The Whole Armor of God, Exegesis · Treatise 3 · Part 7
THE SEVENTH PART.
The perſons for whom Prayer is to be made.
Epheſ. 6. 19. 20.
And for me, that vtterance may bee giuen vntounto me, that I may open my mouth boldly to make knowne the myſtery of the Goſpell:
For which I am an Embaſſador in bonds, that therein I may ſpeake boldly as I ought to ſpeake.
§. 144. Of deſiring the helpe of others prayers.
FRom his direction vntounto prayer,Coherence. the Apoſtle proceedeth vntounto an eſpeciall requeſt, that they whom hee had inſtructed, and incited to pray for others, would in particular pray for him: whence obſerue, that
As Chriſtians ought to pray for others, Obſer. 1. Prayers of others to be deſired.ſo to deſire the mutuall prayers of others for themſelues. Seldome did Saint Paul write to any, of whom he requeſted not their prayers, whether they were whole Churches, as in this and many other Epiſtles, or particular perſons; asaPhil. verſ. 22 Philemon. This hath been the ancient practiſe of Gods children:b2. King. 19. 4 Hezekiah deſired the prayers of Iſaiah, cH…ſt. 4. 16.Heſter of the Iewes, dDan. 2 18.Daniel of his three companions: fGen. 20. 7.God intimated thus much vntounto Abimelech, that it would be good for him to craue the prayers of Abram, andgIob. 42. 8. vntounto Eliphaz, Bildad and Zophar, that it would bee good for them to ſeeke the prayers of Iob. Did not Saint Iames exhort hereunto, when he ſaith,hIames 5. 14 Is any ſicke among you? Let him call for the Elders of the Church, and let them pray for him.
§. 145. Of motiues to deſire others prayers.
THe motiues which were alledged to inforce the dutie of prayer in generall, might fitly bee heere againe applied, for prayer being a dutie whereby God is much honored, and a thing very powerfull with God, and profitable to thoſe for whom it is made, we ought to take all occaſions to ſtirre vp others thereunto. But there are many more particular reaſons to vrge this doctrine: for by deſiring the prayers of others,
1 Wee teſtifie our great deſire of Gods bleſſing,Reaſons. and therupon we think it not enough to pray for it our ſelues but alſo ſeeke the helpe of others prayers to obtaine it.1. Teſtifi…ation of the earneſtnes of our deſire.
2 Wee ſhew that we acknowledge a communion of Saints,2. Acknowledgement of the communion of Saints which performe mutuall duties one to another.
3 We manifeſt a ſence of our owne weakneſſe, for the ſupporting whereof we craue the helpe of others, yea we manifeſt much humility.3. Sence of our owne weakeneſſe.
4 We maintaine mutuall louelove, which conſiſteth not onelyonly in offering, and doing kindneſſes,4. Maintaining of mutuall louelove. but alſo crauing and accepting the like: if a man doe not ſometimes deſire, and receiue good turnes at his friends hands, he wil make his friend vnwilling, and aſhamed to ſeeke and receiue any at his hands, and ſo will entercourſe of louelove be ſoone broken off.
§. 146. Of the difference betwixt deſiring other mens prayers and making them mediators.
Obiect THus are many Mediators made.
Anſw. Nothing ſo, for our deſire is not that o…ther men ſhould preſent our perſons, and our prayers to God, and ſo make them acceptable, which is the office of a Mediator, but onelyonly wee vſe them as companions, and fellow-members in this office.
§. 147. Of thoſe who vſe or refuſe to aske the helpe of others prayers.
Vſe 1 THis iuſtifieth the commendable and vſuall practiſe of the Saints at this day, who when they depart one from another, or write one to another, or being in any diſtreſſe, are viſited one of another, deſire the prayers one of another. The thing is good and warrantable: yee that hauehave vſed it be not aſhamed of it, neither ceaſe to vſe it ſtill; onelyonly as the thing is in it ſelfe good, ſo vſe it well: not complementally for cuſtome ſake, but from the heart, and that in regard of the forenamed reaſons.
Vſe 2 As for thoſe who are aſhamed to deſire the prayers of others, vnworthy they are to pertake of the benefit of others prayers.
And for thoſe who mocke and ſcoffe at it in others, what doe they but ſtrike the Prophets and Apoſtles thorow their …oines, whom they ſcoffe at. The time may come when they would be glad of their prayers, whom in their proſperitie they mocked, euen asiExod. 8. 8. Pharaoh was glad of the prayers of Moſes and Aaron, k1. Sam 15. 25Saul of the prayers of Samuel, andlAct. 8. 24. Simon Magus of Simon Peters.
§. 148. That none too good to ſeeke the helpe of anothers prayer.
BVt for the better clearing of this point, I will more diſtinctly declare, the perſons both who are to deſire this duetie, and alſo of whom it is to be deſired.
For the firſt,Who are to deſire others prayers. All of all ſorts, none excepted, muſt deſire the prayers of others, not onelyonly the yonger, meaner, inferiour ſort, as children, ſchollers, auditors and the like: but euen the beſt and greateſt, and that of ſuch as are much inferiour vntounto them. Note the*§. 144. forenamed examples, which ſhew that Kings, Queenes, Prophets, Apoſtles, deſired this kindeneſſe: what perſons more eminent for place, or more excellent for grace? if it beſeemed them, whom may it not beſeeme?
On the one ſide,Reaſons. the greateſt and beſt, while heere they liue are ſubiect to many infirmities, many temptations: and though they may hauehave ſome excellent gifts aboue others, yet they want many other, which meaner then they hauehave: beſides, they are proane to decay in the graces which they hauehave. On the otherſide, the prayers of the leaſt and meaneſt Saint are of force with God:mIob 34. 19. God is no accepter of perſons: it is the heart, the honeſty, ſincerity and ardencie of it, which he moſt reſpecteth, and not the greatneſſe and dignity of the perſon who prayeth.Simile. In this regard therefore, as the foote may be helpful to the head, and as a little mouſe may bee helpefull to a Lion caught and entangled with cords, by gnawing a cord aſunder, ſo may the leaſt Chriſtian bee helpefull to the greateſt by praying for them.
Vſe Let none therefore thinke themſelues ſo compleate and well furniſhed, as they need not the helpe of others prayers: or ſo great, that it ſhould not beſeeme them to ſeeke this helpe.n1. Cor. 12. 18 &c. God in wiſdome hath ſo ordered the body of Chriſt, that the members thereof ſhould neede one anothers prayers: and that, both to maintaine mutuall louelove among them (for mutuall prayers doe euen knit the ſoules of the Saints together) and alſo to ſuppreſſe arrogancie, that one ſhould not ſcorne and diſdaine another. If any bee otherwiſe minded, it is to be feared that ambition hath blinded their mindes.
If the greater are to deſire the prayers of the meaner, much more the meaner of greater, as children of parents, people of the Miniſters, &c.
§. 149. Of praying to the liuing onelyonly.
FOr the ſecond,Of whom. prayer is to be deſired. the benefit and kindneſſe of prayer is to be deſired of ſuch as wee know may know our deſire. Theſe are onelyonly the liuing, who conuerſe among vsus vponupon the face of the earth: to theſe, whether preſent or abſent, we may make knowne our deſire: if preſent, by words or outward ſignes: if abſent, by letter or meſſage
To deſire the prayers of ſuch as are departed out of this world,Not of the dead. is both in vaine, and alſo without warrant.
1 In vaine, becauſe we can neither make ſigne, ſpeake, write, nor ſend to them: nor can they without ſome ſuch meanes, know the deſire of our heart, it is Gods propertie to ſearch the heart.
2 Without warrant, becauſe the whole Scripture affordeth neither precept, promiſe nor good example tending to that purpoſe; had it beene needefull, queſtionleſſe Chriſt would hauehave compriſed it in his perfect forme of prayer.
§. 150. Of the Papiſts arguments for praying to the dead.
OVr aduerſaries make ſhew of ſundry places,Arguments for praying to the dead anſwered. but ſuch as make nothing to the purpoſe, but are wreſted cleane contrary to the ſcope of the Holy Ghoſt. Their great champion who vſeth go gather together what hath beene,Bellarm. de Sanct. Beat. lib. 1. ca. 19. or may be alleadged: for defence of their ſuperſtition, idolatry, and hereſie, quoteth onelyonly theſe diſtinct places out of the old Teſtament:aGen. 48. 16 The firſt is where Iacob ſaith to Ioſeph, The Angel which deliuered me from all euill, bleſſe the children, &c.
Anſw. The Angell there meant, isb& 32. 24. the ſame with whom Iacob wreſtled, which was Chriſt Ieſus,cMal. 3. 1. The Angell of the Couenant.
The ſecond is that ſpeech of Eliphaz, d Iob 51. Expounded.to which of the Saints wilt thou turne.
Anſw. 1 Queſtion may be made whether eueryevery ſpeech of Eliphaz recorded in that Booke be of ſufficient authority to iuſtifie a point in controuerſie:*Quamuis haee verba non videantur cōuincere, quia non ſunt ipſius ſcrip toris libri, ſed Eliphaz amici Job, tamen ideo couincūt, quia indicant tunc fuiſſe conſuctudinem, &c. The Author who alleadgeth this argument, denieth not but doubt may be made hereof.
2 The place is meant of Saints liuing on earth: neither doth it imply any prayer to them, but ſpeaketh of a due conſideration of …heir eſtate, whether any were like to Iob.
3eExod. 32. 13. The third is the prayer of Moſes, Remember Abraham, Iſaac, and Iacob.
Anſw. Moſes meaneth not any interceſſion, which Abraham, Iſaac, and Iacob made vntounto God for their poſterity; but the couenant which God made with them in the behalfe of their poſterity.
Further hee heapeth vp ſundry places both out of the olde, and out of the new Teſtament, wherein prayers *Legimus viuentes à viuentibus inuocatos: ergo licebit etiam nunc inuocare coſdam ſanetos cum Chriſto regnantes.of the Saints liuing are deſired; and inferreth, that if it be meete and lawfull to call vponupon the Saints while they are vponupon earth, it muſt needes be lawfull to call vponupon the ſame Saints when they raigne with Chriſt.
Anſw. 1. There is difference betwixt deſiring Saints to pray for vsus, (which this Text, and other like places warrant) and calling vponupon Saints (which no place of Scripture doth warrant,) whether they be dead, or liuing.
2 The argument from the liuing to the dead followeth not: becauſe we hauehave warrant for the one, not for the other; and becauſe we can make knowne our deſires to them, not to theſe:
Let vsus goe along with God, and vſe ſuch meanes of obtaining the bleſſings he hath appointed, and then in faith may we depend vponupon him, and expect his bleſſing.
Thus much for this generall point of requeſting the prayers of others.
§. 151. Of praying for Miniſters.
OF the perſons in generall for whom prayer is to be made, we hauehave ſpoken*§. 45. &c. before. Now we will more diſtinctly conſider the particular perſon mentioned in this place,Who are eſpecially to be prayed for. for whom prayers are moſt eſpecially to bee made: this is ſet downe vnderunder the Apoſtles perſon: For me, ſaith he. Saint Paul was by vertue of his calling, a Miniſter of the Goſpell, euen a publike Miniſter vntounto the whole world, by reaſon of his Apoſtleſhip: yet more particularly in thoſe places where he planted Churches, and where his Miniſtery was powerfull and effectuall, he was a peculiar Miniſter, asf1 Cor. 9. 2. himſelfe ſaith to the Corinthians, If I be not an Apoſtle to other, yet doubtleſſe I am to you: for ye are the ſeale of mine Apoſtleſhip in the Lord. Among other Churches, that at Epheſus, to whom he wrote this Epiſtle, was planted by him: he was the ſpirituall father of that people, and an eſpeciall Miniſter vntounto them. As a Miniſter of the Goſpel (yea and as their Miniſter) he requeſteth this duty, to pray for him: and ſo much is cleere by that which he would hauehave them pray for in his behalfe, namely vtterance, and liberty to preach the Goſpell.
From this particular I may raiſe this generall doctrine.
People are eſpecially to be mindfull of their Miniſters in their prayers to God. Miniſters are eſpecially to be praied for.As Paul and other Miniſters hauehave deſired this of their people: ſo wee reade thatgActs 12. 5. when Peter was in priſon, Earneſt prayer was made of the Church for him: andh& 15. 40. when Paul and Sylas went forth to preach, they were commended of the brethren to the grace of God; namely, by Prayer.iMat. 9. 38. This did Chriſt giuegive in charge, ſaying, Pray the Lord of the harueſt that he would ſend forth labourers into his harueſt.
§. 152. Of motiues to pray for Miniſters.
VVAighty motiues there bee to preſſe this duty for Miniſters eſpecially.Reaſons. 1 A Miniſters calling moſt excellent.
1 Of all callings, the Miniſters is the moſt excellent, neceſſary, and profitable: for it reſpecteth the ſoule (kHeb. 13. 17 for which Miniſters watch) yea, the ſpirituall, heauenly, and eternall good of body and ſoule.
2 It is of all the moſt difficult:2 Moſt difficult. whereupon the Apoſtle with great emphaſis ſaith;l2 Cor. 2. 16. Who is ſufficient for theſ… things? difficult it is in two reſpects.
1 Of the worke it ſelfe.
2 Of the perſons who are deputed to that worke.
The function of a Miniſter is to quicken ſuch as a… dead in ſinne: to raiſe vp and reſtore ſuch as are falle… backe againe; to comfort thoſe that are troubled in conſcience; to ſtrengthen the weake; to encourage the faint hearted; to confound the obſtinate; to ſtand againſt all aduerſe power; together with many other like things, all which are aboue humane ſtraine, more then fleſh and blood can doe: yet the perſons to whoſe miniſtery theſe great workes are deputed, are fleſh and blood,bEzek. 2. 1. ſonnes of men;c Acts 14. 15. Men ſubiect to the like common paſsions that all other men are, in conſideration whereof, many being called to this function, hauehave ſought to decline it, asdExod. 3 & 4 Moſes, eIer. 1. 6Ieremiah, fIon. 1. 3.Ionah, and others; andg2 Kin. 2. 9 Eliſha, when he was to ſucceede Eliah, deſired that the ſpirit of Eliah might be doubled vponupon him.
3 Of all ſorts of men,Miniſters are moſt oppoſed againſt. faithfull Miniſters are moſt oppoſed by Satan and his inſtruments:hMat. 4. 1, &c. ſo ſoone as Chriſt was publikely ſet apart to performe his miniſteriall function, Satan ſet vponupon him in the wilderneſſe; and euer after the Scribes, Phariſies, Saduces, Herodians, and other limmes of the Diuell, perſecuted him from time to time. iZac. 3. 1When Iehoſhua ſtood before the Angell of the Lord to receiue his commiſſion, Satan ſtood at his right hand to reſiſt him. When the Apoſtles were to be ſent forth to preach,kLuke 22. 31▪ then Satan deſired to winnow them as wheat. The hyſtory of the Acts of the Apoſtles, ſheweth what ſtorms hauehave continually beene raiſed againſt the Apoſtles, while they were diligently occupied in their miniſteriall function: one trouble came vponupon the necke of another, as waue vponupon waue. Other hyſtories teſtifie as much of other Miniſters: our times are not without too euident demonſtrations of this point. As Chriſt while he liued a priuate life, ſo others liue quietly in compariſon of the following times, but when they beginne faithfully to exerciſe their miniſtery, then ariſe the ſtormes: for Satan well knoweth that if thelZach. 13. 7. ſhepheard be ſmitten, the ſheepe will ſoone be ſcattered; therefore he vſethm1 Kin. 22. 31 the King of Arams policy: he bendeth all his forces againſt the Captaines of the Lords army.
4 Their failing in their duty is moſt dangerous. If they periſh,4 The fall of Miniſters moſt dangerous. many periſh with them. For they are like the Admirall ſhip which carrieth the lanthorne, whereby the whole fleete is guided: if in a ſtormy and darke night that ſinke,Simile. whither will the rest of the nauy? WhennGal. 2. 12, 13 Peter ſtept out of the way, many Iewes, and Barnabas alſo went aſtray with them.o2 Pet. 2. 1, 2. That very Apoſtle propheſying of falſe teachers that ſhould bring in damnable hereſie, ſaith, Many ſhall follow their damnable wayes. How did Arrius in his time ſeduce the greateſt part of Chriſtendome? Neuer were there any Miniſters corrupt in life, or doctrine, but many were drawne into perdition with them.
Are not now prayers,Vſe. Exhortation to pray for Miniſters. hearty and earneſt prayers to be made for Miniſters eſpecially. Oh pray that the Lord would ſend forth faithfull Labourers: and pray for a bleſſing on them which are ſent forth. Doe this in publike, doe it in priuate; let vsus your Miniſters neuer be forgotten. We well know the power of faithfull prayer, and the need we hauehave thereof. You know the benefit of faithfull preaching, and the neede you hauehave thereof. Wee to our poore power are mindfull of you.p2 Cor. 6. 11, 13. Our mouth is opened vntounto you; our heart is enlarged: Now for recompence in the ſame, be ye alſo enlarged. You reape the fruit and benefit of that bleſſing which God beſtoweth on our labours.
Hitherto of the perſon who is to be prayed for.
§. 153. Of the things which are to be prayed for in the behalfe of Miniſters.
IT remaineth to ſhew both what is to be prayed for in the behalfe of Miniſters, and why.
That which is to be prayed for, is in one word Vtterance: which is amplified, firſt by the manner; ſecondly, by the end.
The manner is declared in two branches. Firſt, Opening the mouth: Secondly, Liberty of ſpeech.
The end is to make knowne the myſtery of the Goſpell.
The reaſons why the Apoſtle would hauehave thoſe things prayed for in his behalfe, are two: One taken from his Office: he was an Ambaſſador for the Goſpell. The other from his preſent condition: he was in bonds. Hereupon he repeateth againe the thing to be prayed for, (in theſe words, That therein I may ſpeake boldly) and the manner (in theſe) as I ought to ſpeake.
§. 154. Of Miniſters inability in themſelues.
ALL the things which are here ſet downe, the Apoſtle deſireth to be giuen vntounto him, becauſe hee well knew he had them not of himſelfe: Here then firſt note,
Miniſters hauehave no ability to performe their Miniſteriall function,3. Obſeru. Miniſters hauehave no ability of themſelues. except it be giuen them.a2 Cor. 3. 5, 6 For we are not ſufficient of our ſelues to thinke any thing as of our ſelues. Our ſufficiency is of God, who hath made vsus able Miniſters. Note what Chriſt ſaith to his Apoſtles; bIohn 15. 5Without me ye can doe nothing. Great were the paines which Saint Paul tooke in the execution of his Miniſtery: Hee laboured more abundantly then all the reſt: whereby is manifeſted that hee had a great ability thereunto, yet he ſaith; c1 Cor. 15. 10It 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 ſhewed*§. 152. before that the worke of the Miniſtery is a diuine worke,Reaſons. and that Miniſters are but men. Now what is man to that which is diuine?
Is not this a ſtrong motiue to incite all to pray for their Miniſters.Vſe 1: Without Gods aſsiſtance and bleſſing they are nothing. Yete2 Cor. 10. 4. through God they are mighty.
Vſe 2 Let not ſuch as hauehave ſome ability hereunto be inſolent therein; no, though they hauehave gifts eminent aboue others: fi Cor. 4. 7.For who maketh thee to differ from another? and what haſt thou that thou didſt not receiue? Now if thou didſt receiue it, why doſt thou glory as if thou hadſt not receiued it? Let ſuch as are inſolent, take heed that God take not away their ability from them. God hath ſo dealt with many.
§. 155. Of praying for ability in Miniſters.
ALL the particulars here ſet downe for which the Apoſtle would hauehave the Epheſians pray in his behalfe, may be drawne to theſe two heads: Ability and liberty to exerciſe his miniſtery. Hence ariſeth a double inſtruction: one for Miniſters, the other for People.
That which Miniſters ought moſt of all to ſeeke for,4. Obſeru. is, that they may well performe the worke of their Miniſtery.
2 This alſo is it which people ought to beg of God for their Miniſters.5. Obſeru.
Obſerue the ſeuerall places wherein the Apoſtles deſire people to pray for them, and ye ſhall find this to be the matter of their requeſts. When the Apoſtles were aſſembled to pray together, thus they prayed,gActs 4. 29. O Lord grant vntounto thy ſeruants that with all boldneſſe they may ſpeake thy Word.
For Miniſters, Reaſons.their Miniſteriall function, is that particular worke which God hath appointed to them, their proper Talent whereof they are to giuegive a particular account vntounto the great ſhepheard of the ſheepe: Ioh. 21. 15, &c.and the meanes whereby they may beſt manifeſt their louelove to Chriſt.
For People, the Office of Miniſters was appointed to gather them together,Eph. 4. 12, 13. till they all meete in the vnity of faith, and knowledge of the Sonne of God, vntounto a perfect man. In a word, Miniſters by well performing their miniſterial function, doe moſt good both to themſelues, and their people. Marke whathTim. 4. 16. Saint Paul ſaith to Timothy, In doing this, thou ſhalt both ſaue thy ſelfe, and them that heare thee.
How contrary are the deſires of many Miniſters to Pauls? Vſe 1 If God ſhould appeare to them as he did to Salomon, and ſay;i1 King. 3. 5. Aske what I ſhall giuegive thee, I am afraid that too few would deſire ability to doe their worke, but rather ſome great liuings; others, places of dignity: others, applauſe and praiſe of people, with the like. For theſe are the things which men hunt after.
But are people otherwiſe minded? doe they deſire that their Miniſters ſhould be able, faithfull, and painefull? Surely very few in compariſon of the multitude, who rather deſire ſuch as are quiet men, content with any thing, friendly, and familiar with them, not inquiſitiue into them, nor examining what knowledge, faith, repentance, and ſuch like graces they hauehave: not buſie in prying into their faults, but rather winking at them; ſuffering eueryevery one to follow their owne delights, with the like, which are profitable neither to people, nor Miniſter For by ſuch remiſneſſe and negligence,kEze. 3. 18. People die in their iniquity, and their blood ſhall be required at the Miniſters hand.
Vſe 2 Let ſuch as reſpect Gods glory, the edification of his Church, or ſaluation of their owne ſoules, here learne what to pray for in their Miniſters behalfe: and if they hauehave Miniſters endowed with ſuch gifts, bleſſe God for them. For what we are to pray for, we muſt alſo be thankfull for, when it is beſtowed; asl2 Cor. 1. 11. the Apoſtle implieth, ſaying, Labour by prayer for vsus, that for the gift beſtowed vponupon vsus for many, thankes may be giuen by may perſons for vsus. Yea, let them moſt eſteeme, and account of ſuch Miniſters, m1 Theſ. 5. 13Hauing them in ſingular louelove for their works ſake. Not like the common ſort, who beſt eſteeme good fellowes and boone companions (as they ſpeake;) ſuch were thoſe Iſraelites of whom the ProphetnMic. 2. 11 thus ſpeaketh; If a man propheſie of wine, and ſtrong drinke, hee ſhall euen be the Prophet of this people.
§. 156. Of Vtterance, what is here meant thereby.
NOw come we more diſtinctly to handle the particular points here laid downe.
The firſt is, vtterance.
The word tranſlated vtterance, foreign.vſually ſignifieth ſpeech. It is taken either paſsiuely for that which is ſpoken and vttered, or actiuely for the very vttering of that which is couceiued. In the former reſpect ſpeech and vtterance is giuen, when God miniſtreth vntounto his ſeruants matter to ſpeake: according to that which Chriſt ſaith to his Diſciples, oMat. 10. 19It ſhall be giuen you what you ſhall ſpeake. In the latter reſpect, it hath reference both to the ſpeakers inability, (and ſo impliethp1 Cor. 1. 5 an ability and faculty well to vtter that which he is to ſpeake) and alſo to the oppoſition which by others is made againſt him (and ſo it ſignifieth leaue qCol 4. 3and liberty to ſpeake,) I take the middlemoſt o… theſe ſignifications to bee eſpecially meant, which i… an ability and faculty to vtter that which is to be ſpoken, yet ſo as the other two may not ſimply be excluded: for fit matter to be vttered, and a good faculty to vtter it may not be ſeuered; abundance of good matter without ability to vtter it, is without profit, it cannot edifie another. Ability to ſpeake well without good and ſound matter is meere vanity: it can but tickle the eare. Againe, if a Miniſter hauehave both theſe, and want liberty, his knowledge and gift of vtterance are but as candlesrMat. 5. 15. put vnderunder buſhels.
§. 157. Of a Miniſters ability to vtter what hee conceiueth.
HEre then I collect, that,
It is needfull for a Miniſter as to hauehave matter worthy to be vttered,6. Obſeru. A faculty of ſpeaking is needfull for Miniſters. ſo alſo a faculty well to vtter it.ſ1 Tim. 3. 2. He muſt be apt to teach. It ſhould ſeeme that Moſes felt the want of this, when he ſaid; tExod. 4. 10.I am not eloquent, but ſlow of ſpeech, and of a ſlow tongue. And Ieremiah when he ſaid; uIer. 1. 6.I cannot ſpeake. Therefore the Lord gaue them vtterance.
The matter which a Miniſter conceiueth is onelyonly profitable to himſelfe,Reaſon. the vtterance of it is that which profiteth others: forrRom. 10. 17. faith commeth by hearing.
Little regard hauehave they to the good of Gods Church, who ſpend all their dayes in the Vniuerſity, or in ſome ſuch like place of learning, to gather more & more knowledge and vnderſtanding of diuinity, but neuer exerciſe themſelues in vtterance: neuer pray, nor vſe any meane, to attaine thereto: no, though they be admitted Miniſters, inducted into liuings, and hauehave taken vponupon them the cure of ſoules. Though they may know much, yet their people are not edified thereby.
But what may we ſay of ſuch as want both knowledge and ſpeech? ſuch as the Prophet complaineth of, ſaying; Their watchmen are blind, Iſa. 57. 10.they are dumbe dogs, they cannot barke; they lie and ſleepe, &c. Theſe are the very bane of our Church, and the diſhonour thereof; they take vp the places of better then themſelues: they take the fleece of the flocke, but feede it not; they driue away many from our Churches, and offend more that tarry in it: good they doe to none, but much hurt, and heavy is that account which another day they are to make vntounto the Lord of the Harueſt; it had beene better both for the Church, and alſo for themſelues that they had been made carters, then Miniſters of the Word.
§. 158. Of Pauls gift of vtterance.
TO returne to our Apoſtle, had not he the gift of vtterance? if he had, why both he make this requeſt? Doe men pray for that they hauehave?
Anſw. St Paul had excellent vtterance.No doubt but he had an excellent and admirable vtterance: for when they preached at Lyſtr…, aActs 14. 12the Gentiles called him Mercurius, whom they accounted the God of eloquence. The many Sermons of his and Orations, and apologies, which are recorded in the Acts, are euident demonſtrations of his elegant and powerfull vtterance, as alſo of his boldneſſe and freedome of ſpeech.
Obiect. b2 Cor. 11. 6, Expounded.Hee himſelfe confeſſeth that hee was rude in ſpeech.
Anſw. That was ſaid not ſimply, but partly by way of ſuppoſition, (as if he had ſaid, many may, and doe take me to be rude in ſpeech; well, grant it to be ſo, yet none can imagine that I am ſo in knowledge) and partly by way of compariſon, in regard of the fooliſh, vaine, thetoricall flouriſh, and ſhew of eloquence, which other …alſe Teachers, and many heathen Orators made (as if he had ſaid; In regard of that curious verball eloquence which many vſe, I denie not but I am rude in ſpeech.) In this reſpect he plainely ſaith,c1 Cor. 2. 1. That he came not with excellency of ſpeech: dVerſe 4.and that his preaching was not with intioing words. But for good and true vtterance, none went beyond him. Wanted he vtterance wheneActs 24. 25. hee made Felix and Druſilla tremble as hee reaſoned of righteouſneſſe and temperance, and of the iudgement to come? Orf& 26. 28 when he cauſed King Agrippa to breake out in the midſt of his ſpeech, and ſay; Almoſt thou perſwadeſt me to become a Chriſtian.
§. 159. Of praying for gifts beſtowed.
YEt hee deſired that vtterance ſhould be prayed for in his behalfe,Why Paul deſired vtterance. not without good reaſon: for well hee knew, that
1 That which he had was not ſo perfect, but it might be bettered.
2 God could take it away whenſoeuer it pleaſed him.
3 Hee could no longer vſe it, then God continued to enable him.
4 No bleſſing could bee expected by it, vnleſſe God made it powerfull.
From the practiſe of the Apoſtle, & from theſe weighty reaſons thereof I gather,
Such gifts as God hath once beſtowed, Obſer. 7. Gifts beſtowed ſtill to bee prayed for.are ſtill to be prayed for. Compare the eighth and ſeauenteenth verſes of the firſt Chapter of this Epiſtle together, and you ſhall finde how the Apoſtle ſaith, that God hath beene abundant toward them in all wiſdome, and yet prayeth God to giuegive them the Spirit of wiſdome. Compare the 3. and 9. verſes of Coloſ. 1. and ye may gather as much.
Vſe 1 HaueHave not thoſe that are beſt furniſhed neede to pray themſelues, and hauehave the helpe of others prayers? Suppoſe they ſhould be deſtitute of no needfull gift, yet we ſee prayer is needfull for the gifts we hauehave.
Vſe 2 They are too inſolent who hauing receiued ſome gifts, truſt to themſelues, and look not to God who gaue them. Thus many ventring to ſwim alone,Simile. are drowned. Many that hauehave good gifts, periſh themſelues, and are a cauſe that others periſh with them. For ſonne fall into groſſe hereſies, ſome into a vaine kind of affectation, ſome forget that which once they had; ſome grow very ſots and dolts. By theſe, and many other wayes doth God iuſtly puniſh the pride of Miniſters.
§. 160. Of opening the mouth.
THe next point concerneth the manner of vtterance: the firſt branch whereof is opening the mouth; the ſecond boldneſſe, which according to the originall may thus be ſet downe; Pray for me that vtterance may be giuen me in opening my mouth boldly to publiſh &c. Or thus, With opening my mouth in boldneſſe. This opening of the mouth is not to be taken as a meere pleonaſme or redundancy of ſpeech, (as when we ſay, I ſaw with mine eyes opened, or h…ard with mi…e eares …) but as a ſpeciall emphaſis, implying a plaine, diſtinct, audible deliuery, and that according to the literall meaning of the phraſe. This phraſe is ſometimes taken figuratiuely for a free and bold deliuery of a mans mind, … is more plainely expreſſed in the next … againe for freedome and liberty to ſpeake, but that is ſet downe in the next verſe. Wherefore I take it in the literall ſence, oppoſed to an euill vnbeſeeming ſhamefaſtneſſe, which maketh men ſpeake whiſperingly betwixt the teeth and lips, as if they were loath to be heard.
§. 161. Of deliuering the Word diſtinctly and audibly.
FRom the meaning of this phraſe I gather that,
Miniſters ought to vtter the Word diſtinctly and audibly, Obſer. 8. Miniſters muſt preach diſtinctly and audibly.ſo as it may be heard and vnderſtood.gIſa. 40. 9. the Prophets were commanded to cry yeahIſa. 58. 1. to cry aloud, and lift vp their voice: iIer. …. 2.to cry in the eares of the people. Thus did Wiſdome, kProu. 1. 20. & 9. 3.Shee cried without, and vttered her voice in the ſtreets.
This manifeſteth an holy zeale in Miniſters, and ſheweth that they are not aſhamed of their function, but deſirous of the good of the people.Reaſon. In this reſpect doth the Apoſtle vſe this phraſe, where he ſaith,l2. Cor. 6. 11. O Corinthians, our mouth is open vntounto you. Beſides, by this manner of deliuering the Word, is the eare more pierced, and the heart more affected.
Vſe Heere then may ſuch parents iuſtly be cenſured, as hauing children whoſe ſpeech is ſo weake, as well it cannot be heard of many, or ſo ſtuttering, as well it cannot be vnderſtood, doe yet traine them vp to be Preachers. VnderUnder which cenſure come they alſo, who hauing ſuch ſpeech, doe notwithſtanding thruſt themſelues into the Miniſtry; and not ſo onelyonly, but alſo affect and ſeeke to preach in ſpacious and populous places: it cannot be, but that many which come to heare, muſt needs be depriued of the benefit of their preaching. The voice is an eſpeciall thing to be reſpected, in ſuch as are ſet apart vntounto the Miniſtry. If one that cannot bee heard, or vnderſtood, ſhould come vponupon a ſtage, he would be hiſſed oft againe: why then ſhould ſuch come into a Pulpit? Is it not more requiſite that a Preachers voice ſhould bee heard, and vnderſtood, then a ſtage-players voice?
As for thoſe to whom God hath giuen abilitie to open their mouthes, who can ſpeake audibly and diſtinctly, ſo as all that are preſent might heare and vnderſtand them, yet through a miſconceiued ſhamefaſtneſſe, or (I know not what) feare of ſtraining their voices, and ſpending their tongues, ſpeake ſo ſoftly and whiſperingly as few can heare them (to ſay the leaſt) they ſhew little deſire of edifying Gods people, preferring their owne eaſe to others good: yea they make themſelues guiltie of the loſſe of that benefit, which they that cannot heare them might otherwiſe hauehave receiued. I will not deny but that men may, and many doe fall into another extreame of needleſſe clamorouſneſſe, and without cauſe ſpend themſelues by opening their mouthes wider, and lifting vp their voices higher, then either the number of people preſent, or the neceſſitie of the matter deliuered, requireth: for they will vtter in ſmall aſſemblies eueryevery ſentence and word, yea euen the quotation of places with the higheſt ſtrain of their voice that they can. As in other things, ſo in this alſo, a good meane and moderation, guided with iudgement and diſcretion, is to be vſed.
Then eſpecially is the mouth to be opened, when matters of more then vſuall note and need are deliuered. Moſt of all when open, notorious, ſcandalous ſinnes wherein men liue and lie, and whereof they are loath to heare, are reproued.mIſa. 58. 1. Lift vp thy voice like a trumpet, and ſhew my people their tranſgreſsions, ſaith God. But the practiſe hereof I leaue to the diſcretion of each wiſe diſpenſer of Gods ſecrets, according as their ſeuerall abilities and occaſions ſhall require.
§. 162. Of a Miniſters boldneſſe in preaching.
THe ſecond branch concerning the manner of vtterance, is boldneſſe, oppoſed to an euill vnbeſeeming fearefulneſſe. This implieth an holy courage and libertie which a Miniſter taketh vntounto himſelfe, hauing reſpect to his Maſter that ſent him, and the office deputed vntounto him, and not to the perſons of men, with whoſe contradictions and oppoſitions he is not daunted.
The notation of the originall word implieth as much:foreign quaſi foreign à foreign & foreign and it ſheweth that the boldneſſe here meant, is a gift wherby a man dares freely open his whole mind, and vtter any thing.
Boldneſſe, Obſer. 9. Boldneſſe needfull for Miniſters.courage, and freedome of ſpeech is needfull for a Miniſter in the execution of his Miniſtery. Oft did God ſtir vp his Prophets hereunto, as when hee ſaid to Ieremiah, bIer. 1. 17.Ariſe, ſpeake vntounto them all that I command thee: be not afraid of their faces: and to Ezechiel, cEzec. 2. 6.Thou ſonne of man feare them not, neither be afraid of their words, &c. dMat. 1. 22.Chriſt manifeſted great boldneſſe in his Miniſtery, for he taught as one hauing authority, ſo as his hearers were aſtoniſhed: this boldnes made him ſo freely rebukeeMat. 5. & 6. & 23. the Scribes and Phariſies, and diſcouer both the errors of their doctrine, and the corruptions of their life: yea, and thunder out many woes againſt them. Such was the boldneſſe of his forerunner Iohn the Baptiſt, asfLuke 1. 17. he was ſaid to come in the ſpirit and power of Eliah. Mat 11. 14.Great boldneſſe didgAct. 4. 13. Peter and Iohn ſhew forth, and the reſt of the Apoſtles.
Many people are impudent,Reaſon. ſtiffe-necked, fierce and violent, and will ſoone quaile a Miniſter if he be not of a bold ſpirit. This reaſonhIer. 1. 17. God himſelfe rendreth to his Prophets, to make them the bolder.Ezec. 2. 6. We ſee by common experience, how eueryevery one will trample on him that is timorous and faint-hearted? Soone will people perceiue whether their Miniſters bee timorous or no: if they bee, they will ſurely treade on them. But if Miniſters be bold, men of courage, and freely declare their meſſage, they will daunt the ſtouteſt hearts. For Gods word hath a powerfull worke in it, if it be deliuered with power and courage. The Prophets and Apoſtles diſmayed their proudeſt enemies.
§. 163. Of the things wherein boldneſſe is to bee ſhewed.
FOr the better application of this point,Wherin boldneſſe is to be manifeſted. obſerue how and wherein this boldneſſe is to be manifeſted.
1 By an equall and impartiall preaching of the Word, without reſpect of perſons: Chriſt ſpared none: not Rulers, Prieſts, Lawyers, nor any other ſort: but told all of them their dutie.
2 By a declaration of the whole truth of God,See more of this point, §. 182. as occaſion requireth, concealing no part thereof for any by reſpects of fauour, feare, reward, danger, or the like. Herein did the Apoſtle ſhew his boldneſſe, for hee ſaith to the Elders of Epheſus, iAct. 20. 27.I hauehave not ſhunned to declare vntounto you all the councell of God.
3 By a graue,See more of this point, §. 183. plaine, free deliuery of Gods word, without affectation of popular applauſe: ſeeking more to approue ones ſelfe to him of whom he is ſent, then to pleaſe them to whom he is ſent. With great emphaſis doth the Apoſtle ſet forth his boldneſſe in this reſpect, ſaying, *Gal. 1. 10.Do I now perſwade men or God? or do I ſeeke to pleaſe men? that is, I am farre from ſeeking to pleaſe men.
4 By reprouing ſinne, andkTitus 2. 15. that with authority, ſo as tranſgreſſors may be brought to ſhame (if it be poſſible) and made to tremble.l Mat. 14. 4. Thus did the Baptiſt reproue Herod, andm& 23. 13, &c. Chriſt the Phariſies.
5 By deſpiſing all ſhame, feare, reproach, and diſgrace, which by prophane and wicked perſons ſhal be brought vponupon vsus, for performing our calling as we ought: it is expreſly ſaid of Chriſt,aHeb 12. 2. He deſpiſed the ſhame: and the Apoſtle ſaith of himſelfe,bRom. 1. 16. I am not aſhamed of the Goſpell of Chriſt, andc2. Tim. 1. 8. exhorteth Timothy not to be aſhamnd of the teſtimonie of our Lord: God commandeth his ProphetsdIer. 1. 17. not to feare.Ezec. 2. 6.
§. 164. Of ioyning courage and wiſdome together.
IN theſe, and ſuch reſpects is this gift (a moſt needfull gift) to be prayed for: and Miniſters muſt labour in theſe reſpects, to ſhew their holy boldneſſe. Let vsus therefore rouſe vp our dull ſpirits, and caſt off the cloakes of feare and ſhame; that in truth wee may ſay, as the Apoſtle did of himſelfe and his fellow-labourers:e2. Cor. 3. 12. Wee vſe great boldneſſe of ſpeech, prouided that it bee guided with wiſdome: wiſdome and courage muſt bee ioyned each to other.
Wiſdome, that vnneceſſarily, without the limits of our calling, as buſie-bodies, we thruſt not our ſelues into ſuch dangers, as we can hauehave no comfort in bearing: in which reſpect ſaith Saint Peter, *1. Pet. 4. 15.Let none ſuffer as a buſie-body in other mens matters.
Courage, that we ſhrinke not from that dutie whereuuto God hath called vsus, to auoid imminent danger: leſt by ſeeking to preuent mans rage, wee pull vponupon our heads Gods wrath.fDan. 3. 17. God is able to deliuer vsus from the rage of all men: but all the world cannot ſhelter vsus from the wrath of God.
§. 165. Of Miniſters ſeeking to edifie the Church.
THe end why the Apoſtle deſireth the forenamed gifts is in the laſt words of this verſe, To make known the myſtery of the Goſpel. EueryEvery word almoſt affordeth a forcible reaſon to vrge them to pray for thoſe gifts in his behalfe.
1. To make knowne (ſo as they ſhall thereby attaine to knowledge.)
2 The myſterie (a thing that is not eaſily knowne)
3 Of the Goſpell (the beſt thing that can be learned.)
In generall, we may note that the end which the Apoſtle aymed at, in deſiring vtterance, was for the edification of others: for to make a thing knowne, is to inſtruct and edifie others. Heere obſerue,
That which Miniſters ayme at infitting themſelues to the Miniſtery, must be the edification of the Church: Obſer. 10. The end to be aimed at by Miniſters, is to edifie others.g1. Cor. 12. 31they may and muſt deſire and ſeeke the beſt gifts: yea they may h& 14. 12.ſeeke to excell, but to the edifying of the Church: expreſly the Apoſtle chargeth, that all things be done to edifying.
For this end Chriſt ordained Miniſters, euen for the edifying of the body of Chriſt.Reaſon.
Vſe Let them conſider this, whoſe end is onelyonly their maintenance: who ſtudie hard, and reade much, and preach often, and all for their owne profit and preferment, as is euident by their manner of preaching, which is as plauſible as they can frame it to the liking of thoſe whom they ſeeke to pleaſe, and by whom they hope to attaine vntounto their ends: whereunto when they hauehave once attained, they can bid adue to all paines; and ſay, it belongeth to them which follow them, to take the pains which they hauehave done. But let thoſe, who ſeeke to approue themſelues to the higheſt Maſter, follow this Apoſtle,k1. Cor. 10. 33 Who ſought not his owne profit, but the profit of many, that they might hee ſaued. HereinlRom. 15. 3. he followed Chriſt, who pleaſed not himſelfe.
§. 166. Of making knowne what we know.
MOre particularly in this end we may note.
1 The action (to make knowne.)
2 The obiect (the Goſpell.)
3 A qualitie thereof (the myſtery.)
The firſt ſheweth that,Obſeru. 11. Things knowne, to be made knowne It is the duty of a Minister to make knowne what he himſelfe knoweth. In the fourth verſe of the third Chapter of this Epiſt…e, the Apoſtle implieth that he had great vnderſtanding in the myſterie of Christ (which is the myſterie of the Goſpell heere ſpoken of.) Heere wee ſee that his deſire is to make it knowne. Thus much he affirmeth of himſelfe, ſaying,Gal. 1. 15. &c. When it pleaſed God to reueale his Sonne in me, immediatly I went to Arabia, namely, to preach Chriſt. And Chriſt of himſelfe, ſaying,Iohn 15. 15. All things that I hauehave heard of my Father, hauehave I made knowne to you. As Chriſt put this in practiſe himſelf, ſo alſo he commanded it to his Diſciples, ſaying,mMat. 10. 27. What I tell you in darkneſſe, that ſpeake ye in the light: and what yee heare in the eare, that preach yee vponupon the houſe …ops. And Saint Paul to Timothie, ſaying, n2. Tim. 2. 2.What things thou haſt heard of me, the ſame deliuer to faithfull men, which ſhall be able to teach other alſo.
All the vnderſtanding of the Goſpell,Reaſon. which God giueth to his Miniſters, is a talent giuen them to occupy and imploy: by making knowne what they know, they improue their talent, they approue themſelues to their Maſter, they profit their brethren.
Vſe Take heed, O Miniſters, that yee be not like couetous worldlings, who are euer gathering, but neuer ſpend: though ye hauehave neuer ſo much learning, if ye make it not knowne, it is but as the talent hidden in the ground: now remember the cenſure that was giuen of him, who hid his talent (he was countedoMat. 25. 30. an vnprofitable ſeruant) and the ſentence which paſſed againſt him, which was this, Cast him into vtter darkneſſe, &c. Let not vsus through negligence conceale our knowledge, like that ſeruant; nor through enuie thinke much others ſhould pertake thereof, like Ioſ…ah; but rather bee ofpNum. 11. 28. 29. Moſes andqAct. 26. 29. Pauls minde, who were willing all ſhould know as much as themſelues.
§. 167. Of preaching the Goſpell.
THe ſecond point ſheweth, that The Goſpell is the proper obiect of preaching.Obſeru. 12. The Goſpell is the proper obiect of preaching.
What the Goſpell is, I ſhewed*Treat. 2. part. 5. §. 4. pag. 165. before: for further proofe of the Doctrine, note the cōmiſſion which Chriſt gaue to his Apoſtles, when hee ſent them out to preach, aMar. 16. 15.Goe and preach the Goſpell: in this reſpectbRom. 10. 15. are the feete of Preachers ſaid to be beautiful, becauſe they preach the Goſpel
The end of preaching is the ſaluation of mens ſoules:Reaſon. forc1. Cor. 1. 21. it pleaſed God by preaching to ſaue thoſe that beleeue. But dRom. 1. 16.the Goſpell is the power of God vntounto ſaluation: if the Goſpel then bee not the obiect of preaching, preaching muſt needs faile of the maine and principall end.
Obiect. The Law alſo is to be preached.
Anſw. It is ſo, but as a preparatiue vntounto the Goſpell; in which reſpect, very fitly ſaith the Apoſtle of the Law, thateGal. 3. 24. it was our Schoole-maſter to bring vsus vntounto Chriſt: thus is the Law preached for the Goſpels ſake; ſo as it remaineth firme, that the Goſpell is the proper and principall obiect of preaching.
Vſe Let our ſtudies and meditations bee exerciſed in it, ſo as our ſelues may firſt learne it, know it, beleeue it, obey it: thus ſhall we better inſtruct others therein, and make it knowne vntounto them. That which was*Treat. 2. part. 5. §. 4. 5. &c. before deliuered of the excellencie and benefite of the Goſpell, maketh much to the vrging and preſſing of this point.
§. 168. Of the Myſterie of the Goſpell.
THe third point euidently declareth,Obſeru. 13. The Goſpell is a myſtery. that The Goſpell is a myſterie: very oft is this title and attribute vſed: in other places it is calledf1. Cor. 4. 1. The myſterie of God: gEpheſ. 3. 4.the myſterie of Chriſt: h& 1. 9.the myſterie of the will of God: iMa…ke 4. 11.the myſterie of the Kingdome of God: k1. Tim. 3. 9.the myſterie of faith: l1. Tim. 3. 16.the myſterie of godlineſſe.
For God is the Author, Chriſt the matter of it: it declareth the will of God, and directeth man vntounto the kingdome of God. Faith beleeueth it: and godlineſſe iſſueth from it: ſo as all theſe myſteries are but one and the ſame:foreign ſacris initiari. euen the Goſpell heere ſpoken: which is fitly called a myſterie: for a myſterie is a diuine ſecret.foreign neceſſe eſt foreign. Steph. ex Euſtath. Myſteria ergo ſunt arcana ſacra.
Now the Goſpell is a ſecret: for m1 Cor. 2. 8. 9none of the Princes of this world knew it: it containeth the things which eye hath not ſeene, nor eare heard, neither came into mans heart.
It is alſo a Diuine ſecret: for firſt it could not be knowne, but by diuine reuelation: the Apoſtle expreſly ſaith, that nEpheſ. 3. 3.God by reuelation ſhewed this myſterie vntounto him, and that oEpheſ. 3. 5.it was opened vntounto the ſonnes of men by the Spirit, and thus came it to bepEpheſ. 3. 10. made knowne by the Church vntounto principalities and powers in heauenly places: ſo as it was aboue the conceit, not of men onelyonly, but alſo of Angels.
2 Being opened, it ſeemed incredible vntounto all, whoſe hearts the Spirit of reuelation did not perſwade of the truth thereof: therefore the Apoſtle prayeth for the Epheſians qEph. 1. 17. 18that God would giuegive them the Spirit of reuelation in the knowledge of Chriſt, that the eyes of their vnderſtanding might belightned, &c.
In a word, of all other things it is the moſt abſtruſe: no humane inuention like it: none of the Liberall Artes and Sciences comparable to it in profunditie. The Law is not ſuch a myſterie as the Goſpell, for the Law was ingraued in mans heart: and man doth ſtill by nature retaine ſome glympſe and ſparkles thereof: forqRom. 2. 14. 15. the Apoſtle ſaith, that the Gentiles doe by nature the things contained in the Law, and ſhew the worke of the Law written in their hearts. But the Goſpell was neuer written in mans nature: it was extraordinarily reuealed, and is aboue nature: whereforer1. Tim. 3. 16. the Apoſtle contenteth not himſelfe to call it a myſterie, but alſo termeth it a great myſterie: intimating thereby, that it is a myſtery both of great weight and moment (the knowledge of nothing elſe can be more excellent, neceſſarie and profitable) and alſo of other things moſt obſtruſe, admirable and incredible: ſo as it isfforeign. without controuerſie a great myſterie: a moſt certaine, ſure, vnfallible, vndeniable truth.
§. 169. Of ſearching into the depth of the Goſpell.
THe Goſpel being a myſterie, Vſe. 1. It requireth ſtudy and prayer.ſuch a myſterie as we hauehave heard, it is not lightly, and ſleightly to be paſſed ouer: it requireth our beſt ſtudy and meditation, and it is worth the beſt paines that we can take: men naturally are deſirous to hauehave knowledge of deepe and profound matters: this maketh ſome ſchollers to ſpend much time, and take great paines in reading the Schoole-men, becauſe they account them profound Authors, in regard of the many deepe queſtions which they diſcuſſe: others in ſtudying Aſtrologie, Aſtronomie, Geometrie, and other parts of Mathematiques, becauſe they are accounted deepe Sciences, aboue the common conceit and capacity of ordinary men: there is no myſtery in any Science which men heare of, but they are very inquiſitiue into it, and deſirous to know it. Loe heere is a myſterie of myſteries, wherein out happineſſe conſiſteth: ſo as the knowledge therof cannot but be moſt needfull and behoouefull. Vſe we therefore all the meanes that poſſibly we can to vnderſtand it, and to all other meanes adde faithfull and earneſt prayer to God, to giuegive vsus the ſpirit of illumination, that ſo we may the better conceiue it. In ſtudying it, let vsus not meaſure i… by the laſte of our own capacity: for it is a myſtery abou… our capacitie: they which know it beſt, know it but in part: when it is opened as clearely as can be by mans tongue, it ſtill remaineth to be a myſterie. Faith therefore in this reſpect, muſt be placed aboue our reaſon, and wee muſt beleeue more then wee can conceiue: herein hath faith a preheminency aboue reaſon, that it is of an infinite capacitie: for whatſoeuer God reuealeth, faith beleeueth, though reaſon cannot fatham the depth of it.
If in the myſterie of the Goſpell we ſhould beleeue no more, then by our reaſon wee can diſcerne the reaſon of, we ſhould beleeue little or nothing. Let vsus therefore hauehave recourſe to Gods word, where this myſterie is reuealed, and pray to God by his Spirit to reueale it vntounto vsus.
§. 170. Of the meanes of vnderſtanding the myſterie of the Goſpell.
THey who hauehave attained to the greateſt vnderſtanding of this myſtery that can be,Vſe 2. The knowledge of it affordeth no matter of boaſting, but of thankſgiuing. ought not to be arrogant, & boaſt thereof; as if they were of a greater capacity, deeper vnderſtanding, ſharper wit then others. For nothing in man is auaileable to find out this myſtery. They ought rather to be thankfull vntounto God, who hath vouchſafed ſuch knowledge vntounto them, and eueryevery one, ſay as Chriſt did vntounto God,aMat. 11. 25. I giuegive thee thankes, O Father, Lord of heauen and earth, becauſe thou haſt opened theſe things vntounto babes. For thatb& 16. 17. which Chriſt ſaid to Peter, may bee applied to all that hauehave any ſound knowledge of the myſterie of the Goſpell, Fleſh and blood hath not reuealed it, but our Father which is in heauen.
§. 171. Of the cauſe of errors about the Goſpell.
LEt not any be offended that ſo many in all ages hauehave groſſely erred,Vſe 3. No maruell ſo many erred in it. and broached diuers hereſies about the Goſpell, as Arrians, Aetians, Ennomians, Eutichians, Mercionites, Manichees, Neſtorians, Papiſts, Anabaptiſts, Familiſts, and many others. For the Goſpell being a myſtery, it is no maruell that many who hauehave ſearched into it by their owne wit, hauehave erred therein. Their errors hauehave not riſen from any vncertaintie and variableneſſe in the Goſpell, but from the ſhallowneſſe of their owne conceit. God in iuſt iudgement hath not vouchſafed to open the eies of their vnderſtanding, but rather (ascMat. 11. 25. Chriſt ſaid) Hath hid theſe things from the wiſe and men of vnderſtanding and alſo ſufferedd2. Cor. 4. 4. the God of this world to blinde their eyes, that the light of the glorious Goſpell of Chriſt ſhould not ſhine vntounto them.
§. 172. Of mans preferring other myſteries before the Goſpell.
VEry prepoſterous is the conceit which many hauehave of Gods word,Vſe 4. A prepoſterous conceit to think other books cōtain more profoūd matter then the Goſpell, which is a myſtery. wherein this myſtery is reuealed. They account it a plaine eaſie booke, wherein no great depth of learning is contained. And thereupon prefer other books as more profound, to it.dVid. Bez annot. maiores in Mat. 15. v. 2. 3. The Iewes had their Talmuds, and Cabal…, in which they thought much more deepe matter was contained, then in the holy Scripture. The Turkes hauehave their Alcharon, in compariſon whereof, they lightly and baſely eſteeme the Scriptures.e35. Trid. Synod, omnes lib. tam vet. quan noui Teſt. nec non traditiones ipſas paripietatis affectu ſuſcipit. Seſ. 4. dec. … Caluin. Inſtit. lib. 1. cap. 9. In like account doe Papiſts hold many of their vnwritten traditions, Decrees of Councels, Edicts of Popes, all which they equall, if not preferre vntounto the Scriptures. Anabaptiſts alſo, Familiſts, and ſuch like Enthuliaſts, ſay that the Scripture is but as milke for yong nouices, but the reuelations which they receiue (as they pretend) from God, are ſtrong meate. I would this meane and baſe eſteeme of holy Scripture remained onelyonly among ſuch Infidels and Heretiques, as are Iewes, Turkes, Papiſts, Familiſts, &c. But too true it is that it hath too great place in the opinions of many both ſcholers & others. Some who prefer the ſtudy and learning of Poſtillers and quaint writers, before the wiſdome of God contained in his written word. Thus great myſteries are of many accounted ſleight matters, and meere toies are accounted myſteries.f1. Cor. 2. 14. The things of the ſpirit of God are foolſhneſſe to man. Let vsus take notice of this egregious point of folly (gand 3. 19. For the wiſedome of this world is fooliſhneſſe with God) and know that no learning can bee like the learning contained in the holy Scripture, which declarethhand 2. 7. the wiſedome of God in a myſtery, euen the hidden wiſedome which God ordained before the world vntounto our glory.