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
tempted to worship the Diuell bid Satan auoyde §. 15. Answer to Satans Suggestion of the imperfection of Gods word 2 Sugg IT is but a leaden sword as a nose of waxe it may be turned euery way Heretiques Idolaters Schismatiques profane persons worldlings yea and the diuell himselfe turne it to their owne turnes Besides it is so blunt as it can neither cut off errors in iudgment nor roote out corruptions in life for notwithstanding the best application that may be made of Gods word heretiques remaine as peruerse in iudgement and wicked men as obstinate in life as if this sword had neuer been vsed against them In these hath Satan much preuailed with Papists Answ It is most false that Gods word is either so flexible or so blunt It is a most true right certaine infallible vndeniable word alwayes constant euer one and the same for euer so absolutely perfect as nothing can be added to it or may be taken from it Whosoeuer teacheth any otherwise then it teacheth is accursed Saint Peter termeth it A more sure word then that diuine voice which was heard from heauen at Christs tranfiguration which he doth not any whit to extenuate the authority of That but the more to commend This vnto the Church so as if a difference could be made this written Word of God should haue preheminence and so doth Christ also seeme to preferre it vnto the witnesse of Iohn the Baptist of his owne workes and of the Father himselfe §. 16. Of Heretiques falsifying the Word THat which Heretiques or other wicked men alleadge to iustifie any error in doctrine or corruption in life is onely the bare letter of the Word not the true sence thereof and so not the word of God but conceits of their owne braine for if all the Scriptures which they alleadge be well sifted and throughly examined we shall find them either mangled or mingled peruerted or misapplied First mangled by leauing out somthing of moment as in the text which Satan alleadgeth to Christ he left out this clause in all thy waves which had taken away all the force of his temptation for it was not Christs way to fling himselfe headlong from a pinacle there being other wayes and meanes whereby he might come downe so in the description of a naturall mans condition this word onely is left out in the vulgar Latin translation whereby they would auoid the text alleadged against their semi-Pelagian opinion of mans being onely halfe dead in sinne So also in Rom. 11. 6. this clause is left out But if it be of works then is it no more grace otherwise worke is no worke Which words are a most euident testimony against merit of works 2 Mingled by adding something which may make for them as the old Latin copies in Rom. 4. 2. added this word Legis of the Law and thence they inferre that all works are not excluded froÌ„ iustifying a maÌ„ And in al the Latin copies this word full in the Angels salutation to Mary is added whence they likewise gather an argument to deify the Virgin Mary 3 Peruerted and that two wayes First by taking that literally which is meant figuratiuely as that phrase of Christ in the institution of his last Supper This is my body 2 By taking that allegorically which was spoken properly as that speech of Peter to Christ Here are two Swords whereby they would proue that there belongeth to the Pope two Swords the spirituall Sword of a Pastor and the temporall Sword of a King 4 Misapplyed by turning the places which they alleadge to another thing then was intended by the Holy Ghost As in that speech of Christ to Peter Vpon this Rocke c. they apply that to Peter and to the Pope which Christ meant of himselfe Herein doe Separatists and Shismatiques much offend These Texts I will put enmity betweene thy seede and her seed Depart depart yee come out from thence c. Goe out from her my people with the like they alleadge to draw men from all the assemblies of Gods Saints whither any wicked men doe resort §. 17. Of the sharpenesse of Gods Word VVHereas hee suggesteth that the Word is a blunt Sword expresly he crosseth the testimony of the holy Apostle who saith that it is a very sharp and keâ—â—e Sword sharper then any two edged sword piercing eueÌ„ to the diuiding of the soule spirit c. That Hereticks other wicked men are no whit moued thereby it is because their hearts are hardned as Pharaohs was and their eies blinded as Balaams they are past feeling If euer they come to haue any life and light sence this Sword wil so pierce their soules as it wil vtterly confound them so as they shall not haue what to oppose In the meane while so sharpe is this Sword that I doubt not but it maketh a wound euen in the conscience of the hardest heart But what if at all it pierceth not such obstinate persons yet it defendeth vs from being hurt by their obstinacy so as this Sword is not altogether without vse §. 18. Answer to Satans Suggestion of the difficultie of Gods Word 3 Sugg THis Sword is so fast in the scabberd that it can hardly if at all be pulled out To speake plainly it is so hard and difficult that the true meaning cannot be found out Herein also are Papists besotted who alleadge to this purpose the words of Peter that among those points which Saint Paul deliuered in his Epistles some are hard to be vnderstood Answ If God deserue more credence then Satan this Suggestion is directly false God saith that his Word is a light vnto our feet and a lanthorne vnto our pathes that it giueth light to the eyes that it giueth to the simple sharpenesse of wit and to the child knowledge and discretion that if it be hid it is hid to them who are lost in whom the god of this world hath blinded their minds All these and such like Diuine testimonies argue a perspicuity in the Scripture so as all may and ought to haue free accesse vnto it but very few can diue into the depth of it for it cannot be denyed but that in sundry respects the Scriptures may be said to be hard §. 19. Of the respects wherein the Scripture is difficult FIrst in regard of the matter Many profound deep mysteries are contained in them which Dauid calleth wondrous things thus many things in Pauls Epistles are hard yet these profound mysteries are so plainely and distinctly laid downe in the Scripture that they who are not ouercurious presuming to vnderstand aboue that which is meet to vnderstand but will vnderstand according to sobriety may conceiue For example the Trinity of persons in the vnity of the Deity the hypostaticall Vnion of the
12 Of holding out 109 13 Of the issue of constancie 110 THE SECOND TREATISE Of the particular peeces of Armour THE FIRST PART The dutie of such as haue those peeces § 1 OF the coherence pag. 112 2 Of souldiers standing 113 3 Of Christian valour 114 4 Of keeping our ranke 114 5 Of watchfulnesse 116 6 Of perseuerance 116 THE SECOND PART The kinds of the peeces of armor prescribed § 1 OF the seuerall peeces of the Armour of God in generall pag. 117 2 Of defending our selues 117 3 Of resisting 119 4 Of standing at defiance 119 5 Of the sufficiencie of our Armour 120 THE THIRD PART Girdle of Truth § 1. OF diuers kinds of Truth pag. 121 2 What kind of truth is here meant 122 3 What kinde of Girdle is heere meant 124 4 Wherein a girdle is resembled to truth 125 5 Of getting truth 127 6 How triall of truth may be made 127 7 Directions for triall of truth in speech and action 129 8 Of buying truth 130 9 Motiues to buy truth 131 10 Meanes to get truth 132 11 Of keeping truth 134 12 How truth of doctrine is assaulted 134 13 How sinceritie is assaulted 135 14 Of the necessitie of truth in religion 136 15 Of the pretended danger in maintaining truth 137 16 Of the pretended trouble of the conscience which sinceritie is said to cause 138 17 Of the preteÌ„ded wearisomnes of sincerity 139 18 Of the preteÌ„ded iudgmeÌ„ts on the vpright 139 19 Of others opinion concerning a mans sinceritie 139 20 Pretended hindrances of plain-dealing 140 21 PreteÌ„ded incoÌ„ueniences of plain dealing 141 22 Of holding truth more stedfastly for opposition 141 THE FOVRTH PART Brest-plate of righteousnesse § 1. OF righteousnesse in generall pag. 143 2 Of the kindes of righteousnesse 144 3 Of that righteousnes which is here meant 145 4 Of reseÌ„bling righteousnes to a brest-plate 146 5 Of putting on the brest-plate of righteousnesse 147 6 Of the benefit of righteousnesse 148 7 Whether mas righteousâ—es be meritorious 149 8 Of the vse of righteousnesse 151 9 Of the issue of righteousnesse 153 10 Of the comfort of righteousnesse 155 11 Of all the parts of righteousnes vnited 156 12 Of the danger of deferring repentance 157 13 Of being ouer iust 158 14 A direction for the vse of righteousnesse 159 THE FIFT PART Shooes of the preparation of the Gospell of peace § 1. OF the grace heere meant pag. 160 2 Of the resemblance of patience to Shooes 163 3 Of the ground of patience 164 4 Of the Gospell 165 5 Of that peace which the Gospell causeth 166 6 Why it is called the Gospell of peace 167 7 Of the ground of true patience 168 8 Of the means wherby patieÌ„ce is wrought 170 9 Of the false grounds of patience 172 10 Of the maner of working true patience 173 11 Of the necessity of true patience 174 12 Of the troubles wherunto we are subiect 175 13 Of the authors of our troubles 177 14 Of the necessitie of patience 178 15 Of the benefit of patience 178 16 Of the perfect worke of patience 179 17 Of the kinds of crosses 180 18 Of too light regard of crosses 181 19 Of despising Gods corrections 183 20 Of fainting vnder the crosse 183 21 Directions to keepe men from despising the crosse 184 22 Directions to keepe men from fainting 185 23 Answere to Satans suggestion against the need of patience 186 24 Answere to Satans suggestion against the benefit of patience 187 25 Answere to Satans suggestion against Gods loue in correcting 189 26 Answere to Satans suggestion of the many troubles which Gods loue causeth 190 28 Of the nature of the Saints afflictions 192 29 Of Gods assisting his children in afflictioÌ„ 194 30 Of Gods deliuering his children out of all afflictions 194 THE SIXTH PART The Shield of Faith § 1. OF the Apostles manner of pressing the point of faith pag. 195 2 Of vrging matters of moment 196 3 Of giuing heed to weighty matters 196 4 The resolution of the text 197 5 Of the preheminence of faith aboue other graces 198 6 Of the pressing the doctrine of faith 199 7 Of the honor which faith doth vnto God 200 8 Of the good which faith brings vnto man 202 9 Of the high account which we ought to make of faith 205 10 Of the Papists cauill against faith 206 11 Of faith in generall 207 12 Of the kinds of faith 208 13 Of the titles giuen to true faith 210 14 Of the definition of iustifying faith 210 15 Of the resemblance betwixt faith and a shield 214 16 Of the meaning of the word Take 215 17 Of the Author of faith 216 18 OF the motiue and end why God worketh faith 217 19 Of the meanes of working faith 218 20 Of the Lawes worke towards faith 220 21 Of the Gospels worke in faith 221 22 Of griefe going before faith 22â— 23 Of desire going before faith 223 24 Of mans endeauour to get faith 223 25 Of Gods offering Christ 224 26 Of Gods power to make his offer good 225 27 Of Gods truth in making good his offer 226 28 Of Gods free offer 227 29 Of the riches of Gods mercy 227 29 Of the extent of Gods offer of Christ 228 30 That the offer of Christ is a sufficient ground to receiue Christ 230 31 That a mans vnworthinesse ought not to keep him from beleeuing 231 32 Of long waiting 232 33 Of mans sinne in not beleeuing 233 34 Of the hainousnesse of incredulitie 234 35 Of prouing faith 235 36 Whether faith may be knowne or noe 235 37 Whether ordinary persons may know they haue faith 236 38 Of the difference betwixt those who seeme to haue faith and those who indeed haue it 236 39 Whether faith and doubting may stand together 238 40 Of trying faith both by the causes and by the effects 238 41 Of that illuminatioÌ„ which causeth faith 239 42 That griefe goeth before faith 240 43 How grief which works faith is wrought 242 44 Of the effects which that griefe that causeth faith bringeth forth 243 45 Of that desire which causeth faith 243 46 Of ioyning the effects with the causes of faith in the triall thereof 245 47 Of the fruits of faith 247 48 Of a quiet coÌ„scieÌ„ce proceeding froÌ„ faith 247 49 Of the difference betwixt a quiet conscience and not-troubling conscience 248 50 Of the difference betwixt conscience excusing and not-accusing 248 51 Of security arising froÌ„ a quiet coÌ„science 249 51 Of ioy arising from a quiet conscience 250 52 Of the difference betwixt the ioy of the vpright and hypocrite 250 53 Of faith wheÌ„ the fruits of it appeare not 251 54 Of a clear coÌ„scieÌ„ce proceeding froÌ„ faith 252 55 Of loue arising from faith 253 56 Of a pure heaâ—â— arising from faith 255 57 Of keeping a good coÌ„science in al things 256 58 Of the continuance of a good câ—science 257 59 Of the issue of ouer-much holdnesse 258 60 Of losing faith 259 61
to God and man so that a conformity thereunto is righteousnesse §. 2. Of the kinds of Righteousnesse Obiect THis is such a peece of armour as none in this life can attaine vnto but Christ Iesus the true naturall Sonne of God who by an excellency and propriety is called That iust one Of him it is properly said That hee put on righteousnesse as a brest plate Indeed at first God made man righteous and in Heauen the Saints shall bee all iust and perfect but on earth there is none righteous no not one Answer There is a double righteousnesse mentioned in the Scripture one legall framed according to the exact rule and strict rigour of the Law The other Eâ—angelicall accepted according to the gracious fauour and limitation of the Gospell The Law requireth two things First an absolute perfection in euery part point and degree thereof Secondly this perfection in that very party who is iustified thereby For Moses thus describeth the righteousnesse which is of the Law that the man euen the man himselfe in and by himselfe which doth those things euen all those things which are written in the Law according to the vttermost extent of them shall liue thereby but cursed is euery man that continueth not in all things c. By the Gospell both those are limited and the rigour of them mitigated For there are two parts of Euangelicall righteousnesse one of Faith the other of a good conscience The righteousnesse of faith is Christ himselfe with his righteousnes imputed to vs and by faith receiued of vs in which respect Christ is said to be the end of the Law for righteousnesse to euery one that beleeueth The end of the Law is to iustifie and saue those which fulfill it Now we by reason of the flesh dwelling in vs cannot fulfill it Christ therefore subiected himselfe thereto he perfectly fulfilled it To them which beleeue his perfect righteousnesse is imputed so as they are iustified and saued thereby Thus is Christ the end of the Law and that which by the Law was exacted of our owne persons by the Gospell is accepted for vs in Christ who performed it This Righteousnesse of Faith is comprised vnder the fourth peece of Spirituall Armour verse 16. Here therefore is especially ment the righteousnes of a good conscience §. 3. Of that Righteousnesse which is here meant THis Righteousnesse is a powerfull worke of Gods Spirit in the regenerate whereby they endeauour to approue themselues vnto God and man by performing what Gods Law requireth to be performed vnto both I terme it First A worke of Gods Spirit because it is the Spirit which quickeneth and enableth vs to doe what we doe 2 Powerfull because we are by nature Dead in sins and not able of our selues so much as to think a good thoght 3 In the regenerate for that onely which is borne of the Spirit is spirit 4 Indeauour for this being true and earnest with the very vttermost of our power is the greatest perfection which in this World we can attaine vnto 5 To approue to God and man because duties are required towards both 6 What Gods Law requireth because that sheweth what God doth approue and what man should approue This was that righteousnesse for which Zacâ—ary and Elizabeth were commended This consisteth of two branches First to abstaine from euill Secondly to doe good Dauid describing a righteous man saith Surely he doth none iniquity but walketh in the way of God Oft doth the Scripture ioine those two together as two essentiall parts of righteousnesse except these two doe concurre the brest-plate is not sound §. 4. Of resembling Righteousnesse to a brest-plate Point 2 THe second point is concerning the fit resemblance of Righteousnesse to a brest-plate The originall word translated brest-plate properly signifieth that part of the body wherein the vitall parts as the heart lungs liuer and the like doe lie the whole vpper part of a mans body before euen from the necke to the thighes is comprised vnder this title Hence is it that that peece of armour which couereth this part of the body hath the same name The vse of this peece is to keepe safe the vitall parts and preserue a man from being mortally wounded or killed downe-right Thus doth righteousnesse keepe the Christian souldier safe and sure that the Diuell with all his assaults cannot pierce his soule and so vtterly destroy him A Lyon which is strong among beasts Prou. 30. 30. may be taken and destroied 1 Sam. 17. 3. 6. but so cannot the righteous This vse of righteousnesse will yet more euidently appeare if wee consider what it is that doth indeed mortally wound the soule and drawâ—forth the vitall blood and very life of it It is sin and nothing but sin that can destroy the soule By it did Satan first wound and kil our first Parents By it hath he from time to time preuailed in the World For sinne first prouoked Gods wrath procured the curse of the Law brought death and all the concomitances thereof The very sting of death is sinne Sinne first kindled hell fire and still continueth to blow vp and inflame the same Where the brest-plate of righteousnesse is well put on there sinne hath no power Righteousnesse is as contrary to sinne as water to fire and it will soone quench the heate of sinne §. 5. Of putting on the brest-plate of Righteousnesse Point 3 THis brest-plate of Righteousnesse is put on by the right practice of true repentance which according to the proper notation and true meaning of the word is a change of the minde namely such a change as bringeth forth a reformed life This true alteration of the minde and heart first causeth a thorow detestation of our former wicked course together with an vtter abiuration and renouncing of the same and then an holy resolute purpose to leade another kind of life and insteed of former sinnes to practise contrary duties as if a man in former times haue beene profane to bee so much the more religious for the time to come if a blasphemer before more carefull to honour the Name of God if riotous so much the more sober c. These are fruits worthy of repentance So long as these two fruits of repentance First an vtter detestation of all former wickednesse Secondly a constant resolution and faithfull endeauour to performe new obedience remaine in our hearts the Diuell cannot easily if at all preuaile against vs. But if the minde bee not altered and a thorow change wrought therein though there should bee some meanes to restraine vs from sinne and prouoke vs to doe many good things yet would the Diuell soone get aduantage against vs. Sinne is deceitfull Satan is subtill and busie if therefore wee bee not altered in our hearts the meanes of restraint being
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
good seed of Gods word being cast into them taketh deepe rooting bringeth forth the blessed fruit of Faith The Apostle saith that his preaching was in demonstration of the spirit that their Faith might be in the power of God It is noted that the Lord namely by his Spirit opened the heart of Lydia that she attended vnto the things which Paule spake In respect hereof the Apostle termeth the preaching of the Gospel a ministration of the spirit yea he vseth this phrase the spirit of Faith because Faith is wrought inwardly by the Spirit §. 20. Of the Lawes worke towards Faith THe order which God vseth is this First hee worketh on the vnderstanding and then on the will The vnderstanding he inlighteneth by his Word as in all fundamentall necessary points of Christian Religion so in two especially First in the misery of a naturall man Secondly in the remedy thereof That the Law discouereth This the Gospell reuealeth Touching mans misery Gods Spirit by the Law informeth a mans iudgement both of his wretchednesse thorow sinne and of his cursednesse thorow the punishment of sinne The Law discouereth such an infinite multitude of sinnes as otherwise man could not possibly find out It discouereth not onely notorious sinnes of commission but many other transgressions which naturall men count no sinnes many sinnes of omission many sinnes of thought and heart yea the very seed of all sinne the contagion and corruption of our nature Saint Paule expresly saith I knew not sinne but by the Law for I had not knowne lust except the Law had said thou shalt not lust The Law also maketh knowne the hainousnesse and greeuousnesse of sinne how it is out of measure yea infinitely sinfull because it is committed against an infinite Maiesty and that also against his expresse will reuealed in the Law so as sinne being directly contrary to the pure holy and blessed will of God cannot but make vs more odious and abhominable before God then any venimous Toade Adder or any other poysonous creature is in our sight Further the Law manifesteth the punishment of sin which is Gods infinite wrath for the least breach of any one branch of the commandements for it saith Cursed be he that confirmeth not all the words of the Law Now the fruits of Gods wrath are all plagues and iudgements in this world both outward in our estates and on our bodies and inward in our conscience and soule in the and death which is exceeding terrible to a naturall man and after all the torment of hell fire which is intollerable and euerlasting neither doth it reueale vnto vs any remedy of helpe but rather sheweth that we are vtterly vnable to helpe our selues and that no creature in heauen or earth is able to afford vs helpe or succour but vile wofull wretches as we are so shall we continually remaine Thus the Law sheweth vs to be such creatures as it had been better for vs neuer to haue beene borne or if borne then to haue bene any other then such as we are wretched cursed men §. 21. Of the Gospels worke in Faith BVt yet by the preaching of the Gospel the Spirit further enlighteneth our vnderstanding in a remedie which God in the riches of his mercy hath afforded vnto vs and in the benefit thereof For the Gospel reuealeth Christ Iesus who being the true eternall Sonne of God euen euery God and so able to beare the infinite wrath of his Father and procure his fauour tooke vpon him into the vnity of his person mans nature wherein he subiected himselfe to the Law and both fulfilled the righteousnesse and also vnderwent the curse thereof This is the remedy The benefit hereof is that God is reconciled to the world his wrath being pacified his fauour procured that remission of sinnes and deliuerance from the punishment thereof both in this world and in the world to come are obtained that all needfull blessings for this temporall life all needfull graces for a spirituall life and eternal life and happinesse in the world to come are purchased Without knowledge of these points concerning the forenamed misery and remedy it is impossible for any man to haue Faith and yet may men haue and many haue this knowledge who neuer attaine vnto Faith so as this is not sufficient Wherefore the Spirit proceedeth further to worke vpon the will of man §. 22. Of Griefe going before faith TWo especiall workes are wrought vpon the will one in regard of mans misery the other in regard of the remedy The first is to be pricked in heart grieued in soule wounded in conscience and brought in regard of any hope in our selues or any other creature euen to dispaire yea and to tremble againe within and without in soule and body for our sinnes and the punishment due to them Thus were the Iewes pricked in their hearts and the Iaylor so terrified with Gods iudgements that hee trembled againe and thereby their hearts were prepared vnto Faith For the measure of griefe it is not alike in all in some it is greater in some smaller yet in all there must be as a sight of sin and of the misery thereof so a particular sence of that wretchednesse wherein we lie by reason of it an vtter despaire in our selues true griefe of soule and compunction of heart for it §. 23. Of Desire going before Faith THe second worke is to desire aboue all things in the World one drop of the infinite mercy of God and to be willing to giue all that a man hath for Christ accounting him more worth then all things beside in heauen and earth as the Merchant in the Gospell esteemed the pearle which he found This earnest desire is in Scripture set forth by hungering thirsting panting longing c. All which imply a very vehement and vnsatiable desire so as they which haue this desire wrought in them will giue no rest to their soules till they haue some sweet feeling of Gods loue to them in Christ and some assurance that Christ is theirs whereupon God who hath offered to satisfie the hungry and thirsty and to satisfie the desire of such as pant and long after him by his Spirit worketh in such as are so prepared such an inward assent of minde and credence vnto the promises of the Gospell that particularly they apply them vnto themselues and gladly accept the free offer of God and so receiue Christ with all his benefits This is that onely ordinary meanes and the order thereof which God for his part hath set downe to worke faith in man §. 24. Of mans endeauour to get Faith THe meanes required on mans part are next to be declared Here I will shew what man must doe that he may beleeue and what motiues there be to stirre him vp to beleeue Two things are to be done of man one that to his vttermost power he vse and well
day of a Fast we sleepe lesse and rise sooner then at other times that so the body may be somewhat the more afflicted thereby and that the more time may be gained for religious duties If some sleepe be not forborne the want of foode will not be so much felt nor the body so humbled and afflicted as it should be 3 Soft and braue apparell The Lord expresly commanded his people to put off their costly raiment and so they did in the day of their humiliation It is recorded and commended that the King of Niniueh in the day of a fast laide his robe from him When the time of Dauids Fast was ended then he changed his apparell whereby is intimated that in his Fast he did not weare such apparrell as at other times he did If Kings thus laide aside their royall apparrell much more must others lay aside braue and costly apparrell The rite of putting on sackcloth which the Iewes vsed sheweth that braue apparrell may not be worne no not such as at others times is lawfull Our Gentry vpon meere fashion retaine some shadow hereof in that for the time of Lent they lay aside all light colours and goe in blacke 4 Matrimoniall beneuolence The exception which the Apostle maketh of fasting and prayer when he disswadeth man and wife from defrauding one another sheweth that this in the time of a Fast must be forborne which also Ioel implieth by bidding the Bridegroome and Bride goe out of their Chamber 5 Ordinary workes of our calling for they are expresly forbidden in the Law and in that it saith that the day of a Fast shall be a Sabbath of rest it implieth that as a Sabbath it must be sanctified and no manner of worke done therein 6 All pleasant and delightsome things The Iewes who at other times were wont to vse sweete smelling oile wherewith they annointed their head and other parts oâ— their body did in the time of their Fast forbeare to vse itâ— as is noted in the examples of Dauid and Daniel euen sâ— ought such delightfull things as are in vse among vs bâ— laide aside 7 All manner of sports pastimes and recreations for creation of the body by sports is contrary to humiliation 〈◊〉 food sleepe costly apparell matrimoniall beneuolence workes of our calling sweet perfumes with the like must be forborne much more recreations which are not so necessary as the other and yet more delightsome To conclude such forbearance of refreshing the body is required in the time of a Fast as may be felt and by the sence thereof the body something afflicted so did the Iewes as may be gathered out of this their expostulation Wherefore haue we fasted and afflicted our soule which though it were the expostulation of hypocrites yet of such as in outward religious exercises imitated the Saints But more directly is this proued by a like phrase which Ezra that good and learned Scribe vsed saying I proclaimed a Fast that we might afflict our selues before God Obiect This is such a superstitious practise as the Apostle reproueth vnder this phrase of not sparing the body Answ Not soâ— for then should hee condemne his owne practice in keeping vnder his body and bâ—inging it into subiection There is a great difference betwixt not sparing the body and keeping the body vnder By not sparing the body to omit the superstitious conceit which they whom the Apostle reproueth had of pleasing God thereby he meaneth such an excesse as weakeneth nature but by keeping vnder his body he meaneth such a moderate forbearance of the things wherein the body delighted as the corrupt flesh euen the old man might be subdued and not pampered In the former place a mans outward body is weakned and the corrupt flesh not subdued in the latter place the corrupt flesh is tamed and yet the strength of a mans outward body not impaired What contradiction then is there betwixt these two places §. 104. Of the occasions of a fast THis word Seasonable in the description of a religious Fast hath respect to the time of a Fast vnder which circumstance both the occasion and also the continuance of a Fast is comprised For that is seasonably and in due time done which on iust occasion is one and which is so far done as may stand with a mans abilitie to endure without destroying or impairing nature Heere therefore we will consider 1 The occasions of a Fast 2 The continuance thereof The occasions of fasting must be as we heard before of extraordinary prayer extraordinary as when any extraordinary blessing is with-held or taken away from vs or any iudgement is threatned or inflicted or else when any grieuous sinne is committed for which there is cause to feare Gods heauie vengeance with the like and that either in our owne behalfe or in the behalfe of others The blessing for which Annah fasted as wel as prayed for the text saith shee did not eate though it were but a priuate and temporary blessing was extraordinary So also that deliuerance for obtaining whereof Iehosaphat with the Iewes in his time and Esther and Mordecai with the Iewes in their time fasted was extraordinary The spirituall blessing for which the Church fasted when they sent forth Apostles and ordained Elders was extraordinary The iudgement which was denounced against Niniueh for preuenting whereof they fasted and which was inflicted on Israel in Ioels time for remouing whereof they also fasted were extraordinary The sinne for committing whereof the Israelites fasted in Samuels time was extraordinary The occasions which moued Ezra Nehemiah and Esther to fast in the behalfe of others were extraordinary Read all the fasts recorded and approued in the Scripture and yee shall finde the occasions of them to bee extraordinary §. 105. Of set times of Fast THis is to bee noted against the superstitious weekly monethly quarterly and yearely set fasts of Papists who hauing no respect at al to the occasion inioyne people for conscience sake to fast euery fryday the eues before most of their holydayes euery ember weeke and the time of Lent at which times may fall out occasions of reioycing So common a practise of fasting without due respect had to the occasion maketh it lose the due respect thereof Obiect The Iewes in the time of the captiuity had many set fasts in the yeare as in the fourth fift seuenth and tenth monethes Answ They had speciall and extraordinary occasions both to fast in those moneths and also to continue euery yeare to fast in them so long as they did fast The occasions were these In the tenth month Ierusalem began to bee besieged which was the first signe of that horrible vengance that God by his Prophets had oft threatned to take of the rebellious Iewes In the fourth moneth the City was broken vp whereby God openly shewed that
now he had forsaken that Citie In the fift moneth were not onely the Kings house and all the houses of Ierusalem but also the house of God that famous Temple which Salomon built burnt downe to the ground whereby the Lord declared that now his presence and protection was cleane taken away from them In the seuenth month Gedaliah was slaine This Gedaliah was appointed a Gouernour ouer that remnant of people which were left in Iudea after the greater sort of them were caried away captiues now when he was slaine euen all that remnant also was scattered none remained which was a further declaration of the extent of Gods wrath against them Thus God many waies manifesting his indignation against the Iewes they had iust cause euen with fasting to humble themselues all those times and because they felt the smart of euery one of those strokes all the time of of the captiuity they continued as there was iust cause their times of humiliation by fasting till the captiuity was ended but after that Gods fauourable countenance was turned to them again they left off those daies of fast Now the Papists can shew no such cause of their forenamed set fasts so as the example of the Iewes can bee no warrant to them 2 Obiect The same daies are obserued in our Church for fasting dayes Answ They are retained by vs onely as politicke and ciuill fasts for the better preseruation of flesh but maintained by them as religious fasts §. 106. Of the continuance of a Fast TO know the right and due continuance of a fast it is needfull to put difference betwixt a fast in whole and in part A fast in whole is such a fast as wee haue described wherein there is an vtter abstinence except in case of necessity from refreshing the body with any food at all A fast in part is when a man taketh some nourishment in the daies of his fast and this is when there is occasion of fasting longer then a man is able to forbeare all manner of sustenance for example a man of great vse whose death is a very great losse is strucken with a dangerous sicknesse and lieth betwixt hope and feare some weeke or more their issue being vnknowne his friends earnestly desirous of his life continue to fast and pray euery day till they see what issue the Lord will giue now because of the long continuance of such a fast euery day they take one meale to preserue the strength of their body The like fast may bee vsed when a City is besieged and the inhabitants inclosed by their enemies on euery side Now because such a fast may be long indured and the occasion thereof may bee longer or shorter no set time can be set for the continuance of it but onely that it bee ordered according to the occasion that God giueth As for the other more true and proper Fast a Fast in whole which was described * before and whereof we doe now especially speake a whole naturall day is a fitte time for the continuance of it Our naturall day consisteth of foure and twenty houres Of lesse continuance a Religious Fast as I take it may not be In the Law the day of a fast is called a Sabbath the time of a Sabbath must therefore bee allotted vnto it now a Sabbath containeth the seuenth part of a weeke which is foure and twenty houres Where Esther inioyneth a Fast of three daies shee mentioneth the night as well as the daies shewing thereby that the night must bee reckoned as a part of that day wherein a Fast is obserued In the space of foure and twenty houres onely one ordinary meale is forborne the Fast beginning at the end of one meale and when the Fast is ended another meale being taken but lesse then one meale in a Fast cannot be forborne This therefore is the shortest time which yet will appeare to be long enough if a Fast be rightly and duly obserued For the last meale which is taken before a Fast ought to be a very moderate spare meale so moderate as so soone as it is taken wee may without heauinesse drowsinesse and dulnesse set ouselues to examination meditation conference reading prayer and such like religious exercises in priuate as a preparation vnto the more solemne exercises to bee performed in a Fast Most meet it is that this preparation be in the euening and the Fast then to beginne From euen to euen saith the Law shall ye celebrate your Sabbath meaning a Fast So as immediatly after a spare supper all seruile workes of our calling laide aside the forenamed preparation is to beginne and continue so long as conueniently wee can sit vp euen longer and later then on other daies we vse to goe to bed Then after some sleepe is taken in the next morning rising sooner then ordinarily we vse to doe after some renewing of our preparation the rest of the time euen till the foure twenty houres from the beginning of our euening preparation be ended is to be spent in the solemne exercises of Religion appertaining to a Fast If a Fast be continued as hath been before set downe two whole dayes it is as much as our weake nature can wel endure without impairing the health and strength of our body Obiect Paul and they which were in the ship with him fasted foureteene dayes and tooke nothing Answ They are said to fast because being all that time in danger of their liues much perplexed and busied in sauing the ship they had no leasure to take one ordinary meale so as that was not a propper Fast but yet an extraordinary abstinence no more taken then was necessary to preserue life and therefore Paul fearing lest some of them might faint exhorted them to take some meate adding this reason This is for your health as for this phrase They tooke nothing it is but an hyperbolicall speech 2 Obiect Esther and the Iewes in her time fasted three dayes and three nights together Answ The Iewes liued vnder an hotter climate then we doe and in that respect could endure to fast longer then wee which liue in the Northerne and colder part of the world §. 107. Of Supplication the most principall end of a Religious Fast THe last point noted in the description of a Religious Fast concerneth those duties of Religion which are the end of a Fast and for our better fitting whereunto a Fast is vndertaken The most principall duty of all is supplication whereunto as subordinate to prayer may be added Examination humiliation mortification c. Because extraordinary prayer is the most especiall end of fasting I haue annexed fasting as an helpe thereunto for which I haue good warrant by the vsuall tenour of the Scripture which ioineth Fasting and Prayer together When the Prophets saw cause to vse extraordinary Prayer they were wont to call vpon the people to fast Sanctifie a Fast saith Ioel when
Sciences comparable to it in profunditie The Law is not such a mysterie as the Gospell for the Law was ingraued in mans heart and man doth still by nature retaine some glympse and sparkles thereof for the Apostle saith that the Gentiles doe by nature the things contained in the Law and shew the worke of the Law written in their hearts But the Gospell was neuer written in mans nature it was extraordinarily reuealed and is aboue nature wherefore the Apostle contenteth not himselfe to call it a mysterie but also termeth it a great mysterie intimating thereby that it is a mystery both of great weight and moment the knowledge of nothing else can be more excellent necessarie and profitable and also of other things most obstruse admirable and incredible so as it is without controuersie a great mysterie a most certaine sure vnfallible vndeniable truth §. 169. Of searching into the depth of the Gospell THe Gospel being a mysterie such a mysterie as we haue heard it is not lightly and sleightly to be passed ouer it requireth our best study and meditation and it is worth the best paines that we can take men naturally are desirous to haue knowledge of deepe and profound matters this maketh some schollers to spend much time and take great paines in reading the Schoole-men because they account them profound Authors in regard of the many deepe questions which they discusse others in studying Astrologie Astronomie Geometrie and other parts of Mathematiques because they are accounted deepe Sciences aboue the common conceit and capacity of ordinary men there is no mystery in any Science which men heare of but they are very inquisitiue into it and desirous to know it Loe heere is a mysterie of mysteries wherein out happinesse consisteth so as the knowledge therof cannot but be most needfull and behoouefull Vse we therefore all the meanes that possibly we can to vnderstand it and to all other meanes adde faithfull and earnest prayer to God to giue vs the spirit of illumination that so we may the better conceiue it In studying it let vs not measure i◠by the laste of our own capacity for it is a mystery abou◠our capacitie they which know it best know it but in part when it is opened as clearely as can be by mans tongue it still remaineth to be a mysterie Faith therefore in this respect must be placed aboue our reason and wee must beleeue more then wee can conceiue herein hath faith a preheminency aboue reason that it is of an infinite capacitie for whatsoeuer God reuealeth faith beleeueth though reason cannot fatham the depth of it If in the mysterie of the Gospell we should beleeue no more then by our reason wee can discerne the reason of we should beleeue little or nothing Let vs therefore haue recourse to Gods word where this mysterie is reuealed and pray to God by his Spirit to reueale it vnto vs. §. 170. Of the meanes of vnderstanding the mysterie of the Gospell THey who haue attained to the greatest vnderstanding of this mystery that can be ought not to be arrogant boast thereof as if they were of a greater capacity deeper vnderstanding sharper wit then others For nothing in man is auaileable to find out this mystery They ought rather to be thankfull vnto God who hath vouchsafed such knowledge vnto them and euery one say as Christ did vnto God I giue thee thankes O Father Lord of heauen and earth because thou hast opened these things vnto babes For that which Christ said to Peter may bee applied to all that haue any sound knowledge of the mysterie of the Gospell Flesh and blood hath not reuealed it but our Father which is in heauen §. 171. Of the cause of errors about the Gospell LEt not any be offended that so many in all ages haue grossely erred and broached diuers heresies about the Gospell as Arrians Aetians Ennomians Eutichians Mercionites Manichees Nestorians Papists Anabaptists Familists and many others For the Gospell being a mystery it is no maruell that many who haue searched into it by their owne wit haue erred therein Their errors haue not risen from any vncertaintie and variablenesse in the Gospell but from the shallownesse of their owne conceit God in iust iudgement hath not vouchsafed to open the eies of their vnderstanding but rather as Christ said Hath hid these things from the wise and men of vnderstanding and also suffered the God of this world to blinde their eyes that the light of the glorious Gospell of Christ should not shine vnto them §. 172. Of mans preferring other mysteries before the Gospell VEry preposterous is the conceit which many haue of Gods word wherein this mystery is reuealed They account it a plaine easie booke wherein no great depth of learning is contained And thereupon prefer other books as more profound to it The Iewes had their Talmuds and Cabal◠in which they thought much more deepe matter was contained then in the holy Scripture The Turkes haue their Alcharon in comparison whereof they lightly and basely esteeme the Scriptures In like account doe Papists hold many of their vnwritten traditions Decrees of Councels Edicts of Popes all which they equall if not preferre vnto the Scriptures Anabaptists also Familists and such like Enthuliasts say that the Scripture is but as milke for yong nouices but the reuelations which they receiue as they pretend from God are strong meate I would this meane and base esteeme of holy Scripture remained onely among such Infidels and Heretiques as are Iewes Turkes Papists Familists c. But too true it is that it hath too great place in the opinions of many both scholers others Some who prefer the study and learning of Postillers and quaint writers before the wisdome of God contained in his written word Thus great mysteries are of many accounted sleight matters and meere toies are accounted mysteries The things of the spirit of God are foolshnesse to man Let vs take notice of this egregious point of folly For the wisedome of this world is foolishnesse with God and know that no learning can bee like the learning contained in the holy Scripture which declareth the wisedome of God in a mystery euen the hidden wisedome which God ordained before the world vnto our glory Eph. 6. 20. For which I am an Ambassador in bonds that therein I may speake boldly as I ought to speake §. 173. Of well discharging a mans office THe reasons which the Apostle vseth to inforce his request now follow The first is taken from his office he was an Ambassador of the Gospell or for the Gospell namely to declare and make knowne the Gospell This his office sheweth that hee was after an especiall manner deputed and appointed by God to preach the Gospell This charge being laid vpon him very needfull it was that he should haue vtterance with open mouth boldly to make knowne