of men, cannot make many of them bring forth good fruit. Read God's complaint to this purpose, in the long which was made to the Vineyard of the Lord. Isa. 5. 1, 2. etc. The Prophet Isayah noteth that the Ox and the Ass (two of the most brutish creatures that be) take better notice of the kindness of their Masters, Isa. 1. 3. than the Sons of Men do of the mercies of the Lord to them. Oh beloved, Use 2▪ Exhortation to excel all creatures in obedience. let this perverseness of our nature humble us, and let us endeavour to answer with gratefulness God's goodness to us. As he in mercy hath abounded towards us above all other creatures, so let us strive to excel all in honouring him. Though notwithstanding our uttermost endeavour we come much short, yet let our true desire mount aloft, and let us still endeavour to go as far as possibly we can, and even moan again, because we cannot attain 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 Heaven. §. 10. Of God's impartiality in offering mercy without respect of persons. GOds mercy to Man is further amplified by the generality of the Object, which is first intimated by these indefinite words, Men, and Sons of Men: and then more expressly noted by Saint Matthew under this general particle (Whosoever) whereby we are taught, that God excludeth none from the participation of his mercy. 1 This doctrine is to be understood of God's 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 counsel, and eternal decree of God. 2 It is to be referred to the several degrees, sorts, and conditions of men, betwixt which God maketh no difference, as honourable, mean, rich, poor, learned, unlearned, old, young, free, bond, male, female, Magistrate, subject, with the like. 3 It is to be applied to the all-sufficiency of Christ's sacrifice, which is available to take away the sins 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. Solomon brings in Wisdom in the open streets, proclaiming mercy to all: Mar. 16. 15. and Christ commandeth his Apostles to Preach the Gospel to every creature: meaning every reasonable creature capable thereof. But more particularly and expressly saith the Apostle; Rom. 10. 12. He that is Lord over all, is rich unto all that call upon him. 1 Tim. 2. 4. 6. And again, God will that all men shall be saved: and Christ gave himself a ransom for all men. For with God there is no respect of persons; Reason. 1. he hath not carnal eyes, nor seeth as man seeth: the souls of the meanest are as dear and precious to him, as the souls of the greatest: Ezec. 18. 4. All souls are mine, saith the Lord. Use 1 This further confirmeth that which was noted * §. 6. before, that man's destruction is of himself. No man can justly blame God, who offereth mercy and pardon to every one. Let every one of what rank or condition soever he be, Use 2 See more nerof 2. Treatise of Faith. §. 29. be encouraged to apply to himself this glad tidings of pardon: and seeing God excludeth none, let not any of us exclude ourselves. §. 11. Of the title SON OF MAN given to Christ. THe last branch whereby God's mercy in forgiving sin is amplified, respecteth the person against whom the sin is committed in this phrase (Son of Man). This title in Scripture is used sometimes indefinitely, To whom this title, Son of Man, is attributed. and sometimes determinately. Indefinitely, in a double respect. 1 To set forth all mankind in general, 1 To mankind in general. and so it compriseth under it every son of Adam, every mother's child (as we speak). In which sense Bildad useth it, where comparing mankind with the celestial bodies, he saith, How much less MAN a worm, even the SON OF MAN, a worm? job 25. 6. 2 To design corrupt and wicked men, 2 To wicked men. in which sense it is opposed to sons of God: as where Moses saith, that the sons of God saw the DAUGHTERS OF MEN: Gen 6. 2. and David his complaint, I lie among them that are set on fire, even the SONS OF MEN. Psal. 57 4. Determinately and particularly it is attributed to the Prophets of God, and to Christ the Son of God. In the old Testament it is most usually attributed to the Prophets, 3 To Prophets. especially when it is expressed in the singular number. Among other Prophets Ezechiel is most frequently styled with this title, SON OF MAN: he is in his prophesy so called almost an hundred times. The reason whereof I take to be this, He had visions both more in number, and more rare in kind, revealed unto him, than any other Prophet had: now lest he should be exalted out of measure through the abundance of revelations, the Lord often putteth him in mind of his estate by nature, that he was but a son of man, a mortal man, even a worm. In the new Testament it is most usually attributed unto Christ, 4 To Christ. and that most frequently in the history of the Evangelists, and when Christ speaketh of himself. Once Saint Stephen termeth Christ the Son of Man. Act. 7. 56. This title hath relation especially to the human nature of Christ, In what respect Christ is called Son of Man. in regard whereof he 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 under it the person of Christ, God and Man: else how could Christ while his human nature was on earth say, The Son of Man is in heaven. 1. joh. 3. 13. The reason why this title is given to Christ, Reason why Christ is called Son of Man. is not, (as some too nicely infer, from the singular number) because Christ was borne of a Virgin, and had but one Parent, and so was a son of MAN, not of MEN, that is, only 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 he is called A son of MAN: besides, by this reason Christ should be called * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A son of woman, not a son of man. But other better reasons may be given of this title, as to show 1 That Christ was true man. 2 That he came of the stock of man, and brought not his human nature from heaven. 3 That he descended very low for our sakes, being the Son of God, to become a Son of Man. If any shall reply against this, and say, The title MAN might have implied as much, I answer, that there is a far greater emphasis in this title Son of Man: as, according to the Hebrew phrase it is more emphatical to say, a son of disobedience, a son of perdition, than a disobedient and forlorn man. To apply that which hath been said of this title, it is without all exception clear, that by the Son of Man, is here meant Christ jesus. For Christ never attributeth this title to any but to himself. Besides, sin and blasphemy (which is here said to be committed against the Son of Man) is not properly committed against a mere man. In Christ's manner of setting forth himself under this title, Christ's modesty. Son of Man, note his modesty and his humility. He doth here set himself forth as God, that hath power to forgive sins (a great and excellent dignity) and therefore speaketh of himself in the third Person, as of another. Behold his modesty. There were many most excellent titles due and proper to him, Christ's humility. which others attributed to him, as Son of God, King, Lord, jesus, Rabbi, and the like, but he himself maketh choice of that which of all other was the meanest, and ministered least matter of ostentation. Behold his humility. As these graces are to be admired in Christ, so are they to be imitated by us. §. 12. Of the particular respect wherein the title (Son of Man) is here used. Having spoken of this title, Son of Man, in general, let us now more distinctly and particularly consider in what respect it is here used. Many take it here by way of extenuation, as if Christ more largely had thus said, Considering that the Son of God was pleased to take upon him man's nature, and in that nature to appear unto men, and in such a shape to appear, as he could not be discerned, to be any other than a man, they which speak against him, and blaspheme him, may seem to have some pretext and excuse, because they knew him not to be the Son of God: and in that respect their sin may be forgiven them. They who take this title used here in this sense, illustrate their meaning with the similitude of a King's son and heir, appareled with a beggars tagged rags: if any of the subjects meeting him, but not knowing him, should revile him, and otherwise abuse him, that subject should not be condemned of high treason: his ignorance of the person would extenuate his fact. Answ. Though that similitude do fitly illustrate the pretended sense and meaning of the words: yet this sense is not pertinent to the present place and purpose of Christ. The main scope of Christ in this place is to aggravate the sin against the Holy Ghost. Post universalem 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 sin, is no aggravation. Wherefore, I rather take this title (Son of Man) in a contrary sense, not in way of extenuation, but of aggravation: whereunto it tendeth, if this title be taken as setting forth on the one side the low degree of humiliation, whereunto Christ descended for our sakes, together with the unspeakable love of God, in giving his only begotten Son to be a Son of Man; and on the other side man's light account, or rather plain contempt of Christ's abasement, and of God's kindness: as if more largely and distinctly it had been thus said, Though men, not in thought only, but by word and deed also, dishonour and blaspheme him, who is not only the Almighty Creator of all things, but also the merciful Redeemer of mankind, who being the eternal Son of God, for man's sake became a Son of Man, and from the highest heavens descended into the lowest parts of the earth, to deliver them, who through fear of death were all their life time subject to bondage, yet may this sin and this blasphemy be forgiven. To illustrate this with the forenamed similitude; Simile. Suppose a King's subject be a galleyslave, and to redeem him, the King send his only son, and this son become a poor slave to deliver that subject, and yet that subject speak against, revile, and evil entreat this Prince, is not this more than monstrous ingratitude? And is it not admirable goodness in the King and Prince to forgive that ingratitude? This is that goodness of God which is intimated under this phrase, Whosoever shall speak a word against the SON OF MAN, it shall be forgiven him. §. 13. Of God's goodness over coming man's ungratefulness THE Doctrine arising from the forenamed clause, is this: Man's ungratefulness drieth not up the spring of God's goodness. Doct. Note how David setteth forth God's goodness in this respect: for after he had set forth the ingratitude of the Israelites in many respects, Psal. 78. 38. concerning God he saith, Yet he being full of compassion forgave their iniquity. And again, after he had showed how they forgot God their Saviour, Psal. 105. 21, 23. 45. etc. He addeth, that God turned away his wrath, and remembered for them his Covenant. jer. 3. 1. Thou hast played the harlot with many lovers (a great point of ingratitude) yet turn again to me, saith the Lord to rebellious Israel. But most evidently is this proved by that mercy which was showed to many thousands of those jews, who evilly entreated the Son of Man, Act. 3. 22▪ & 3. 14, 15. a man approved of God among them by miracles, wonders and signs: And denied the Holy one and Just, and desired a murderer to be granted unto them: And killed the Prince of life. The Reason is evident. Reason. God's goodness ariseth from himself: and it is answerable to his greatness. As man's unworthiness hindereth not God to show mercy to man at first, when he is dead in sin: so man's ungratefulness stoppeth not the current of his mercy when it hath begun to flow forth: but like a flood of water it overfloweth all the dams that are made against it by man's ingratitude: what God doth, he doth for his own sake. Use As before we had evidences of Gods rich mercy, so here behold long-suffering mixed with mercy▪ nothing commends ones patience more than abuse of kindness: By Gods overcoming man's evil with his goodness, he showeth himself to be slow to anger, and that he delighteth not in the death of sinners. Use 2 Hereby men that have formerly despised the bounty and goodness of God, may be emboldened notwithstanding to return unto the Lord, according to that which the Prophet said unto the ungrateful Israelites, in the name of the Lord, Thou disobedient Israel return, and I will not let my wrath fall upon you, for I am merciful. Use 3 Hereby also, all that profess themselves to be the children of God our heavenly Father, may learn to be like him in long-suffering, and not to suffer themselves to be overcome with evil, Rom. 12. 21. but to overcome evil with goodness. THE SECOND PART. Of God's justice. A General use of all that hath been said of the Mercy of God in forgiving sins, A Transition from God's mercy to his justice. even all manner of sins, not blasphemies excepted, committed by any person, yea though the blasphemy be uttered against the Son of Man, is to justify God's severity against the sin and blasphemy of the Holy Ghost. For which purpose, without question, Christ hath here so magnified the Mercy of God, as the like place is not to be found throughout the whole Scripture. Wherefore having spoken of God's mercy in pardoning every sin but one, let us consider his justice in affording to pardon to that one sin: which is the sin against the Holy Ghost. §. 14. Of abusing God's mercy. IN that Christ inferreth the severity of God's justice upon the riches of his mercy, and after he had delivered what he could of the Mercy of God, addeth a BUT (Every sin shall be forgiven, BUT the sin against the holy Ghost shall never be forgiven). He giveth us to vndestand, that God's mercy and long-suffering may be so far abused, Doctr. Abuse of mercy causeth extremity of justice. as nothing but extremity of justice can be looked for. Thus much implieth the Apostle, where he saith, It is impossible that such and such should be renewed: And again, There remaineth no more sacrifice for sin, Heb. 6 4, 6. & 10. 26, 27. but a fearful looking for of judgement. Leu. 26. 23, 24 The phrases of Gods walking stubbornly against them that walk stubbornly against him, Psal. 18. 26. and showing himself froward with the froward, 1. Sam. 3. 14. and swearing that the iniquity of men shall not be purged with sacrifice, nor offering for ever, with the like, do also prove as much. God's mercy would be notoriously abused, Reason. if at some times, and in some cases, the very extremity of justice should not be executed. It standeth much with the honour of God, to show himself sometimes a God of vengeance, and a consuming fire. Use Take we heed therefore how we go too far in abusing God's lenity and patience, lest we deprive ourselves of all the fruit and benefit thereof: and instead of being the principal object of God's mercy, we make ourselves the principal object of his mercy. A man may so far proceed in sinning against the Son of Man, as by degrees fall into the sin against the Holy Ghost. The fearfulness of which estate followeth now to be declared. §. 15. Of the object of the unpardonable sin. The Holy Ghost. IN handling the sin against the Holy Ghost, we are to consider 1 The Nature 2 The Issue thereof. The Nature of the fin is set forth under the names given to it. It is by * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Saint Matthew termed the blasphemy of the Holy Ghost, and a speaking against the Holy Ghost. By Saint Mark, * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. a blaspheming against the Holy Ghost. In all which phrases are noted forth, both the Object, and the Quality of that sin. The Object, against which in special this sin is directed and committed, is the Holy Ghost. And in this respect Saint Matthew calleth it the blasphemy of the Holy Ghost: not as if it were in the Holy Ghost, which is blasphemy to think, but because (as the other phrases do expressly declare) it is against the Holy Ghost. In this sense this kind of phrase is oft used: for where it said that Christ gave his Disciples power against unclean spirits (as it is well translated according to the meaning of the phrase) word for word it is in the original Power of unclean spirits. Matth. 10. 1. This I have the rather noted, Mark 6. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. to mollify the phrase of some, who speaking, preaching and writing of this sin, style it The sin of the Holy Ghost: which speech being well taken (the Holy Ghost being conceived to be not the subject, but the Object thereof) it may safely be used. Now the Holy Ghost is made the Object of this sin, 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 Son: all the three Persons are one in nature and essence, all one God: in which respect a sin committed against any one, is committed against every 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 than the Father or the Son: they are all in dignity coequal: so as in this respect a sin against the Holy Ghost cannot be greater than against the Father and the Son. 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 enlighten men's minds with the knowledge of the Gospel, and to reveal unto them the good will of God, and way to happiness, in which respect he is called The Spirit of revelation. Ephes. 1. 17. 2 To persuade their hearts of the truth of those things which he hath revealed to their understanding, by virtue 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 move them to acknowledge and profess the Gospel to be the Word of God, which is implied by the Apostle under this phrase of receiving the knowledge of the truth. Heb. 10. 26. There are also many other works of the Spirit, but these are the most pertinent unto our purpose, and will give light unto all the rest. The sin here 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 revealed to a man, and evicted and persuaded his heart of the certainty thereof, so as in his heart he cannot but acknowledge, that it is an evident and undeniable truth, and is oft moved with his mouth to profess as much. §. 16. Of the quality of the sin against the Holy Ghost. THe Quality (or effect of this sin: for the sin itself is seated principally in the heart) is speaking against, and blasphemy. This latter word expoundeth the former. For it is not every kind of speaking against, but an ignominious, approbrious, despiteful speaking against: which is blasphemy. For blasphemy is here taken in the uttermost extent thereof, and that both in regard of the matter, which is to deny the evidence of the Spirit, and also in regard of the manner, which is to do it with disgraceful, and despiteful speeches, to the open dishonour of God, and of his Gospel, and of the Spirit, which hath given undoubted evidence of the power of God: as the Scribes and pharisees, who did not only deny that Christ cast out devils by the finger and power of God: but also most reproachfully and slanderously said, Matth. 12. 24. This fellow doth not cast out devils, but by Beel-zebub the Prince of devils: And again, Mark. 3. 30. He hath an unclean spirit. §. 17. Of the definition of the sin against the Holy Ghost. THe words and phrases whereby Christ setteth forth the nature of this sin, being expounded, we may out of them gather this definition. The sin against the Holy Ghost is a despiteful rejecting of the Gospel, after that the Spirit hath supernaturally persuaded a man's heart of the truth and benefit thereof. The * Genus. general matter of this definition, is, a rejecting of the Gospel. The * Forma. particular form, whereby this sin is distinguished from other sins, is in the other words. For the matter. The Gospel is it, Of the Gospel, see Treat, 2. part. 5. §. 4. against which this sin in particular is directed, and not every part of God's word. By the Gospel, I mean that part of God's word, which God hath revealed for man's salvation, even after his fall: and in that respect commonly called the glad tidings of salvation. So as the very object matter, whereabout this sin is occupied, doth in part discover the heinousness thereof, and declare a reason why it is not pardoned. To oppose against any part of God's truth, Of God's truth, see Treat. 2. part. 6. §. 27. is a monstrous and heinous sin: for an especial part of God's honour consisteth in his truth, which is as dear and precious to him, as any thing can be: to gainsay it, is to deny him to be God: Psal. 31. 5. for he is styled, The Lord God of truth. But to gainsay the Gospel, that part of God's truth wherein jesus who was sent to save his people from their sins, Matth. 1. 21. wherein the riches of God's mercy, & wherein the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. peculiar love of God to man is revealed, and that for man's good, even for his eternal salvation, is more than monstrous. For this is not only a denying of God's truth, but of his mercy also: yea (if we well consider the extent of the Gospel) of the wisdom, power, justice, and all other properties of God. It addeth unto other sins (to make up the heap of them) ingratitude. It taketh away the means of pardon and life: for in the Gospel, only in the Gospel is pardon offered, and life to be found; without it, is nothing but death and damnation. When the Gospel is not received, what hope can there be of pardon? This is it that bringeth God (who by a solemn oath hath protested, Ezek. 33. 11. that he desireth not the death of the wicked, but that the wicked should turn from his way and live) to complain and say What could I have done any more, Isa. 5. 4. that I have not done? If not to receive the Gospel be a deadly and damnable sin, what is to reject it. To reject a thing is more than not to receive it: it is to put it away, as the jews, who in that respect are said to judge themselves unworthy of everlasting life. Act. 13. 46. Simile. It is as if traitors and rebels being risen up against their Sovereign, and he offering pardon unto them, if they would lay down their weapons, and turn to be loyal subjects; they should reject his gracious offer, and say they will none of his favour, they care not for pardon: they had rather be hanged, drawn, and quartered, then be beholding to him for favour and pardon. Doth not this rejecting of favour much aggravate the crime? Yea, is not this a more heinous crime than the treason and rebellion itself? Hereinto all that commit the sin against the Holy Ghost do fall: but yet all that fall thereinto do not commit that sin. For as none that perish in their sin receive the Gospel, so all incredulous persons which live under the Gospel, and ministry thereof, whereby pardon is proclaimed and offered unto them, do refuse and reject it: so as this part of the general matter of this sin is common to all that, at least living under the ministry of the Gospel, believe not. In the definition of this sin, we further added this word, Despiteful: which also appertaineth to the general matter thereof. To reject the Gospel despitefully, doth make the matter much more desperate: for it implieth an inbred hatred against the Gospel itself, the Word of salvation: whence proceed open blasphemies against God and his Word, and fierce and cruel persecuting of the Preachers, and professors of the Gospel. This despitefulness added to rejecting of the Gospel, brings a man into a most fearful and desperate estate: yet all that ascend to this high pitch of impiety, do not simply therein sin against the holy Ghost: for all this may be done on ignorance. Instance Paul's example: he was so zealous of the traditions which the jews received from their Elders, as he hated the Gospel, which he deemed to be contrary thereunto: Act. 26. 9 in which respect, He thought that he ought to do many things contrary to the name of jesus: Act. 9 1, 13, 21 and so he did: for out of his inward hatred He breathed out threatenings and slaughter against the Disciples of the Lord: he did much evil to the Saints: he destroyed them that called on the name of jesus: he compelled many to blaspheme, Act. 26. 11. and waxed mad against the Saints: yea, he himself was a blasphemer. 1. Tim. 1. 13. But all these he did ignorantly: for a man may hate and blaspheme that which he knoweth not. Great was that despite which many of the jews showed 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 have done, 1. joh. 5. 16. if they had sinned the sin unto death, because it is forbidden so to do. Thus much of the general matter of the sin against the Holy Ghost: wherein other sins may agree with it. The particular form whereby it is distinguished from all other sins, is in these words (After that the Spirit hath supernaturally persuaded a man's heart of the truth and benefit thereof.) Out of which I gather these conclusions, concerning the persons that commit this sin. 1 They must have knowledge of the Gospel: their judgement must be evicted of that truth which they oppose: whereby they come to sin against their own knowledge and judgement. 2 This knowledge must not only swim in the brain, but also work upon their will, and dive into their heart: so as their will give consent, and their heart assent to what their judgement coneiveth to be true. There must be a persuasion as well as knowledge; whereby they come to sin against conscience, that judge which God hath placed in men's souls to accuse or excuse them. 3 This knowledge and persuasion must be wrought not only by evidence of undeniable arguments, (for so an Heathen man may be evicted, and persuaded) but also by a supernatural and inward work of God's Spirit, whereby they are in their very souls persuaded that they gainsay the undoubted word of God, and so sin against the work of the Spirit in them. 4 This inward supernatural persuasion must be of the benefit of the Word, as well as of the truth thereof: that the Word which they despitefully gainsay, is the Word of salvation (which, whosoever believeth, shall not perish, but have life everlasting) and the only means of salvation (whosoever rejecteth it, shall be damned.) Thus in sinning against the forenamed work of the Spirit, they sin against their own souls, and bring swift damnation upon themselves. Briefly to sum up all that hath been delivered of the sin against the Holy Ghost: It consisteth of these degrees. 1 A rejecting of the Gospel: Heb. 10. 28, 29. which the Apostle in his description of this sin evidently noteth: for first he maketh an opposition betwixt despisers of the Law, and despisers of that against which they sin, that fall into this unpardonable sin: now what can that which is opposed to the Law be, Vers. 29. but the Gospel? Again, his description of that which is despised, can agree to nothing so well as to the Gospel. 2 A despiteful rejecting thereof, Ibid. which the same Apostle noteth under these phrases, a treading under foot: counting an unholy thing; despiting. Under this clause are comprised malice & hatred of hart, blasphemy of the tongue, and persecution, in all which the Scribes and pharisees manifested great despite against Christ: so have all others that ever committed this sin. In this respect the Apostle calleth them adversaries. Vers. 27. 3 A despiteful rejecting of the Gospel against knowledge: which the Apostle expressly noteth in this phrase, after we have received the knowledge of the truth. Vers. 26. 4 A despiteful rejecting of the Gospel against conscience: which the Apostle implieth under this word Wilfully. 5 A wilful gainsaying and opposing against the inward operation, and supernatural revelation of the Holy Ghost: which is noted by the Apostle under this phrase, Hath done despite unto the Spirit of grace. Vers. 29. 6 A despiting of the Spirit in such things as he revealeth to them for their own good, even the salvation of their souls: this is comprised under those phrases of tasting the heavenly gift, Heb. 6. 4, 5. the good word of God, and powers of the world to come, which they do, as it were, spit out again. §. 18. Of the difference betwixt the sin against the Holy Ghost, and other sins. BY the forenamed definition may the sin against the Holy Ghost be distinguished from many other sins which come near unto it, as, 1 From many sins 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. David and Peter sinned both against knowledge, Mat. 26. 69. and also against conscience. 2 From many sins committed on malice against Christ and his Gospel: 1. Tim. 1. 13. which may be done on ignorance. 3 From blasphemy and persecution: which may be done also a Ibid. on ignorance, b 2. Cro. 16. 10 or in passion. 4 From denial of Christ, which may be done on fear (instance Peter's example) or other like temptations. Mat. 26. 69. It is an ancient heresy of the Novatians to deny repentance and pardon to such as have once denied Christ. Aug. lib. de her. & lib. de quaest. 5 From Apostasy from the faith, and profession of religion, which also may be done not on malice, but through the violence of some temptation. It is noted of Solomon, 1. King. 11. 4, 5, 6. that he continued not to follow the Lord, but turned after other gods, through the persuasion of his wives. When a Kingdom changeth Religion, as England in Queen Mary's days, many prove Apostates, and fall away from the profession of the Gospel, and profess idolatry for fear of persecution, or for too much love of this world, to hold their places and offices, their honours and dignities, their houses and lands, or else on an infirm and weak persuasion, that they can keep their hearts pure, and their faith sound, though with their bodies they outwardly subject themselves to idolatry. The Levites which in the captivity fell away, Ezek. 44. 10. etc. though they were barred from meddling with the holy things, yet they were admitted to do other services in the Temple, whereby it is manifest that they fell not into this unpardonable sin. 6 From Presumption and sinning with an high hand, as Manasseh did. 2. Cro. 33. 13. 7 From Hardness of heart, Ephe. 4. 17. 18 from impudency, and committing sin with greediness. For so did the Gentiles which had not the Gospel supernaturally revealed unto them. 8 From Infidelity and impenitency, yea from final infidelity and impenitency, whereinto all the reprobate fall. If final impenitency should be the sin against the Holy Ghost (as some do take it) then should every one that is damned sin against the Holy Ghost: yea than could not this sin be committed till death: and then in vain should the caveat of Saint john be, 1. joh. 5. 16. concerning not praying for them. §. 19 Of the persons that may fall into the sin against the Holy Ghost. Having seen what the sin against the Holy Ghost is, Whether the Scribes and pharisees blasphemed the holy Ghost, or no. for application of the point to the parties with whom Christ had to do, we will in the next place discuss whether the Scribes and pharisees that slandered Christ, committed this sin or Noah. Many say they did not commit this sin: and to prove their assertion, they use these two arguments. 1 They never professed Christ. 2 Christ prayed for them. Luke 23. 34. To the first I answer, that two sorts of people may fall into this sin: namely, they who profess Christ and his Gospel, and they who never 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 Gospel (for the Greek word, 2. Thes. 2. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. which according to the notation of it, signifieth Apostasy, is translated a departing, and a falling away) not that all who depart away, and in that general sense are called Apostates, do 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 fear, but in malice, utterly renouncing, and bidding defiance to the faith: not contenting themselves to deny it, but showing themselves deadly enemies against it, and persecuting all that are friends unto it: having in that respect a very diabolical property, not enduring that any should reap benefit by that which they have rejected: such an Apostate was Alexander the Coppersmith, and julian. 2. Tim. 4. 14. They who never professed the truth of the Gospel, They who never professed the Gospel may sin against the holy Ghost. may also sin against the Holy Ghost, as they do to whom the Spirit hath so clearly and supernaturally revealed the truth of the Gospel, as their heart and conscience doth inwardly tell them that they ought to make profession thereof, yet their malice against it, not only keepeth them from professing it, but also maketh them to revile it, Tit. 3. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and to persecute the professors of it. The Apostle saith of such an one; that he is condemned of himself. Such were the Scribes and pharisees 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 show of goodness, but thereby have made their fall the more offensive, and their sin the greater, in that to the sin against the Holy Ghost, they have added Apostasy, as some add oppression, murder, and the like. To the second argument, Whether Christ prayed for them that blasphemed his works. Luke 23. 34. to prove that the forenamed Scribes and pharisees sinned not against the holy Ghost, taken from Christ's prayer, I answer that Christ prayed not in particular for these, but for such as were indeed in the outward act associates, but not of so evil a disposition as they. As among Papists blind zeal moveth many to do that, which deadly malice moveth others to do. 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 pharisees sinned against the Holy Ghost: for 1 The Gospel was preached to them by john the Baptist, Christ, and his Disciples, yet they received it not, but refused and rejected it. 2 They did it despitefully, as their carriage showeth. 3 They blasphemed Christ, as we have 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 giveth, of their justifying that in their children, which they condemned in Christ: Matth. 21. 38. yea they could say of Christ, This is the heir. 5 They did all, also, after the Spirit had supernaturally revealed Christ unto them: for it is noted that jesus knew their thoughts, Matth. 12. 25. Vers. 31. and thereupon he 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 strived against, and resisted the Spirit, and in that respect accuseth them of this blasphemy. Lastly, to put the matter out of all doubt, after that Christ had set out this sin, Saint Mark addeth this clause, Because they said he had an unclean spirit. Mark. 3. 30. Implying by that inference, that, that blasphemy was in them an evidence of the sin against the Holy Ghost. §. 20. Of the meaning of these words, SHALL NOT, and SHALL NEVER be forgiven, THe second general point, noted by Christ, about the sin against the Holy Ghost, is the Issue thereof: which is set down Negatively: Affirmatively. Negatively, both by Saint Mark in these words (hath never forgiveness) and also by S. Matthew in these words (shall not be forgiven unto men) which is further amplified by a distinction of times, in these words (neither in this world, nor in the world to come). Affirmatively, only by Saint Mark, in these words (is in danger of eternal damnation). The sentence and doom which Christ in all these words and phrases hath given of this sin, is very perspicuous and clear, but that Papists have brought a cloud of obscurity upon them, by the vapours of their false glosses and heresies: which we will first remove, and then declare the fearful issue of this sin. First, the Papists clean overthrow the main point here intended, Bellar. tom. 3. contr. 4. de paenit. lib. 2. cap. 16. jansen. Concor. evang. cap. 49. by interpreting the indefinite negative particle (not) and the general negative (never) to as if a difficulty only, and not an impossibility were intended, as if Christ had said, the sin against the holy Ghost shall not easily, but very hardly be forgiven: or, ordinarily and for the most part, it shall not be forgiven. But the words are more clear, then so to be obscured. For, Not, Never, Nor in this world, nor in the world to come: are much more than not ordinarily, not easily, hardly, and for the most part. Besides, if there were not an impossibility of the pardon of it, prayer might be made for the party that committeth it, * 1. joh. 5. 16. which may not be done. But as this text is clear enough to such as have 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 again: Heb. 6. 4 6. & 10. 26, 27. And again, There remaineth no more sacrifice for sins, but a fearful looking for of judgement, and fiery indignation. §. 21. Of the errors which Papists gather from this phrase, nor in the World to come. Again, Papists rove far beyond the scope of Christ in this place, by inferring from this clause (nor in the World to come) that some sins which are not forgiven in this World, Bellar. de Purgat. lib. 1. ca 4. 11. may be forgiven in the World to come: whence they further infer, that there is a Purgatory after this life; and render these reasons of this latter inference: First, that into Heaven can enter no unclean thing. Secondly, that out of hell there can be no redemption: therefore (say they) there must needs be a Purgatory, by which they which die in their sins must be purged, and out of which they whose sins are forgiven after this life, must be delivered. Answ. Reu. 21. 27. The two positions which are laid down for reasons, are sound and true: for neither can any unclean thing enter into Heaven, nor can any that are once cast into hell, be ever delivered out of it; for the Scripture termeth their pain everlasting: Mat. 25. 46. Papists make lewd sinners Saints in heaven. and yet the Papists are not constant in those assertions, but deliver many points contrary to them both: as that many who for treasons, rebellions, and such like damnable sins are executed, and die without repentance for them, die Martyrs, and are immediately carried to glory: is not this to thrust unclean birds into Heaven. And again, that many who died in mortal sins, Papists teach that some have been delivered out of hell. and so by their own positions went to hell, were delivered from thence. Some of the instances which their own writers have given hereof, are these: a joh. Damasc. in orat. de mortuis. The soul of Falconilla a Pagan, was freed from hell by the prayers of Saint Thecla, and b Ibid. the soul of trajan a Pagan Emperor, by the prayers of Pope Gregory, and c Greg. lib. 1. dialog. cap. 12. a certain lewd man carried by the Devils into hell, was delivered by Saint Sereus. But to pass by these lying fables, the consequences which from the forenamed sound positions they gather, are most unsound, and absurd; namely, that there is a purgatory, (of which fiction I have spoken * Treat. 3. of Prayer. §. 40. before) and that sins may be forgiven 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 falsehood whereof is easily discovered 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 Greek word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seculum. and the Latin also, which we translate World, signifieth rather time, then place. By this World, is meant the time of a man's life here upon earth: by the World to come, all the time from his death proceeding on without end to eternity. Two Worlds are in Scripture given to every man to be in, one from the time of his conception, or birth, to his death; the other from thence for ever: for after death there is no alteration of a man's estate. But because the manifestation of that perpetual and eternal estate is at the great day of judgement, when all shall stand before their judge, and receive their doom, the beginning of that age, or world to come, is commonly reckoned from the day of judgement: in which respect Christ joineth that world, and the resurrection from the dead together. Luk. 20. 35. Which being so, it is as evident as may be, that no sin can be forgiven in the World to come. §. 23. Of the many answers which may be given against the Papists collection concerning forgiveness of sins in the World to come. BVtfully to discover the erroneous collection of Papists touching forgiveness of sins after death, out of this phrase (nor in the World to come.) Let it be noted that 1 Saint Mark, Mar. 3. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the best interpreter of Saint Matthew, expoundeth that phrase by this general particle, NEVER, or in no age. 2 They cannot show that the world to come is any where taken for the time that passeth betwixt this life ended, and the day of judgement, which is the time appointed by them for remission of sins in Purgatory: for they hold that at the day of judgement that fire shall be put out; and * Extendere tempora purgatory ultra diem resurrectionis est error exploratus. Bellar. de purge. 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 judgement, 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 sin shall not be forgiven, either in the time of this life, or at the point of death, when a man is entering into another World. Thus the * Compare Mat. 28. 1. with Luke 24. 1. evening of the Sabbath is called the first day of the week. 4 The remission here spoken of in the World to come, may be taken for the manifestation and ratification of that which was granted before: as if he had thus said, As in this World he shall receive no remission, so in the World to come when all shall stand upon their trial to be acquitted, or condemned, no remission shall be pronounced to him, but he shall receive the sentence of condemnation. 5 This phrase (shall not be forgiven) may figuratively be put for the effect that followeth upon sin not forgiven, namely, just vengeance, and so the meaning may be this; Just vengeance shall be executed upon him both in this world, and in the world to come; as ever hath been executed on all such as sinned against the Holy Ghost. 6 It is no good consequence from a negative to infer the contrary affirmative. What if Christ had said that Blasphemy against the Holy Ghost shall never be forgiven, neither on earth, nor in hell; would it from thence follow that some sins may be forgiven in hell? 7 Christ comparing this sin which shall not be forgiven in this world, or in the world to come, with blasphemy against the Son of Man, by the consequence which they infer, it would follow that blasphemy against the Son may be forgiven in the world to come; which is directly against their own principles: for all blasphemy is a mortal sin; but they say * Purgatorium projis tantum est qui cum venialibus culpis moriuntur. Bellar. de Purg. lib. 2. cap. 1. that Purgatory is only for them who die in venial sins. 8 If any sins might be forgiven 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 heinous sins should be forgiven in the world to come: else Christ would have said, Nor in the world to come, nor in this world. 9 Christ here speaketh of remitting the Fault: but by their doctrine only 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 themselves are purged by the blood of Christ, and that they who in this life have not the fault remitted, can have no hope of eternal life. This place therefore speaking of forgiving 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 used. Quest. IF no sin can be forgiven in the world to come, why is this clause (nor in the World to come) added? Answ. Though no reason could be given, yet we may not from thence infer 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 aggravate the terror of the judgement here denounced against such as sin against the Holy Ghost: for the very consideration of this, that both in this world, and in the world to come, they lie under the fiery wrath, and heavy vengeance of God, cannot be but very fearful and terrible. 2 To show the misery of these sinners above others: Difference betwixt sinners. for, 1 There be some who keeping sin under, and giving rains thereto, but walking by faith uprightly 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 watchful over themselves, but through security suffer sin to get some head over 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 Lord's body when they came to the holy Communion. 1 Cor. 11. 30. etc. 3 There be others also, who though they be impenitent sinners, yet through God's indulgency are suffered to enjoy outward peace and prosperity in this world, and feel the smart of their sin only in the world to come. Such were they whom job noteth to die in all ease and prosperity: job 21. 23. and such an one was Dives. Luk. 16. 19 23 4 But they that sin against the Holy Ghost, are made a spectable of God's vengeance, both in this world, and in the world to come: Mat. 27. 5. as judas, julian, and such other. §. 25. Of seeking pardon for sin in this life. THus we have seen what small reason Papists have to gather from this text, that sin may be forgiven after death. For our parts let us give no rest to our souls, Exhortation to seek pardon while we live. till we have assurance of the pardon of all our sins, applying to ourselves the sacrifice of Christ for all our sins whatsoever, and let us unfeignedly turn from them all while here we live; Luke 12. 5. fearing him who after he hath killed the body, hath power to cast both body and soul into hell. And let us not fond dream of mercy (like the five foolish Virgins) when it is too late. Mat. 25. 11. The time that the Gospel is preached, and thereby remission of sins offered, is the accepted time, the day of salvation: 2 Cor. 6. 2. and the time of this life, the only time of repentance. If the Lord be not then found, he will never be found. Wherefore seek 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 sense wherein it is said that the sin against the Holy Ghost shall not be pardoned. But to return to our matter. Notwithstanding the false glosses of Papists on this Text, it is most evident and clear, both by the words of Christ, and also by other Texts of Scripture, noted * § 20. before, that the sin against the Holy Ghost neither shall, nor can ever be pardoned. This sin is not only in the issue and event unpardoned, but in the nature and kind of it unpardonable. And herein standeth the difference which Christ here maketh betwixt this sin, and all other sins. In regard of the issue, many other sins are no more pardoned than this: for if in the event all other sins but this should be pardoned, many millions which are now in hell should be saved. But the difference is, that other sins are of that kind and condition, as through the means which God hath afforded to man, they may be forgiven: but this cannot by any means. §. 27. Of the reasons why the sin against the Holy Ghost is unpardonable. THe reason why the sin against the Holy Ghost neither shall, nor can be forgiven, is not simply in regard of the greatness and heinousness of it, as i● it were greater than the mercy of God, and sacrifice of Christ; so as if that sin were put into one balance, The general reason why the sin against the Holy Ghost is not pardoned. Dan. 6. 15. and God's mercy with Christ's sacrifice into another, that would weigh down this: but rather in regard of that order which God hath set down, and that fixed decree and doom (more immutable than the decrees and statutes which the things of the Medes and Persians confirmed) which he hath both established, and revealed: I say revealed, because his secret decree is established against every impenitent sinner, but the order is published, and the decree revealed only against such as sin against the Holy Ghost. If further we would know reasons of this revealed decree, I answer, 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 known some reasons thereof in his word, for the better satisfaction of men's minds, and justification of his own proceedings: as 1 Because it is impossible that they who sin against the Holy Ghost, It is never repent of. Heb 6. 4. 6. should be renewed again unto repentance. As no sin, whereof the man that commits it, repenteth not, is in the issue and event pardoned; so this sin, because the committer thereof cannot repent, cannot be pardoned. 2 Because they utterly renounce, 2 Means of pardon is rejected. and clean reject the only means of pardon; which is, Christ jesus offered in the Gospel: Heb. 10. 29. so as, if they be pardoned, either Christ must be offered up again, and crucified anew; or else there must be some other sacrifice for remission of sins. Heb. 6. 6. & 10. 26. But both those are impossible: impossible it is therefore, that the sin against the Holy Ghost should be pardoned. It falleth out with those that commit this sin, Simile. as with a man that is desperately and mortally sick of a disease, which cannot possibly be cured but by one means, and the patient utterly refuseth that means, and will not have it used; would we not say on that ground, that he is irrecoverably sick, that it is impossible he should be cured? 3 Because they have wittingly so wholly cast themselves into Satan's power, 3 God is utterly renounced. and utterly renounced to have to do with God, as it cannot stand with equity, and with the honour of God to receive them again 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 Heaven there is a great gulf fixed, Luke 16. 26. so as there can be no passage from one to another. Besides, it is probable, that as they who truly believe, and are in grafted into Christ, have an inward testimony that they are Gods, and that they shall forever abide in Christ, and ●e saved: so they who sin against the Holy Ghost, having as it were subscribed to be Satan's, and ever to be with him, and on his side, have an inward certificate in their hearts that they are utterly forsaken of God, and shall be damned: and thereupon (as the damned in hell) they blaspheme God whom they have renounced; yea, with all the spite they can they oppugn the Gospel through an inward hatred of God the Author, of Christ the matter, of the Holy Ghost the Revealer thereof; whom because they cannot reach and come at, they persecute the professors of the Gospel: like the old red Dragon, who, because he could not touch the woman that was clothed with the Sun, revel. 12. the Moon being under her feet, he went to make war with the remnant of her seed, which keep the Commandments of God, and have the testimony of jesus Christ. §. 28. Of the certainty of his damnation who sinneth against the Holy Ghost. HItherto of the fearful issue of such as sin against the Holy Ghost, set down negatively, in that this sin shall never be forgiven. To aggravate the terror hereof, Christ further setteth forth the issue of the same affirmatively, as Saint Mark hath recorded his words thus, Is in danger of eternal damnation. Mar. 3. 29. The * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word translated in danger, or (as others) culpable, doth not so much imply a likelihood that he may be damned, as a certainty that he shall be damned: for it properly signifieth to be held fast, as a bird when she is taken in a snare, or a Malefactor when he is arrested by a Sergeant, or a condemned man when he is manacled, and fetteted against the day of execution. It implieth that there is no means, no hope of escaping damnation: so as the main point here intended, is this; He that sinneth against the Holy Ghost, shall most certainly be damned. This the Apostle also implieth, where he saith, that to such an one there remaineth no more sacrifice for sins, Heb. 10. 26. 27 but a certain fearful looking for of judgement, and fiery indignation. The reasons * § 27. before alleged to prove that this sin shall not be forgiven, do also prove the certainty of his damnation who committeth it. §. 29. Of the eternity of Damnation. YEt further to aggravate the fearful estate of him that sinneth against the Holy Ghost, it is added, that his damnation is ETERNAL. This everlasting 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 Mar. 9 43, 44 The worm that dieth not, Fire that shall never be quenched, b Jude v. 6. Everlasting chains, Mat. 25 41. Eternal fire, d 2 Thes. 1. 9 Everlasting perdition But the certainty of this everlasting damnation, is that which is proper to them that sin against the Holy Ghost. The doom is irrevocably passed against them; while here they live, they know they shall be cast into endless, easeless, merciless, and remediless torment. This aggravation of damnation by the everlasting continuance of it, The heresy of the Chiliasts refuted. doth evidently refute the heretical position of Chiliasts, or Millinaries, or (to use our English word) Thousandaries, who held that the Devils and all the damned in hell should after a thousand years be delivered. Eternal and everlasting continuance properly taken, as it is in the forenamed places, admitteth no date or end of time: which the forenamed heretics observing, grant that indeed the fire of hell burneth eternally; but they further say that it burneth after the damned are delivered out of it: but this evasion will not help them. It is certain that God maketh nothing in vain. If there be fire burning eternally, it is for some end and purpose. But what other end or purpose can be imagined, than the just punishing and tormenting of the damned in hell? Shall there be an hell, and no creature in it? Besides, Christ expressly saith, they shall go into eternal punishment. Mat. 25. 46. Now the fire of hell is no longer a punishment, than the damned be tormented therein: eternally therefore they are tormented therein, and can never be freed from it. As for their objections taken from God's mercy and justice, they may easily be answered, if God's former dealing with the damned, and the nature of sin for which they are condemned, be duly weighed. §. 30. Of the answers to the Chiliasts objection taken from God's mercy. COncerning Gods mercy, Object. 1. God's mercy is over all his works. they say, that it is over all his works, and thereupon they conclude, that the damned must partake thereof: which (say they) they cannot do if eternally they lie tormented in hell. Answ. Answ. 1. Thus devils & damned have been made partakers of God's mercy. Surely they have tasted of God's mercy: for the Devils were made at first glorious Angels, Angels of light. The damned were also at first created in a most happy estate, even after God's image: and many of them had a long time, and fair means of repentance offered unto them; besides, the many outward temporal blessings which in this world they have enjoyed. They all have abused and rejected God's 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 feel more than they do. But we are to know that God's mercy and justice must go together. Answ. 3. God's justice is not satisfied for the damned. Where justice is not satisfied, no place is left for mercy: but God's justice is not satisfied for the Devils and damned: how then should mercy be expected? §. 31. Of the answers to the Chiliasts objection, taken from God's justice. COncerning Gods justice, Object. 2. Unjust to punish a temporary sin eternally. they say that it cannot stand with justice to punish a temporary sin, a sin which was committing in time, with an everlasting punishment. But sin though in continuance it were not everlasting, Answ. 1. Sin infinite in nature. yet is it in nature infinite: for the greatness of a sin is measured according to the greatness of the person against whom it is committed. We see in the counts of men that one and the same wrong committed against a mean man, and a Monarch, is accounted less or greater. That which being done against a mean man, will scarce bear an action in Law (as we speak) committed against a King may prove a capital matter, a matter of high treason, and bring a man to the gallows. Now every sin is a transgression of God's Law, and committed directly against the infinite Majesty; and in that respect it is infinite in nature, and deserveth an infinite punishment. But the creature is finite, and cannot in time bear an infinite weight of vengeance, and therefore it lieth eternally under it. There is then a proportion betwixt the sin of the damned, and their punishment: both are infinite. Sin in quantity and greatness, the punishment in time and continuance: what sin wanteth in continuance, it hath in greatness; 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 just in inflicting an eternal punishment on an infinite sin. Besides, Answ. 2. The will of the damned to sin is everlasting. though the damned be restrained, or cut off by the hand of God from an everlasting continuance to commit sin, yet their will and desire is never to cease sinning. For herein lieth a main difference betwixt such sinners as have their sins forgiven, and so are saved, and such as are never forgiven, but are damned. Those men's minds and wills are altered, and they truly repent of their sins past, and desire and endeavour to sin no more. But these men's minds and wills unto their very death are set on sin: and if they could always live on earth, they would always sin on earth. Now it is the mind, will, and disposition of a man, whereunto God hath especially respect. Again, Answ. 3. The damned never cease sinning in hell. the damned continue to sin everlastingly in hell. As the glorious Angels and blessed Saints in Heaven ever continue to praise the God of Heaven, so the devils and damned in hell continue to blaspheme the same God. Their punishment therefore endureth no longer than their sin. Lastly, Answ. 4. The damned wittingly pull on themselves eternal punishment. Simile. they wittingly & wilfully pull upon themselves that eternal weight of God's wrath, and therefore justly lie under it eternally. God hath declared before hand that eternal damnation shall be the reward of impenitent sinners; and yet they impenitently continue in sin. Suppose a millstone hanging by a chord, a man should wilfully stand under that millstone, and cut the chord, and withal refuse to have any means to keep the millstone from falling down: did not he by cutting that chord pull death on himself? This is the case of the damned. God's wrath is an infinite burden, by God's law it is held up over men's heads: sin is a sword, whereby the chord of God's law is cut: by faith and repentance God's wrath is stayed from falling on man. The unbelieving and impenitent sinner refuseth the means of withholding and staying God's wrath. Is it not now just that this eternal weight of God's wrath should lie on him? Thus we see that it is neither against God's mercy, nor against his justice to inflict eternal damnation. §. 32. Of the necessity of being pardoned, or damned. FRom the connexion of this affirmative part of the judgement (shall be in danger of eternal damnation) with the negative (shall never be forgiven) I collect that, The sinner which hath not his pardon cannot escape eternal damnation: or pardon must be obtained, or the punishment must be undergone. Matth. 18. 34. The servant whose debt the Lord recalled, and would not forgive, because of his unmercifulness, was delivered to the torments. Otherwise men would not care for God's favour in pardoning sin, Reason. nor any thing esteem Christ's sacrifice, whereby pardon is purchased. Use O let us give no rest to our souls, till we have assurance of the pardon of our sins. A man attainted, and evicted of treason, though his life may be prolonged, and sentence of death not executed, yet is not quiet till he have his pardon, upon fear that advantage may sometime or other be taken against him for his crime: and yet the uttermost peril is but death of body. The peril of sin is eternal damnation. It shall assuredly be executed, if pardon be not gotten. How then can the sinner, who hath no assurance of pardon, sleep quietly? Surely this doctrine is either not known, or not believed, or not regarded by such as having no evidence of pardon, pass their time over in mirth and jollity. Well did David know this point, which made him with an holy admiration say, Blessed is he whose transgression is forgiven, Psal. 32. 1, 2. whose sin is covered: Blessed is the man unto whom the Lord imputeth not iniquity. On the contrary side we may say, Cursed is he whose sins are not forgiven. If eternal damnation do make a man cursed, he is cursed. §. 33. Of preventing the sin against the Holy Ghost. TO return to the point in hand, we have heard what the sin against the Holy Ghost is, and what the issue thereof is, namely, Impossibility of pardon, certainty of eternal damnation. Whose heart doth not tremble to think of their estate? The very Devils do tremble to think of their own doom and judgement. Dives is thought to be in a most miserable plight. That which ministereth any comfort to sinners in this world, is, that they hope the due vengeance of their sins shall not be executed upon them. This hope can none have that sin against the Holy Ghost. Though all sins (as before we have heard) shall be pardoned, yet a man may so grow on in impudency and obstinacy, as to sin against the Holy Ghost, and make his sin irremmissible, and himself certain of eternal damnation. Let us therefore take heed of making any way to this sin, Use 1. Make no way to the sin against the Holy Ghost. and of provoking God to cast us clean over into Satan's power, or rather to suffer us to give up ourselves wholly unto Satan. For the preventing hereof, let the directions here following be carefully observed. 1 Be watchful against every sin, 1 Withstand beginnings. yea against the very beginnings of sin. Ephes. 4. 27. Give no place to the Devil. Take heed left there be at any time in any of you an evil heart of unbelief, Heb. 3. 12. in departing from the living God. Especially let us take heed of sinning against our own judgement and knowledge, against the persuasion of our heart and conscience, and against the revelation and motion of God's Spirit in us. Sin is deceitful, and Satan is subtle. They allure men step by step to descend, till by degrees they bring us into this irrecoverable downfall of the sin against the Holy Ghost. 2 Have the Gospel, 2 Set thy heart on the Gospel. the Word of salvation, in high account. As we have knowledge thereof, so let us set our heart and love upon it. Love of the Gospel will make men cleave close unto it, and will keep them from renouncing of it. 2. Thes. 2. 10, 11. If men receive not the love of the truth, that they might be saved, God will send them strong delusion, that they should believe a lie, and be damned. Through light esteem of the Gospel, men oft come to reject it: and to prove Apostates. 3 Duly weigh the difference betwixt Christ and the world; 3 Consides the gain which cometh by holding Christ. how Christ can uphold thee, and preserve, 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 we reap by him, of the privileges we have in him, of the comfort and peace we receive through him, Phil. 3. 8. will make us account all the things of this world, in comparison of Christ, but as dung: and it will make us also stand the more resolutely against all the assaults of the world, and not suffer ourselves thereby to be drawn from Christ. Let us oft call to mind that which Christ hath said to this purpose, Matth. 16. 26. What is a man profited if he gain the whole world, and lose his own soul? or what shall be give in exchange for his soul? 4 If at any time through his own weakness, 4 Persist not in denying the faith. or the violence of any temptation, a man be so far overtaken, as to deny the Gospel, and to forsake Christ, let him not persist therein; Matth. 26. 75. but rather (as Peter did) upon the first occasion offered to discover his folly, let him thoroughly humble himself, and speedily repent. The longer sin continueth, the stronger it groweth: and the greater advantage will Satan take thereby. Simile. Deadly poison being speedily purged out, may be kept from infecting the vital parts. 5 After once thou art recalled, 5 Take heed of ●aple. having before time denied Christ, be the more watchful over thyself, that thou deny him not again, Luke 〈◊〉 26. and again. If the Devil being once cast out, return again, He will come with seven other spirits more wicked than himself. 2. Pet. 2. 20. If after men have escaped the pollutions of the world, through the knowledge of th● Lord and Saviour jesus Christ, they are again entangled therein and overcome, the latter end is worse with them then the beginning. 6 While thine heart is pliable prey; 6 Pray against this sin. earnestly, instantly pray, as against all sins, so especially against presumptuous sins (as David did) and in particular, Psal. 19 13. against this unpardonable sin. See Treat. 3. of prayer. §. 20, 22. Nothing more powerful against sin and Satan, then faithful prayer: without this all other means are fruitless. This means is to be used as for ourselves, so also for others (as we have * Treat. 3. of Prayer. §. 36. before showed). There is nothing against which we ought more earnestly to pray, then against this sin: for no estate more desperate than theirs who fall into this sin. §. 34. Of the persons who cannot fall into the sin against the holy Ghost. AS this Treatise was begun with declaration of God's Mercy, in forgiving all manner of sins, so it shall be concluded with application of comfort to the elect, and that in regard of the nature and issue of the sin against the Holy Ghost. That which maketh this sin to seem as an hot fiery thunderbolt, even that which maketh it most terrible and dreadful, that, I say, ministereth matter of comfort to the elect, namely, that it is impossible it should be pardoned, and that the committers thereof are sure to be eternally damned. The comfort is this, The Elect cannot sin against the holy Ghost. that the elect are absolutely freed from it, so as they cannot fall into it. The Reasons are evident. 1 When they come to be enlightened, Reasons. 1 When enlightened, they are born again. together with their illumination, regeneration is wrought in them. Now they who are borne again, cannot so wholly give up themselves to sin and Satan, as to sin against the Holy Ghost. The Apostle (in a more inferior degree and kind of sinning, then in this kind against the Holy Ghost) saith, Whosoever is borne of God doth not commit sin: for his seed remaineth in him, 1. john 3. 9 and he cannot sin because he is borne again. 2 All the sins of the elect in the issue and event are Venial, 2 All their sins are venial. such as shall be pardoned. For though in the nature and kind of sin, every of their sins are (as the sins of all other) Rom. 6. 23. mortal (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 eternal life: and being elected thereto, they shall assuredly be made partakers thereof. God's purpose and decree remaineth firm and stable, and cannot be made frustrate. They are not therefore in danger of eternal damnation: and so cannot fall into that sin. Yet let no man be presumptuous, or secure in this regard: for first, he may be mistaken in his election, and think he is chosen, when indeed he is not. If he be deceived, and mistake the marks of his election, then is he not exempted from this sin, and the fearful issue thereof. Again, though he be elected, yet if he be not watchful over himself, he may fall into so great a gulf of sin, and be so near the pit of eternal damnation, as he will have cause again, and again to repent his folly, as we have * before showed. Treat. 2. of Faith. §. 60. Let us therefore work out our salvation with fear and trembling. Unto which salvation that we may be kept blameless, Phil. 2. 12. The Grace of the Lord jesus Christ, 2. Cor. 13. 14. and the love of God, and the Communion of the Holy Ghost be with us all. Amen. FINIS. AN Alphabetical Index of the particular points contained in this Treatise. A Adversity, a matter of thanksgiving. 406 The use of faith in Adversity. 268 edification to be aimed at by Ministers. 526 Affiance in God. 558 All sorts of people must fight. 51 All assaults must be held out. 109 Christ offered to All. 228. 587 Ambassadors of God are Ministers. 535 Apostles especial Ambassadors. 536 The dignity of Ambassadors. 537 The duties of Ambassadors. 539 Gods mercy in sending Ambassadors. 544 Christ's Ambassadors worst of all handled. 547 Amen, the use of it. 431 Amen to be uttered aloud. 434 Apostasy. 604 Apostates. 605 Ardency in prayer. 353 Signs of extraordinary Ardency. 441 Armour of God why so called. 19 Armour of God complete. 22 Be bold in the Armour of God. 23 No safety without the Armour of God. 33 They safe who well use the Armour of God. 35 Most part of it defensive. 118 Assurance of faith. 261 Assurance a property of hope. 297 B Babbling in prayer. 499 Belief, see Faith. None sin in Believing. 232 It is a sin not to Believe. 233 Blasphemy. 576 What it is. 577 How heinous a sin it is. 579 Blasphemies of Papists. 580 Blasphemy to be punished by Magistrates. 581 Occasion of Blasphemy not to be given. 582 Blasphemy may be pardoned by God. 583 Blasphemy accompanieth the sin against the Holy Ghost. 598 Blessings of God reckoned up as temporal, etc. 403 Why many Saints want outward Blessings. 412 Boldness needful for Ministers. 523. 557 Wherein Ministers must show boldness. 524 Ouer-secure Boldness. 258 Brother, a title of humility and gentleness. 4. etc. All Christians as Brethren. 4 C CAllings which are peculiar, to be most respected. 114. 534 Canonical hours. 476 Charge, every man's Charge to be discharged. 114. 534 Chiliasts arguments for redemption out of hell answered. 618 Christ's coming to judgement whether in the day or nighttime uncertain. 490 A superstitious waking for Christ's coming. ibid. Compunction, see Grief. Confidence in Gods mighty power. 15 Confidence in ones self, vain. 11 Confidence in creatures vain. 11 Conscience, what is the righteousness thereof. 145 A clear Conscience, what it is. 252 How it cometh from faith. 253 The ground of it love. ibid. It is accompanied with a pure hart. 255 It extendeth itself to all duties. 256 It endureth to the end. 257 A quiet Conscience, what it is. 247 No wicked man's Conscience is quiet. 248 Constancy. 110 Corrections of God in wisdom and love. 187 189 They are not simply tokens of wrath. 139 Some despise them: some faint under them. 183. etc. How kept from those extremes. 184. 185 Courage spiritual needful. 6. 114 Cursing Saints, an horrible thing. 392 D DAmnation eternal. 618 They certainly Damned, whose sins are not pardoned. 621 Danger must make watchful. 45 Darkness spiritual. 76 Dead not to be prayed for. 377 Dead not to be prayed unto. 507 Defence not in ones self. 99 Most part of Christians armour Defensive. 118 Desire of Christ. 223. 243 Notes of true Desire. 244 Desire of performing one's function. 558 Deprecation against evil. 370 Despair, whence it ariseth. 47 Temptations to Despair are fiery darts. 282 Yield not to Despair. 234. 284 DEVIL. The Devil our enemy. 37 What Devils were by creation, and what they lost by their fall. 37. 38 What maketh devils terrible. 38. 81. 87. 89 The devils subtlety, wiles and shifts. 39 etc. The Devil principal in all temptations. 56 The Devils have a dominion. 61 devils power. 64. 65 They cannot do what they wil 66. 72 Nor do any thing against nature. 66 Nor work miracles. 66 Nor force man's will. 68 Nor search man's heart. 68 69 Nor foretell things to come. 69 Devils extraordinary power, wherein it consisteth. 70 How far it is diminished by their fall. 71 Devils rule only in this world. 75 Their vassals are ignorant and evil men. 76 How men may come out of devils power. 78 Devils are spirits. 79 Devils are not qualities. 80 Devils extremely evil. 83. 84 Devils many in number. 86 Devils have an head. 87 Their number makes them terrible. 87 Comfort against the power and number of Devils. 87. 88 Devils advantage in place. 89 Devils fight to spoil men of heavenly things. 92 devils malice. 93 devils darts, and fiery darts. 281. etc. Times wherein Devils shallbe loose. 105 Devils have an hand in afflicting Saints. 177 Devils can every way annoy us. 280 Give not place to the Devil. 63. 103 Resist and drive the Devil away. 313 Drowsy praying. 493 E ejaculations of heart. 479 Elect cannot sin against the Holy Ghost. Endeavour of man must go with God's assistance. 29 Evils, what to be prayed against. 370 Kinds of Evil. 371. etc. Evils from which Saints are freed, are more than justly they can fear. 413 How Evils may prove matter of thanksgiving. ibid. Examination to be used at a Fast. 460 Experience upholdeth hope. 306 F FAinting in affliction 182 Saints subject to Fainting. 184 How kept from Fainting. 185 Family-prayer. 437 FAITH. What Faith is. 257 divers kinds of Faith. 208 True justifying Faith. 210 Faith especially to be taught and learned. 199 The excellency and necessity of Faith. 198 Faith commendeth God's properties. 200 How Faith resteth on God's justice. 202 Great is the need of Faith. 284 And great is the worth of it. 279. 285 Faith maketh the Word profitable. 323 Faith and righteousness have distinct uses. 152 How Faith & hope differ & agree. 298 How Faith and presumption differ. 287 Faith fitly compared to a shield. 214 Faith fitly compared to Balsam. 283 How Faith is gotten. The Author of it. 216 The means of getting Faith. 218 The order of working Faith. 220 Faith presupposeth knowledge. ibid. Faith ariseth from sense of misery, and desire of remedy. ibid. What man must do to have Faith. 223 Motives to Faith. 224 Faith not hard to the willing. 289 Man's unworthiness no hindrance to Faith. 227. 292 Trial of Faith. It may be known. 235 Imperfect Faith may be sound. 292 True Faith may stand with doubting. 238 Faith operative as fire. 245 Faith the first grace. A mother grace. 202. etc. Faith works love & other graces. 203 Faith causeth a quiet conscience. 247 And a clear conscience. 252 Faith causeth a pure heart. 255 Faith may be as a tree in winter. 252 How far Faith may be lost. 259 Faith falleth not clean away. 293 How Faith may be preserved and increased. 263 How Faith is well used. 266 Two uses of Faith in prosperity, and two in adversity. 267 Helps of Faith. 268 Faith only keepeth off the devils darts. 281 And quencheth the fire of them. 283 Wretched are such as want Faith. 284 Satan most assaulteth Faith, his wiles against it. 286 Faithfulness required in Ministers. 540 Wherein their Faithfulness consists. 540 Fasting. 446 The several kinds of Fasting 446 The difference betwixt a religious Fast and other Fasts. 448 How far all sustenance is to be borne in the time of a Fast 449 What other things beside food are to be forborn in a Fast. 451 How far the body is to be afflicted in a Fast. 453 The occasions of a Fast. 454 Of set times for a Fast. 455 The continuance of a Fast. 456 A Fast in whole, and in part. 456. 457 Supplication the principal end of a Fast. 459 Examination another end of Fasting. 460 Humiliation a third end of Fasting. 461 Mortification a fourth end of Fasting. 462 Grounds of Fasting under the new Testament. 463 Motives to Fast. 463. 464 Public and private Fasts. 467 Fearfulness. 8. 261 Flesh and Blood. 53 Our enemies more than Flesh and blood. 54 Flying affords no safety. 119 Forgetfulness of God's promises, dangerous. 269 Forgiveness of sin. See sin G GHOST. How the Holy Ghost is gotten. 485 How known when the Holy Ghost is in us. 484 How the Holy Ghost prayeth for us. 482. etc. Why needful that the Holy Ghost pray for us. 483 Prayer wrought by the Holy Ghost, cometh out of man's spirit. 486 How the sin against the Holy Ghost may be discerned. 382 Who commit that sin are not to be prayed for. 381 Gods properties commended by faith. 200 Gods grace, mercy, power, truth, props to Faith. 225 Goodness of God. See Mercy. Gospel, what it is. 165 Why peace is attributed to it. 167 The Gospel of peace prepares a man's heart against trouble. 168 The Gospel assureth that nothing shall hurt us. 170 Operations of the Holy Ghost. 597 How sin is committed against the Holy Ghost. 596 Blasphemy accompanieth the sin against the Holy Ghost. 598 What is the sin against the holy Ghost. 598. etc. Difference betwixt the sin against the Holy Ghost and other sins. 603. etc. Who may fall into the sin against the Holy Ghost. 605 They who never professed the Gospel may sin against the Holy Ghost. 606 The Scribes and pharisees sinned against the Holy Ghost. 607 The sin against the Holy Ghost cannot be pardoned. 608. 614. etc. Why the sin against the Holy Ghost is unpardonable. 615 The certainty of his damnation who sinneth against the Holy Ghost. 617 How the sin against the Holy Ghost may be prevented. 622 The Elect cannot fall into the sin against the Holy Ghost. The Gospel assureth that all things shall turn to our good. 171 The Gospel revealeth a remedy for man's misery. 221 The Gospel is a mystery. 528 The Gospel is the proper object of preaching. ibid. Difference betwixt Law & Gospel. 101 A blessing to have the Gospel. 168 Grace of God free. 227 The Graces of God to be employed. 24 Spiritual Graces for defence. 19 Every Grace to be manifested. 26 Grace to be added to Grace. 29 Grace decayed may be repaired. 100 Spiritual wounds healed. 285 Grief of heart before faith. 240 Causes and fruits of true grief. 242 H Heretics pervert the Word. 331 HEART. A pure Heart. Integrity of Heart. 255. etc. Heaven. How far we may be made partakers of it while here we live. 411 HOPE. What Hope is. 296 Why it is called Hope of salvation. 295 Assurance and patience are properties of Hope. 297 Uncertainty no property of Hope. 298 How Hope & faith agree & differ. 299 Hope fitly resembled to an helmet. 300 The use of Hope. 301 Hope necessary in four respects. 302 How Hope is gotten & preserved. 305 The end of Hope oft to be meditated on. 307 Hope an anchor. 308 Hope to be cast on a sure ground fast fixed, and the hold of it oft renewed. ibid. Satan's wiles against Hope. 309 False grounds of Hope. 310 Humiliation an end of fasting. 461 I Jealousy. Good jealousy. 557. 559 Ignorance a fearful sin. 338 Jgnorant persons the devils vassals. 76 Illumination before Faith. 239 Imprecations lawful and unlawful. 397. etc. Usual Imprecations taxed. 395 No man may pray against himself. 394 Incredulity a grievous sin. 234 JOY. Spiritual joy. Notes thereof. 250 joy of Hypocrites not sound. ibid. justice. See Righteousness. Who are Ouer-Iust. 158 Severity of justice caused by abuse of mercy. 595 K KNowledge of the Word necessary. 321. 337 Means to get Knowledge. 321 Things Known to be made Known. 527 L LAw worketh a sight and sense of our misery. 220 The Law is a rule of righteousness. 143 The Law and Gospel differ. 101 Libertines careless in doing what they may. 30. 31 Love cometh from faith 203. 253 Love the ground of a clear conscience 253 Exhortations in love. 6 M MAgistrates must cut off enemies. 314 Magistrates ought to punish blasphemers. 581 Man the object of God's mercy. 584 Man's ungratefulness. 586 Son of Man. See Son. Means take not away the use of faith. 292 Neglect of Means a tempting of God. 31 The danger of neglecting Means. 33 Mercy of God abundant. 101. 227. 572 Gods Mercy in forgiving sin. 572 The extent of God's Mercy in forgiving all sins. 574 Man the principal object of God's Mercy. 584 Mercy of God offered to all. 587 Mercy of God overcomes man's ungratefulness. 593 Mercy of God abused, turned into severity. 595 Merit. What is required to cause merit. 149 Man's righteousness cannot be meritorious. 150 Millenaries, see Chiliasts. Minister's Ambassadors. 535 Ministers dignity and duties. 538, 539 Ministers have no ability of themselves 513 Ministers calling most excellent and difficult. 510 Ministers most opposed against. 511 Ministers false, most dangerous. 512 Ministers to be prayed for. 509 Especially if restrained. 556 Ministers to be highly esteemed. 537 Ministers may not be disgraced. 538 Ministers comfort and encouragement. 539 Ministers must make known what they themselves know. 527 Ministers must deliver nothing but what they have received. 540 And all that they have received. 541 Ministers must deliver the Word as God's word. 541 In Ministers is required Gravity, Authority, and sincerity. 542 Ministers boldness. 522 Ministers must refute errors, and reprove vices. 315 Ministers must carry themselves according to their present condition. 562 Ministers must use what liberty they can. 553 Ministers inhibited, whether they may preach. 554 Ministers are preachers to themselves. 52 Gods mercy in ordaining Ministers. 554 The word may not be rejected because Ministers are men. 545 Ministers oft used as malefactors, and why? 547 Man's weakness succoured, and faith supported by the Ministry of men. 544 Mortification an end of fasting. 462 MYSTERY. What a Mystery is. 529 The Gospel is a Mystery. ibid. A Mystery requireth study and prayer. 530 Knowledge of a Mystery no matter of boasting, but of thanksgiving. 531 No marvel that many err in Mysteries. ibid. N NIght-vigils. 489 Uncertain whether Christ's coming to judgement shall be in the day, or Night. 490 O OPENING. OF Ministers Opening their mouths. 520 P PApists abandoned by preaching. 78. 79 Papists enemies to God's people. 326 Pardon of sin. 572. see sin PATIENCE. What Patience is. 162 Patience resembled to shoes. 163 Patience how it is gotten. 164 How patience may be rightly grounded in us. 168. 170. 173 How men may be persuaded to Patience. 174 The necessity of Patience. 174. 188 The benefit of Patience. 178. 188 How Patience hath a perfect work. 179 Two extremes of Patience. 181. 182 Sergeant Patience. 172 Satan's wiles against Patience. 186 Patience maketh many crosses light. It preventeth and removeth many. It enableth us to bear all. 188. etc. PEACE. Why attributed to the Gospel. 167 Peace of the Gospel, what it is. 166 Peace with God, keepeth away many evils. 191 Peace with God altereth the nature of all crosses. 192 Peace with God procureth assistance in all troubles, and full freedom from all. 194 Persecution no matter of Shame. 548 Persecution honoured by the cause. 549 Persecution no sufficient cause to make Ministers cease preaching. 555 What are those causes. 550 Persevere. 116 Perseverance in prayer. 496. etc. How long we must Persevere. 497 Difference betwixt Persevering and praying always. 498 Difference betwixt Persevering and much babbling. 499 Persevering in prayer extraordinary. 443 Perseverance requireth that prayers be oft renewed and long held out. 500 Petition for good things. 367 Place. Every one abide in his own place. 114. 534 Give no Place. 63. 103 Power of God a mighty Power. 12 The mighty Power of God a prop to faith. 13. 225 The benefit of trusting to God's Power 15 God able to perform his word. 225 Prayer. 340 Prayer an admirable gift. 484 What Prayer is. 345 Difference betwixt civil and divine Prayer. 347 Prayer a work of the Holy Ghost: see Ghost. 482 Prayer to be made only to God. 346 How Prayers of men are to be desired. 503 Of them prayers may be desired. 507 The dead may not be prayed unto. ibid. Nor prayed for. 377 Why needful by prayer to make known our desire to God. 347 What requisite to the right manner of praying. 348 Prayer to be made in the mediation of Christ. 349 In fear and reverence. 350 In faith and humility. 351 With holiness, sense, and feeling. 352 In sincerity, in hart, in spirit. 353. 486 In fervency. 353. 441 Motives to Prayer. 353 1 Gods charge. 353 2 By prayer God is worshipped. 3. Honoured. 354 4 Prayer is absolutely necessary. 355 5 Prayer is profitable. 1 To obtain every good thing. 356 2 To prevent judgement. 3. Preserve grace. 4. Subdue sin. 5. Sanctify all things. 357. 358 6 Prayer is powerful with the Creator. 362 Prayer is powerful with the creature. 361 7 Prayer is a matter of great dignity. 364 Why prayer is not always heard. 359 501 The kinds of prayer. 365 1 Petition for good things. 367 2 Deprecation against evil. 370 3 Intercession for others. 374 Who are not to be prayed for. 377 Who are to be Prayed for. 383. 509 All in general to be Prayed for. 384 1 Saints. 2. Magistrates and Ministers. 386 Why Ministers especially. 510 3 Kindred and friends. 387 4 Strangers. 5. Enemies. 388 What is to be Prayed for in the behalf of others. 392 4 Imprecation against others, See imprecations. 394 5 Thanksgiving. 399 Prayer mental or vocal. 421. 422 Prayer sudden or composed. 423. 424 Prayer conceived or prescribed. 426. 427 Prayer public, private, or secret. 429 etc. Prayer in family. 437 Prayer extraordinary. Motives thereto. 440. etc. Who are to desire others prayers. 506 Gifts bestowed to be prayed for. 519 The time of prayer. 471 How we may pray always. ibid. Set times of prayer for every day. 473 Constancy in keeping those set times. 475 Whatsoever is done pray. 478 Hearts always ready to pray. 479 Persevere in prayer, see Perseverance. Watch to pray, see Watchfulness. Body and soul must be roused up to prayer. 491 Drowsy praying. 493 Preparation before prayer. 424 Preparation against trial. 106 Preparation of the Gospel of peace. 160. etc. Preaching the most proper means of faith. 219 The Gospel is the proper object of Preaching. 528 Preaching must be distinct and audible. 521 Presume not. 30. 342 Confidence in God's power no Presumption. 15 Whence Presumption ariseth. 46 Difference betwixt Presumption and faith. 287 Principalities. 59 Private prayer in family. 437 Proof to be given of grace in us. 26 PROMISES. Promises of God offered to all. 228 Remembrance of God's Promises, an help to faith. 268 General Promises why to be observed. 270 Particular Promises needful. 271 Promises for all things needful. 270. 471 Promises absolute. 273 And conditional. 274 The divers manner of propounding Promises. 276 To whom Gods Promises belong. 277 The time of accomplishing Gods Promises uncertain. 302 PROSPERITY. The use of faith in Prosperity. 267 Public prayer. 429 What persons are required thereto. 430 The place of Public prayer. 431 unanimity and uniformity in Public prayer. 433. etc. Motives to Public prayer. 436 Pure heart, see Heart. Purgatory a fiction. 378 R RElapse dangerous 624 Religion. We cannot be saved in every Religion. 136 Remembrance of God's promises an help to faith. 268 Remission of sin. 572 See sin Repair of grace decayed. 100 Spiritual wounds Restored and healed. 285 Repent always, when men will they cannot. 157 Repetition of the same things. 95. 96 Reproof of impudent sins to be sharp. 567 Resolution of the Apostle invincible. 558 RIGHTEOUSNESS. What Righteousness. is. 143 Righteousness Legal and evangelical. 144 Righteousness fitly resembled to a breastplate. 146 How Righteousness is put on. 147 The benefit of Righteousness. 148. 153 154 Man's Righteousness cannot be meritorious. 149. etc. Righteousness needful to salvation. 152 Righteousness and faith have distinct uses. ibid. Righteousness acceptable to God. 155 The parts of Righteousness may not be severed. 156 Direction for the use of Righteousness. 159 S SAcraments a means to increase faith. 265 Sanctified, how far we may be sanctified. 410 Satan, see Devil. Scripture, see Word. Scoffs of wicked. 304 Security carnal. 105 Security holy. 249 SIN. Sin infinite in nature. 620 Nothing but Sin can wound the soul. 146 Difference betwixt Sins of the regenerate and others. 157. 620 Sins of impudent sinners to be plainly discovered. 567 Sin may be forgiven. 572 All Sins may be forgiven. 574 Pardon of Sin offered to all. 587 Sin against the holy Ghost. 598 See Ghost. Sin cannot be forgiven in the world to come. 607 Pardon of Sin to be sought in this life. 614 They whose Sin is not pardoned, are damned. 621 The proportion betwixt Sin and the eternal punishment thereof. 620 A Sinners will to sin is infinite. 620 Difference betwixt Sinners. 613 How Sin may be turned to the good of the Saints. 172 How far we are freed from sin 410 Sin against the Holy Ghost, see Ghost. Sincerity. 542 See Truth. Son of man. 588 Who so called. 589 Why Christ is called Son of man. 590 How sin is said to be committed against the Son of man. 591 SOLDIERS. Christians are Soldiers. 16. 17 No easy thing to be a Christian Soldier. 294 Speech needful for Ministers. 517 Spirit of God, see Ghost. The Devil a Spirit. 79 Spirits very terrible. 81 The Spirit of Spirits terrible to Devils. 83 Strength of God. 9 Supplication an end of fasting. 459 Sword of Spirit. 313 The temporal Sword an help to the spiritual. 315 T Tears in prayer. 442 Tempt not God. 342 Thanksgiving, what it is. 399 Thanks due only to God. 400 Thanks to be offered up in the mediation of Christ. 401 Thanks to be given for all things. 402 For spiritual, temporal, and eternal blessings. 403 For removing evils. 405 For adversity and for evils. 406. 414 More matter of Thanksgiving then of petition. 409 How blind who see no matter of Thanksgiving. 415 Thanks to be given always. 480 Directions for Thanksgiving. 418 TONGVE. A strange Tongue unlawful in God's worship. 434 TRIALS. Many Trials and troubles to be passed over. 107, 175. 303 Prepare against Trials & troubles. 106 Troubles fall not out without God. 177 TRUTH. Four kinds of Truth. 121 Truth of opinion, heart, speech, action 122 Truth as salt. 123 Truth as a girdle. 124 Truth an ornament and strength. 125. etc. trial of Truth. 127 How to get and buy Truth. 130. 132 The excellency and necessity of Truth. 131. etc. Sell not Truth. 134 Satan's wiles against Truth. 134. etc. God protects defenders of Truth 137 Truth keepeth from despair. 138 Truth is easy and sweet. 139 Truth the best means of gain. 140 Most men little regard Truth. 142 God is True, and will perform his word. 226 V Verity, see Truth. Vigils. Night- vigils of Papists. 489 Unanimity and uniformity in public prayer. 433 Ungratefulness of Man. 586 Ungratefulness of man drieth not up the spring of God's goodness. 593 Voice. The Minister's voice must be audible. 433 And intelligible 434 Vows, an help to prayer. 464 Direction for making Vows. 466 Vows public and private. 467 Utterance needful for Ministers. 517 Saint Paul had excellent Utterance, & yet prayed for it. 518 W War. The Christian war a fierce war. 49 Warfare. Our life a warfare. 17 Watchfulness caused by danger. 45 Watchfulness an help to prayer. 488 What it is to Watch unto prayer. 488. etc. Directions for Watchfulness. 494 Wicked men Satan's vassals. 76 Devils extremely Wicked. 84 Wickedness a diabolical quality. 85 Will. Papists attribute too much to man's Will. 30 Wisdom needful to apply the Word. 322. etc. The Spirit of Wisdom to be prayed for. 563 WORD. What is the Word of God. 316 Knowledge of it necessary. 321. 337 The sense of the Word to be searched out. 317 Means to find out the sense of it. ibid. The Word as a sword. 319 A sword of the Spirit. 320 A sharp sword. 332 Four graces needful to use the Word aright. 321 The benefit of wel-using the Word. 324 The Word profitable to all things. 325. 326 How many ways the Word is neglected. 326 They are enemies of God's people who deprive them of the Word. ibid. The Word perspicuous. 333. 336 The Word. fit for the simplest. 336 In what respects the Word is difficult. 333. etc. No fault in the Word, if men profit not by it. 339 How to be resolved of the authority of the Word. 328 No doubt to be made of God's Word. 329 Cod's Word a sure rule. 330 Satan's wiles against the Word. 328 The Word perverted by Heretics. 331 The Word a means to beget faith. 218 The Word a means to increase faith. 264 Gods Word to be delivered as God's Word. 541. 561 World. The Devil ruleth over the World. 75. 76 y Yield not to Satan. 63. 103 FINIS.