were as good be without treasure as haue abundance for he wanteth in his greatest abundance because hee vseth not that he hath but bringeth forth and imployeth it for his own and others good so doth a good man with the treasure of grace which God hath bestowed on him Excellent Metaphors to illustrate and vrge this point All the benefit and good of a thing commeth from the vse of it as armour rusting by the walls side as fire smothered with ashes as money cankering in chests so are the graces of Gods Spirit if they be not imployed though in themselues they be neuer so excellent yet to vs and others they are fruitlesse and vnprofitable without a right vse of them This Dauid no doubt well knew and therefore hid not Gods righteousnesse in his heart Vse 1 Farre short come they of this Apostolicall direction who vpon conceit that they haue as good armour as the best please themselues therein and yet shew forth no practise thereof knowledge they haue and well are they able to discourse of the kindes of graces and of the differences betwixt current and counterfeit grace as also of the many wiles of Satan and of the meanes to auoid them and yet no proofe doe they giue of the soundnesse of any grace in themselues For example many imagine that they haue very good and sound faith and yet liue altogether by sence for while all things goe well according to their desire they can beleeue and depend vpon God but when any crosse falleth vpon them then their shield of faith is to seeke euery dart pierceth them to the very heart Other conceit they haue a good brest-plate of righteousnes and yet no practise of pietie none of charitie to be obserued in them They are like those of whom Saint Iames speaketh that can say to such as are naked and destitute of daily food bee you warmed and filled notwithstanding they giue them not those things which are needfull for the body Vse 2 Let vs for our parts make proofe of the graces wee haue what armour wee seeme to haue let it bee seene on our backes Thinke we that we haue the shield of faith Let vs liue by our faith as the Patriarches did or the brest-plate of righteousnesse Let it couer vs as a robe let vs be so conscionable in practising the seuerall duties thereof that with the testimony of a good conscience we may say to God as Nehemiah did Remember me O my God in goodnesse for all that I haue done for thy people Or the girdle of verity let vs so vprightly and sincerely behaue our selues as we may with comfort say with honest Hezechiah Lord remember how I haue walked before thee in truth Thus may the generall doctrine be applied in all the particular branches of this Christian armour which that we may the rather doe note what is further required that the whole armour be put on §. 7. Euery grace to be vsed AS this particle whole is annexed to armour to commend vnto vs the sufficiencie of the armour of God whereof we haue heard before so this compound word whole armour is inferred vpon that action of putting on to teach vs that it is not sufficient to put on some parts and peeces thereof but euery part and peece the whole armour must be put on From the true scope of the Apostles meaning I gather that The power of euery sanctifying grace must be manifest in the life of a Christian This was it whereunto he exhorted before saying Let vs in all things grow vp c. There he vseth a Metaphor taken from the members of a naturall body implying that spirituall graces are to the spirit as fleshly members to a body now if the body grow in some parts only and not in euery part proportionably as if it should grow all in the head and not answerably in the legs or all in the shoulders and not at all in the thighes it would bee but a monstrous body or if it abound with noisome humors which make it swel in some parts those humors wil be so far from preseruing the body that they will rather impaire the health and shorten the life of it So if a Christian shall be hot in faith and cold in loue or haue great knowledge and shew little obedience or bee full of deuotion and empty of discretion surely hee is a monstrous Christian the want of some graces make the other to bee of no vse Such professors are a shame and dishonor to others they are full of noysome and distempered humors which will destroy that shew of spirituall life which they seeme to haue Fitly may they be compared to Nebuchadnezzars Image whose head was of gold but his feet of yron and clay what was the end of that Image the feet therof were smitten and so all broken together Such is like to be the end of al monstrous Christians But is it possible that any one Christian should haue all sanctifying graces Yea verily it is not onely possible but also necessarie that not onely any one but euery one be endued with euery kinde of sanctifying grace which appertaineth to the essentiall being of a Christian For regeneration is as perfect in the kinde thereof as our naturall birth Men ordinarily are borne with all the parts and members of a man if not they are eyther monsters or at least imperfect but in the spirituall birth which is from aboue euen of God there is no imperfection of parts there are no monsters all that are borne of the Spirit haue all the essential parts of the Spirit thus are al alike though not in measure yet in number of graces For as the flesh hath corrupted euery power of the soule part of the body so doth the Spirit renew euery power and part of both The Apostle testifieth of the Corinthians that in all things they were made rich and not destitute of any gift Forceable and weightie motiues there are to vrge this point as 1. God maketh nothing in vaine Now then God hauing made this whole armor whole armour must be put on If a carefull and wise Captaine should prouide sufficient armour for all his souldiers and some of them bee carelesse in putting on euery peece thereof might hee not bee offended with them and that iustly Much more should we prouoke God by neglecting any thing which he in his good prouidence hath prouided for vs. 2. Wee stand in great need of euery peece of this armour for vnlesse we put on euery peece we lye open to our enemies euen as if we had put on neuer a peece for they are very subtil they narrowly view vs on euery side and soone can espie if any part be naked What if a souldier haue an helmet and want a brest-plate if a dart light vpon his brest and pierce to his heart what good getteth he by
likewise truth in all these doth very much strengthen and vphold a man in time of triall and keepeth him from fainting This was the ground of Iobs courage and constancy This added an edge to Hezekâ—ahs prayers This made Dauid bold to referre himselfe to Gods triall examination This vpheld Paul against all that could be laid against him §. 5. Of getting truth Point 3 THe account which wee are to make of this spirituall belt is declared by Solomon who exhorteth to buy the truth and not sell it This aduice concerneth two sorts of men 1. Such as haue it not they must labour to get it 2. Such as haue it they must hold it fast That this direction may bee the better applied wee are well to search whether we haue this girdle of verity or no. Fitly may I apply that to truth which the Apostle speaketh of faith Examine your selues whether yee haue truth proue your selues There is no grace which maketh a more sensible difference betwixt the children of God and of the Diuel then truth In this examination we must proceed in order §. 6. How triall of truth may be made 1. TRiall is to bee made of the truth of our iudgement whether the religion which we professe and all the principles thereof be assuredly sound and true To this tendeth that exhortation of Saint Paul Trie all things and that of Saint Iohn Trie the spirits For this end the direction giuen by Christ Search the Scriptures is to be obserued and followed as it was by the men of Berea for the Scriptures are the word of truth and the voice of God the highest and chiefest Iudge a most perfect sufficient impartiall Iudge They who make any other Iudge may soone be deceiued Here see what wrong Popish guides doe to their followers in keeping from them this touch-stone of truth See what ideots they bee who thinke it sufficient to beleeue as the Church doth Such are they among vs whose onely ground of faith is the common receiued Doctrine be it true or false No maruell they be soone shaken and remoued they want this girdle of truth which should strengthen them 2 If wee find truth seated in our vnderstanding then are we further to obserue whether like the ointment powred on Aarons head and the dew that fell on the mountaines of Sion it descend from the head to the heart whether the heart be vpright before God or no. It appeareth that Dauid thorowly searched his heart for the truth thereof or else durst he not with such boldnesse and confidence haue referred it to Gods triall the like I might instance in Iob Hezechiah Paul and many others Great neede there is of thorow trying the heart for it is deceitfull aboue all things and that not onely to others who cannot discerne the secrets thereof but also to men themselues if at least they diue not into the bottom of it Some be such grosse hypocrites that they cannot but in their hearts condemne themselues as Ananias and Saphira others so simple as they beguile themselues like Peter and the other Disciples In all ages many haue thought better of the integrity of their heart then by proofe and euent it hath fallen out to be The best triall of our heart will bee by our disposition when wee are alone or when wee can conceale our thoughts and cogitations from all men yea euen from the very suspition and coniecture of men if then they be vpright and therefore vpright because we desire to approue our selues to God as Ioseph then may we be assured there is truth in them 3 From the heart which is a fountaine we are to proceede to the streames thereof our speeches and actions and search whether from this cleare spring there flow forth cleare waters and so see what correspondency there is betwixt them Now here we are not onely to obserue whether our speeches doe agree with our knowledge of the thing we vtter and with euidence of the thing it selfe or whether our actions be plaine or fraudulent and deceitfull but also whether that true and good communication which we vtter and those true and honest actions which we performe doe come from the good treasure of a true heart For our helpe in this triall note these few directions §. 7. Directions for triall of truth in speech and action 1. VVHat is the ground of truth in our words and actions what moueth vs thereunto whether popular applause as the Sribes and Pharises who did all to be seene of men for they loued the praise of men more then of God or credit and estimation as Saul or profit as the Schechemites or respect to some men as Ioash and his people or desire of quiet and auoiding trouble as they which became Iewes in Mordecaies time or company and example of others as Ananias and Saphira or intent to worke some mischiefe as Iezabel and Ishmael These and such other by-respects being the ground and cause of our actions doe plainely argue that there is no sound truth in them 2 What is the extent of that truth we make shew of whether it be in all things This was the proofe of the Apostles good conscience for truth is a leuen which seasoneth the whole lumpe So as they which at sometimes and in some things are watchfull ouer their words and actions but carelesse at other times in other things want this leuen of truth as Herod 3 What the things are wherein wee are most strictt whether they be matters of greatest weight and moment They who pretend much truth in smal and light matters and are carelesse and dissolute in great and weighty matters haue no sound truth in them Such were the Scribes and Pharises 4 What order we obserue whether first we beginne with our selues and looke to our owne speeches and actions Many will be more forward and zealous in stirring vp others to all manner of truth then themselues yea they will checke others for failing in such things wherein themselues are most faulty surely there is no sound truth in such Christ maketh this a note of hypocrisie §. 8. Of buying truth THus are wee to search our selues thorowout and if vpon this search wee cannot find that wee haue this girdle of verity then we must obserue the first part of the Wisemans aduice Buy the truth that is vse all the meanes which possibly we can for attaining vnto and possessing it yea though it be with a departing from and forsaking of many things which seemed profitable and pleasant vnto vs because they and truth could not well stand together The Metaphor of buying implieth a letting goe of some things for the attaining of other things Excellentlie is this set forth vnto vs by two parables which Christ vttered one of a man
For auoiding this we are duely to weigh what is the end and vse of Righteousnesse Though it be not a meritorious cause of saluation yet is it a meanes of attaining to saluation the way appointed of God for vs to walke in thereunto so that although we bee not saued for our Righteousnesse yet we cannot be saued without it The vnrighteous shal not inherite the Kingdome of God Without holinesse no man shall see God For God hath chosen vs that we should be holy and Christ hath redeemed vs that we should serue him in holinesse and Righteousnesse For this end appeared the grace of God which bringeth saluation vnto all men that we should liue righteously Vnto holinesse God hath called vs and we are created vnto good workes Thus we see how false a suggestion it is that Righteousnesse should be needlesse It is cleane contrary to the expresse charge of the Apostle that we should learne to shew forth good workes for necessary vses Whereas it is pretended that the shield of Faith is sufficient we are to hold it for a ruled case that God maketh nothing in vaine Those things which God hath ioyned together let no man put asunder Wherefore though we saw no diuerse and distinct ends of Faith and Righteousnesse yet God hauing appointed both both must be vsed But there are diuers vses apparent to all that will obserue them Righteousnesse is needfull to testifie our obedience and thankfulnesse to God to profit our brethren to proue our faith to giue euidence of our election vocation and iustification and to maintaine our cause against the cauils of profanesse impiety wickednesse c. Faith is needfull to apply Christs Righteousnes to support vs against the imperfections and defects of our Righteousnesse and for many other good vses whereof wee shall heare on the 16. verse §. 9. Of the issue of Righteousnesse A Third sleight that the diuell hath is to perswade men that this Brest-plate of Righteousnesse is very combersome and toilesome and it wil make vs weary for it is against our naturall disposition and wil be an hinderance of honour wealth ease pleasure c. Herewith he beguiled Esau Demas and many other I may too truely say it that herewith he beguileth most which professe the truth of Religion Some cast away this Brest-plate for promotion sake not caring how they bribe flatter please and fawne vpon great men others for wealth oppressing defrauding and may wayes wronging their neighbours others for their pleasures profaning the Sabbath swearing eating drinking vnto gluttony and drunkennesse vsing vnlawfull games immoderately pursuing lawfull pastimes attyring themselues in strange apparrell aboue their estate vnbeseeming their place c. Others to auoid outward reproch for feare directly against their heart and conscience I speake it with great horror of heart are profane and vnrighteous because it is counted a disgrace to be Righteous For auoiding this we must haue more respect to the assured issue of Righteousnesse then to some present seeming inconueniences thereof We know that the Armour which souldiers weare on their bodies is for the time combersome and heauy yet for safety they refuse not to weare it they consider that it is much better to endure a smal burthen for a while then to endanger their liues and lose the victory Now such is the blessed fruit and issue of Righteousnesse that all the honour profit and pleasure that can be lost or all the reproch or shame that can be endured for it are not worthy of the Crowne of Righteousnesse which the Lord the righteous Iudge will giue vnto his righteous seruants It were almost an infinite taske to declare what the Scripture the word of Truth hath deliuered concerning the issue of Righteousnesse Generally it saith The Lord loueth Righteousnesse Verily there is a reward for the Righteous Blessings are on the head of the Righteous c. Particularly for the righteous person himselfe in this life it is said that The eyes of the Lord are vpon the Righteous God will grant the desire of the Righteous The Lord deliuereth the Righteous out of all trouble The Righteous shall neuer be forsaken The Righteous shall be glad The Righteous shall flourish like a Palme tree The Righteous are hold as a Lyon The way of the Righteous shineth as the light c. For his death The Righteous hath hope in his death The Righteous are taken away from the euill to come After death The memortall of the Righteous shall be blessed The Righteous shall be had in euerlasting remembrance At the resurrection The Righteous shall goe into life eternall The Righteous shall shine as the Sunne in the Kingdome of their Father For their posterity The generation of the Righteous shall bee blessed Their seed shall not begge their bread c. Heere we see matter enough to answere all the discommodities that may be obiected against Righteousnesse Moses hauing an eye to the recompence of the reward forsooke the honours pleasures and riches of Aegypt three such baits as all the world most greedily snap at Christ for the ioy which was set before him endured the crosse and despised the shame Thus if we set the end and issue of Righteousnesse before vs it will make vs to let goe all earthly matters to hold it fast for our soules find much ease through the burthen that the flesh feeleth hereby In a word great is the dignity and admirable are the priuiledges of the Righteous §. 10. Of the Comfort of Righteousnesse OVt of the answer to his first suggestion if the diuell preuaile by none of the former he will seeke to perswade vs that this Brest-plate of Righteousnesse can stand vs in no steed because All our Righteousnesse is as a menstruous cloath all is but dung and losse Thus hee beguileth many weake Christians and often bringeth them to vtter despaire Answ For auoiding this we are to be informed that though our Righteousnesse considered in it selfe and compared with the perfect rule of the law be exceeding defectiue or opposed to the Righteousnesse of Christ be dung and losse yet as it is a worke of Gods holy Spirit in vs proceeding from an heart purified by faith all the imperfections therof being couered with the perfect Righteousnesse of Christ it is acceptable vnto God and such a thing as we may receiue much comfort in Therefore though our Righteousnesse in it selfe affoord no matter of boasting yet in regard of Gods gracious acceptation it is a thing much to be laboured after yea also to be reioyced in §. 11. Of all the parts of Righteousnesse vnited IF the diuell cannot by any meanes bring vs wholly to reiect all Righteousnesse he will endeuour to make vs carelesse in some parts thereof or at least negligent in taking the
faith From Faith proceed all good workes For it is faith in Gods loue which moueth a man to loue God againe and loue to God is it which moueth a man to loue his brother which is made after Gods Image and standeth in Gods roome and steed Now there can be no stronger motiue to stirre vp a man to any duty then loue A louing childe will much more seeke to please his father then a seruile bond-slaue and a louing friend will doe much more kindnesse for a friend then a stranger though he be hired thereunto He that indeed beleeueth that God so loued him as he spared not his onely begotten Sonne but gaue him a price of redemption that in his Sonne God hath vouchsafed to bee reconciled to him to giue him pardon of all his sinnes freedome from hell and damnation and to bestow on him all things pertaining to life and happinesse hee that is thus perswaded of GODS loue to him cannot but haue his hearten arged to doe what may be pleasing and acceptable to God no hope of reward no feare of reuenge can so prouoke a man to all good workes as loue which Faith worketh Besides whatsoeuer is performed without Faith and loue is no whit acceptable to God God accepteth a cup of cold water giuen in Faith and loue infinitly much more then thousands of rammes or ten thousand Riuers of Oyle giuen in way of presumptuous merit or else of slauish feare The obiection therefore of our aduersaries against the Doctrine of Faith is a meere cauill and slander They who take liberty thereby either to commit any euill or to omit any good turne the grace of our God into wantonâ—esse Iude 4. and peruert it to their owne destruction 2. Pet 3. 16. §. 11. Of Faith in generall THus much concerning the Transition The Exhortation followeth wherein we are first to consider the thing simply set downe and to shew what faith is Point 2 Faith in generall is a beleeuing of a thing to be true Our English word Faith seemeth to be taken from the Lattin fides which according to the notation thereof is as much as fiâ—t dictum be it so as is spoken The notation of the Greeke word implyeth as much so also of the â— Hebrew in which language one and the same word signifieth Truth Faith from whence is deriued that common Hebrew word which is vsually vttered at the end of our prayers Amen which signifieth an assent of the mind to that which is spoken as to truth §. 12. Of the kindes of Faith THis assent may be either to the word of the Creâ—â—â— or of the creature The faith of which now we speake hath reference to the Creator and his word and may in generall be defined a beleefe of the truth of God Faith thus taken is either common to al or proper to the elect That common faith is extraordinary or ordinary Extraordinary Faith is a beleefe that some extraordinary and miraculous thing shall fall out This is grounded either vpon some especiall promise or extraordinary reuelation made to the party in whom it is and it is giuen but at some speciall times to some speciall persons on some speciall occasions by it things to come may be foretold or other great workes done It is a gift of the Spirit but one of those which are giuen rather for the good of others then of that party which hath it so as it may bee in a wicked reprobate as in those who shall pleade it at Christs Iudgement Seate but in vaine This is that which commonly is called a Miraculoâ—â— Faith Ordinary Faith is either that which resteth onely in the minde of a man or else draweth the will also The former of these is that Faith whereby an assent is giuen to the truth of Gods word This is commonly called as historicall Faith because thereby credence is yeelded to the History of Gods word that is all things which are written in Gods word are beleeued to be true This may one doe which is not any whit the better affected 〈◊〉 Gods word either to loue God or feare him or trust in him the more for this faith For thus the very Diâ—elâ— are said to beleeue The latter kind of ordinary faith common to all sorts as well reprobate as elect is that faith whereby such an assent of the mind is giuen to the Gospell and to the gracious promises thereof as the heart is affected with them and reioyceth in them for a season This was in Simon Magus who in regard thereof yeelded to be baptized and in those Iewes who were willing for a season to reioyce in Iohns light This is commonly called a temporary Faith because it lasteth not for euer but cleane fadeth away and that for the most part while a man liueth here in this World especially if hee be brought to any triall Christ fitly compareth this faith to corne sowen in stony ground I deny not but that it may continue so long as a man liueth but then with his life it endeth without any fruite as smoake that cleane vanisheth away to nothing in which respect The hope of a wicked man is said to perish when he dieth This faith is also called an hypocriticall faith not because hee that hath it doth onely make an outward flourish in shew purposely to deceiue men for then could not the heart be affected nor the man reioyce therein but because it is not sound but appeareth both to the party himselfe and also to others to be better and sounder then indeed it is for there is a double hypocrisie one whereby men purposely seeke to deceiue others as the Pharises another whereby they deceiue themselues as Paul That former ariseth from vaine-glory couetousnesse and such by respects this latter from ignorance simplicity slothfulnesse carelesnesse security and the like which keepe men from trying that grace which appeareth to bee in â—hem whether it be sound or no. This faith is called hypocriticall in opposition to an attribute proper to true â—auing faith namely vnfained §. 13. Of the titles giuen to true Faith THe faith which is here meant by the Apostle is a farre more precious Faith then any of these it is proper to the Elect and by a propriety called The faith of Gods Elect for none but the Elect haue it and all the Elect haue it at one time or another when once they haue it they neuer vtterly or totally lose it but it continueth with them till it hath brought them to the purchased inheritance euen to the possession fruition of that which they beleeued at which time they shall haue no more need of it It is therefore called sauing Faith because it bringeth vs vnto saluation and iustifying Faith because it is that meanes or instrument which Gods Spirit worketh in vs whereby we apply vnto our selues Christ Iesus
innumerable number and infinite weight of our sinnes from prosperity aduersity or the like if at least it be well vsed Of the well vsing of it we shall afterwards heare §. 16. Of the meaning of the word Take THe next point to be handled is the Action whereunto we are exhorted in this word Take which is the very same that he vsed before verse 13. it is heere vsed in as large a sence both to take vp or to take vnto one and also to take againe and recouer a thing Souldiers let not their Shield lie on the ground but take it vp in their hands hold it our against their enemies mouing it vp and downe euery way where the enemy strikes at them if the enemy continue to fight or renew the fight they still hold it out againe and againe yea if by their owne weakenesse or thorow the violence of any blow they let it fall or slip they presently seeke to recouer it and take it vp againe Thus must we take vp and hold forth this spirituall Shield of Faith against all the temptations of Satan and if thorow our owne infirmity or our enemies fiercenesse we suffer it to faile and fall away then recouer it againe and continue to defend our selues with it so long as wee shall haue enemies to assault vs. This point of taking the Shield of Faith respecteth diuerse sorts of people 1 Them who haue it not they must labour to get it 2 Them who doubt whether they haue it or no they must proue it 3 Them who feare they may lose it they must seeke to preserue it 4 Them who are established therein they must well vse it I wil therefore in order shew how faith may bee 1 Gotten 2 Proued 3 Preserued 4 Well vsed §. 17. Of the Author of Faith FOr the first note first the Author of Faith Secondly the meanes whereby it is wrought 1 The Author of Faith is euen he from whom euery good giuing and euery perfect gift commeth Faith is the gift of God This is the worke of God that yee beleeue c. Now because this is one of those workes of God which are said to be without towards the creature it is in Scripture attributed to all the three persons and to euery of them To the first where Christ saith No man conâ—â—me vnto me i beleeue except the Father draw him To the second where the Apostle calleth Iesus the Author and finisher of our Faith To the third where the Apostle reckoneth Faith among the fruits of the Spirit §. 18. Of the motiue and end why God worketh Faith IN declaring why God worketh Faith obserue 1 What moueth him thereto 2 What hee aimeth at therein Nothing out of God can moue God to worke this precious gift in man It is his meere good will that moueth him as Christ expresly declareth in his thanksgiuing to God saying It is so O Father because thy good pleasure is such The end which God aimeth at in working this grace is principally in respect of himselfe the setting forth of his owne glory as we shewed before but secondarily the saluation of mankind Therefore Saint Peter termeth saluation the end of our Faith Vse These points I thought good thus briefly to note 1 To commend vnto you this precious gift of Faith For how much the more excellent the Author of any thing is and the end which he aimeth at therein so much more excellent is the thing it selfe 2 To take away all matter of boasting from them who haue this gift though it be a most precious grace yet it affordeth no matter of glorying to vs in our selues because we haue it not of our selues 3 To stirre vs vp to giue all the praise and glory thereof to God vpon this very ground doth the Apostle giue glory to God because of him and through him and for him are all things 4 To shew that it is not in mans power to haue it when he will that so ye may be the more carefull in vsing the meanes which God affoordeth and appointeth for the attaining thereto Is it not a point of egregious folly to be carelesse in vsing or negligently to put off those meanes of obtaining any excellent thing which he who onely can worke and bestow that thing hath appointed for the obtaining thereof §. 19. Of the meanes of working Faith IN laying downe the meanes which our wise God hath appointed to worke Faith I will shew 1 What God himselfe doth 2 What he requireth man to doe In considering what meanes God vseth let vs all note what order he obserueth in making the means effectuall The meanes are Outward Inward The outward meanes are either such as both worke and strengthen Faith as the word of God or onely strengthen it as the Sacraments Hereof I shall speake heereafter Concerning the Word the Apostle saith r How shall they beleeue in him of whom they haue not heard and therevpon thus concludeth Faith commeth by hearing and hearing by the word of God Rom. 10. 14 17. Of Gods word there be two parts the Law and the Gospel Both these haue an especiall worke for the working of Faith The law to prepare a mans heart for Faith in which respect it is called our schoole-master to bring vs to Christ that wee may be iustified by Faith The Gospell to worke further vpon the heart so prepared and to accomplish this worke of Faith whereupon he termeth the Gospel by a propriety The Gospel of Faith and saith of the Ephesians that they beleeued after that they heard the Gospel Quest Whether is the Word preached onely or the Word read also a meanes of working Faith Answ It may not be denyed but that the holy Scriptures themselues and good Commentaries on them and printed Sermons or other bookes laying forth the true doctrine of the Scripture being read and vnderstood may be the blessing of God worke Faith but the especiall ordinary meanes and most powerfull vsual meanes is the word preached this is it which the Scripture layeth downe How shall they beleâ—ue in him of whom they haue not heard how shall they heare without a Preacher It pleased God by preaching to saue c. Yee receiued the Spirit by the hearing of Faith Thus we see that preaching is Gods ordinance wherevnto especially without question he wil giue his blessing Besides it is an especiall meanes to make people to embrace the promises of the Gospel when Gods Ministers to whom is committed the word of reconciliation and who stand in Christs steed as though God did beseech vs shall pray vs to be reconciled to God and make offer and tender vnto vs of all the promises of God The inward meanes or rather cause is the sanctifying Spirit of God who softneth quickneth openeth our hearts and maketh them as good ground so as the
please God and setteth himselfe in way of thankefulnesse to doe that as faithfull Enoch who had this testimony that he pleased God being very fearefull to offend him as faithfull Ioseph who being tempted to doe euill said How shall I doe this and sinne against God This cleare conscience being a proper worke and fruit of Faith must needs be a sure note and euidence thereof which the Apostle implieth by ioyning them together They who indeed haue a good conscience haue a sweete sensible and powerfull proofe of the truth of their Faith I will therefore a little longer insist vpon this point and distinctly shew 1 What is the groud or fountaine of a cleare conscience 2 What the inseparable properties thereof are 3 What the extent of it is These points I will the rather note out because they are further euidences and proofes of Faith §. 55. Of loue arising from Faith THe ground-worke of a cleare conscience is loue for Faith giueth assurance of Gods loue a sence of Gods loue worketh loue to God as fire causeth heate so loue causeth loue We loue God because he loued vs first And this loue stirreth vs vp to endeauour to haue a cleare conscience before God I may not vnfitly resemble Faith loue and a cleare conscience to the sappe bud and fruit of a tree the tree is Christ the seuerall branches are particular Christians the sap which runneth thorow all the seuerall branches and is the very life of them is the Spirit that which receiueth and conueyeth the sappe into euery branch is Faith the budde which first sprouteth out is Loue the fruit which commeth out of that bud and manifesteth all the rest is that cleare conscience which now we speake of both fruite and budde spring out of the sappe yet the fruit commeth immediatly out of the bud so both loue and a cleare conscience come from Faith but a cleare conscience immediatly from loue Our loue to God is it which maketh vs carefull to please him fearefull to offend him Wherefore first make tryall of Faith by loue for marke what Christ said of the poore penitent sinner Many sinnes are forgiuen her for she loued much What was her loue the cause of the forgiuenesse of her sinnes No it was a fruit a signe a proofe thereof her sinnes being forgiuen and the pardon of them reuealed to her heart conscience she loued Christ and in testimony of her loue washed wiped and kissed his feete We loue God because we are first loued yea because the loue of God is first shed abroad in our hearts by the holy Ghost whereby we haue a sence of Gods loue to vs. Now because God who cannot be seene hath left vs a visible image of himselfe euen our brother whom he hath set in his owne steed therefore our loue to God moueth vs also to loue our brother and so endeauour to keep a cleare conscience before God and men Saint Iohn doth much presse the loue of our brother as an euident fruite and signe of our loue to God Among other notes of true Faith this especially is to be obserued as a tryall of the weakest Faith when other notes faile this may stand a poore Christian in great steed The Faith of many is so weake that it doth not pacifiâ— their conscience nor breed any ioy in them yet it worketh loue for aske one who is a weake yet a true Christian and findeth not in himselfe a quiet conscience spirituall ioy and such like euident testimonies whereof I haue before spoken which argues a strong Faith aske him if he loue God hee will not deny it but say Oh I loue God with all my heart If hee doe deny it further aske if he be not greeued for displeasing God if his desire and endeauor be not to please him or yet further aske if he loue not such as he is perswaded loue God Few that are indeed true Christians and not ouerwhelmed with some violent temptations will deny these Now these argue a loue to God in them which must needs proue that they haue Gods loue in some measure reuealed to them and that they beleeue God loueth them though sensibly they discerne it not §. 56. Of a pure heart arising from Faith 2 THe next thing which argueth a cleare conscience to be a fruit of Faith is an inseparable property thereof namely a pure heart These two doth the Apostle â—oyne and that together with Faith and loue â—ea hee â—placeth the testimony of a good conscience in simplicity â—and godly purenesse Now from Faith commeth purity of heart for Faith hath immediate respect to God alone who seeth not as man seeth but searcheth the heart and tryeth the reines in that respect causeth a man to walk before him in truth and with a perfect heart therefore is true Faith called vnfained faith so as hee that in truth dares say Iudge me O Lord for I haue walked in mine integrity hath a good euidence of Faith §. 57. Of keeping a good conscience in all things 3 THe last point is concerning the Extent of a cleare conscience which is without restraint and that in a double respect 1 Of the matter in all things 2 Of the continuance alwayes The generality of the matter hath reference to the rule of a good conscience which is his reuealed will to whom I desire to approue my self that is Gods word Because I desire to please God therefore whatsoeuer I know to be his will I endeauour to doe Thus did Dauid Ioseph Zacharie and Elizabeth Paul and many other testifie their good conscience to Gods word and therby gaue proofe of their true Faith This extent of a good conscience respecteth rather the integrity of the heart then the perfection of the work for perfection of the worke is a full and perfect fulfilling of all the commandements of God whereunto none can attaine in this world Integrity of heart is a true and equall endeauour to performe them all and that though they seeme neuer so contrary to our corrupt humor for herein lyeth a maine difference betwixt Faith vnfeined and hypocriticall The lusts of an hypocrite rule him preuaile ouer his Faith in such things as crosse not his lusts he can be content to obey but no further loath he is to try himselfe he endureth not that any other should try him But vnfeined Faith controuleth all naturall conceits and worldly desires it maketh both reason and will to yeeld to Gods word and will and so maketh a man ready to doe whatsoeuer hee knoweth to be Gods will yea it breedeth an holy iealousie of himselfe as Iob had of his children so as he is very carefull in examining his heart and wayes and willing that others should trie him yea desirous that God would sift him and discouer such hidden sinnes and corruptions as
laboureth to spoile vs of the Girdle of Truth Brestplate of Righteousnesse and Shooes of Patience but his best wit and greatest force is bent against the Shield of Faith The first assault made against Eue was in regard of her Faith Hath God indeede said c so against Christ If thou bee the Sonne of God c. Herein did he oft tempt the Israelites yea Moses also in the wildernesse This was it for which he desired to winnow Peter and for which Paul feared lest hee had tempted the Thessalonians Lamentable experience sheweth how mightily hee preuaileth by this temptation in time of persecution he bringeth men hereby to renounce their profession and hereby at all times he bringeth many to the very pit of despaire That which hath been before deliuered concerning the excellency necessity vse and benefit of Faith declareth the reason why the Diuell so assaulteth it for hee being our Aduersary walking about and seeking whom to deuoure espieth that Faith is it which especially preserueth vs safe from being deuoured that this is the victory which ouercommeth both himselfe and his chiefe agent and instrument the world and therefore with all might and maine endeauoureth to spoile vs of this shield It is therefore needfull we should know what are his wyles and how they may be auoyded His sundry kindes of wyles may be drawne to two heads namely those wherby he laboureth either to keep men from Faith or else to wrest Faith from them I will in order discouer some of the principall in both kinds which are these §. 88. Answer to Satans Suggestion that it is presumption to beleeue 1. Suggest FIrst it is altogether impossible to attaine vnto any such gift as Faith is Secondly can any man be assured that Christ is his Thirdly whosoeuer hath any such conceit presumeth Fourthly to inforce this temptation the further he also suggesteth that the ground of Faith Gods word is vncertaine And fiftly though that Scripture were the certain Word of God yet the Ministery of it by man is too weake a meanes to worke so great a worke as Faith is thought to be this Suggestion hath preuailed much with Papists Answ First that which hath been before deliuered concerning the getting of Faith sheweth that this is a lying Suggestion Secondly it hath been expresly proued that a man may know he hath Faith Thirdly the differences betwixt Faith and presumption shew that assurance of Faith is no presumption 1 Faith driueth a man out of himselfe because the beleeuer can find no ground of confidence in himselfe therefore hee casteth himselfe wholly vpon CHRIST Presumption findeth something in the man himselfe to make him boast 2 Faith resteth on a sure ground which is Gods Word that both commandeth vs to beleeue and promiseth to performe that which we doe beleeue Presumption relyeth onely on a mans surmize and meere coniecture 3 Faith is ioyned with the vse of the means both of those meanes whereby it was first bred and also of those which God hath appointed for the nourishing of it Presumption not onely carelesly neglecteth but arrogantly contemneth all meanes 4 Faith is wrought by degrees first by knowledge then by griefe after by desire as we heard before Presumption is a sudden apprehension of the mind 5 Faith maketh a man worke out his saluation with an holy iealousie yea with feare and trembling oft calling vpon God and depending on him Presumption is ouer-bold 6 Faith maketh a man depart from all iniquity and keepe a cleere conscience Presumption is accompanied with much pollution at least inward 7 Faith is most sure in time of tryall then is the strength of it most manifested Presumption like a Bragadocha then maketh greatest florish when there is least danger 8 Faith continueth vnto the end and neuer falleth away Presumption is subiect to decay totally and finally 4 Of the certainty of Gods word we shal after speak 5 For mans Ministery it is Gods ordinance thence it hath that mighty power to worke Faith for God who at first brought light out of darkenesse can by weake meanes worke great matters Besides We haue this treasure in earthly vessels that the excellency of that power might be of God and not of vs. §. 89. Answer to Satans suggestion of the difficulty of getting Faith 2 Suggest IF it be not impossible to get Faith yet it is so difficult and hard a matter that not one of a thousand who seeke it obtaine it Herein Satan preuaileth with idle slothfull persons who in all things which they should enterprise pretend more dangers and difficulties then needes of purpose to find a pretence to their idlenesse Answer Though it bee hard to the carnall carelesse man yet as Salomon saith of knowledge Pro. 14. 6. Faith is easie to him that will beleeue not that it is simply in mans power but that Gods Spirit so openeth his vnderstanding in the mysteries of godlinesse so worketh on his hard and stony heart making the one capable and the other pliable as thereby the man is brought like softened waxe easily to receiue the impression of Gods seale Though man in himselfe be dead in sin yet Gods word is as powerfull to quicken him as Christs was to raise Lazarus Indeed many seeke and find not aske and haue not but why Saint Iames giueth one reason They aske and seeke amisse They seeke Faith in themselues and from themselues they seeke it by carnall and fleshly deuices they seeke it by their owne wit and reason Saint Paul rendreth another reason The God of this world hath blinded their minds that the glorious light of the Gospell should not shine vnto them Because they oppose against Gods truth so farre as it is made knowne vnto them or wittingly winke at it or turne from it God giueth them ouer in iust iudgement to the power of Satan who blindeth their minds But if we repaire to the Author who giueth Faith and to the spring whence it floweth if we rightly vse the right meanes of attaining it and waite at the doore of Wisedome till shee open vnto vs vndoubtedly we shall find Faith and not misse of it §. 90. Answer to Satans suggestion of the small need and vse of Faith 3 Suggest FAith is a needlesse thing This conceit the Diuell putteth into the mind of two sorts of people first of proud Pharisaicall Iusticiaries who trust to their owne righteousnesse these thinke that the brest-plate of righteousnesse is armour enough Secondly of secure carnall Gospellers who imagine that a good hope as they call it is sufficient there needeth not assurance of Faith Answer God maketh and ordaineth nothing in vaine as for the proud Iusticiary let him first know that righteousnes seuered from Faith is no righteousnesse though righteousnesse ioyned with Faith be of good vse yet seuered from Faith it is of no vse at all Secondly that the Brest-plate of
righteousnesse which the best men euer in this World had was full of crackes and holes full of many defects and imperfections through which Satan would soone haue wounded them euen to death if they had not had this shield As for the secure Protestant if euer hee feele the fire of Satans darts he will find that all the assurance which possibly he can attaine vnto is little enough That poore man which said I beleeue Lord helpe my vnbeliefe And the Disciples which said Lord increase our faith saw that a good hope was not enough As a preseruatiue against this poysonous temptation wee must labour for all the assurance of Faith that wee can §. 90. Answer to Satans suggestion of the damage arising from Faith 4 Suggest FAith is hurtfull to a mans credit honour profit pleasure c. Herein Satan preuaileth with worldlings whose hearts are onely on things here below Answer First the price of Faith yea of one graine of Faith is of more worth then all the treasure in the world this that good Merchant well knew who sold all to buy it Secondly they who are wounded with Satans fiery darts would willingly forgoe all credit wealth and pleasure that the World possibly can giue for a dramme of Faith Thirdly there can be no true credit honour c. without Faith all are sanctified by Faith otherwise they are meere shadowes and shewes §. 91. Answer to Satans suggestion of Mans vnworthinesse 5 Suggest FAith is too good and precious a thing for poore wretched sinners to haue herein hee preuaileth with distressed fearefull Christians Answer For remouing of this wee must remember what was before deliuered of Gods free grace and rich bounty which is not restrained by our vn worthinesse If the Diuell by these or such like meanes cannot keepe vs from getting faith he hath other wiles to wrest it from vs which follow §. 92. Answer to Satans suggestion of mans imperfection 6 Suggest THy Faith is not sound but counterfeit for it is mixed with many imperfections transgressions weakenesses doubtings there is no growth or increase of it many weake Christians are brought hereby to stagger Answer Oft proue thy Faith especially by the causes and by thy loue and true desire to liue honestly Know that euery thing here is imperfect yet that truth and imperfection may stand together striue against these imperfections and vse the meanes for encrease of Faith §. 93. Answer to Satans suggestion of trusting to meanes 7 Suggest THere are meete helps afforded for all distresses why may not men trust to them Is it not good to seeke to the Physician in sicknesse to trust vnto number and prowesse of men in warre and to friends in time of need Thus he maketh many to cast away the shield of Faith their confidence in God and to trust vnto outward meanes as Asa Answer All meanes are subordinate to Gods Prouidence and guided thereby therefore in the vse of them wee must looke vnto God and depend on him and call vpon him for a blessing neither supply of meet meanes nor want of them must any whit lessen our trust in God but to God must all the glory be giuen whatsoeuer the meanes be §. 94. Answer to Satans suggestion of apostacy 8 Suggest THou canst neuer hold out thy Faith will not onely be in vaine but thy latter end is like to be worse then the beginning How many haue fallen away in all ages and daily doe fall away Answer There are meanes to preserue and increase Faith as well as to get it let them be well vsed and thy Faith shall neuer faile Remember Christs prayer for Peters Faith as for others wee cannot so well know the â—oundnesse of their Faith as of our owne §. 95. Direction against Satans stormes IF he preuaile not by any of these or such like subtill suggestions he will try by all the stormes and troubles he can to shake and ouerthrow our Faith We must therefore be like sound Oaken Trees which the more they are shaken the deeper roote they get in the earth and know for our comfort the Diuel can raise no greater stormes then God in wisedome permitteth him God in the end will turne all to our good as he dealt with Iob Iob 42. 10. c. so that if we beleeue we shall surely be established Faith maketh men secure in perils THE SEAVENTH PART The Helmet of Hope Ephesians 6. 17. And take the Helmet of Saluation §. 1. Of the difficulty of a Christian Souldiers Estate EXcellent meanes of defence are those whereof we haue heard especially the last of them yet the Apostle thinketh them not sufficient but proceedeth to set forth other peeces of armour saying And take c. Whence wee may well gather that It is no easie matter to be a Christian Souldier and stedfastly to stand vnto the end against all assaults Many graces are needfull to be added one to another for that purpose One might haue though that when hee had named the shield of Faith he need haue added no more but God who knoweth both our weakenesse and pronenesse to faint and also the power and subtilty of our aduersaries better then our selues seeth it needfull that an helmet be vsed as well as a shield our care therefore must be to vse this also §. 2. Of the Spirituall Grace here meant THis fift peace of Spirituall Armour though it bee not plainely expressed is necessarily implied to be Hope for in another place where hee vseth this metaphor hee expresseth Hope Put on saith he for an Helmet the hope of Saluation What could more plainely be spoken and what better interpreter of the Apostles minde could wee haue then the Apostle himselfe Saluation is thus applied to Hope because 1 Saluation is the maine end of our Hope that which aboue all toher things wee waite for when we come to the possession of it then hath Hope her end and period 2 It is an especiall meanes of attaining vnto Saluation We are saued by Hope This is that coard whereby wee hold fast to Gods promises till they bee all accomplished which will not bee vntill wee enioy saluation 3 Herein lieth a maine difference betwixt the hope of worldlings and Saints their hope reacheth no further then to the things of this life therefore when they die their hope perisheth but these hope for an inheritance immortall c. Therefore they haue hope in their death for if in this life onely wee haue hope in Christ wee are of all men the most miserable Thus hauing shewed what this Helmet of Saluation is I will distinctly shew 1. What Hope is 2 How it differeth from Faith 3 How fitly it is compared to an Helmet 4 How necessary it is 5 How it is gotten preserued and vsed 6 What are Satans wiles against it §. 3. Of the definition of Hope HOpe
his head-peece Or if hee haue a brest-plate and want a girdle to knit it close or tassets and cushes to couer his belly Thus if faith or hope or righteousnesse or veritie or any other part of the Christian armour bee wanting the Diuell can thereby take his aduantage to destroy the soule so as not onely duetie to God but safety of our selues may moue vs to put on the whole armour 3. True triall of the truth of those graces which wee seeme to haue is made by the concurrence meeting of al together Single graces that is graces which stād alone are counterfeit graces Faith without righteousnes is presumption righteousnes without truth is hypocrisie so in the rest Al come from the same fountaine he that hath not all hath none at all How needful is it that we follow the counsel of Saint Peter Vse 1 which is to giue all diligence to ioyne one grace vnto another to knowledge faith to faith hope to hope righteousnesse to righteousnesse truth to truth patience and so in the rest Thus will it not repent the Lord to haue prouided whole armor for vs when we shall vse all Thus shall we giue no aduantage to our spirituall enemies thus shall we haue euident proofe of the Spirits abode in vs and be assured that indeed we are borne anew §. 8. Mans endeauour to be added to Gods assistance THe two generall parts of the Apostles direction haue hitherto beene distinctly handled now let vs consider them ioyntly together The first part is that wee bee strong in the Lord. The second that wee vse those meanes which God hath appointed for our safetie Whence obserue that Gods assistance and mans endeauour concurre together Doct. 7. they may not be seuered Without Gods mighty power man can doe nothing vnlesse man put on the whole armour of God God will doe nothing This the Church knew right well and therefore both prayeth vnto God to bee enabled by him draw me and also promiseth to doe her vttermost endeauour and follow his direction wee will runne after thee The like we reade of Dauid but most clearely is this point laid downe by Christ who hauing said No man can come to mee except the Father draw him wherby he sheweth that God must enable man to come to him addeth Euery man that hath learned of the Father commeth to mee whereby he sheweth that man enabled of God addeth his owne endeauour Why Gods powerfull worke is necessary hath beene shewed before on vers 10. namely because of our owne vtter inabilitie to doe any thing of our selues Before God quickeneth vs we are dead in sinnes no more able to doe any spirituall function then a dead corpse to doe any naturall function yea after we are quickned we are still supported by Gods grace which worketh in vs yet being quickned wee must do our endeauour because of that order which the Lord hath in wisdome appointed to bring vs to glory For this end doth God worke in vs both to will and to doe that we should worke out our owne saluation Phil. 2. 12. 13. God worketh not vpon vs as vpon stockes or stones but giueth to vs life and abilitie as when hee raised the Widdowes sonne the Rulers daughter and Lazarus he put life into them and inabled them to mooue rise vp walke eate and doe other functions of the liuing Vse 1 By this is discouered the error of proud presumptuous Papists on the one side and of secure carelesse Libertines on the other The Papists to establish their owne power and strength hold and teach that after the first motion and stirting of the heart which they acknowledge to bee of God only a man absolutely by his free will may doe well if hee will But Christ saith of the branches which were in the vine whose hearts were stirred vp Without me yee can doe nothing The care which the Apostle hath to direct them vnto the fountaine of strength the Lord euen then when especially hee vrgeth them to arme themselues argueth that without continuall strength supplied vnto them from the Lord they are not able to stand of themselues against the assaults of their enemies Libertines fall into another extreame they to pamper their flesh and pursue their carnall delights so referre all to the worke and power of God that they are altogether carelesse in vsing any meanes themselues vpon conceit that God is able of himselfe to saue them and that when God pleaseth he wil saue them do they in the meane time what they list But fondly they argue from Gods power who neglect the meanes which God hath appointed and reuealed wherein and wherby he wil manifest his power His reuealed will is the ground of our faith and obedience if we follow the direction of it then may we safely trust vnto the power of God otherwise in attributing all to the grace of God we abuse it and turne it into want onnesse Were it not necessary for vs to doe what God enableth vs to do as wel as trust to the power of Gods might the Apostle needed not haue been thus careful in stirring vs vp to arme our selues Vse 2 As wee presume not in trusting to our owne strength left we prouoke God to resist vs so neither tempt we God in neglect of the meanes which he hath appointed lest we cause God to forsake vs but as wee looke for helpe and strength from God so must we be carefull in well vsing all those meanes which God hath ordained for our helpe and safety To this purpose tend all the exhortations in the Scripture whereby any duety is required at our hands Note the complaint of our Lord against Ierusalem How often would I haue gathered thy children together and yee would not Be we not like to them lest wee be reiected as they were Know we this for certaine that God wil not with cart-ropes by force and violence against our wills draw vs to Heauen To this end doth God take out of vs that stonie and inflexible heart which is in vs by nature and giueth vs an heart of flesh which is flexible that it being made pliable by Gods Spirit should apply it selfe to Gods worke as Dauid did Psal 119. 112. The truth is that many Christians are wonderfully wounded and foiled by the Enemie because of their owne idlenesse and securitie in that they are backward in putting forth themselues and negligent in endeuouring to do what God inableth them to doe Loe here is compleate armour of God prouided for our defence and safetie be we careful in putting it on and well vsing it Thus much for the meanes to be vsed §. 8. The end and benefit of Christian armour THe end why this meanes is to bee vsed followeth in these words That yee may be able to stand c. In setting downe this end hee declareth the benefit of the fore named
When the men of Araâ—â— were strucken with blindnesse they were easily without any resistance led into the middest of the chiefest and strongest Citie of their enemies for they saw not whither they went So ignorant men not seeing in whose power they are suffer themselues there to be Wicked persons beleeue not that the Diuell is so cruell a tyrant as he is reported to be They thinke him to bee the best Lord because he suffereth them to doe as they list and his temptations are agreeable to their corrupt humours and carnall desires they take most delight in doing the worke of the Diuell yea as Christ saith they will doe the lusts of their father the Diuell Is it then any maruell that the Diuell is their gouernour Neither ignorant nor wicked persons will subiect themselues to the Lords gouernement not ignorant because they know not the benefit of it not wicked because they thinke it too strait too much crossing their licentious humor Therefore in iustice God giueth them ouer to the rule of the Diuell Hereby may triall be made whether wee be vnder the rule and power of the Diuell or no. If we loue darknesse more then light if we haue fellowship with the vnfruitfull workes of darkenesse wee are in the power of the Prince of darkenesse Hearken to this O ignorant persons ye that are neglecters and despisers of the light of Gods Word that cry out against so much preaching if at least your eares be better then your eyes and you can beleeue that which by others is declared vnto you Hearken to this also O ye wicked persons who pursue so eagerly the euill desires of your hearts and the foolish customes of the vaine World if at least your euill hearts will let you yeeld to any thing that may turne to your good Oh if it were possible for these two sorts of persons to see in what a miserable plight they are by those gouernours vnder whom they liue then would the ignorant learne knowledge and sinners enter into a new course Fondly they think they liue in great libertie wheras in truth they liue in most slauish bondage I may iustly in this case take vp the complaint of Wisdome and say O yee foolish how long will yee loue foolishnesse c. Vse 2 Hereby also men may learne how to come out of Satans power namely by comming out of darknesse into light So long as we liue and lye in darknesse there is no hope no possibilitie of freeing our selues from the tyrannie of Satan God first deliuereth vs from the power of darknesse and then translateth vs into the Kingdome of his Sonne This vse affoordeth a good direction to Magistrates to Ministers to all that haue charge of others and to priuate persons To Magistrates that they take order to establish the Ministerie of the Word in such places as are vnder their rule To Ministers that they be diligent and faithfull in preaching it To all that haue charge that they bring such as are vnder them to the Word To priuate persons that they be willing to heare and carefull to practise what they heare Note what Christ saith of the issue and power of the Word preached by his Disciples Hee saw Satan fall downe like lightning for by it mens minds are inlightned and their hearts conuerted so as Satan cannot beare such sway ouer them as hee doth ouer ignorant and wicked persons That which is in generall said of freeing men from the tyrannie of Satan may particularly bee applied to those who are in bondage vnder his great Vice-roy on earth euen Antichrist which deceiueth the greatest part of the world His kingdome is a kingdome of darknesse where the light of the Gospell shineth forth the clouds and mistes of that darkenesse vanish away Experience sheweth that where the preaching of the Word is rare there is greatest number of Antichrists vassals God grant this may be duely considered by them who for the safety of the Kingdome and the furtherance of Religion doe treate of meanes whereby the number of Papists may be diminished For our selues let vs first labour for the light of knowledge to inlighten vs and then for the light of grace to renew vs so shall we be freed from the kingdome of darkenesse For the attaining hereunto we must diligently attend to the light of Gods word and also pray for the spirit of reuelation and sanctification They who haue sure euidence that they are light in the Lord may from hence reape comfort in that therby they may be assured that though they liue in the world yet they are not vnder the rule of the god of this world he is Prince only of the darknes of this world Liue therefore as children of light as the Lords freemen haue no fellowship with vnfruitful works of darknesse For what communion hath light with darkenesse §. 25. Of the nature of Diuels THe third argument whereby the Diuels are described is their nature they are heere termed spirituall things so that The enemies of our soules are of a spirituall substance Oft in Scripture are they expresly called spirits and that both in the old and new Testament They were created spirits and spirits they still remaine to be Their fall hath not altered their substance for then could not that nature and substance which transgressed be punished Vse 1 Grosly doe they erre in the nature of Diuels who thinke and teach that they be nothing but bad qualities and euill affections which arise from our flesh The Apostle expresly denieth them to be flesh and implieth that they are much more then flesh how then should they be thought to bee affections arising from the flesh If because they are spirituall things they should be no substances but onely qualities then neither should the soules of men nor good Angels nor God himselfe be a substance for all these in Scripture are termed Spirits But spirituall things may be as truly and properly substances as bodily things if not more it is not any outward property of a body that simply maketh a substance Things may be sensible and yet be no substances as colours sounds smels c. But for the Diuels the actions which they performe the places where they abide and from whence they goe vp and downe the power wherewith they are indued the torments and paines which they endure with many other like arguments which out of the Scripture may be collected concerning them euidently shew that they are truly and properly substances The contrary opinion as it is erronious so it is very dangerous in that it doth much extenuate those fearefull things which haue beene deliuered concerning Diuels yea it maketh them to be but fables Therefore this error is so much the rather to be taken heede of §. 26 Of the aduantage which Satan hath THe spirituall nature of Diuels doth many waies aggrauate
throughout his opinion his affection his communication his conuersation 1 Truth of iudgement is the ground of all the rest for though our hearts be neuer so sincere our speeches neuer so true our actions neuer so plaine yet if in iudgement we be misled all is but as straw and stubble which when it commeth to the fire of tryall will soone be consumed It seemeth that before Paul was instructed in the truth of the Gospel he had a kind of truth in his heart for he was zealous towards God yea also in his speeches and actions for he was vnrebukeable concerning the righteousnesse which is the Law yea he thought in himselfe he ought to doe what he did he had not a double heart a double tongue he pretended not what he neuer intended yet because he wanted truth in iudgement all was but drosse and losse vnto him 2 To truth of iudgment must truth of heart be added or els notwithstanding the soundnesse of doctrine which we professe we make our selues odious and abominable to God for God gaue man but one single simple heart if any haue an heart and an heart the Diuell hath giuen him a double heart it is no part of Gods Image God will not acknowledge it Iudas knew the truth of Religion and preached it as wel as the other disciples but wanting truth in his other parts what good got he thereby but the witnesse of his conscience against himselfe 3 But what if a man which professeth the true Religion thinke he hath a single heart and yet bee giuen to lying and to deale deceitfully Surely hee disgraceth his profession and giueth iust cause of suspition that hee hath no honest heart for the heart is as a fountaine Out of the abundance of the heart proceed a mans words and actions yea the heart is as a Queene and hath a command of a mans tongue and of al his outward parts so that if there be truth in it there will be truth in all the other parts sincerity in the heart will keepe the tongue from lying and the whole carriage of a man from dissimulation and deceit We see then that of necessity all these foure branches of truth must be ioyned together to make vp this girdle §. 3. What kind of Girdle is here meant Point 11 THe next point is concerning the metaphor and the fit application of this grace of truth This speech of girding the loynes is in Scripture taken in a double sence one for trussing vp a mans garments the other for close and fast tying his harnesse together in the former sence the metaphor is taken from trauellers or runners for in those countries they were wont to weare long aside garments which if they were not tucked vp they would hang dangling about the heels of such as trauelled or runne a race and so be a great hinderance vnto them In this sence this metaphor is oft vsed and therby Gods people were taught to remoue all impediments in their Christian course and iourney and to be as well prepared as they could be to performe the worke of the Lord. In the latter sence the metaphor is taken from souldiers who are wont to knit their Armour close and fast vnto them and so tye their loynes hard partly to keepe their Armour from loosing and shaking and partly to keepe their body steddy In this sence the Lord said to Iob Gird vp thy loines like a man That last phrase Like a man sheweth that hee speaketh to him as vnto a souldier whom hee would haue to stand stedfast and to hearken vnto him Here it is to be taken in this latter sence and signifieth a souldier-like girding of the loines for which purpose they who weare armour vse to haue a strong faire girdle commonly called a belt whereby they knit fast together and close vnto their middle the vpper and lower peeces of their armour as their brest-plate and their tassets and cushes These belts as they were strong so they were set with studdes being faire and large There is a double vse of them one to keepe the seuerall peeces of armour fast and close together and to hold the loines of a man firme and steddy that he might be able to stand the surer and hold out the longer The other to couer the ioints of the armour that they might not be seene The first vse was for strength the second for ornament §. 4. Wherein a girdle is resembled to truth THus truth is both an ornament to a Christian souldier and also an excellent meanes of strength to vphold him For it doth both grace and honour him before God and man and also fast holdeth together other graces of Gods Spirit especially in temptation when they are most shaken and so vpholdeth him This will more euidently appeare by the particular branches of truth before mentioned 1 What greater ornament and beauty to religion then soundnesse and euidence of truth This is the very glorie and crowne thereof all other vaine glosses as antiqui â—â—e vniuersality vnity vniformity succession consent multitude pompe reuenues c being separated from truth aâ— but as so many pearles in a blind eye which make it so much the more deformed for the more ancient vniuersall vniforme and pompous superstition idolatry or any false religion is the more odious and detestable it is but the more true and sound it is the more excellent and glorious it is So for strength what can better settle and establish the iudgement of a man then truth Great is truth and preuaileth It is like a sharpe sword in a weake mans hand which is able to pierce deepe though there bee but small strength to thrust it Truth cannot be ouercome neither is daunted with the multitude of enemies This is it which hath made Martyrs in all ages to stand to their profession vnto death and to seale it with their blood rather then start from it yea though many of them were illiterate men and weake weomen The like may be said of the other branches of truth an vpright and sincere heart maketh a man amiable before God himselfe Dauid being a man of a single heart is termed A man after Gods owne heart And Noach being an vpright man found grace in the eyes of God No eloquence or learning can so grace and commend a mans speech as truth for lying and falshood are parts of that foule and filthy communication which the Apostle condemneth The Lord hateth a lying tongue it is an abomination vnto him No outward comelinesse of body can so commend a man as plaine faithfull and honest dealing This made Nathaniel so gracious in Christs eyes but none more odious and detestable to God and man then dissembling and deceitfull persons the conscience of such maketh them to shun the light and be afraid of Gods presence as Adam So
that bought a treasure and another of a Merchant that bought a pearle Truth is a rich treasure and a precious pearle if the worth of it and the need which we haue of it were well knowne I doubt not but easily wee should bee perswaded to part with much for the getting of it So excellent it is that for it selfe it is to be loued §. 9. Motiues to buy Truth I Will therefore first lay downe some motiues to stirre vp in vs a desire of truth and then some directions to instruct vs how to get it For the first note the excellency 2. The necessity 3. The benefits of truth 1 Excellent must that needs be which maketh vs like to God but nothing can make vs more like to him then truth for he is the Lord God of truth his Sonne is truth his holy Spirit the Spirit of truth his word the word of truth his promises commandements iudgements waies workes all truth Herein doe the glorious Angels and Saints resemble God whom to imitate is an excellent thing most contrary is the Diuell and all that beare his image Besides Truth is a kind of perfection in all Christian graces yea the greatest perfection that we can attaine vnto in this life one and the same word in Hebrew signifieth both integrity or vprightnesse and perfection so as some translate it vpright some perfect In regard of this quality we may appeale to Gods iudgement but not in any other kind of perfection whether of degrees parts measure or the like so that in this respect it hath an excellency aboue all other graces 2 So needfull it is and necessary as without it no other grace can be of any vse Faith hope loue all other graces are as corrupt and putrified meate without it Therefore the Scripture commendeth faith vnfained loue without dissimulation wisedome without hypocrisie c. Yea also lippes vnfained innocent hands c. No knowledge no righteousnesse no good thing can stand an hypocrite in any steed What good got Saul Iudas Ananias and Saphira Simon Magus and such other hypocrites by all those seeming excellent gifts which they made shew of all they did was odious before God Therefore notwithstanding the Pharises prayed oft gaue much almes fasted oft duly payed their tithes with the like yet Christ denounceth many woes against them Mat. 23. Hypocrites receiue no reward of God the searcher of hearts but the punishment of deceit 3 Such is the benefit of truth that the least measure of grace seasoned with it is acceptable to God and in that respect very profitable to vs. It is noted of those which in Hezechias time came out of Ephraim and other tribes of Israel vnto Ierusalem to keep the Passeouer that they had not clenâ—ed themselues according to the Law whereby they prouoked the Lord to inflict some iudgement vpon them but Hezekiah putting the Lord in mind how they came with their whole heart to seeke the God of their Fathers the Lord healed them Well might Dauid pronounce the vpright blessed for as God loueth truth so the vpright are his delight and hee hath promised to withhold no good thing from them Thus we see what good reason we haue to buy truth Obserue now how it may be gotten § 10. Meanes to get truth FOr truth of iudgement wee must resort to the place where it may be had that is the true Church the pillas and ground of Truth In it is the fountaine of Truth the holy Scriptures in it flow forth the streames of Truth by the Ministery of the Word Be thou one of the members of the true Church so shalt thou haue a right thereunto Search the Scripture frequent the Ministery of the Word so shalt thou find Truth Rather then goe without it let goe honour wealth pleasures ease and all thy naturall and carnall lusts let goe all Baul had surely a good mind to buy the Truth for he counted all things losse for the excellent knowledge of Christ For truth in heart speech and carriage remember that thou standest alwayes in the presence of God and that thou hast to doe with him whether thou art alone or in company doing any duty that appertaineth to God or man and in respect hereof let thy care bee to approue thy selfe to God Thus shalt thou get Truth For marke the charge which God himselfe gaue to Abraham Walke before me and be vpright The former part of this charge is a cause of the latter the latter a fruit and euidence of the former Ioseph had well acquainted himselfe with Gods presence which made him so honest and vpright This is it which maketh men such dissemblers in their words and actions that either they know not Gods presence in euery place or beleeue it not or thinke not of it or regard it not Mans presence maketh many be faithfull iust honest c. Surely Gods presence must needs worke much more if it were duely weighed or else men haue Atheisticall hearts Let vs set God alwayes before vs and depart with any thing rather then offend him and thus shall we come to be vpright §. 11. Of keeping Truth AFter that Truth is gotten our next care must bee fast to hold it and thereby manifest that great account which we make of it Sell it not saith the Wise man by no meanes vpon any condition for any respect let it go for then it had bin better for vs neuer to haue had it All the good we reape by verity and integrity after it is lost is this that another day it will rise vp in iudgement and be an heauy witnesse against vs. Some men make such account of some Iewels they haue that no preferment no fauour no wealth no office nothing can purchase them and yet it may bee that their iewels are not worth the price which is offred for them Should not we much more esteeme of Truth for which no sufficient price can be giuen The holy Confessors and Martyrs in all ages haue well knowne the value of this iewell and in that respect preferred it before their liuings and liues they would not let go Truth of doctrine Ioseph would not let goe Truth of heart and action for loue nor feare §. 12. How truth of doctrine is assaulted THis latter point of fast-holding and safe keeping Truth is the rather to be regarded because the Diuell and his instruments not ignorant that if this Girdle be wanting all other peeces of Armour will stand vs in no stead haue beene in all former ages and still are busie to get it away froÌ„ vs sometimes by faire enticements allurements to draw vs from truth of doctrine on the one side are brought many plausible arguments agreeable to the naturall humour and reason of man such are most of theargumeÌ„ts which Papists vse on the
what way they are to walke to Heauen hee sets many prickes and crosses therein as reproaches disgraces troubles vexations persecutions by losse of goods liberties and liues yea many times grieuous torments and tortures now if our soules be not fenced with the preparation of the Gospell of Peace what hope yea what possibility is there of going on and holding out in that way §. 3. Of the ground of Patience Point 3 THe Apostle himselfe in the last words of this verse sheweth how this Preparation this fence and furniture of the soule namely patience may be gotten euen by the Gospell of Peace for it is such a preparation as the Gospell of peace teacheth and worketh whence it followeth that the Gospel of Peace is the onely true ground of this peece of Armour For the better clearing of this point I will distinctly shew 1 What the Gospel is 2 What Peace is here meant 3 Why Peace is thus attributed to the Gospel 4 How the Gospel of Peace effecteth this preparation §. 4. Of the Gospel GOspel according to the proper notation of the originall word signifieth a good message or glad tidings so it is sometimes translated as Rom. 10. 15. How beautifull are the feet of them which bring glad tidings c. The same notation may our English word Gospel admit for spell in ancient time signified speech Gospel then is a good speech The most elegant and learned languages retaine the Greeke word The good and glad tidings which this word implieth is that Christ Iesus the Sonne of God is giuen vnto the sonnes of men An Angel from heauen thus expounded this word for hauing said I bring you gla◠tidings he addeth that vnto you is borne a Sauiour which is Christ the Lord. Therefore the Histories which purposely write of Christ Iesus declaring his Diety and humanity his conception and birth his life and death words and deedes humiliation and exaltation c. are by an excellency and propriety termed Gospels or to speake as the Scots doe Euangiles and the penne-men of them Euangelists If it bee duely considered into what a woe-full estate man by sin had implunged himselfe how no creature in Heauen or earth was able to succour him what full redemption Christ hath wrought and vnto how excellent an estate he hath redeemed vs it will appeare that neuer the like glad tidings was or could be brought to man-kind then this that Christ a Sauiour was giuen vnto them so that this message may well be called a Gospel or Euangile In it is the very fulnesse of Gods fauour manifested §. 5. Of that Peace which the Gospel causeth THe Peace heere spoken of is our reconciliation with God In the beginning God made man after his owne Image by vertue whereof there was a sweet harmony and concord betwixt God and man God hauing reuealed vnto man what was his good will pleasing and acceptable vnto him man being both able and also willing to doe that which was acceptable to God But long this Peace did not last it was soone broken and that wholly and onely through mans default For man wittingly sinned against his Creator and thereby iustly prouoked his wrath thus came enmity betwixt God and man Such a breach was made by mans rebellion that all creatures in Heauen and earth were not able to make it vp Christ therefore the eternall true naturall proper onely begotten Sonne of God tooke vpon him to be a Mediator betwixt God and man Hee satisfied his Fathers Iustice pacified his wrath procured his fauour towards man whereby God was moued to offer reconciliation vnto man withall he gaue vnto man his sanctifiing Spirit to breed faith in him that thereby man might receiue and embrace this reconciliation In this respect God is called the God of Peace Rom. 16. 20. and Christ our Peace chap. 2. 14. Prince of Peace Isa 9. 6. And God is said in Christ to reconcile the world vnto himselfe 2 Cor. 5. 19. Thus through the mediation of Christ God offering and man accepting reconciliation a most perfect and inuiolable peace is made betwixt them and this is the peace here meant As fruits of this peace there flow from it remission of sinnes quietnesse and comfort of conscience ioy of heart willingnesse and ability to doe that which is pleasing vnto God freedome from the dominion of sinne from the power of the Diuell from the euill of all crosses from the sting of death and of the graue and from the feare and fire of Hell §. 6. Why it is called the Gospel of Peace THis Peace is so appropriated to the Gospel that it is called the Gospel of Peace and that in a double respect First of the matter Secondly of the effect 1 The subiect matter of this glad tidings is the forenamed Peace and reconciliation betwixt God and man The Gospel first declared and still continueth to publish the same neither the Law nor any humane writings can doe this therefore so soone as one Angel had declared this glad tidings an whole troope of heauenly souldiers cryed out Peace on earth It was the Gospel which declared peace to Adam Noah Abram and the rest of the Saints in al ages before and since Christs time They therefore which preach the Gospel are said to publish Peace 2 It is a powerfull effect of this Gospel to worke Peace in them that heare it and beleeue it For in and by the Ministery of the Gospel the Spirit of Christ is conueyed into our hearts in which respect it is called the ministration of the Spirit This Spirit first moueth vs to embrace reconciliation offered in the Gospel and then it quieteth our conscience and so worketh Peace therein How admirably doth this commend vnto vs the loue of God and of his Sonne our Sauiour he thought it not enough that at first he made al in peace though he might iustly haue reiected man for euer as he did the Diuels because man willingly and rebelliously broake this Peace yet to magnifie his mercy towards man he spared not his Sonne but gaue him to be our Peace who to vse the Scripture phrase slue hatred and made Peace yea not so onely but also gaue his Gospel thereby making open proclamation of Peace and inuiting men to imbrace it Excellently is this set forth in the parable of the Kings sonnes wedding if we doe as they who were inuited thereunto how iustly doe we deserue to be depriued of this Peace What a blessing is it to haue the Gospel preached among vs the Gospel of Peace such a Peace as passeth vnderstanding Is it not an heauy curse to want this Gospel this should be a strong motiue to stirre vp Ministers diligently and faithfully to preach the Gospel and to stirre vp people earnestly to giue heed and credence thereunto euen as they tender their Peace §. 7. Of the ground
is a mother-grace which breedeth and bringeth forth other graces as the heart being quickned sendeth forth life into all the other parts That it is the first is euident for Christ is that fountaine in whom all fulnesse dwelleth Col. 1. 19. of whose fulnesse alâ— receiue Ioh. 1. 16. without whom we can doe nothing Ioh. 15. 5. Now it is Faith whereby wee touch Christ By Faith Christ dwelleth in our hearts Ephes 3. 17. The spirituall life which we liue we liue by Faith in the Sonne of God Gal. 2. 20. therefore till by Faith we be ingraffed into Christ no true sauing grace can be in a man Without Faith it is impossible to please God Heb. 11. 1. That also it is a mother grace is cleare for from Faith springeth repentance loue new obedience c. Repentance is a change of the heart as the notation of the Greeke word implyeth Now what is it that changeth the heart of a sinner Is it not the apprehension of Gods infinite loue and rich mercy a perswasion that a mans sinnes are pardoned The apprehension of Gods wrath and feare of hell fire may worke some sorrow for sinne committed yea also it may restraine a man from committing many sinnes at least for a time but that which altereth the naturall disposition of the heart which changeth and reformeth it is Faith in the remission of sinne By Faith God purifieth the hearts of men True Christian loue also is a reflection of Gods loue to man till a man feele Gods loue to warme his heart and to set it on fire he can loue neither God nor man He that loueth his brother aright must loue him in and for the Lord and so must loue God before but it is not possible for any to loue God except he beleeue that God loueth him Can a peece of yron giue heat and burne except it be first heated by the fire But our hearts are naturally more destitute of loue to God then any yron of heat they must therefore be set on fire by Gods loue and a sweet apprehension thereof before they can loue God We loue God because he loued vs first It is Faith which worketh by loue Thus I might further shew how all other sanctifying graces spring from Faith But what followeth from thence surely this that if any sanctifying and sauing grace be needfull then is Faith especially which is the Mother of all without it no grace at all no life at all for the iust shall liue by his Faith Hab. 2. 4. From faith commeth the spirituall life of a Christian in this world Gal. 2. 20. and eternall life in the world to come Ioh. 3. 16 c. Yea no benefit from Christ without Faith though Christ receiued the spirit without measure and it pleased the Father that in him should all fulnesse dwel yet to such as haue no faith he is as a deepe well out of which no water of life can be had But when a man hath faith what is the profit and benefit thereof Much euery way By faith Christ dwelleth in our hearts and so we are vnited to him By Faith wee liue by Faith we are reconciled iustified sanctified saued It were infinite to reckon vp all the benefits of Faith In regard of profit and benefit to ourselues it far surpasseth all other graces By other graces as loue mercy kindnesse wisedome and the like we may be profitable to others but Faith is it which draweth and bringeth in to our selues bodies and soules all the profit It is also a grace of admirable comfort this is it which bringeth peace of conscience That peace of God which passeth all vnderstanding this vpholdeth in all troubles and that many times aboue and against sence and reason All comfort without Faith is in vaine when all other comforts faile then may faith vphold vs. Thus faith vpheld Iob Dauid Iehosaphat When other graces and the testimony of our conscience faile Faith may support vs for the conscience hath respect to the man himselfe to his disposition and carriage which is subiect to many temptations and many alterations but Faith hath respect to GOD and his promises to Christ and his sacrifice which are props or rather rockes that neuer faile In this respect is Faith fitly compared to a shield for as a souldier who hath a good shield and is able well to vse it will not vtterly be discouraged but stand out in the battell though his head-peece bee crackt his brest-plate battered his girdle loose c So when verity righteousnesse patience and other like graces seeme to faile he that hath sound faith will not vtterly be quailed and confounded Faith being so excellent a grace as that whereby God is most honoured so necessary profitable and comfortable a grace as hath beene shewed what point of Christian Religion is rather to be made knowne is more to be pressed oftner to be inculcated about what can a Minister of Gods word better spend his time study and paines For Faith is the most proper and principall obiect of the Gospell which is therefore called The Word of Faith The preaching of Faith yea Faith it selfe §. 9. Of the high account which wee ought to make of Faith AS Ministers are most to preach this Doctrine so are people to learne it aboue all to be very well instructed in it that they may know what true faith is yea to examine themselues whether they haue in them this grace or no if not to enquire how it may be gotten how discerned and proued if they haue it to labour well to preserue increase and vse it for Faith is a capitall grace We must therefore in this respect learne wisdome of the Serpent who hath an especiall care of his head if hee be assaulted and cannot flie hee will couer his head with the rest of his body and suffer it to be strucken and wounded rather then his head Wee ought to bee the more carefull of this Head Vertue because Satan who well knoweth the worth of it seeketh most to assault it Is it not good wisdome to looke to that most of all which hee most of all siâ—teth Of these points I shall more distinctly speake afterwards This I thought good to premise by way of preparation vnto the discourse following taking occasion from the Apostles Preface aboue all §. 10. Of the Papists câ—uill against Faith IF any popishly minded shall thinke or say that so much preaching and learning of Faith is an hinderance to good workes and maketh men carelesse of all piety and charity I answer that if any be so minded they are blinded by the god of this world that the light of the glorious Gospell should not shine vnto them The truth is that no other doctrine can make men more conscionable in performing all duty to God and man then the doctrine of
in and by whom wee are iustified and sanctifying Faith because by it God purifieth our hearts §. 14. Of the definition of iustifying Faith THis true sound vnfained iustifying sanctifying sauing Faith whereof wee now speake I say this Faith is a beliefe of the Gospel whereby Christ and all his benefits offered therein are receiued In this definition note the two vsuall parts of a definition 1. The common matter of it A beliefe of the Gospell 2. The particular forme or difference whereby Christ c. The former sheweth wherein true iustifying faith agreeth with other kinds of faith the latter wherein it differeth from them 1 It is a beleefe this it hath common with all kindes of faith where there is no beleefe no credence no assent giuen there is no faith at all 2 Of the Gospell though the whole word of God bee the generall obiect of iustifying Faith yet the Gospell is the speciall obiect thereof by it is the heart of a beleeuer especially moued and affected and this is it which iustifying faith hath common with that kinde of faith that commeth nearest vnto it and is hardly distinguished from it namely a temporary faith What the Gospell is wee haue shewed before The summe of it is plainely and fully laide downe by Christ himselfe in these words God so loued the World that hee gaue his onely begotten Sonne that whosoeuer beleeueth in him should not perish but haue euerlasting life 3 Whereby Christ and all his benefits offered therein Christ Iesus is the subiect matter and very substance of the Gospel and so the proper and peculiar obiect of iustifying faith Christ I say not barely and nakedly considered in himselfe for then were he no Sauiour but accompanied with all those benefits which as our Mediator and Redeemer he wrought and purchased for vs. The Apostle setteth downe foure of those benefits Wisdome Righteousnesse Sanctification Redemption vnder which the other may bee comprised These are said to bee offered in the Gospell 1 Because of the necessary relation betwixt receiuing and offering for receiuing presupposeth an offering 2 To shew the ground of our receiuing which is Gods free offer 3 To shew that all they who receiue not Christ plainly reiect him and so are iustly condemned for reiecting him 4 Are receiued In the act of receiuing the nature of iustifying faith especially consisteth for thereby is Christ made a mans owne in this the best temporary faith that may be commeth short of iustifying faith for all that ioy which temporary beleeuers conceiue ariseth not from any true possession of Christ but onely from some apprehension of those great and excellent things which in the Gospell are promised Iustifying faith is as it it were the hand of the soule a spirituall instrument framed in our hearts by the Spirit of God whereby we lay hold on Christ and apply or take vnto our selues and receiue those things which God in the Gospel offereth vnto vs. This word of receiuing fitly answereth that metaphor of eating and drinking so oft vsed in the Scripture to set forth the nature of Faith Ye know that all the benefit we receiue by food cometh from our eating drinking it though there be set before a man great plenty of dainty and wholesom cheare yet if it be not eaten where is the benefit of it so in vaine is Christ with all his benefits offered if he be not receiued Fitly also doth it answer another excellent metaphor namely of marriage which is oft vsed in the holy Scripture to set forth that neere vnion which is betwixt Christ and the faithfull God maketh offer of his Sonne in marriage to mankinde Christ came downe from heauen to be a suter and to bee espoused Ministers his friends intreat vs in Christs steed to accept him when in our hearts we accept this offer and receiue this Sonne of God to be our husband then in truth and indeed wee beleeue and not before Thus haue I opened this definition of Faith in the seuerall parts thereof out of it two especiall points are to be noted 1 That euery faithfull soule euery true beleeuer giueth a full assent in his mind to the truth of the Gospel that God so loued the world that he gaue his onely begotten Sonne that whosoeuer beleeueth in him should not perish but haue euerlasting life so as heere is excluded a wauering opinion for beliefe is a strong perswasion and also a presumptuous conceit for the Gospel is the Word of Truth which cannot deceiue 2 That with the assent of the mind there goeth a consent of the will soas what the beleeuer conceiueth in his vnderstanding to be true he embraceth in his will to be good and so in his heart ioyfully receiueth that faâ—â—r which God freely offereth vnto him namely Christ Ie Iesus and in with him all things needfull to saluation Thus by Gods offer of his Sonne in the Gospel and our receiuing of him by Faith we come to be espoused to Christ as a Bride to her Bridegroome to be in graffed into him as sciences into a stocke 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 Christ dwelleth in our hearts he is ours and we are his This and nothing but this is it wherewith we shal be able to quench all the fiery darts of the wicked §. 15. Of the resemblance betwixt Faith and a Shield NOw further marke how fitly this Faith is compared to a Shield A Shield is a generall fence for the whole body especially for the principall parts the head and heart There are sundry kindes of shields bucklers and targets vsed in warre some round and small some square some like an halfe moone some after one fashion some after another and accordingly they haue diuers names The Greeke word which heere the Apostle vseth is taken from a doore or gate so as it signifieth a long broad large shield wherewith the whole body was couered The vse of it is both to auoide handy blowes strokes foines pushes and the like made with Sword Halberd Spâ—are and such like weapons and also to keepe off Darts Arrowes Bullets Stones and such annoyances as were shot and flung afarre off so as it is a common defence against all sorts of weapons all kinds of assaults Of this vse is Faith able to defend the whole man from al sorts of temptations cast against him by any of his spirituall enemies the flesh world or diuell By Faith the beleeuer holdeth out Christ himselfe and the power and efficacy of his obedience and suffering against all spirituall assaults if this defend him not from all what can This will keepe vs safe from temptations taken from the corruption of our nature imperfection of our obedience
imploy that ability whatsoeuer it be that he hath by nature or speciall gift Because God in wisedome hath appointed the preaching of his word to be the meanes of working Faith man must diligently vse that meanes and constantly attend thereupon not giuing ouer till hee find the blessed worke of Faith wrought in him A naturall man may goe to Church and with his outward eare hearken to the Word and wait vpon it And because prayer is a meanes to moue God to giue his Spirit and thereby to open mans heart to receiue the Word into it and to make his word powerfull and effectuall he must also as well as he can pray to God for his Spirit and for his blessing on his Word For a naturall man may pray though not in Faith and God doth oft heare the desire of such as he heareth the yong Rauens when they cry for want of their meat The other that we resist not any motion of Gods Spirit like the rebellious Iewes nor putte off from vs the promises of the Gospel as if they belonged not vnto vs and thinke our selues vnworthy of eternall life §. 25. Of Gods offering Christ FOr motiues to make a man bold to apply vnto himselfe the promises of the Gospel there are none at all in himselfe he must cleane goe out of himselfe and duely weigh these three points 1 The author of the promises of the Gospel 2 The cause of the promises of the Gospel 3 The extent of the promises of the Gospel For the first It is God that made the promises he it is that maketh offer of Christ Iesus and in him of all things belonging to life and happinesse GOD so loued the World that he gaue his onely begotten Sonne c. With what face may the creature refuse to receiue that which his Creator offereth Now that we may not doubt but be assured that he will make his word good we are especially to consider two properties of God 1. His Power 2. His Truth The one sheweth that hee is able to doe what he hath promised The other that he will not faile to doe it §. 26. Of Gods Power to make his offer good NO question can iustly bee made of Gods almighty Power for the Scripture expresly saith With God shall nothing be impossible Luk. 1. 37. All things are possible to him Mar. 10. 27. Which is to be noted against our deadnesse dulnesse and vntowardnesse to beleeue in regard whereof wee may thinke that a man naturally dead may as easily eate and drinke as we beleeue but when we consider the Power of Gods might how hee is able of stones to raise vp children vnto Abraham wee may well thinke that hee is able to take away our stony heart and giue vs an heart of flesh Abraham looked to Gods power and thereby was moued to beleeue that God would performe his promise though I saacke in whom the promise was made were to be sacrificed He did not doubt of the promise being fully assured that he which had promised was also able to doe it This motiue taken from Gods almighty Power is in Scripture oft vsed to stirre vp men woemen to beleeue the promises of God It was vsed to Sarah to the Virgin Mary to Ieremiah to the Disciples of Christ And it is the rather to be thought of because we are very prone by nature to make doubt thereof for albeit in our iudgements wee are well perswaded of Gods Omnipotency and with our mouthes can professe as much yet when we are in great straits brought to a pinch and see no ordinary meanes for the effecting the thing which wee desire then we thinke that God himselfe is not able to doe it like the incredulous Prince and not he onely but the vnbeleeuing Israelites also though they had beene long nurtured vnder Gods speciall gouernement and seene many of his maruellous workes yea Moses himselfe was subiect hereunto §. 27. Of Gods truth in making good his offer NO more question can be made of Gods truth then of his power for he is the Lord God of truth with him is no variablenesse nor shadow of turning Hee cannot lie it is impossible that he should for faithfull is hee which promiseth the Gospell in which his promises are made 〈◊〉 the word of truth his Sonne who declareth them 〈◊〉 faithfull and true witnesse His Spirit which sealeth them vp a Spirit of Truth This truth of God is to be meditated of in regard of the greatnesse of Gods promises for when man heareth of Christ and all his benefits offered in the Gospell hee will be ready to thinke and say Oh here are sweete and excellent promises but they are too good to be true I feare they are too great to be performed But if that man remember how faithful and true God is that made them it will make him thinke againe and say though they were much greater yet God who is able assuredly wil not faile to performe what he hath promised §. 28. Of Gods free offer ◠FOr the cause whereby God is moued to offer Christ and all his benefits it was his owne goodnesse and nothing else Now there are two things which doe highly commend Gods goodnesse First the freenesse of his grace Secondly the riches of his mercy Gods grace is euery way so free that the goodnesse which he sheweth to his creature is altogether of himselfe from himselfe God so loued the world that he gaue c. When we were enemies we were reconciled to God When there was none to mediate for vs God offered grace and gaue his Sonne to be a Mediator This is to be noted against mans vnworthinesse for he is ready to looke downe vpon himselfe and say Ah I am too too vnworthy to partake of Christ what can there be in me to moue God to beftow his Sonne on me and thus keepe himselfe from beleeuing But if we consider that God respecteth his owne goodnesse and not ours in giuing vs his Sonne and that his grace is euery way free that conceit of our vnworthinesse can be no iust impediment to Faith §. 29. Of the Riches of Gods Mercy AS for the Riches of Gods Mercy they are vnutterable vnconceiuable I may well crie out and say Oh the deepenesse of them how vnsearchable are they and past finding out According to Gods greatnesse so is his mercie it is infinite and reacheth aboue the Heauens so as God may well be said to be rich in mercy and abundant in goodnesse This is to be noted against the multitude and haynousnesse of our sinnes which because they are innumerable and infinite keepe many men from beleeuing the pardon of them But the consideration of the infinitenesse of Gods mercy which is as an Ocean sufficient to swallow them all vp though they were more
Christs feete with her teares and of others is recorded But the griefe of the theefe is implied both by reprouing his fellow and also by acknowledging his owne guiltinesse Rahab saith That their hearts melted Obiect That which is said of Rahab is said of others also who beleeued not Answ Though the same affection be iointly attributed to all yet it was very different in the kinde manner and end thereof The heart of others melted for feare of a temporall destruction it was a worldly sorrow but hers a godly sorrow because shee was an aliant from the common wealth of Israel and out of the Church of God and therefore so earnestly desired to be one of them Lydia might bee prepared before shee heard Paul for shee accompanied them which went out to pray and shee worshipped God or else her heart might bee then touched when shee heard Paul preach The like may be said of those which heard Peter when hee preached to Cornelius and of others Certaine it is that a man must both see and feele his wretchednesse and bee wounded in soule for it before Faith can be wrought in him Yet I denie not but there may bee great difference in the manner measure of greeuing Some draw water and poure it out before the Lord Their heart poureth out abundance of teares Other tremble and quake againe with horror Other long continue in their griefe Other are so deepely wounded within that they cannot expresse it by outward tears but are euen astonished as with a wound that bleedeth inwardly Other see in what a wretched and cursed estate they lie and are greeued and euen confounded that they can greeue no more yet it pleaseth God after hee hath shewed to some their woefull estate thorow sinne and touched their heart therewith bringing them thereby to loath their owne naturall estate to despaire in themselues and to condemne themselues vtterly renouncing all confidence in themselues presently to stirre vp their hearts to desire and embrace the sweete promises and consolations of the Gospell Faith therefore is not to be iudged by the measure but by the truth of griefe which may be knowne by the causes and fruits thereof §. 43. How Griefe which worketh Faith is wrought FOr the causes true griefe which worketh Faith ariseth 1 From the word of God whereby sinne and Gods wrath for the same is discouered Obiect The Iaylor was humbled with an extraordinary iudgement Answer No doubt but he had heard the word of God before for Paul had beene sometime in that City so as that iudgement was but as an hammer to driue into his heart the nailes of Gods word for it is the proper vse of Gods iudgements to beate downe the hard and stoute heart of man and so to make him sensibly apprehend Gods wrath denounced in his Word against sinners So was Manasseh brought to apply the threatnings of Gods word to himselfe by a great iudgement 2 From despaire of all helpe in our selues or any other creature This made the Iewes and Iaylor say What shall we doe So long as man retaineth any conceit of helpe in himselfe all his misery and griefe for it will neuer bring him to Christ 3. From our wretchednesse and vildnesse by reason of sinne whereby God is offended and his wrath prouoked as well as from our cursednesse by reason of the punishment and fearefull issue of sinne Thus was the prodigall childe grieued because he had sinned against his Father §. 44. Of the effects which that Griefe that causeth Faith bringeth forth GRiefe thus wrought bringeth forth these and such like effects 1 Shame for the euill which hath beene done 2 A true and thorow resolution to enter into a new course Surely they which came to Iohn and said What shall we doe were thus minded 3 A renewing of griefe so oft as occasion is offered True spirituall griefe which worketh Faith is neuer cleane dried vp because sinne the cause of it is neuer cleane taken away Thus the griefe which breedeth Faith continueth after Faith is wrought though not in the same manner and measure for before Faith it cannot be mixed with any true ioy and sound comfort as it may be after Faith is wrought Many who haue no better then a temporary Faith are at first much grieued and wounded in conscience but after they receiue some comfort by the promises of the Gospell are so iocund and ioyfull that they grow secure againe and neuer after let griefe seize vpon them no though they fall into such grieuous sinnes as might iustly renew their griefe they put off all with this That once they grieued Dauid Paul and many other faithfull Saints of God were otherwise affected as is euident by those many grieuous groanes sighes and exclamations which are recorded of them §. 45. Of that Desire which causeth Faith THe second thing to be examined in the disposition of a mans heart for the proofe of Faith is the Desire of it after Christ greefe at our misery without desire of the remedy is so farre from being Faith that it causeth desperation That true desire which worketh Faith may be knowne 1. By the Cause 2. By the Order 3. By the Quality 4. By the Fruits 5. By the Continuance of it 1 It is the Gospell and nothing but it that can worke in mans heart a true desire after Christ because by it alone is Christ reuealed and offered 2 It followeth vpon the fore-named griefe for sinne and despaire of succour in our selues or others The Apostle vseth this as a motiue to stirre vp men to beleeue in Christ that there is not saluation in any other 3 It is both an hearty and true desire and also a vehement and earnest desire For the first of these it is not onely an outward desire of the tongue but an inward desire of the soule My soule panteth my soule their steth for God saith Dauid This inward hearty desire is best knowne to a mans owne selfe for what man knoweth the things of a man saue the spirit of a man which is in him For the second it is a greater desire then the desire of any other thing can be No man so desireth any earthlie thing as the poore sinner desireth Christ if it be a true desire therefore the Scripture vseth such metaphors to set it forth as imply greatest ardency as hungring thirsting c. wherof wee haue heard before Balaams slight wish could be no cause or signe of Faith 4. It maketh a man carefull and conscionable in vsing the meanes which God hath appointed to breede faith yea and earnest in calling vpon God to blesse those meanes and to be merciful vnto him as the poore Publican did 5 It still raiseth vp and preserueth an appetite after Christ euen after we haue tasted him
them onely it accused them not and that by reason of the blindnesse of their iudgement It remaineth therefore to be a proper worke of Faith gounded on the Gospel the word of Truth to cause a quiet conscience §. 51. Of Security arising from a quiet conscience FRom this quiet conscience proceed two blessed fruits which are likewise effects of Faith sure tokens therof First an holy security of mind Secondly a spirituall ioy of heart For the first a beleeuer hauing in his conscience peace with God resteth secure for saluation and for all things that make thereunto so as with Dauid he may say I will both lay me downe in peace and sleepe c. This security is â—in regard of the issue not of the meanes For herein lyeth the difference betwixt the godly and worldly security to be secure and carelesse in vsing the meanes of saluation which God in wisedome hath appointed is a carnall sinfull security but to rest on God for a blessing on the meanes and to be secure for the euent is an admirable worke of Faith This is that casting of our care and burden on God and resting vpon him which the holy Ghost oft vrgeth they onely who by Faith haue receiued Christ and haue their consciences quieted through his blood can thus securely cast themselues vpon God well and fitly therefore said Iehoâ—aphat Beleeue in the Lord â—our God so shall ye be established §. 51. Of ioy arising from a quiet conscience FOr the second that spirituall ioy is an effect of Faith following vpon peace of conscience the Apostle sheweth for he ioyneth them together and saith Being iustified by Faith we haue peace toward God c. and reioyce It is noted of the Eunuch that after he beleeued and in testimony thereof was baptized he went away reioycing and of the Gaoler that he reioyced that he with all his houshold beleeued in God and of the faithfull Iewes that they beleeued and reioyced with ioy vnspeakeable and glorious This ioy ariseth from Faith in regard of that benefit which Faith bringeth with it which is no lesse then Christ himselfe and in and with him all things needfull vnto full and compleate happinesse so that we may wel conclude where true spirituall ioy is there is true iustifying Faith §. 52. Of the difference betwixt the ioy of the vpright and hypocrite Obiect MAny that haue no better then a temporary Faith haue great ioy wrought thereby in their hearts Answ Their ioy is no true sound solid ioy but a meere shadow and shew thereof which is euident both by the birth and also by the death of it The birth is too sudden to be sound that which suddenly sprouteth vp can haue no deep rooting Christ fitly compareth such ioy to corne sowen in stony ground The death of it is irreconerable it cleane drieth vp and vtterly vanisheth away which if it had substance it would neuer doe therefore the Scripture maketh it a property of an hypocrites ioy to be but for a moment as dew vanisheth away by the Sunne so may their ioy by persecution True spiritual ioy which ariseth from Faith is wrought by degrees for it followeth after a continuall affection namely sorrow they that mourne shall be comforted Mat. 5. 4. As sorrow is lessened by Faith so is ioy encreased but yet alwayes there remaineth a mixture of griefe and ioy because there still remaineth in man cause of mourning and reioycing namely the flesh and the spirit Yet this ioy is so fast rooted on a sure ground which is Christ apprehended by a true and liuely Faith that it continueth for euer and neuer vtterly vanisheth away It may be obscured by temptation as the shining of the Sunne by a cloude but as light can neuer be taken from the Sunne so ioy neuer vtterly seuered from Faith hee that can and will performe it hath said it Your ioy shall no man take away from you Such is the power of Faith which breedeth this ioy that the heate of afflictions cannot dry it vp but oft times it causeth it to grow and increase for we reioyce in tribulations The Apostles reioyced because they were counted worthy to suffer rebuke for Christs Name The Hebrewes suffered with ioy the spoiling of their goods This hath in all ages been verified in many Martyrs §. 53. Of Faith when the fruits of it appeare not Quest VVHat if a man cannot find in him these effects of Faith as peace of conscience security of minde ioy of heart hath he then no true Faith at all Answ I dare not so pronounce for true beleeuers may be much troubled in their minde fearefull of their estate full of griefe and mourning and seeme to be farre from those fore-named signes both in the beginning while Faith is as it were in the bud and also in the time of temptation as it were in winter time But yet there may be obserued in such persons an inward panting and breathing which are signes of life namely a groning greeuing that they want those fruits of Faith and an earnest desire of them Such weake ones are to haue recourse to the causes of their Faith and thereby to support themselues till the winter season be passed ouer and till it please the Lord to vouchsafe vnto them a pleasant spring wherein their Faith may send forth the fore-named fruits yet in the meane while let them obserue such fruits of Faith as vsually are in the weakest namely loue of God and Gods children desire and endeauour to please God and feare to offend him with the like which are branches of a cleare conscience §. 54. Of a cleere conscience proceeding from Faith BY a cleere conscience I meane a faithfull endeauor to approue our selues vnto God and that on the one side by doing that which is pleasing and acceptable vnto him and on the other by auoyding that which is offensiue to his excellent Maiesty greeueth his good Spirit This proceedeth from Faith and that in a double respect 1 Because Faith is the instrument wherby we draw all that vertue and grace from Christ our head which enableth vs to keepe a good conscience I liue saith the Apostle meaning a spiritual life By the Faith of the Son of God 2 Because it assureth vs of Gods loue and kindnesse to vs and thereby perswadeth and euen prouoketh vs in all good conscience to serue him the Apostle therefore who said I liue by the Faith of the Sonne of God addeth who loued me c. wherby he implieth that the loue of Christ made knowne to him moued him to liue that spirituall life for when a sinner once beleeueth that God hath indeed so loued him as to giue his onely begotten Sonne for him his heart is so affected as Dauids was thinking what to render vnto God but finding nothing to giue he seeketh what may
the mystery of the Gospell and because it was so needfull hee craueth the helpe of their prayers to obtaine as much From the force of this first reason I collect That charge which God is pleased to commit to any ones charge ought to make him carefull in seeking and vsing all good meanes whereby he may be enabled well to discharge it Thus God hauing made Salomon a King he was moued therby aboue all other things to desire an vnderstanding heart to iudge Gods people To which purpose tendeth that prayer of Dauid Giue thy iudgements to the King O God and thy righteousnesse to the Kings sonne But more particularly to this purpose tendeth that practise of the Church in fasting praying and laying hands on Paul and Barnabas when God had commanded that they should be separate for the worke whereunto he had called them For why did they then fast and pray but that those Apostles might be enabled to doe that worke whereunto God had set them apart To this end the Apostle exhorteth the Elders at Ephesus to take heed of all the flocke Why because the Holy Ghost had made them ouerseâ—rs thereof and Archippus to take heed to the Ministery which he had receiued in the Lord and Timothy to keepe that which was committed to him God will require a particular account of that particular function which he appointeth to any man of a King he will require an account of his kingly office of a Prophet the discharge of a Prophets office and so of the rest witnesse that particular reckoning which was made with them that receiued seuerall talents Wherefore let vs euery one haue an eye to that office and function whereunto wee are deputed and withall obserue what is most appertaining thereto what whereby we may bee best fitted thereunto and best enabled to performe it acceptably to God and profitably to others those things let vs labour after and pray for and in those things let vs exercise our selues In particular for Ministers let our calling be alwaies in our minds remembring that we are Gods Stewards Dispensers of the mysteries of God Ministers of Christ Gods labourers Planters Waterers Builders Bishops Pastors Watchmen c. That the consideration hereof may make vs well note what belongeth to the discharge of those functions what knowledge what paines what study what vtterance what boldnesse and the like gifts are needfull thereunto that accordingly wee may seeke by our owne and others prayers and by all other good meanes how to be enabled well to performe our functions Which that we may the better doe let vs distinctly consider the nature of a Ministers function set forth vnder the title of an Ambassador §. 174. Of Ambassadours of the Word AN Ambassadour is an especiall messenger sent after an honorable manner from some great personage for meane men vse not to send Ambassadours If it bee demanded who hee was that sent S. Paul on his Ambassage himself maketh answere in another place saying We are Ambassadors for Christ Christ the great Lord king of heauen earth was his Master sent him in which respect he oft stileth himselfe the Apostle of Iesus Christ Quest Was S. Paul the onely Ambassador of Christ Answ No verily for expresly he saith in the plurall number we are Ambassadours which phrase he vseth not as earthly Kings or other in great place doe for dignity sake saying wee Leo or we Gregory command this or that for when he speaketh of himselfe alone and expresseth his owne proper name hee vseth the singular number as I Paul say I Paul the prisoner I Paul haue written c. But when he vseth the plurall number he speaketh of others also whom he ranketh in one and the same order with himselfe and maketh equall to himselfe Quest Who were those other any besides the Apostles Answ The Apostles were especially after a peculiar manner the Ambassadours of Christ for they had their commission immediately from Christ by Christs owne voice and word were they sent forth and in this respect the title of Apostle which in effect signifieth the same thing that Ambassadour doth namely Sent was appropriated to them yet may we not thinke that they were the onely Ambassadours of Christ for then after their departure Christ should haue had no Ambassadours on earth none who in his name and steede should offer reconciliation vnto the world and preach the glad tidings of saluation certainly Christ still continued to loue his Church as well as euer he did and is still as carefull to prouide all things needefull for it as euer he was he cannot cast off the care of it What therefore hee did immediately after his ascention by Apostles doubtlesse hee continued to doe by other Ministers for when hee ascended vp on high he gaue not onely Apostles Prophets and Euangelists who were extraordinary Ministers to continue but a while til his Gospel were spread al abroad among the Gentiles but also Pastors and Teachers who were by succession one after an other to continue till his glorious comming vnto iudgement and these also are his Ambassadours so as this title appertaineth to all Ministers of the Word and all are comprised vnder that speech of the Apostle wee are Ambassadours for Christ which is further euident by this title Angell which signifieth a messenger giuen to ordinary Ministers §. 175. Of the dignity of the Ministry THis metaphor and title Ambassadour being applied to the Ministeriall function setteth forth these three things 1 The dignity of the Ministery 2 The duties of Ministers 3 The mercy of God in ordaining them to their function The dignity of Ministers function is in a spirituall respect so great as no calling in the world can bee comparable vnto it The dignity of an Ambassadours place is greater or lesse according to the excellency of his Master that sendeth him An Emperours Ambassadour is preferred before a Kings a Kings before a Dukes and so in others Now Ministers being appointed of Christ sent by him declaring his will in his name and his steede they which know the excellency of Christ may well know what is the excellency of a Ministers calling Many other titles in Scripture are attributed to Ministers to set forth the dignity of their function as Elders Rulers Ouerseers Fathers Planters Builders Angels Lights c. Many excellent things are spoaken of you O Ministers of the Lord §. 176. Of the respect due to Ministers LEt people hereby learne how to respect Ministers we see how Ambassadours of earthly Kings are esteemed and entertained namely with all the respect and kindnes that may bee euen as their Master should bee Thus should Christs Ministers bee accounted of I would not bee vnderstood so much to speake of outward respect for our master is heauenly our calling spirituall our