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
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
enemies be if notwithstanding al this we be minded to fight vnder Christs banner then be we strong and couragious bold as Lions so are the righteous §. 5. All strength from God BVt alasse what are we weake flesh and bloud What strength can there bee in vs to fight against such enemies as will set on vs For remouing this scruple the Apostle addeth this clause in the Lord c. whereby he sheweth how we come to be strong not by any strength in our selues but by seeking strength in the Lord casting our selues wholly and onely on him and on his power The strength and valour whereby wee are enabled to fight the Lords battaile is hid in the Lord and to be had from him For all our sufficiencie is of God without Christ we can doe nothing Hence is it that Dauid saith vnto God I loue thee dearely O Lord my strength The Lord is my rock and fortresse c. It is more euident then needs be proued that this our Apostle was a strong and valiant champion of the Lord but whence had he this strength I am able saith he to doe all things through the helpe of Christ which strengtheneth mee That which in particular he saith of himselfe he also affirmeth of other Saints who were strengthned with all might through Gods glorious power The Lord hath thus reserued all strength in himselfe and would haue vs strong in him partly for his owne glorie and partly for our comfort For his glory that in time of need we might flye vnto him and in all streights cast our selues on him and being preserued and deliuered acknowledge him our Sauiour and accordingly giue him the whole praise For our comfort that in all distresses wee might bee the more confident Much more bold may wee bee in the Lord then in our selues Gods power being infinite it is impossible that it should bee mated by any aduerse power which at the greatest is finite were our strength in our selues though for a time it might seeme somewhat sufficient yet would there be feare of decay but being in God we rest vpon an omnipotencie and so haue a farre surer proppe vnto our faith as we shall heare in the next Doctrine Vse 1 Learne wee to renounce all confidence in our selues and to acknowledge our owne inabilitie and weaknesse Thus shall wee bee brought to seeke for helpe out of our selues They who ouer weene themselues and conceit that they are sufficiently able to helpe themselues will bee so farre from seeking strength that they will foully scorne it when it is offered vnto them Marke what is said of the wicked man who is proud in his owne conceit He contemneth the Lord as he that is full despiseth an hony combe so he that is confident in his owne strength despiseth help from any other Vse 2 Hauing seene our owne weaknesse and thereupon renounced all confidence in our selues our care must be to flye to a sure ground and rest thereon so shall we be safe and sure yea so may wee bee quiet and secure This sure ground and safe rocke is onely the Lord strong he is in himselfe and can both strengthen vs and weaken our enemies In this confidence did Dauid come against Goliah and preuailed Thus may wee be sure of victorie Through God we are more then conquerours Vse 3 But vaine is the confidence of such as trusting to themselues and their owne strength defie all their enemies Proud crakers they are whose pride at length shall haue a fall Such in regard of outward power were Goliah and Senacheâ—ib Intollerable is this presumption euen in outward strength note their end 1. Sam. 17. 50. Isa 37. 36 37 38. But more then most intollerable in spirituall strength whereof we haue not one dramme in our selues but in that respect are as water spilt vpon the ground Peter was too confident therein had hee not seene his presumption after he began to be puffed vp and speedily humbled himselfe fearefull had beene the issue thereof for nothing more prouoketh God then spirituall pride because nothing is more derogatory to his glory Vaine also is their confidence who goe from weake to weake from themselues to other creatures like the Israelites who went to the Egyptians for helpe Fitly doth the Prophet compare them to a reede whereupon if one leane it breaketh and renteth his arme Such are the siâ—ly Papists among whom some thinke to bee strong in Pope Gregorie Pope Boniface Pope Alexander and such others whom without breach of charitie wee may thinke to bee very feenes in hell other in Saint George Saint Christopher and such other who neuer were the Histories of them are meere fictions other who thinke they haue a far surer ground of confidence in Saint Peter and Saint Paul and such like holy and worthy Saints but the best Saints that euer were had no strength to helpe others they only had a sufficiencie for themselues Thus it commeth to passe that in their greatest need when they seeke and looke for best help they are all like those who came to the wels and found no water they returned with their vessels emptie they were ashamed and confounded and couered their heads §. 6. Gods power most mightie THat wee may bee the rather mooued to renounce all vaine confidence in our selues or other creatures and be bold valiant and strong in the Lord casting our whole confidence in him alone the Apostle addeth these next words in the power of his might which are a very forceable amplificatioÌ„ of this former point Some distinguish these two words power and might as the cause and effect attributing might to God and power to the Saints so make Gods might the cause of their power as if hee had said bee strong in that power which yee receiue from the might of God But I take this distinction heere to bee First too curious and without good ground Secondly impertinent because that which the Apostle aimeth at is to raise vp our faith to God and to settle it firme in him and therefore he setteth foorth the power of God as it is in God himselfe Thirdly not agreeable to the phrase which is the same in this clause as in the former in the Lord in the power c. which implieth that the power heere spoken of is a power in the Lord and that as the Lord himselfe is without vs and aboue vs so is this power The phrase therfore which the Apostle heere vseth I take to be an Hebraisme which some for perspicuitie sake translate thus in his mightie power and not vnfitly This very phrase is vsed before and by most translated his mightie power this Hebraisme power of might addeth great emphasis and implieth that might by an excellencie and propriety belongeth to Gods power onely and that all other power in
they haue very great aduantage against vs by reason of the place where they are For the Diuels being in the Aire 1 They are aboue vs ouer our heads euery where round about vs and so still ready to annoy vs this among men is counted a very great aduantage a few men on a hill or on high walles and Towers are able to doe much mischiefe to a great Army in a low valley beneath them 2 They can espy all things that we doe so that in this respect wee are to bee the more circumspect ouer our selues and vigilant against them They which haue enuious malicious enemies which ouerlooke them and so can see whatsoeuer they doe will be carefull that they doe nothing whereby those espiers may take aduantage to accuse them or to worke any mischiefe against them 3 They are in their owne Kingdome for the Diuell is a Prince that ruleth in the Aire Now amongst men they which are in their owne Dominion where they haue all at command where they may haue still new supply haue a great aduantage And they which warre in their enemies Dominions had need bee backed with a farre greater power then their enemies haue but wee of our selues are far weaker and lesse in power then our spirituall enemies and we fight with them in the aire which is their Kingdome where they haue all at command haue they not then in this respect a great aduantage haue not we need to be backed with a far greater power These and such like obseruations may be drawne from this circumstance of the place which I haue the rather noted because most doe so interpret this clause §. 31 Of the cause of Satans quarrell BVt yet freely and ingenuously to make known my owne iudgement with submission to better iudgements I rather thinke that the Apostle here meaneth the cause or prize of this combate for which it is maintained as if it were thus translated In heauenly things My reasons are these 1 In the originall places are not exprest but indefinitely the Apostle saith In heauenlies Now when an adiectiue is so set alone most vsually the substantiue vnderstood is thing or things 2 In other places being thus indefinitely set downe it is taken for heauenly things and so translated as Heb. 8. 5. They serue vnto the example and shadow of heauenly things 3 This word being oft vsed in the new Testament at least twenty seuerall times is neuer vsed in any mans opinion this place onely excepted of any aeriall place or thing but of those things which are truely heauenly and spirituall the word it selfe according to the proper notation thereof signifieth the vpper heauenlies so as most improperly it is taken for the lowest Heauens the aire 4 It is not a matter of so great weight and moment for spirits to bee in high places ouer vs for they can as much annoy vs being beside vs within vs beneath vs as aboue vs high places may be an helpe to men who are clogged with flesh and blood to spirits they can be small aduantages 5 The words being expounded of heauenly things this last clause addeth as great weight to the discription of our enemies as any of the former as wee shall see when we handle the Doctrine 6 Both ancient and later Diuines and those of good learning and iudgement haue thus expounded this clause so as it is no new or priuate conceite of mine Obiection This very word is oft indefinitely vsed as here and yet it signifieth Places as Chap. 1. Vers 3. 20. 2. 6. c. Answere Though it signifie heauenly places yet not such as are in the lowest heauen the aire but the highest which is not the place of Diuels thither because the Diuell cannot come I expound it Heauenly things Obiect 2. The phrase will not beare this exposition for the preposition in is neuer put for the cause Answ One of the Greeke Fathers who was very skilfull in the propriety of that tongue so expoundeth it Besides this particle is so vsed in other places of the new Testament twice in one verse namely Mat. 10. 32. Whosoeuer shall confesse me I will confesse him c word for word in me in him Here the preposition in signifieth the cause as if he had said he that shall make confession before men for my sake I will make confession before my Father for his sake So againe Mat. 11. 6. Blessed is he whosoeuer shall not be offended in me that is for my sake and Mat. 26. 31. All ye shall be offended in me The Kings Translators turne it because of me So in this my Text this last clause hauing reference to the principall verbe may be thus translated Wee wrestle because of heauenly things The Doctrine then which hence I gather is this The maine things for which the Diuels fight against vs are heauenly matters Before I proceede further to proue or apply this point I will a little more fully explaine it 1 By heauenly matters I meane such as principally respect Gods glory for God being himselfe Heauenly whatsoeuer tendeth to his Honour is in that respect Heauenly and then such as respect our soules saluation for as the things which concerne the temporall good of our body are earthly so the things which concerne the eternall good of our soules are Heauenly for to Heauen they aspire and in Heauen shall they enioy their happinesse 2 Where I say the Diuels fight for heauenly matters matters my meaning is not that they desire to get them but that they endeauour to spoile vs of them so that in this combate the prize propounded to vs is heauenly namely whether we will serue our Heauenly Father or the hellish feene whether we will let goe or fast hold that heauenly treasure which Christ hath purchased for vs all those heauenly things whereby God is honoured and our soules are saued For proofe that they be heauenly things which Satan especially aimes at obserue those seuerall temptations recorded in the Scripture I will giue a taste of some What aimed he at in tempting Adam and Eue was it not to deface Gods Image in them and to strip them of that happinesse wherein God had created them The issue sheweth as much What sought hee in tempting Christ was it not to make him doubt whether he were the Sonne of God or no yea and vtterly renounce God and worship the Diuell Was it not Peters faith that he sought to winow Doth he not blind mens eyes that the light of the glorious Gospell of Christ which is the Image of God should not shine vnto them As for earthly things he maketh not much account of them hee can be well content to let men enioy them he casts them to men as baits wee reade how hee offered to Christ all the kingdomes of the world and the glory of them if Christ would haue worshipped him Obiect
he was a most worthy and perfect patterne he calleth them againe to consider him Thus shall Ministers shew that they make a difference betwixt points of lesse or greater need and that they haue respect to the good of their people Obiection Many will say that Ministers want matter and therefore repeate the same things Answer The very same may be obiected against the repetitions vsed by the Prophets by Christ himselfe by his Apostles and other faithfull and able Ministers But let Ministers see that they doe it not vpon idlenesse but iust cause and then need they not feare such cauils People must heere learne patience not to snuffe or be discontent if they heare the same thing againe which before they heard This impatiency argueth an itching eare which cannot endure a repetition of any thing and if sheweth that they haue more respect vnto the eare thē to the heart like the Israelites which had more respect to their outward taste then to their inward nourishment and thereupon loathed Manna because they had so often tasted of it This maketh people get them an heape of Teachers In particular concerning the present point in hand perswade we our selues that it is a point worthy to be attended vnto with all diligence and to be obserued with good conscience that so we may giue the more earnest heed thereunto and not let it slip Haue we also an holy iealousie and suspition ouer our selues fearing lest wee should bee too carelesse in vsing these meanes for our safety yea too incredulous in beleeuing the good vse and benefit of them Therefore rouze we vp our selues for where the Spirit is most earnest in vrging a point we must be most heedefull in marking it §. 2. Danger must make watchfull BEfore wee come to the particular branches of this verse note the inference of it vpon the former which is plainely implied in these words For this cause that is because yee haue such terrible enemies as haue beene described vnto you Take the whole Armour c. By this inference the Apostle giueth vs to vnderstand that The more dreadfull and dangerous our enemies be the more carefull ought we to be to stand vpon our guard and to looke to our defence This is in effect the same that was deliuered in the beginning of the 12. verse wee will therefore no longer insist vpon it §. 3. A resolution of the verse THis verse may be diuided and branched forth as the 11. verse was The Summe of it is a Direction to instruct vs how to defend and keepe our selues safe against the Diuell The parts are two The first sheweth what are the meanes of safety The second declareth the end why these meanes are to be vsed In the first he declareth 1. What the meanes be 2. How to be vsed The meanes are the very same which were deliuered in the 11. verse namely The whole Armour of God I shall neede to speake no more thereof For vsing the meanes the Apostle setteth downe an other word then before there he said Put on Here take vnto you Both words in generall imploy one and the same thing This latter word is a compound word and signifieth sometimes To take vp or to take vnto your selues Sometimes to take againe or recouer We are said to take vp vnto our selues such things as we haue not of our selues and to take againe or recouer that which wee haue lost or let goe Both significations may be here applied §. 4. Whence our defence commeth FRom the first I gather that The graces whereby we are armed are no vertues or qualities which arise from our selues for then it were improperly said Take vnto you These graces are some of those especiall gifts which come from aboue which we receiue By nature we are borne in our soules as naked and destitute of spirituall Armour as in our bodies of outward cloathing Reade Ezec. 16. 4. 5. c. Vse If we find our selues destitute of this Armour we must seeke it not in our selues but out of our selues euen where it is to be had and that is in the Lord for euery perfect gift commeth from the Father of lights He giueth it to such as seeke it by faithfull prayer in the meanes appointed by him which are his holy word and Sacraments When there is newes of the enemies comming to inuade our Land and thereupon Proclamations and Edicts sent forth to charge all to arme themselues then euery one that either regardeth his owne safety or his Soueraignes charge seeketh out armour and to the Armories doe they which haue none resort We haue the same motiues to stirre vs vp to seeke spirituall armour §. 5. Of the repaire of Grace FRom the second I gather that The graces which are decayed in vs or seeme to be lost may be resumed and recouered Thus much intimateth Christ vnto Peter saying When thou art conuerted c. This cannot be meant of his first conuersion which long before was wrought in him but of his recouery The Prophets oft call vpon Gods people who had made themselues naked and fallen off from their Lord and Captaine the Lord God to returne againe vnto him Very expresse and direct for this purpose is the charge of Christ to Ephesus Remember from whence thou art fallen and repent and doe the first workes Was it not the recouery of grace which Dauid so earnestly prayed for In faith he prayed and was heard Two strong props there be to strengthen our faith in the recouery of grace One without vs which is the Author of grace The other within vs which is the seed of grace 1. It is God who is the author of grace who as in his nature so likewise in his properties is vnchangeable so that the same cause which moued God for to bestow the graces of his Spirit on a man still remaineth in him to make him renew his Spirit and that is his mercy and goodnes which can no more be turned from his children then the Sunne be pulled out of Heauen A cloud may hinder the bright beames of the Sunne yet stil it shineth and will at length breake forth so the beames of Gods kindnesse by the cloudes of our infirmities may be kept from vs but still there remaineth mercy in GOD which will at length breake through those Cloudes For whom God once loueth hee loueth vnto the end and in this respect the graces of his holy Spirit are termed gifts without repentance 2 The seed of grace is not corruptible but incorruptible The Apostle calleth it the seed of God this seed is the holy sanctifying Spirit of God which Christ very fitly compareth to a springing well out of which flow riuers of water of life whereby supply repaire of grace if it faile may be made Now this seed remaining in them who are borne
of them as I take it be the grace it selfe One is Knowledge of the Gospell the other is Peace of Conscience The former is implied vnder this word Gospell for without knowledge of the Gospell the soule cannot be setled The Gospell vnto him which knowes it not is no Gospel of no vse at all The other is implied vnder this word Peace whereby is meant that Peace of Conscience which by the knowledge of the Gospell is wrought in vs. But the Preparation here spoken of is another grace distinct from both these euen an effect which followeth from them both Wherefore as the causes of a thing are not the thing it selfe so neither of those graces seuerally considered in it selfe is the distinct peece of Armour here meant The Syriach Translator well cleareth the meaning of the Apostle who thus turneth it Put as shooes on your feete the preparation of the Gospell of Peace Vnder this word Preparation then according to the literall and Grammaticall construction which is the best and surest is the grace it selfe comprised for it implieth a furniture which the Gospell of Peace procureth and prepareth or an heart setled resolued and prepared by the Gospell of Peace to goe on to God thorow all difficulties Now the very grace it selfe which thus setleth the soule I take to bee Patience for it is without all doubt the drift 1. Some take the preparation of the Gospell to bee a readinesse to preach the Gospell thinking that the Apostle alludeth to that prophesie of Jsaiah How beautifull are the feete of him that declareth peace Isa 52. 7. Answ Thus this peece of armour should appertaine onely to Ministers whereas it is cleere that the Apostle prescribeth the whole Armour to all Christians 2. Other to bee a promptnesse to professe the Gospell agreeable to Saint Peters counsell Be ready or prepared to giue an answere c. 1. Pet. 3. 15. Answer This promptnesse and readinesse is rather an effect of the grace here meant then the grace it selfe as we shall after heare 3. Other to bee an Euangelicall obedience Answer Thus would it bee confounded with the former grace For Righteousnesse is an obedience to Gods word 4. Other to bee the Gospell it selfe alluding to that of Dauid Thy word is a lampe vnto my feet Psal 119. 105. Answer The phrase which the Apostle here vseth sheweth that not so much the Gospell it selfe as somthing wrought thereby is heere meant and scope of the Apostle to arme the Christian souldier against trouble and affliction by this particular peece of spirituall Armour here meant but what grace so fit therevnto as patience This was it wherewith Iob to vse Christs phrase Luke 21. 19. did euen possesse his soule And this is it which Saint Iames prescribeth as a meanes to arme vs against trouble Iam. 1. 3 4 c. For patience is a gift of God whereby wee are enabled to beare those crosses which God laieth vpon vs. Many were the troubles which the Christian Hebrewes endured for profession of the Gospell to enable them to endure all those troubles the Apostle saith They had need of patience Vnder this word Patience I comprise all those first graces of the Spirit whereby the Gospell teacheth that men are prepared to goe with Christ into the field as the deniall of ones selfe that taking vp of ones crosse with resolution to follow Christ It is here called a preparation because by it a man is fitted prepared and made ready to goe on in his course notwithstanding all dangers and distresses whatsoeuer meet with him in the way to hinder him It is said to bee the preparation of the Gospell because it is the Gospell which teacheth it and is the cause thereof nothing but the Gospell can prepare a mans heart against trouble Lastly this epithete Peace is added to shew what the Gospell bringeth vnto vs and worketh in vs namely peace to God as wee shall after more fully heare To conclude this first point in briefe note that it is the knowledge of the glad tidings of reconciliation which pacifyâ—ng our conscience prepareth our hearts and worketh in them true sound Christian patience whereby we are ready to march on in our course against all annoyances §. 2. Of the resemblance of Patience to shooes Point 2 II THe peece of harnesse whereunto patience is here resembled is that whereby a souldiers feet or legs are couered for feete are here expressed and the metaphor of being shod implieth as much By feet he meanes legs also the peeces of armour that are proper to this purpose are called greaues or leg-harnesse they are also called souldiers shooes and bootes The metaphor may either be generally taken of all shooes or particularly of greaues For the generall wee all know that the vse of shooes is to keepe our feete from sharpe stones hard clods with the like for our feete are naturally tender insomuch that if we goe abroad barefoot euery hard stone hurteth them euery sharpe sticke and pricking thorne pierceth them therefore wee vse not to venter abroade bareâ—foote If any be so foole-hardy as to venter soone will he waxe weary and either sit downe and goe no further or else turne backe againe But if wee haue good bootes or shooes on then wee thinke our selues well fenced and so with boldnesse and courage goe on whatsoeuer the way be To apply this Stones stickes thornes and the like are not more greeuous to our bare feete then troubles crosses and afflictions are to our naked heart and soule Now then this world thorow which we must passe to Heauen being a very hard and rough way stony and thorny full of all sorts of afflictions if our soules be naked and bare not fenced with patience and so fitted and prepared well to endure all crosses we shall either neuer venter to enter into this hard way or at least not endure to hold out therin But if our soules be thorowly possest with sound and true patience then shall we with vndanted courage passe thorow all the troubles of this World For the particular which is the rather to be considered because the Apostles whole direction is taken from warre the vse of greaues and leg-harnesse were to keepe the legs and feet from hurts and wounds because if they were wounded or broken a man could no longer stand but was ouerthrowen Such souldiers as stand in the front of the battell or single themselues out alone as Goliah most commonly haue their legs fenced with these Besides it being a stratagem which enemies oft vse to sticke the way by which they know that the aduerse parties must needes passe with short stubs and pikes ends of speares and such like of purpose to gall their feete and legs and make them weary of going on souldiers vse to weare bootes and greaues to preuent such mischiefes Surely the Diuell vseth such a stratagem against Christian souldiers for knowing in
whereby we giue credence vnto the truth of them and with strong confidence rest and stay our selues thereupon §. 9. Of the false grounds of Patience HEnce learne that all the pretended patience of heathen men and others which knew not this Gospel of Peace was but a meere shadow of patience for what were the grounds therof surely no much matterâ— as by the Gospel is reuealed but such as mans naturalâ— reason inuented as these 1 It is no part of manhood but meere childishnesse and cowardlinesse to be impatient 2 Sorrow mourning all impatiency and the like may much aggrauate our troubles but can no way ease them or take them away 3 Others are subiect to troubles it is a common condition of mankinde 4 There is an ineuitable necessity or to vse the words and phrase a fatall destiny they cannot be auoided 5 They are not for euer to endure but will haue an end if by no other meanes yet by death These and such like may make men bold and hardy or stupid and blockish I may resemble them to Opium and such like medicines which stupifie mens senses and make them the lesse impatiently beare their paines but they bring no true ease The Gospell of peace breedeth not a sencelesnesse but such a patience as is seasoned with comfort and ioy §. 10. Of the manner of working true Patience AS wee desire true patience so labour wee that it bee rightly grounded in vs. For this end wee must acquaint our selues with this Gospell of peace and labour for true sauing sanctifying knowledge thereof for the attaining whereunto 1 The promises of God in his word are to bee obserued especially such as concerne our reconciliation with God and his fauour towards vs as Dauid did Without knowledge of Gods promise there can be no sound confidence all the shew that we may seeme to make thereof will proue but meere presumption 2 The cause of those promises is to bee well noted which is GODS free grace and meere mercie 3 The parties to whom they are made are to be marked All that shall beleeue 4 The properties of such as beleeue are also to be noted Of these we shall speake on verse 16. When wee come to any that are sicke or in any other distresse and desire to perswade them vnto true patience wee must bring them to knowledge of the Gospell of peace that they hauing assurance thereof may bee the more quiet vnder Gods correcting hand bring them to beleeue that their sinnes are forgiuen and then maist thou well bid them Be of good comfort and patient §. 11. Of the necessity of true Patience Point 4 THe fourth generall point to be considered is the necessity of this peece of Spirituall Armour Though it be compared to legge-harnesse which may seeme to be least necessary yet indeed it is no whit lesse necessary then any of the rest we know that if a man be not well fenced on his legges he may receiue such a blow vpon them as will cleane ouerthrow him notwithstanding the other peeces of armour but if the way be rough and thorny and the man bare-footed and bare-legged and in that respect dareth not marche on what benefit reapes he by the furniture of the other parts To let the metaphor passe the gift and grace it selfe which now wee speake of Patience is so absolutely necessary as without it there can be no hope of attaining to victory glory and rest where Christ our chiefe Captaine is The Apostle expresly saith that patience is needfull to shew that he speaketh of an absolute necessity hee implieth that the promise meaning eternall life promised cannot bee receiued without it for he had shewed before that the Saints in former times thorow faith and patience inherited the promise and in that respect both that Apostle and also Saint Iames exhort Christians to follow them §. 12. Of the troubles whereunto we are subiect MAny troubles and crosses must bee vndergone in this World before wee can come to enioy rest and happinesse in Heauen Note Ioh. 16. 33. Luk. 14. 27. Acts 14. 22. 2 Tim. 3. 12. Heb. 12. 6 7. These places shew how rough and full of pricks the way to Heauen is Experience of all ages doth verifie the truth of those Scriptures consider the Histories of Abel Noah Abraham Isaack Iacob their posterity in Aegypt in the Wildernesse in Canaan vnder Iudges vnder Kings and in their captiuities consider the liues of Christ of the Prophets Apostles and other Saints the estate of Christs Church in the Apostles time after their time and euer since euen vnto these our dayes it were infinite to reckon vp all the persecutions troubles afflictions and sundry kinds of crosses which Gods people from time to time haue been brought vnto In a word it is as possible for sheepe to â—iue quiet among wolues without hurt as for the Church in this world without trouble and persecution Obiect All ages and times haue not beene times of persecution The Church in Solomons dayes and vnder the reigne of many other good Kings had great peace and quiet yea it is written that in the Apostles times which were most troublesome times the Churches had rest so in Constantines times and in the time of other good Christian Emperours likewise here in this Land vnder the reigne of King Edward the sixth Queene Elizabeth and King Iames who now liueth Answ Though the Church and children of God be somewhile for a time freed from outward publicke persecutions of the Magistrate or from open inuasions of the enemy yet not from all manner of troubles Many are the troubles of the righteous euen in the most halcion and peaceable dayes that euer were For in the bosome of the Church while the Church remaineth on Earth there haue beene alwayes still are and euer will be some borne after the flesh as well as some borne after the spirit which being so persecution there will be if not with fire and sword banishment and imprisonment outward torture and torment yet with that which goeth as neere to the heart and pierceth thorwo the soule as deepely namely ignominy reproach disgrace and such like Ismaeticall persecution In the most quiet times of the Church He that refraineth from euill maketh himselfe a prey Manifold iniubies doe the true Saints receiue of their wicked neighbours they are disgraced and oppressed of the greater sort reuiled and wronged of the meaner sort if they should haue peace abroade yet at home euen in their Families shall they find troubles enough arising from their Parents Husbands or Wiues Children Seruants Friends Kinred and the like We reade of heare and see the crosses of others euery one feeleth his owne and so best knoweth them Shew me the man let it be he that hath seemed to himselfe and others the most happy that in truth can say his life hath beene euery way so free
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
of those things yea it is one of the most principall of them Vpon this ground the Apostle exhorteth vs to proue our selues whether we are in the Faith c. In vaine were this exhortation if Faith could not be discerned and proued §. 38. Of the difference betwixt those who seeme to haue Faith and those who indeed haue it 1 Obiect THe heart of man is deceitfull aboue all things who can know it how then can the truth of any grace be discerned Answ In naturall and wicked men there is a double heart wherby it cometh to be deceitful but the faithfull haue a single simple honest vpright perfect heart 2 Obiect Many presume of what they haue not yea very hypocrites goe so farre as they can hardly if at all be discerned Many of them doe more resemble the faithfull then counterfeit coine doth current money for herein the Diuell helpeth mans wit Iudas was not discerned by the Disciples till Christ discouered him Answer If that which is counterfeit coine be thorowly tried if it be brought to the touch-stone if clipped thorow if melted it will be discerned so hypocriticall Faith But suppose some be so I know not what to say cunning or simple that they deceiue others and themselues yet thereupon it followeth not that he which indeed hath faith should be deceiued because he which hath it not is A man which dreameth that he eateth and drinketh may for the time strongly be conceited that he doth so and yet be deceiued Can not he therefore which is awake and in deed eateth and drinketh know that he doth so Hee that wanteth a thing groundeth his conceit vpon meere shewes and shadowes but he that hath that which he is perswaded he hath groundeth his perswasion on sure sound reall euidences Obiect 3. Many which indeede haue faith make a great doubt and question of it yea they thinke and say They haue no faith at all How then can Faith bee knowne Answer That is thorow mens owne weakenesse or thorow the violence of some temptation When they are strengthned and the temptation remoued that doubting will be dispelled But it followeth not because at some times some persons are so exceeding weake and so violently assaulted that therefore they should neuer know that they haue faith or that other which are not so weake nor so assaulted should not bee able to know their owne faith In naturall matters there may be some who thorow long sicknesse or some wound blow or bruise on their head know not what they doe Can not therefore healthy sound men know After Dauid had giuen many euidences of his assurance of faith thorow some temptations hee doubted §. 39. Whether Faith and doubting may stand together Quest CAn then true Faith stand with doubting Answ Yea it can for what the Apostle saith of knowledge may we apply to other Christian graces euen to the mother of them all Faith we beleeue in part The man that said Lord I beleeue yet doubted for he added helpe my vnbeleefe This doubting is not of the nature of Faith but rather contrary vnto it arising from the flesh which remaineth in vs so long as wee remaine in the World therefore the more strength Faith getteth the more is doubting driuen away Yet as the Spirit in truth may be where the flesh is so in truth may Faith be where doubting is but as we must striue to subdue the flesh so also must we striue to dispell doubting §. 40. Of trying Faith both by the causes and by the effects NOw come we to the maine point How Faith may be proued and knowne For the true triall of Faith we must consider both the causes and also the effects of Faith how it was wrought and how it worketh and compare these together Most doe send men onely to the effects of Faith by them to make triall of the truth of them but there is an hypocriticall Faith which bringeth forth many fruits so like true Faith and true Faith is oft so couered with the cloudes of temptations that if respect be had onely to the effects counterfeit Faith may be taken for true Faith and true Faith may be counted no Faith The birth therefore and the growth of Faith must be considered iointly together and one compared with another that they may both of them giue mutuall euidence one to another and so both of them giue a ioint and sure euidence to a mans soule and conscience that he is not deceiued §. 41. Of that illumination which causeth Faith VVE are first to begin with the birth of Faith of the meanes and order of working Faith I haue spoken before for the proofe of Faith in this respect we must apply the seuerall points before deliuered to our owne Faith examine whether it were accordingly wrought namely whether it were grounded on a true illumination of the minde in regard of mans misery and the remedy appointed by God and of a right disposition of the heart both in regard of true griefe for sinne and true desire after Christ For Illumination it is not sufficient that we haue a generall knowledge of the fore-named misery and remedy that such and such are all men by nature that this is the remedy afforded vnto them but we must haue an experimentall knowledge of our owne wofull estate as Saint Paul had when he set forth his own person as a patterne of a miserable man and in particular reckoned vp his owne particular greeuous sinnes this is it which will driue a man to Christ if at least we also vnderstand that the remedy is such an one as may bring redemption vnto our selues It is more cleare then needs be proued that what Faith soeuer ignorant men men that liue in neglect and contempt of Gods Word make shew of hath not so much as a shew of sound Faith but is palpably counterfeit therefore this first point may not be left out in the triall of Faith §. 42 That Griefe goeth before Faith FOr the disposition of the heart vnlesse first it haue beene touched with a sence of mans wretchednesse and grieued thereat it is to be feared that the pretence of Faith which is made is but a meere pretence for God healeth none but such as are first wounded The whole neede not a Physitian but they that are sicke Christ was annointed to preach the Gospell to the poore to heale the brokâ—â— hearted c. Obiect Many haue beleeued that neuer grieued for their misery as Lydia Rahab the theefe on the crosse and others of whom no griefe is recorded Answer Who can tell that these grieued not It followeth not that they had no griefe because none is recorded All particular actions and circumstances of actions are not recorded it is enough that the griefe of some as of the Iewes of the Iaylor of the woman that washed
Desire after Christ before we beleeue ariseth from that sence we haue of the want of Christ but after we beleeue partly from the sweet taste we haue felt of him and partly from the want we still feele of him so as we can neuer be satisfied Hereby is the couetous mans true desire of mony manifested because he can neuer be filled but the more he hath the more he desireth An vnsatiable desire of Christ is a good couetousnesse The Apostle exhorteth to desire the sincere milke of the Word to grow thereby not once onely to taste of it If euer a man be satisfied with Christ and begin to loath him he neuer truely beleeued in him For first Christ is not like corporall meates which with abundance may cloy the stomach the more he is tasted the better and greater will our appetite be Secondly no man in this world can receiue such a measure as to be filled thereby If therefore a man desire Faith and fall away that seeming desire which he had neuer bred Faith in him §. 46. Of ioyning the effects with the causes of Faith in the tryall thereof IF vpon that fore-named illumination of the mind and disposition of the heart the Spirit of God hath drawne vs to accept of Christ Iesus tendred in the Gospel then hath Faith been kindly wrought and by this manner of breeding Faith a man may haue good euidence of the truth of it especially if he also finde that his Faith doth kindely worke and bring forth the proper fruits thereof For Faith is operatiue euen as fire Where fire is there will be heat the more fire the greater heat if but a little heate there is a small fire if no heate at all surely no fire I deny not but fire may be so couered ouer with ashes that the heat will not sensibly appeare but yet heate there is within so as if the ashes be remoued the heat will soon be felt so surely where true and sound Faith is there will be some holy heate some blessed fruits thereof it may for a time through the violence of some temptation be so smothered and suppressed as it cannot be discerned but when the temptation is ouer it will soone shew it selfe if not I dare boldly say there is no true liuing iustifying Faith but a meere dead Faith I haue my warrant from an holy Apostle so to say Iam. 2. 20 26. It is a working Faith which is the true iustifying Faith and this is the constant doctrine of our Church taught in our Vniuersities preached in pulpits published in print by all that treat of Faith That which our aduersaries obiect against the orthodoxall and comfortable doctrine of Iustification by Faith alone that we make iustifying Faith to be a naked dead Faith without all good workes is a meere cauill and a most malicious slander for though we teach that in the very act of iustification Faith onely hath his worke without workes yet we teach not that this Faith is destitute of all workes but that it is a Faith which purifieth the heart and worketh by loue Thus in regard of the office of Faith we teach as wee are taught by Saint Paul that a man is iustified by Faith without works and in regard of the quality of Faith we teach as wee are taught by Saint Iames that of workes a man is iustified tha◠is declared so to be and not of Faith onely Wherefor◠for the sound proofe of Faith we must haue also recourse to the fruits of it §. 47. Of the fruits of Faith IT were an infinite taske to reckon vp all the fruits of Faith For all the seurall and distinct branches of piety and charity if they be rightly performed are fruits of Faith Faith is the mother of all sanctifying graces for by it we are ingraffed into Christ and so liue the life of God Euery sanctifying grace therefore is an euident signe of Faith But that I may keepe my selfe within compasse I will draw the principal effects of Faith wherby it may be best proued vnto two heads First a quiet conscience Secondly a cleare conscience This hath respect to that benefit which we receiue by Faith That to the author thereof §. 48. Of a quiet conscience proceeding from Faith A Quiet conscience is that which excuseth a man before God so farre it is from accusing that it excuseth whence ariseth an admirable tranquility of minde which the Apostle calleth The peace of God which passeth all vnderstanding It is euident that Faith breedeth this for being iustified by Faith we haue peace toward God So soone as a sinner truely beleeueth he hath some peace of conscience the more his Faith increaseth and the stronger it groweth the more peace he hath in his soule From Faith then ariseth this peace and from nothing else For it cannot possibly come from any perfection in man Indeed Adams conscience in his integrity did excuse him before God because there was nothing in him blame-worthy but so could no mans since his fall for besides those palpable euill deeds whereunto euery mans conscience is priny whose conscience can excuse him in the best workes that euer he did Is not all our righteousnesse as filthy clouts this Dauid well knew when he thus prayed Enter not into iudgement c. but Faith assuring the conscience that We haue an aduocate with the Father Iesus Christ the Righteous that he is the propitiation for our sins purging our soules with his owne most precious blood pacifieth it so that where this peace of conscience is there must be a true iustifying Faith §. 49. Of the difference betwixt a quiet conscience and a not-troubling conscience Obiect THe conscience of many wicked men lyeth quiet and troubleth them not Answ Their conscience is improperly said to be quiet it is either a slumbring cōscience which though for a time it seeme to lie quiet yet when it is awaked roused vp it will rage and raue like a fierce cruel wilde beast as Iudas his conscience did or else which is worse a seared and dead conscience which will drowne men in perdition and destructiou before they be aware of it Such a seared conscience had the ancient Heretiques Now these two maine differences there are betwixt these not-troubling consciences and that quiet conscience First they onely accuse not this also excuseth Secondly they lie still onely for a time at the vttermost for the time of this life this is quiet for euer euen at the barre of Christs iudgement Seate §. 50. Of the difference betwixt conscience excusing and not-accusing 2 Obiect MAny wicked men in doing euill haue thought they ought to doe so yea that they did God good seruice therein their conscience therefore must needs excuse them Answ Nothing so for because they had no sure warrant out of Gods Word for that which they did their conscience could not excuse
it and more highly esteeme the Preachers of it because they know it to be the truth of God Thus the Thessalonians receiued the Word preached In much assurance because they receiued it Not as the word of men but of God There can be no greater enemie to preaching and Preachers then ignorance instance the rude villages of the Countrie §. 24. Of Ignorance how hainous a sinne it is The deuotion which is pretended to come from ignorance is meere superstition or which is worse Idolatry So much the Apostle affirmeth When ye knew not God ye did sernice to them which by nature are not Gods For ignorance of Gods word is the cause of all error as Christ implyeth saying You erre not knowing the Scriptures Matth. 21. 29. Yea the Scriptures being They which testifie of Christ Ioh. 5. 39. vpon ignorance of the Scriptures must needs follow ignorance of Christ Now ignorance being in it selfe a most odious vice against which Christ will come in flaming fire to render vengeance and a mother sinne which bringeth forth many other notorious sinnes how can any good thing come from it Certainly this cauill which is raised against knowledge for ignorance hath sprung either from Enuie whereby men grieue at the knowledge and good parts which are in others or from Ambition whereby they seeke to be eminent aboue all other or from Policie seeking thereby a couer for their owne ignorance Moses who desired that all the Lords people were Prophets and Paul who wished that al that heard him were altogether as he himselfe was were otherwise minded §. 25. Answere to Satans suggestion of the non-proficiencie of many hearers 5. Sug. MAny who reade and heare much are not any whit the more freed from assaults the flesh world and Diuell beare as great a sway in them as in any other Answ It is certaine that many are most wrongfully blamed A more in their eyes who loue the Word is made a beame a mole-hill a mountaine If indeed there be any such as there are too many the fault is not in the Word but in themselues Though the Sunne shine neuer so hot and oft on a stone it softneth it nothing at all If it shine on clav it hardneth it Stony hearts are no whit bettered muddie claiey polluted hearts are made worse THE THIRD TREATISE Of the meanes to vse spirituall Armour aright THE FIRST PART Of Prayer in generall Ephesians 6. 18. Praying alwayes with all prayer and supplication in the Spirit and watching thereunto with all perseuerance and supplication for all Saints 19. And for mee that vtterance may be giuen vnto mee c. §. 1. Of the ioyning of prayer with the whole Armour of God AFTER that the Apostle like a good Captaine had sufficiently furnished the Christian Souldier from toppe to toe with all needfull spirituall Armour both defensiue and offensiue hee proceedeth to instruct him how hee may get and well vse this Armour The best generall meanes that hee could prescribe is prayer for that Armour being spirituall and heauenly wee fleshly and earthly we are as vnfit to vse it as a Childe to vse a Gyants Armour In setting downe this heauenly exercise of prayer hee so setteth it downe in the last place after all as it hath a reference to all and such a reference as implieth a ioynt vse of it with all the rest for he vseth the participle praying as if he had said put on the whole armour of God praying take Girdle Brest-plate Shooes Shield Helmet and Sword praying Hence I obserue that To all other meanes which are vsed for defence or offence Prayer must be added It must I say be added neither they nor this omitted but both ioyned together Excellently was this of old set forth by the Israelites manner of going to battell As the people were to goe armed and to fight so the Priests were to goe with siluer Trumpets and to sound this sounding with siluer Trumpets implyed hearty and earnest prayer Note the benefit hereof 2. Chron. 13. 14 c. Thus while Ioshua and the people were fighting with the Amalakites Moses stood lifting vp his hand and Aaron and Hur staied his hand This was an outward figure of their inward powerfull prayer When Moses let fall his hand and hee left to pray Amalek preuailed So while Israel fought against the Philistims Samuel prayed and while Ioab fought against Aram Dauid prayed The like I might instance in Asa Iehosaphat Hezekiah and other Saints If in fighting against flesh and blood Saints were thus carefull in adding prayer to other meanes how much more ought wee so to doe in our spirituall combates against spirits Christ in his agony prayed and Paul when he was buffetted of the messenger of Satan praied God who hath appointed meanes of safetie will not crosse his owne ordinance without the vse of them hee will not protect any But of himselfe no man is able to vse the Armour aright it is God which enableth him Wherefore because God will do nothing without vs we must arme our selues and fight and because wee can doe nothing without God we must pray §. 2. Of the meane betwixt presuming and tempting God Vse BE carefull in keeping the golden meane betwixt two enormous extreames one of tempting God in neglect of the meanes which he hath appointed for our safetie the other of presuming against God in trusting so much to the meanes as we seeke not to him for helpe and succour Into both these extreames fell the Israelites one while they would not venture to fight and so tempted the Lord another while they would needs fight of their owne head without seeking helpe of the Lord and so presumed obstinately Rebellious are they who reiect the meanes they cleane cast themselues out of the protection of God Presumptuous are they who trust to the meanes and call not vpon God they prouoke God either to strip them of such things as they glory in or else to turne them to their owne destruction as hee did the strength of Goliah and wisedome of Achitophel The middle way betwixt the rocke of rebellon and gulâ—e of presumption is so to shew our obedience in vsing all the meanes which the Lord prescribeth as wee manifest our confidence in him by seeking strength of him Those things which God hath ioyned together let no man put asunder To all the forenamed graces adde prayer pray for Armour pray for strength wisdome and abilitie well to vse Armour pray for a blessing on the well vsing it bee vpright and pray righteous and pray patient faithfull sted fast in hope expert in Gods word and pray pray before the fight fight and pray without prayer no good successe can be expected through prayer we may be assured to be assisted §. 3. Of diuiding the Word aright IN laying downe this doctrine of Prayer
§. 192. Of the things for which Men may suffer with comfort Quest VVHat may bee the cause of that persecution which causeth blessednesse Answ In generall Righteousnesse and that either in abstaining from euill or in performing of our bounden duty Ioseph suffered imprisonment for refusing to commit folly with his Mistresse Moses chose rather to suffer affliction with the people of God then to enioy the pleasures of sinnes On the other side Daniel was cast into the Lyons den for praying vnto God And Christ was persecuted for doing workes of mercy More particularly the Gospell which is here set downe The Apostles were persecuted for preaching the Gospell Others for beleeuing the Gospell Now because the Gospell is the Doctrine of Christ they which suffer for preaching or professing it are said to suffer for Christs sake and for the name of Christ they which renounce it are said to denie Christ Iesus Vse 1 They which looke to haue true comfort in their suffering must especially looke vnto the cause and thorowly examine it whether it be indeede of that kinde that by Gods Word we may warrantably yea and ought necessarily to suffer for Saint Peter implieth that there be many causes for which many doe suffer wherein hee would not haue Christians to suffer Let none of you saith he suffer as a murtherer or as a thiefe or as a busie body in other mens matters Note how he maketh not onely open notorious sinnes but also medling with other bodies matters to be an vnwarrantable and vniust ground of suffering This therefore is to be obserued not onely against traytors murtherers theeues adulterers idolators and such like but also against Separatists Schismatikes and all such contentious spirits as by raising troubles in the Church bring trouble vpon their owne pates Vse 2 If the cause be iust and good with courage stand vnto it let not reuiling and disgraceful speeches let not losse of goods losse of friends imprisonment banishment racke strapadoe sword halter fire or any thing else make thee start from thy Sauiour to denie him But for thy comfort and encouragement looke to the end If we suffer we shall also raigne with Christ §. 193. Of the Worlds vile handling of Christs Ambassadours THe fourth point noted is the connexion of the Apostles function and condition together though hee were an Ambassadour yet was he chained and though he were chained yet performed he his function for he saith I doe my Ambassage in a chaine Hence arise two points to be noted The first that The Ambassadors of the King of Heauen are more hardly dealt withall then the Ambassadors of mortall Kings We see by experience that all sorts of Ambassadours are kindly vsed The most sauge and barbarous people that be will not wrong an Ambassador It is against the law of Nations to imprison an Ambassador Though Ambassadors be free in deliuering their message and though their message be distastfull yet at least they are let goe free if not rewarded But Christs Ambassadors haue in all ages beene very hardly dealt withall This was it whereof Christ complained against Ierusalem saying O Ierusalem Ierusalem which killest the Prophets and stonest them which are sent vnto thee And whereof Saint Stephen also complained saying Which of the Prophets haue not your Fathers persecuted c. Obiect They are not in all places and at all times so dealt withall Answ When and where it pleaseth God to raise vp Christian Magistrates who loue the Gospell and defend the Gospell then and there the Ambassadors thereof are kept from publike persecution but yet the greater sort of people will priuately scorne them and wrong them And though there be alwayes some who knowing and beleeling the excellency necessity and benefit of their function highly account of them euen as of the Angels of God yet those some are but few in comparison of the many which oppose against them All that are of the world will doe what they can against them And that in regard of their message and of their Master §. 194. Of the causes why Christs Ambassadors are hardly vsed 1 THeir message is as contrary to the disposition of the world as can be This is darkenesse That is light Darkenesse cannot endure light nothing can be so much against the haire as we speake against the heart of a carnall man as the Gospell it pierceth to the quicke and so maketh him to fret fume rage and raue against it and the messenger thereof For the world hath a peace of it owne wherein it is fast lulled asleepe when it is rowsed vp by any messengers of the Gospell like a Beare or a Lyon it bestirreth it selfe against him that disturbeth it and forgetteth all modesty and humanity If it were a Father that brought this light of the Gospell to a carnall son the sonne would hate and persecute the father for it so the father the sonne and one friend another hence it is that Christ Iesus the Author of this Gospell is said to set a man at variance against his father and the daughter against her mother c. which is not said to note out the proper end of Christs comming but to shew what followeth vpon the sending of the light of the Gospell to carnall men by reason of their wicked and obdurate hearts 2 Their Master is indeed a great King but his kingdome is not of this world if it were his seruants would surely fight Now because he causeth none to rise vp in armes to execute speedy reuenge but suffereth the wicked till the great day of reckoning the world feareth him not nor careth to abuse his Ambassadors Vse 1 How great is the blindnesse wilfulnesse wretchednesse malitiousnesse vngratefulnesse of the world Vse 2 How are Ministers to prepare themselues against al the hard dealing that may be let them not looke for such respect at the worlds hands as earthly Ambassadors find if they find such they haue cause to suspect themselues It is to be feared that they seek too much to please the world If they haue not the resolution which this Apostle had they may be as loath to deliuer their ambassage as Ionah was §. 195. Of Ministers vsing their libertie THe other point is that Ministers must take and vse what libertie they can haue Saint Paul went as farre as his chaine would let him In his chaine hee preached So likewise in prison hee preached Thus did Christ and his Apostles though they were persecuted continue to preach when they could not in one place they went to another There is a necessitie laid vpon the Ambassadors of God and woe to them if they preach not the Gospell when they may But if notwithstanding some restraint they doe what lawfully they may and possibly they can as they manifest thereby a great zeale of Gods glory in
m 1 Iohn 5. 10. Faith the first grace Fides est prima quae subiugat animam Deo Aug. de agon Chr. cap. 12. Faith a Mother grace g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h Act. 15. 9. Loue a fruit of Faith h 1 Ioh. 4. 19. i Gal. 5. 6. Fides est vitis virtus palmes siquidem nec palmes absque vite nec virtus sine fide aliquid est Berâ— sup Cant. serm 30. n Ioh. 3. 34. o Col. 1. 19. p Ioh. 4 11. Faith profitable q Ephes 3. 17. r Rom. 1. 17. Å¿ 3 25. t 28. u Act. 15. 9. * Ephes 2. 8. Faith comfortable x Rom. 5. 1. y Phil. 4â—7 z Iob 13. 15. a 1 Sam 30. 6. b 2 Chr. 20. 12 a Rom. 10. 8. b Gal. 3. 2. c 1 Tim. 1. 19. Obiect Answer The doctrine of Faith no hinderance to good workes d 2 Cor. 4 3. Opera sunt exfide non ex operibus fides Aug. de gr lib. â—rb cap. 7. c Rom. 13. 3. Heb. 11. 6. Quid fides coÌ„feret emolumeti si vita sincera non fuerit puraâ— Chrys aduer vit mon. lib. 1. what faith is a Cic. offic lib. 1 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d Mat. 17. 22. Miraculous faith e Ioh. 11. 10. 51 f Mat. 7. 22. g 1 Cor. 12. 9 10. h Mat. 7. 22. Historicall faith i Iam. 2. 19. Temporary faith k Acts 8. 13. l Ioh. 5. 35. m Lu. 8. 13. n Pro. 11. 7. Hypocriticall Faith Two kinds of hypocrisie o Mat. 23. 14 25. p Acts 26. 9. Phil. 3. 6. q 1 Tim. 1. 5. 2 Tim. 1 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iustifying faith a Tit. 1. 1. b Eph. 2. 8. c Rom. 3. 28. d Acts 15. 9. Definitio There are many definitions of true faith giuen by learned and godly men which though they differ in some words and phrases yet if they be well examined they will bee found to agree all in substance some may bee more copious some more succinct yet in effect all the same The Scripture it selfe which was all giuen by inspiration of God doth oft vaâ—â—e the phrase in setting downe this true faith whereof we now speake as to beleeue God Rom. 4. 3. Credere Deo To beleeue in God Iob. 14. 1. credere in Deuâ— or in the Lord Iesus Acts. 16. 31. To beleeue in the name of God Ioh. 1. 12. To beleeue the Gospell c. Mar. 1. 15. Neither is there any more cause why men should stumble and bee offended with the diuers phrases and words wherewith faith is defined by seuerall men then with the diuers manner of setting downe the same Histories of Christ by the seuerall Euangelists e Genus f Fâ—â—mâ— Genus remotum Many leaue out this common genus a beleefe of the Gospell and in steed of it pu in genus remotius viz. a worke of Gods Spirit But they who leaue out either of these suppose them to be necessarily vnderstood Other in the forme expresse Christ alone and not his benefits yet they vnderstand Christ with all his benefites Some make this the forme of faith To be perswaded that Christ is his some this To apprehend or lay hold on Christ some this To apply Christ vnto himselfe These and other like phrases doe in effect imply no other thing then to receiue Christ which word I haue the rather vsed because it is the very word and phrase of the holy Ghost Ioh. 1. 12. Heb. 11. 17. and as proper pertinent and perspicuous as any of the rest for there is a receiuing on the soules part as well as on the bodies Genus proximum * Treat 2. Part 5. §. 4. m Ioh. 3. 16. Thus in all this variety we see there is no contrariety at all no discrepancy in substance of matter but onely in circumstance of phrase Againe where some define faith to be a resting on God the difference betwixt them and other is onely in order for they make a perswasion of Gods mercy in Christ to follow vpon a mans resting on God these make resting on God which is confidence to follow vpon the fore-named perswasion this difference therefore implieth no contradiction or contrariety in matter This I thought good to note both to preuent the cauils of aduersaries and also remoue a stumbling blocke from the weake Certum propriumque fidei fuâ— damentum Christus est Aug. Enchir. cap. 5. 1 Cor. 1. 30. Ioh. 6. 53 54. Mat. 26. 26 27 Ephe. 5. 32. 2 Cor. 11. 2. In Faith there is an assent of mind a Ioh. 3. 16. b Iam. 1. 6. c Eph. 1. 13. 2 A consent of will d Cant 2. 16. e Rom. 11. 24. f 1 Cor. 12. 12. g Eph. 3. 17. III. Point Faith fitly compared to a shield h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The vse of a Shield Application of the metaphor * §. 68. c. k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 IIII. Point How Faith is gotten God the Author of Faith a Iam. 1. 17. b Ephe. 2. 8. c Ioh. 6. 29. d ad extra e Ioh. 6. 44. f Heb. 12. 2. g Gal. 5. 22. h Phil. 2. 13. i Mat. 11. 26. k Ephes 1. 6. m Ioh. 3. 16. 20. 31. n 1 Pet. 1. 9. o 1 Cor. 4. 7. p Rom. 11. 33. The meanes of getting Faith * §. 65 66. Gods word the outward meanes Accenditur fidei lampas igne diuini verbi Chrys in Mat. 25. Å¿ Gal. 3 24. t Rom. 10. 8. u Eph. 1. 13. Preaching the Word is the most proper meanes of working faith a Rom. 10. 14. b 1 Cor. 1. 21 c Gal. 3. 2. d 2 Cor. 5. 16 20. Gods Spirit the inward cause e 1 Cor. 2. 4 5 f Act. 16 14. g 2 Cor. 3. 8. h 4. 13. The order of working faith 1 The vnderstanding enlightened Mans misery made knowne by the Law Perlegem fit cognitio pecâ—ati expraeuâ—ricatione legis abundantia peccati Aug. epist 9 5. i Rom. 7. 7. k Deut. 27. 26. The remedy reuealed by the Gospel 2 Mans will wrought vpoÌ„ Griefe for sin a Acts 2. 37. b 16. 29. Desire of mercie b Mat. 13. 46. c Luk. 1. 53. d Isa 55. 1. What man must doe to beleeue k Iob 39. 3. Act. 7. 1. Motiues to beleeue 1 It is God that made the promise of the Gospel b Ioh. 3. 16. 2. God is able to performe his word Nemo de Deo optimè existimat qui non euÌ„ omnipotentem atque ex nulla parte communicabilem credit Aug. de lib. arb l. 1 e Maâ— 3. 9. f Eze. 36. 26. g Rom. 4 Heb. 11. h Gen. 18. 14. i Luke 1. 37. k Ier. 32. 27. l Mar. 10. 27. m 2 Kin. 7. 2. n Psal 78. 19. 20. o Num. 11. 12. 22. 3 God is true and will perform his promises p Psal 31. 5. q Iam. 1. 17. r Tiâ—us 1. 2. Å¿ Heb. 6. 18. t 1 Thes 5. 24. a Ephe. 1. 13. b Reu.
3. 14. c Ioh. 14. 17. 4 Gods goodnesse moued him to make his promises to man 5 Gods grace is free d Ioh. 3. 16. e Rom. 5. 10. f Gen. 3. 15. 6 Gods mercy is abundant g Psal 108. 4. h Ephe. 2. 4. i Exo. 34. 6. k Mat. 12. 31 32. l Gen. 4. 13. Simil. 7 Gods promises are offered to all m Luk. 2. 10. n Ioh. 1. 6. 7 o Mat 28. 19. p Mar. 16. 15. r Num. 21. 8. a Ioh. 3. 14 15 The generall offer of Christ a meanes to draw all to receiue Christ Obiect Answer b 2 Pet. 1. 10. c Deut 29. 29. Obiect Answer Quest 1. d Rom. 3. 33. Quest 2. a Mat. 11. 28. b Luk. 5. 32. c Tim. 1. 15. d Hab. 2. 3. e Heb. 10. 37. Est animi generosi perdurare quo ad Deus misereatur nostri Crys parad Theod. f Ioh. 5. 5. c. Obiect Answere None sinne in beleeuing * §. 88. g Ioh 3. 18. h 1 Ioh. 5. 10. i Mat. 22. 3 5 6. How man sinneth in not beleeuing k Mat. 22. 6. l Acts. 2. 13. m Acts 13. 45. 1 Cor 1 23. n Luke 14. 18. o Mat. 3. 7. p 13. 19 q 21 r 22. t Mat. 23. 37 Incredulity a grieuous sinne 1 Disâ—honourable to God u Psal 78. 19 20. * 1 Ioh. 5. 10. x Gen. 4. 13. * Psal 10 4 5. y Gen. 3. 8. z Ioh. 20. 25. 2 Dangerous to men Filios Diaholi infide litas facit quod peccatum proprium vocatur quasi solum sit c. Aug. cont ep Pelag. lib. 3. c. 3 a Ion. 3. 18. b Act. 13. 46. V. Point The tryall of Faith Simil. c 1 Pet. 1. 7. Faith may be knowne d Psal 116. 10 e Ioh. 6. 69. f 2. Tim. 1. 12. g Act. 8. 37. h Ioh. 9. 38. i 2 Cor. 4. 13. k 1 Cor. 2. 12. l 2 Cor. 13. 5. m Ier. 17. 9. n Psal 12. 2. o Isa 38. 3. Though they which haue no faith may be deceiued yet they which indeed haue it may discerne it Isa 29 8. Simil. Though in a temptation a man doubt yet out of it hee may haue assurance Simil. True Faith may stand with doubting a 1 Cor. 13. 9. b Mar. 9. 24. Fidei praecipua virtus in eo est vt non ambigas Chrys in Tit. hom 3. How faith may be proued Note that many differences may be discerned in the causes of Faith after Faith is wrought which cannot be found before faith Causes of Faith 1. Illumination f Rom 7. 7 c g 1 Tim. 1. 13. 2 Compunction and griefe of heart a Mat. 9. 12. b Luke 4. 18 c Acts 16. 14 d Heb. 11. 31 c Luke 23. 42 f Acts 2. 37 g 16. 29 h Luke 7. 38 i Ios 2. 11 k Acts 16. 13 14. l Acts 10 44. 45. m 1 Sam. 7. 6 n Luke 7. 38. o Acts 16. 29 Causes of true griefe 1 Gods word worketh it p Acts 2. 37. q 16. 26 c. r 2 Chr. 33. 10 12 2 It ariseth from despaire in our selues Å¿ Acts 2. 37 16. 30 And from sence of Gods dispâ—easure t Luke 15. 18. Effects of true griefe u Ier. 31. 19 * Lu. 3. 10 12 14. Rom. 6. 21. Vbi dolor finitur deficit poenitentia Aug. de ver pen. c. 13. a Psal 6 2 3 32 3 51 1 c. Rom. 7. 24 3 Desire of Christ Proofes of true desire 1. The Cause 2 The Order c Acts 4. 12. 3 The Quality d Psal 42. 1. 2. 1 Cor. 2. 11. * §. 23. f Num. 23. 10. 4. The Fruits g Mat. 13. 44. h Luke 18. 10. 13. 5. Continuance Longe aberit a siti satietas longe a saetietate fastidium quia sitientes saturabimur satiati sitiemus Aug. de Spec. c. 29. i 1 Pet. 2. 2. Faith is operatiue as fiâ—e Absit vt sentiret vas electionis iustificari bominem per fidem etiamsi male vivat opera bona non habeat Aug. â—de gr lib. arb cap. 7. b Ephe. 2. 8 9 c Act. 15. 9. d Gal. 5. 6. e Rom. 3. 28. f Iam 2. 24. What is a quiet conscience Nihil eft quod ita voluptatem afferre solet atque pura conscientia Chrysâ—n 2 Cor. hoâ—â— 12. i Phil. 4. 7. k Rom. 5. 1. A quiet conscience ariâ—seth from Faith k Isa 64. 6. l Psal 143. 2. m 1 Ioh 2. 1 2 No wicked maâ—â— consciâ—ence can be quiet a Mar. 27. 5. b 1 Tim. 4. 2. c Acts 26. 9 d Ioh. 16. 2. Holy security e Psal 4 8. f 1 Pet. 5. 7. g Psal 55. 22. h 37. 5. i 2 Chr. 20. 20. Spirituall ioy k Rom 5. 1 2. l Act. 8. 39. m 16. 34. n 1 Pet. 1. 8. o Luk. 8. 13 Ioh. 5. 35. The ioy of hypocrites not sound p Mat. 13. 20. q Iob 20. 5. Mat. 13. 21 Notes of spirituall ioy Fidelis etst timet a iudice sperat a saluatore cum iam in animo eius timor loetitia obequitent obuient sibi Bern in reg Nat Dom. seâ—m a Ioh. 16. 22. b Rom. 5. 3. c Acts 5. 41 d Heb. 10. 34 Faith sometimes as a tree in winter c Acts 24. 16. Heb. 13. 18. What is a cleare conscience h Psal 116. 10 11. i Heb. 11. 5. k Gen. 39. 9. 1 Tim. 1. 5. Loue the ground of a cleare conscience m 1 Ioh. 4. 19. n Ioh. 15. 5. Hab. 2. 4. Gal. 2 20. p Gal. 5. 6. a Luke 7. 47. b 1 Ioh 4. 19. c Rom. 5. 5. d Act. 24. 16. e 1 Ioh. 3. 17. 4. 20. Loue of our brother a note of the weakest faith Pia fides fine charitate esse non vult Aug. epist 83. A cleare conscience is alwayes accompanied with a pure heart f 1 Tim. 1. 1. 5 g 2 Cor. 1. 12. h Act. 15. 9. i 1 Sam. 16. 7. k Ier. 17. 10. l Psal 26. 1. m Heb. 13. 18. n Act. 24. 16. A cleare conscience extendeth it selfe vnto all things o 1 King 15 5 p 2 Kin. 23. 25. q Luk. 1. 6. r Heb. 13. 18. Å¿ Mar. 6. 17 c. a Iob 1. 5. b 2 Sam. 12. 13. Psal 51 c Rom. 7. 15 c. d Psal 119. 11. A cleare conscience endureth to the end e Reu. 2. 19. g Phil. 3. 13. c. h Iohn 7. 38. Two extreams 1 Ouer-secure boldnesse Obiect Answer e Phil. 2. 12. f 1 Pet. 1. 4. g Luke 8. 13. h Acts 8. 13. i 2 Tim. 4. 10. k Iohn 2. 23. How farre the sence of faith may be lost a 1 Cor. 10. 12. b Rom. 11. 20 c Heb. 12. 15 d 3. 12. e 4. 1. f Mat. 26. 41. g Heb. 10. 38. 2 Sam. 11. 2. 2 Ouer-childish fearefulnesse Assurance in Christ e 1 Iohn 4. 13 f Eph. 3. 17. g Ioh. 10. 27. 28. The power of Christs Spirit n the weakest a Iohn 5. 24. b 4. 14. c 1 Iohn