please God and setteth himselfe in way of thankefulnesse to doe that as faithfull Enoch who had this testimony that he pleased God being very fearefull to offend him as faithfull Ioseph who being tempted to doe euill said How shall I doe this and sinne against God This cleare conscience being a proper worke and fruit of Faith must needs be a sure note and euidence thereof which the Apostle implieth by ioyning them together They who indeed haue a good conscience haue a sweete sensible and powerfull proofe of the truth of their Faith I will therefore a little longer insist vpon this point and distinctly shew 1 What is the groud or fountaine of a cleare conscience 2 What the inseparable properties thereof are 3 What the extent of it is These points I will the rather note out because they are further euidences and proofes of Faith §. 55. Of loue arising from Faith THe ground-worke of a cleare conscience is loue for Faith giueth assurance of Gods loue a sence of Gods loue worketh loue to God as fire causeth heate so loue causeth loue We loue God because he loued vs first And this loue stirreth vs vp to endeauour to haue a cleare conscience before God I may not vnfitly resemble Faith loue and a cleare conscience to the sappe bud and fruit of a tree the tree is Christ the seuerall branches are particular Christians the sap which runneth thorow all the seuerall branches and is the very life of them is the Spirit that which receiueth and conueyeth the sappe into euery branch is Faith the budde which first sprouteth out is Loue the fruit which commeth out of that bud and manifesteth all the rest is that cleare conscience which now we speake of both fruite and budde spring out of the sappe yet the fruit commeth immediatly out of the bud so both loue and a cleare conscience come from Faith but a cleare conscience immediatly from loue Our loue to God is it which maketh vs carefull to please him fearefull to offend him Wherefore first make tryall of Faith by loue for marke what Christ said of the poore penitent sinner Many sinnes are forgiuen her for she loued much What was her loue the cause of the forgiuenesse of her sinnes No it was a fruit a signe a proofe thereof her sinnes being forgiuen and the pardon of them reuealed to her heart conscience she loued Christ and in testimony of her loue washed wiped and kissed his feete We loue God because we are first loued yea because the loue of God is first shed abroad in our hearts by the holy Ghost whereby we haue a sence of Gods loue to vs. Now because God who cannot be seene hath left vs a visible image of himselfe euen our brother whom he hath set in his owne steed therefore our loue to God moueth vs also to loue our brother and so endeauour to keep a cleare conscience before God and men Saint Iohn doth much presse the loue of our brother as an euident fruite and signe of our loue to God Among other notes of true Faith this especially is to be obserued as a tryall of the weakest Faith when other notes faile this may stand a poore Christian in great steed The Faith of many is so weake that it doth not pacifiâ— their conscience nor breed any ioy in them yet it worketh loue for aske one who is a weake yet a true Christian and findeth not in himselfe a quiet conscience spirituall ioy and such like euident testimonies whereof I haue before spoken which argues a strong Faith aske him if he loue God hee will not deny it but say Oh I loue God with all my heart If hee doe deny it further aske if he be not greeued for displeasing God if his desire and endeauor be not to please him or yet further aske if he loue not such as he is perswaded loue God Few that are indeed true Christians and not ouerwhelmed with some violent temptations will deny these Now these argue a loue to God in them which must needs proue that they haue Gods loue in some measure reuealed to them and that they beleeue God loueth them though sensibly they discerne it not §. 56. Of a pure heart arising from Faith 2 THe next thing which argueth a cleare conscience to be a fruit of Faith is an inseparable property thereof namely a pure heart These two doth the Apostle â—oyne and that together with Faith and loue â—ea hee â—placeth the testimony of a good conscience in simplicity â—and godly purenesse Now from Faith commeth purity of heart for Faith hath immediate respect to God alone who seeth not as man seeth but searcheth the heart and tryeth the reines in that respect causeth a man to walk before him in truth and with a perfect heart therefore is true Faith called vnfained faith so as hee that in truth dares say Iudge me O Lord for I haue walked in mine integrity hath a good euidence of Faith §. 57. Of keeping a good conscience in all things 3 THe last point is concerning the Extent of a cleare conscience which is without restraint and that in a double respect 1 Of the matter in all things 2 Of the continuance alwayes The generality of the matter hath reference to the rule of a good conscience which is his reuealed will to whom I desire to approue my self that is Gods word Because I desire to please God therefore whatsoeuer I know to be his will I endeauour to doe Thus did Dauid Ioseph Zacharie and Elizabeth Paul and many other testifie their good conscience to Gods word and therby gaue proofe of their true Faith This extent of a good conscience respecteth rather the integrity of the heart then the perfection of the work for perfection of the worke is a full and perfect fulfilling of all the commandements of God whereunto none can attaine in this world Integrity of heart is a true and equall endeauour to performe them all and that though they seeme neuer so contrary to our corrupt humor for herein lyeth a maine difference betwixt Faith vnfeined and hypocriticall The lusts of an hypocrite rule him preuaile ouer his Faith in such things as crosse not his lusts he can be content to obey but no further loath he is to try himselfe he endureth not that any other should try him But vnfeined Faith controuleth all naturall conceits and worldly desires it maketh both reason and will to yeeld to Gods word and will and so maketh a man ready to doe whatsoeuer hee knoweth to be Gods will yea it breedeth an holy iealousie of himselfe as Iob had of his children so as he is very carefull in examining his heart and wayes and willing that others should trie him yea desirous that God would sift him and discouer such hidden sinnes and corruptions as
in and by whom wee are iustified and sanctifying Faith because by it God purifieth our hearts §. 14. Of the definition of iustifying Faith THis true sound vnfained iustifying sanctifying sauing Faith whereof wee now speake I say this Faith is a beliefe of the Gospel whereby Christ and all his benefits offered therein are receiued In this definition note the two vsuall parts of a definition 1. The common matter of it A beliefe of the Gospell 2. The particular forme or difference whereby Christ c. The former sheweth wherein true iustifying faith agreeth with other kinds of faith the latter wherein it differeth from them 1 It is a beleefe this it hath common with all kindes of faith where there is no beleefe no credence no assent giuen there is no faith at all 2 Of the Gospell though the whole word of God bee the generall obiect of iustifying Faith yet the Gospell is the speciall obiect thereof by it is the heart of a beleeuer especially moued and affected and this is it which iustifying faith hath common with that kinde of faith that commeth nearest vnto it and is hardly distinguished from it namely a temporary faith What the Gospell is wee haue shewed before The summe of it is plainely and fully laide downe by Christ himselfe in these words God so loued the World that hee gaue his onely begotten Sonne that whosoeuer beleeueth in him should not perish but haue euerlasting life 3 Whereby Christ and all his benefits offered therein Christ Iesus is the subiect matter and very substance of the Gospel and so the proper and peculiar obiect of iustifying faith Christ I say not barely and nakedly considered in himselfe for then were he no Sauiour but accompanied with all those benefits which as our Mediator and Redeemer he wrought and purchased for vs. The Apostle setteth downe foure of those benefits Wisdome Righteousnesse Sanctification Redemption vnder which the other may bee comprised These are said to bee offered in the Gospell 1 Because of the necessary relation betwixt receiuing and offering for receiuing presupposeth an offering 2 To shew the ground of our receiuing which is Gods free offer 3 To shew that all they who receiue not Christ plainly reiect him and so are iustly condemned for reiecting him 4 Are receiued In the act of receiuing the nature of iustifying faith especially consisteth for thereby is Christ made a mans owne in this the best temporary faith that may be commeth short of iustifying faith for all that ioy which temporary beleeuers conceiue ariseth not from any true possession of Christ but onely from some apprehension of those great and excellent things which in the Gospell are promised Iustifying faith is as it it were the hand of the soule a spirituall instrument framed in our hearts by the Spirit of God whereby we lay hold on Christ and apply or take vnto our selues and receiue those things which God in the Gospel offereth vnto vs. This word of receiuing fitly answereth that metaphor of eating and drinking so oft vsed in the Scripture to set forth the nature of Faith Ye know that all the benefit we receiue by food cometh from our eating drinking it though there be set before a man great plenty of dainty and wholesom cheare yet if it be not eaten where is the benefit of it so in vaine is Christ with all his benefits offered if he be not receiued Fitly also doth it answer another excellent metaphor namely of marriage which is oft vsed in the holy Scripture to set forth that neere vnion which is betwixt Christ and the faithfull God maketh offer of his Sonne in marriage to mankinde Christ came downe from heauen to be a suter and to bee espoused Ministers his friends intreat vs in Christs steed to accept him when in our hearts we accept this offer and receiue this Sonne of God to be our husband then in truth and indeed wee beleeue and not before Thus haue I opened this definition of Faith in the seuerall parts thereof out of it two especiall points are to be noted 1 That euery faithfull soule euery true beleeuer giueth a full assent in his mind to the truth of the Gospel that God so loued the world that he gaue his onely begotten Sonne that whosoeuer beleeueth in him should not perish but haue euerlasting life so as heere is excluded a wauering opinion for beliefe is a strong perswasion and also a presumptuous conceit for the Gospel is the Word of Truth which cannot deceiue 2 That with the assent of the mind there goeth a consent of the will soas what the beleeuer conceiueth in his vnderstanding to be true he embraceth in his will to be good and so in his heart ioyfully receiueth that faâ—â—r which God freely offereth vnto him namely Christ Ie Iesus and in with him all things needfull to saluation Thus by Gods offer of his Sonne in the Gospel and our receiuing of him by Faith we come to be espoused to Christ as a Bride to her Bridegroome to be in graffed into him as sciences into a stocke to be of one body with him he the head we the members and so he and we to make one Christ By the Faith here spoken of Christ dwelleth in our hearts he is ours and we are his This and nothing but this is it wherewith we shal be able to quench all the fiery darts of the wicked §. 15. Of the resemblance betwixt Faith and a Shield NOw further marke how fitly this Faith is compared to a Shield A Shield is a generall fence for the whole body especially for the principall parts the head and heart There are sundry kindes of shields bucklers and targets vsed in warre some round and small some square some like an halfe moone some after one fashion some after another and accordingly they haue diuers names The Greeke word which heere the Apostle vseth is taken from a doore or gate so as it signifieth a long broad large shield wherewith the whole body was couered The vse of it is both to auoide handy blowes strokes foines pushes and the like made with Sword Halberd Spâ—are and such like weapons and also to keepe off Darts Arrowes Bullets Stones and such annoyances as were shot and flung afarre off so as it is a common defence against all sorts of weapons all kinds of assaults Of this vse is Faith able to defend the whole man from al sorts of temptations cast against him by any of his spirituall enemies the flesh world or diuell By Faith the beleeuer holdeth out Christ himselfe and the power and efficacy of his obedience and suffering against all spirituall assaults if this defend him not from all what can This will keepe vs safe from temptations taken from the corruption of our nature imperfection of our obedience
them onely it accused them not and that by reason of the blindnesse of their iudgement It remaineth therefore to be a proper worke of Faith gounded on the Gospel the word of Truth to cause a quiet conscience §. 51. Of Security arising from a quiet conscience FRom this quiet conscience proceed two blessed fruits which are likewise effects of Faith sure tokens therof First an holy security of mind Secondly a spirituall ioy of heart For the first a beleeuer hauing in his conscience peace with God resteth secure for saluation and for all things that make thereunto so as with Dauid he may say I will both lay me downe in peace and sleepe c. This security is â—in regard of the issue not of the meanes For herein lyeth the difference betwixt the godly and worldly security to be secure and carelesse in vsing the meanes of saluation which God in wisedome hath appointed is a carnall sinfull security but to rest on God for a blessing on the meanes and to be secure for the euent is an admirable worke of Faith This is that casting of our care and burden on God and resting vpon him which the holy Ghost oft vrgeth they onely who by Faith haue receiued Christ and haue their consciences quieted through his blood can thus securely cast themselues vpon God well and fitly therefore said Iehoâ—aphat Beleeue in the Lord â—our God so shall ye be established §. 51. Of ioy arising from a quiet conscience FOr the second that spirituall ioy is an effect of Faith following vpon peace of conscience the Apostle sheweth for he ioyneth them together and saith Being iustified by Faith we haue peace toward God c. and reioyce It is noted of the Eunuch that after he beleeued and in testimony thereof was baptized he went away reioycing and of the Gaoler that he reioyced that he with all his houshold beleeued in God and of the faithfull Iewes that they beleeued and reioyced with ioy vnspeakeable and glorious This ioy ariseth from Faith in regard of that benefit which Faith bringeth with it which is no lesse then Christ himselfe and in and with him all things needfull vnto full and compleate happinesse so that we may wel conclude where true spirituall ioy is there is true iustifying Faith §. 52. Of the difference betwixt the ioy of the vpright and hypocrite Obiect MAny that haue no better then a temporary Faith haue great ioy wrought thereby in their hearts Answ Their ioy is no true sound solid ioy but a meere shadow and shew thereof which is euident both by the birth and also by the death of it The birth is too sudden to be sound that which suddenly sprouteth vp can haue no deep rooting Christ fitly compareth such ioy to corne sowen in stony ground The death of it is irreconerable it cleane drieth vp and vtterly vanisheth away which if it had substance it would neuer doe therefore the Scripture maketh it a property of an hypocrites ioy to be but for a moment as dew vanisheth away by the Sunne so may their ioy by persecution True spiritual ioy which ariseth from Faith is wrought by degrees for it followeth after a continuall affection namely sorrow they that mourne shall be comforted Mat. 5. 4. As sorrow is lessened by Faith so is ioy encreased but yet alwayes there remaineth a mixture of griefe and ioy because there still remaineth in man cause of mourning and reioycing namely the flesh and the spirit Yet this ioy is so fast rooted on a sure ground which is Christ apprehended by a true and liuely Faith that it continueth for euer and neuer vtterly vanisheth away It may be obscured by temptation as the shining of the Sunne by a cloude but as light can neuer be taken from the Sunne so ioy neuer vtterly seuered from Faith hee that can and will performe it hath said it Your ioy shall no man take away from you Such is the power of Faith which breedeth this ioy that the heate of afflictions cannot dry it vp but oft times it causeth it to grow and increase for we reioyce in tribulations The Apostles reioyced because they were counted worthy to suffer rebuke for Christs Name The Hebrewes suffered with ioy the spoiling of their goods This hath in all ages been verified in many Martyrs §. 53. Of Faith when the fruits of it appeare not Quest VVHat if a man cannot find in him these effects of Faith as peace of conscience security of minde ioy of heart hath he then no true Faith at all Answ I dare not so pronounce for true beleeuers may be much troubled in their minde fearefull of their estate full of griefe and mourning and seeme to be farre from those fore-named signes both in the beginning while Faith is as it were in the bud and also in the time of temptation as it were in winter time But yet there may be obserued in such persons an inward panting and breathing which are signes of life namely a groning greeuing that they want those fruits of Faith and an earnest desire of them Such weake ones are to haue recourse to the causes of their Faith and thereby to support themselues till the winter season be passed ouer and till it please the Lord to vouchsafe vnto them a pleasant spring wherein their Faith may send forth the fore-named fruits yet in the meane while let them obserue such fruits of Faith as vsually are in the weakest namely loue of God and Gods children desire and endeauour to please God and feare to offend him with the like which are branches of a cleare conscience §. 54. Of a cleere conscience proceeding from Faith BY a cleere conscience I meane a faithfull endeauor to approue our selues vnto God and that on the one side by doing that which is pleasing and acceptable vnto him and on the other by auoyding that which is offensiue to his excellent Maiesty greeueth his good Spirit This proceedeth from Faith and that in a double respect 1 Because Faith is the instrument wherby we draw all that vertue and grace from Christ our head which enableth vs to keepe a good conscience I liue saith the Apostle meaning a spiritual life By the Faith of the Son of God 2 Because it assureth vs of Gods loue and kindnesse to vs and thereby perswadeth and euen prouoketh vs in all good conscience to serue him the Apostle therefore who said I liue by the Faith of the Sonne of God addeth who loued me c. wherby he implieth that the loue of Christ made knowne to him moued him to liue that spirituall life for when a sinner once beleeueth that God hath indeed so loued him as to giue his onely begotten Sonne for him his heart is so affected as Dauids was thinking what to render vnto God but finding nothing to giue he seeketh what may
he may fall into so great a gulfe of sin and be so neere the pit of eternall damnation as hee will haue cause againe and againe to repent his folly as wee haue * before shewed Let vs therefore worke out our saluation with feare and trembling Vnto which saluation that we may be kept blamelesse The Grace of the Lord Iesus Christ and the loue of God and the Communion of the Holy Ghost be with vs all Amen FINIS AN Alphabeticall Index of the particular points contained in this Treatise A ADuersity a matter of thanksgiuing 406 The vse of faith in Aduersitie 268 AEdification to bee aymed at by Ministers 526 Affiance in God 558 All sorts of people must fight 51 All assaults must be held out 109 Christ offered to All. 228. 587 Ambassadors of God are Ministers 535 Apostles especiall Ambassadors 536 The dignity of Ambassadors 537 The duties of Ambassadors 539 Gods mercie in sending Ambassadors 544 Christs Ambassadors worst of all handled 547 Amen the vse of it 431 Amen to be vttered aloud 434 Apostasie 604 Apostates 605 Ardencie in prayer 353 Signes of extraordinary Ardencie 441 Armour of God why so called 19 Armour of God compleate 22 Be bould in the Armour of God 23 No safety without the Armor of God 33 They safe who well vse the Armour of God 35 Most part of it defensiue 118 Assurance of faith 261 Assurance a propertie of hope 297 B BAbling in prayer 499 Beleefe see Faith None sinne in Beleeuing 232 It is a sinne not to Beleeue 233 Blasphemie 576 What it is 577 How hainous a sinne it is 579 Blasphemies of Papists 580 Blasphemie to bee punished by Magistrates 581 Occasion of Blasphemie not to bee giuen 582 Blasphemie may bee pardoned by God 583 Blasphemie accompanieth the sinne against the Holy Ghost 598 Blessings of God reckoned vp as temporall c. 403 Why many Saints want outward Blessings 412 Boldnes needful for Ministers 523. 557 Wherein Ministers must shew boldnes 524 Ouer-secure Boldnesse 258 Brother a title of humility and gentlenesse 4. c. All Christians as Brethren 4 C CAllings which are peculiar to be most respected 114. 534 Canonicall houres 476 Charge euery mans Charge to be discharged 114. 534 Chiliasts arguments for redemption out of hell answered 618 Christs comming to iudgement whether in the day or night-time vncertaine 490 A superstitious waking for Christs comming ibid. Compunction see Griefe Confidence in Gods mighty power 15 Confidence in ones selfe vaine 11 Confidence in creatures vaine 11 Conscience what is the righteousnesse thereof 145 A cleare Conscience what it is 252 How it commeth from faith 253 The ground of it loue ibid. It is accōpanied with a pure hart 255 It extendeth it selfe to all duties 256 It endureth to the end 257 A quiet Conscience what it is 247 No wicked mans Cōscience is quiet 248 Constancie 110 Corrections of God in wisdome and loue 187 189 They are not simply tokens of wrath 139 Some despise them some faint vnder them 183. c. How kept frō those extreams 184. 185 Courage spirituall needfull 6. 114 Cursing Saints an horrible thing 392 D DAmnation eternall 618 They certainely Damned whose sinnes are not pardoned 621 Danger must make watchfull 45 Darknesse spirituall 76 Dead not to be prayed for 377 Dead not to be prayed vnto 507 Defence not in ones selfe 99 Most part of Christians armour Defensiue 118 Desire of Christ 223. 243 Notes of true Desire 244 Desire of performing ones functiō 558 Deprecation against euill 370 Despaire whence it ariseth 47 Temptations to Despaire are fiery darts 282 Yeeld not to Despaire 234. 284 DIVELL The Diuell our enemie 37 What Diuels were by creation and what they lost by their fall 37. 38 What maketh Diuels terrible 38. 81. 87. 89 The Diuels subtiltie wyles and shifts 39. c. The Diuell principall in all temptations 56 The Diuels haue a dominion 61 Diuels power 64. 65 They cannot doe what they wil. 66. 72 Nor doe any thing against nature 66 Nor worke miracles 66 Nor force mans will 68 Nor search mans heart 68. 69 Nor foretell things to come 69 Diuels extraordinary power wherein it consisteth 70 How far it is diminisht by their fall 71 Diuels rule onely in this world 75 Their vassals are ignorant and euill men 76 How men may come out of Diuels power 78 Diuels are spirits 79 Diuels are not qualities 80 Diuels extreamely euill 83. 84 Diuels many in number 86 Diuels haue an head 87 Their number makes them terrible 87 Comfort against the power and number of Diuels 87. 88 Diuels aduantage in place 89 Diuels fight to spoile men of heauenly things 92 Diuels malice 93 Diuels darts and fiery darts 281. c. Times wherin Diuels shal be loose 105 Diuels haue an hand in afflicting Saints 177 Diuels can euery way annoy vs. 280 Giue not place to the Diuell 63. 103 Resist and driue the Diuell away 313 Drousie praying 493 E EIaculations of heart 479 Elect cannot sinne against the Holy Ghost Endeauour of man must goe with Gods assistance 29 Euils what to be prayed against 370 Kindes of Euill 371. c. Euils from which Saints are freed are more then iustly they can feare 413 How Euils may prooue matter of thanksgiuing ibid. Examination to be vsed at a Fast 460 Experience vpholdeth hope 306 F FAinting in affliction 182 Saints subiect to Fainting 184 How kept from Fainting 185 Family-prayer 437 FAITH What Faith is 257 Diuers kinds of Faith 208 True iustifying Faith 210 Faith especially to be taught and learned 199 The excellency and necessity of Faith 198 Faith cōmendeth Gods properties 200 How Faith resteth on Gods iustice 202 Great is the need of Faith 284 And great is the worth of it 279. 285 Faith maketh the Word profitable 323 Faith and righteousnesse haue distinct vses 152 How Faith hope differ agree 298 How Faith and presumption differ 287 Faith fitly compared to a shield 214 Faith fitly compared to Balsom 283 How Faith is gotten The Author of it 216 The meanes of getting Faith 218 The order of working Faith 220 Faith presupposeth knowledge ibid. Faith ariseth from sence of misery and desire of remedy ibid. What man must do to haue Faith 223 Motiues to Faith 224 Faith not hard to the willing 289 Mans vnworthinesse no hinderance to Faith 227. 292 Triall of Faith It may be knowne 235 Imperfect Faith may be sound 292 True Faith may stand with doubting 238 Faith operatiue as fire 245 Faith the first grace A mother grace 202. c. Faith workes loue other graces 203 Faith causeth a quiet conscience 247 And a cleare conscience 252 Faith causeth a pure heart 255 Faith may be as a tree in winter 252 How farre Faith may be lost 259 Faith falleth not cleane away 293 How Faith may bee preserued and encreased 263 How Faith is well vsed 266 Two vses of Faith in prosperitie and two in aduersitie 267 Helpes of
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
temptation IN combates euen with flesh and blood wee haue especially to doe with Satan Flesh and blood is but Satans instrument he is the Generall he the Captaine he setteth flesh and blood on worke he assisteth flesh and blood so as he is the author and finisher of the euil which they doe they being but his vassals though they seeke to annoy vs yet wee wrestle not with them but with an higher power When the Serpent tempted Euah shee had to doe with the Diuell and therefore the Diuell is said to be a murtherer from the beginning The Sabeans and Chaldeans robbed Iob yet is the deed attributed to Satan Though a mayde and a man brought Peter to deny his Master yet therein Satan winowed him Christ saith to Peter who tempted him Goe behind me Satan The persecuting Iewes hindred Paul from comming to the Thessalonians yet he saith Satan hindred him Satan is said to cast some of the Smyrnians into prison yet men-persecutors did it In this respect he is called the god of this world the father of murtherers aspirit that worketh in the children of disobedience and false Apostles are called ministers of Satan That which is said of flesh and blood in regard of others soliciting vs to sinne or hindering vs from good may be applied to our selues in regard of our corruption and euill lusts which prouoke vs to euill Satan hath an hand in them yea hee is the author and finisher of the mischief which they do so as in those temptations which arise from our flesh we haue to doe with Satan Therefore the Apostle dehorting vs from anger saith Giue no place to the Diuell When couetousnesse moued Ananias to lye against his conscience Saint Peter said Why hath Satan filled thine heart When pride mooued Dauid to number the people it is said Satan prouoked him for as the spirit of God stirreth vs vp to euery good thing so the spirit of the Diuell suggesteth vnto vs euery euill thing Vse Learne wisdome of the men of Aram. In all combates whether against our owne corruptions or against euill men as persecutors seducers and the like striue to driue the Diuell away and that by spirituall armour yea pray to God to rebuke him Assuredly flesh and blood cannot much annoy vs if Satan be resisted and withstood Obserue in all histories of all ages the records of battels and yee shall finde that if the Generals and Captaines haue beene conquered the common souldiers haue soone yeelded or beene put to flight It is the Diuell which bloweth vp in vs the fire of lust pride couetousnesse and all other vices he layeth before vs euill baits agreeable to our nature and so seduceth vs he inrageth persecutors hee blindeth idolaters he seduceth heretikes c. If this were well weighed it would make vs pitie flesh and blood when it fighteth against vs rather then enuie it it would keepe vs from snarling like a dogge at the stone which is flong Vse 2 I might heere lay forth the wretched estate of all that fight against Christians and shew how they fight vnder Satans colours and shall receiue their wages of him which is death but hereof I shall haue fit occasion to speake hereafter on this word worldly-gouernours §. 11. Who cannot stand against flesh and blood can much lesse stand against principalities and powers THe affirmatiue part of the description of our assaulters followeth which is ioyned to the other part with an aduersatiue particle but not with flesh and blood but with principalities whereby is further confirmed that which we haue before proued and shall yet more euidently be demonstrated in handling the particular branches of this description that our enemies with whom wee are to wrestle are much more terrible then flesh and blood I will not stand to prooue the Doctrine againe in this place onely heere obserue one vse Vse 1 They who are qualed with that which flesh and blood can doe can neuer be able to stand against these spirituall enemies He that is terrified with the barking of a little whelpe will be much more with the roaring of a Lion he that in faith cannot say I will not feare what man can doe can neuer say I will not feare what Principalities can doe Let this be noted of those who are turned out of the wayes of righteousnesse and made to flie by mans threatnings reprochings and euill intreatings let them neuer looke to ouercome and reigne with Christ The Sabeans Chaldeans and all that flesh and blood could do preuailed not against Iob. Wherefore when flesh and blood maketh any assault let vs thus reason with ourselues There are sorer enemies then these with whom we must wrestle if we shrinke from these how shall we stand against them Let the consideration hereof make vs the more bold and confident against all that flesh and blood can doe §. 12. Exposition of words NOw consider we the particular branches of this description of our enemies There are foure distinct branches distinguished by this particle against Much ambiguitie and obscuritie is in this description I will therefore as plainely as I can cleare the meaning of the words From these seuerall branches many collect diuers and distinct orders of Diuells one subordinate to another as among men there be diuers orders some Kings some Dukes Earles Barons c. Thus they make the Diuell mentioned before the head and Monarch of all the rest Principallities vnder him powers vnder them and so in the rest For my part I thinke these distinctions in this place ouer-curious I deny not an order to be amongst Diuels euen as amongst theeues pirats conny-catchers c. There is an head and Prince of them For mention is made of the Diuell and his angels There may bee also distinct and seuerall offices among them as among the forenamed pirats as some to tempt some to accuse some to execute vengeance c. For if all should doe the same thing how should the other things bee done but that certaine bee alwayes tyed to one place person and function is both vncertaine and vnlikely Further that heere in this place there should be so many orders and ranckes of Diuels as are distinct branches is also vncertaine neither can any such thing by any iust consequence be collected I rather take these titles to bee vsed by the Apostle to set forth their conditions and effects The first title is Principallities or gouernments so termed because they haue great rule power and dominion not so much ouer other Diuells as ouer wicked men The second is powers to shew that their principallitie is not a meere titular matter but is armeed with power so as with their powerfull gouernment they are able to doe great matters These two titles principallities and powers are thus set downe rather then powerfull gouernours to amplifie both the
throughout his opinion his affection his communication his conuersation 1 Truth of iudgement is the ground of all the rest for though our hearts be neuer so sincere our speeches neuer so true our actions neuer so plaine yet if in iudgement we be misled all is but as straw and stubble which when it commeth to the fire of tryall will soone be consumed It seemeth that before Paul was instructed in the truth of the Gospel he had a kind of truth in his heart for he was zealous towards God yea also in his speeches and actions for he was vnrebukeable concerning the righteousnesse which is the Law yea he thought in himselfe he ought to doe what he did he had not a double heart a double tongue he pretended not what he neuer intended yet because he wanted truth in iudgement all was but drosse and losse vnto him 2 To truth of iudgment must truth of heart be added or els notwithstanding the soundnesse of doctrine which we professe we make our selues odious and abominable to God for God gaue man but one single simple heart if any haue an heart and an heart the Diuell hath giuen him a double heart it is no part of Gods Image God will not acknowledge it Iudas knew the truth of Religion and preached it as wel as the other disciples but wanting truth in his other parts what good got he thereby but the witnesse of his conscience against himselfe 3 But what if a man which professeth the true Religion thinke he hath a single heart and yet bee giuen to lying and to deale deceitfully Surely hee disgraceth his profession and giueth iust cause of suspition that hee hath no honest heart for the heart is as a fountaine Out of the abundance of the heart proceed a mans words and actions yea the heart is as a Queene and hath a command of a mans tongue and of al his outward parts so that if there be truth in it there will be truth in all the other parts sincerity in the heart will keepe the tongue from lying and the whole carriage of a man from dissimulation and deceit We see then that of necessity all these foure branches of truth must be ioyned together to make vp this girdle §. 3. What kind of Girdle is here meant Point 11 THe next point is concerning the metaphor and the fit application of this grace of truth This speech of girding the loynes is in Scripture taken in a double sence one for trussing vp a mans garments the other for close and fast tying his harnesse together in the former sence the metaphor is taken from trauellers or runners for in those countries they were wont to weare long aside garments which if they were not tucked vp they would hang dangling about the heels of such as trauelled or runne a race and so be a great hinderance vnto them In this sence this metaphor is oft vsed and therby Gods people were taught to remoue all impediments in their Christian course and iourney and to be as well prepared as they could be to performe the worke of the Lord. In the latter sence the metaphor is taken from souldiers who are wont to knit their Armour close and fast vnto them and so tye their loynes hard partly to keepe their Armour from loosing and shaking and partly to keepe their body steddy In this sence the Lord said to Iob Gird vp thy loines like a man That last phrase Like a man sheweth that hee speaketh to him as vnto a souldier whom hee would haue to stand stedfast and to hearken vnto him Here it is to be taken in this latter sence and signifieth a souldier-like girding of the loines for which purpose they who weare armour vse to haue a strong faire girdle commonly called a belt whereby they knit fast together and close vnto their middle the vpper and lower peeces of their armour as their brest-plate and their tassets and cushes These belts as they were strong so they were set with studdes being faire and large There is a double vse of them one to keepe the seuerall peeces of armour fast and close together and to hold the loines of a man firme and steddy that he might be able to stand the surer and hold out the longer The other to couer the ioints of the armour that they might not be seene The first vse was for strength the second for ornament §. 4. Wherein a girdle is resembled to truth THus truth is both an ornament to a Christian souldier and also an excellent meanes of strength to vphold him For it doth both grace and honour him before God and man and also fast holdeth together other graces of Gods Spirit especially in temptation when they are most shaken and so vpholdeth him This will more euidently appeare by the particular branches of truth before mentioned 1 What greater ornament and beauty to religion then soundnesse and euidence of truth This is the very glorie and crowne thereof all other vaine glosses as antiqui â—â—e vniuersality vnity vniformity succession consent multitude pompe reuenues c being separated from truth aâ— but as so many pearles in a blind eye which make it so much the more deformed for the more ancient vniuersall vniforme and pompous superstition idolatry or any false religion is the more odious and detestable it is but the more true and sound it is the more excellent and glorious it is So for strength what can better settle and establish the iudgement of a man then truth Great is truth and preuaileth It is like a sharpe sword in a weake mans hand which is able to pierce deepe though there bee but small strength to thrust it Truth cannot be ouercome neither is daunted with the multitude of enemies This is it which hath made Martyrs in all ages to stand to their profession vnto death and to seale it with their blood rather then start from it yea though many of them were illiterate men and weake weomen The like may be said of the other branches of truth an vpright and sincere heart maketh a man amiable before God himselfe Dauid being a man of a single heart is termed A man after Gods owne heart And Noach being an vpright man found grace in the eyes of God No eloquence or learning can so grace and commend a mans speech as truth for lying and falshood are parts of that foule and filthy communication which the Apostle condemneth The Lord hateth a lying tongue it is an abomination vnto him No outward comelinesse of body can so commend a man as plaine faithfull and honest dealing This made Nathaniel so gracious in Christs eyes but none more odious and detestable to God and man then dissembling and deceitfull persons the conscience of such maketh them to shun the light and be afraid of Gods presence as Adam So
other side much trouble great persecution is raised If they câ—not cleane ouerthrow Truth yet they will do what they can to adulterate it witnesse the Prophets and Apostles times and euery age euer since I would our age and Countrey were free from it Behold how busie Popish Iesuites Priests and Fryers are what would they not giue what would they not doe to dispossesse vs of the Truth of Religion §. 13. How sincerity is assaulted SO likewise for sincerity how doe profane worldlings seeke to wrest it from vs endeuouring to make vs odious to all because we will not yeeld to them These are as spitefully bent against vs for sincerity Truth and honesty in our heart words and actions as Papists are for verity and soundnesse of doctrine For some hate those that are honest and vpright as Ahab hated Micaiah some scoffe at them as Ismael at Isaac saying plaine dealing is a iewell and he that vseth it will die a begger Yea they will not sticke to brand them with the odious termes of hypocrisie and dissimulation though of all sort of people they are farthest from it especially if God suffer any affliction to fall on them as on his seruant Iob then with e Iobs wife and friends they will be ready to vpbraid vnto them their integrity and vprightnesse as if all had beene onely in shew to bleare mens eyes But if any that indeed with an hollow heart haue made profession doe fall away and so bee discouered as Iudas Ananias Demas and such other their examples shall bee cast in the teeth of the most vpright And if notwithstanding all this they shall remaine constant as Iob did and not suffer their innocency and integrity to bee outfaced then will they obiect against them the censure of other men and say of them How soeuer ye thinke of your selues yet others and those good men too thinke not so well of you if ye were wise you would giue more credit to other mens iudgement then to your owne for men are blind and partiall in iudging themselues Many by these and such like discouragements haue beene moued to make no account of Truth but to leaue it to such as better esteeme it them they Others to cast it away and to yeeld to the times both for Religion and conuersation shewing themselues as superstitious or profane as the worst I will therefore as an antidote against those poysonous obiections discouer the vanitie of them and shew how these wyles may be auoided §. 14. Of the necessity of Truth in Religion 1 AGainst fast holding Truth in iudgement two things are especially obiected One that it is not necessary The other that it is dangerous Obiect 1. They say it is not necessary because a man may be saued in any Religion Answ This is a moâ—t salse and impious position the very bane of true Religion The Apostle expresly saith there is one faith In that Christ termes himselfe the Way the Truth the Life doth he not imply that hee is the onely true way that leadeth to life That curse which the Apostle thundreth out against all that preached any otherwise then he had preached ought to terrifie vs from yeelding to any thing but the Truth He pronounceth them damned which beleeue not the Truth §. 15. Of the pretended danger in maintaining Truth Obiect 2. THe danger which they alledge is either in regard of conspiracies treasons and insurrections which Princes and Gouernous are subiect vnto if they be too stiffe in maintaining truth of Religion or persecutions which subiects are like to fall into if they be too resolute in professing the Truth Answ For the danger of Princes and Magistrates they need not to feare 〈◊〉 because they haue God to watch ouer them and to bee their protector so long as they maintaine the Truth Not to search after examples of other ages and places consider how miraculously God preserued Queene Elizabeth of blessed memory both from inuasions of enemies abroad and also from many conspiracies of Traitors at home After 44. yeeres and 4. moneths prosperous Reigne in peace she ended her dayes notwithstanding all dangers whatsoeuer Many Treasons close cruell Treasons such as the like in all former ages haue not beene heard of haue also beene intended against our present royall Soueraigne what hath bene the issue They which laid the snares were caught themselues and he yet remaineth safe and long may he remaine safe Surely God hath respect to the Truth which hath bin and still is maintained in this land Our neighbour King thought to auoide danger by letting go â—he Truth and yeelding to idolatry but thereby he cast himselfe out of the protection of the God of truth What followed thereupon One sorry villaine slue him in the midst of his guard As for the persecution which is raised against others it is a note of blessednesse a matter of reioycing and in this respect a strong motiue to perswade vs fast to hold Truth §. 16. Of the pretended trouble of conscience which sincerity is said to cause 2 AGainst truth of heart and remaining stedfast therein are obiected 1. Vexation of mind 2. Wearisomnesse 3. Outward troubles 4. The iudgement of other men Obiect 1. The Diuell suggesteth to many that it is impossible alwayes to keepe the heart vpright and that if there be a little failing the conscience is so troubled as it can hardly if at all be quieted and thereupon inferreth that it is best not at all to regard truth of heart Answ There can be no better no more soueraigne a preseruatiue against trouble of conscience then truth of heart This kept Iob from despaire this made Hezekiah bold Truth of heart is a strong prop to a man in the middest of his manifold infirmities for it is impossible to keepe the heart free from all corruption but yet there may be truth in heart Euery corruption though it argue imperfection yet it argues not hypocrisie if it steale into the heart against our honest purpose and against our earnest desire and being discerned causeth godly sorrow and Christian watchfulnesse both in purging the heart of that which is intred in and also in keeping it that the like enter not in againe But where there is no truth of heart it is vtterly impossible that there should bee any sound comfort If such a mans conscience be euer troubled it will be ouerwhelmed and drowned in despaire §. 17. Of the pretended wearisomnesse of Sincerity Obiect 2. AGaine he suggesteth that it is a wearisome thing to keep the Girdle of Truth alwayes close vnto vs. None can hold out the most vpright haue fallen away as Demas and others Answ It seemeth wearisome onely to those who neuer felt it neuer knew it I may say of it as Christ of his yoke It is easie and light Yea it is sweet and pleasant to him that indeed tasted of it As
for those which haue fallen they neuer had a graine of Truth in their hearts all the shew they made was only a shew They fell because they had no Truth in them Had they beene vpright they would haue continued so for marke the vp right man the end of that man is peace §. 18. Of the pretended iudgements on the vpright Obiesct 3. FVrther he inferreth that the vprightest are plagued as much if not more then others How then can their vprightnesse be pleasing to God Answ Corections are not takens of Gods wrath but of his loue when they are laid vpon his children The vpright haue many iudgements inflicted on them for proofe of their vprightnesse as Iob and therefore for their good and for their glory yea also for the glory of God §. 19. Of others opinions concerning a mans sincerity Obiect Esides hee laboureth to perswade men that they deceiue themselues in thinking they haue truth of heart when they haue none because other men iudge not so well of them as they themselues Answ No other man can so well discerne the Truth of heart as a mans owne selfe For what man knoweth the things of a man saue the spirit of a man which is in him As other men may iudge an hypocrite to bee vpright when the hypocrite in his own conscience knoweth himselfe to be so so they may iudge an vpright man to be an hypocrite But another mans iudgement cannot make the hypocrite to be vpright why then should it make an vpright man an hypocrite the hypocrites conscience condemneth him though all the world acquite him and the vpright mans conscience will vphold him as Iobs did though all the world condemne him Beleued if our heart condemne vs not then haue we boldnesse towards God For euery one standeth or falleth to his owne master §. 20. Pretended hinderances of plaine-dealing 3 AGainst Truth in words and deeds are obiected I know not what hinderances and inconueniences Obiect 1. Truth is an hinderance in that it keepeth men from much gaine for some say there is no liuing without lying and vsing the common secrets of Trades Answ It were much better to want gaine then to get it by any deceit of word or deed The bread of deceit is sweet to a man but afterwards his mouth shall be filled with grauell A curse remaineth vpon that gaine which is deceitfully gotten But this pretext of hinderance is a meere pretext vtterly false for there is not a more sure meanes of gaine then truth in word and deed and that in a double respect 1. Because most men desire to deale with such so as they shall haue the best custome no man is willing to be deceiued but all desire that others should truly and plainely deale with them howsoeuer they deale with others 2 Because Gods blessing which bringeth gaine and maketh rich goeth with the vpright §. 21. Pretended inconueniences of plaine dealing Obiect 2. THe inconueniences are that the vpright are laughed to scorne they are a by-word in euery mans mouth yea they are trodden vnder euery ones feete d they are made a prey Answ All these wee may put as flowers into our garland of glory and reioice in them as we heard of persecution for Christ maketh them kinds of persecution Thus we see that Truth notwithstanding all that can be obiected against it is worth the keeping all the cauils of the Diuell and his instrument are of no force to make vs little regard this girdle of verity or lightly to let it goe yea such is the vertue of Truth that like the Palme tree the more it is pressed downe the more it groweth §. 22. Of holding truth more stedfastly for opposition LEt vs doe with this and other peeces of spirituall Armour as men doe with their cloakes which couer their bodies if the wind blow hard against them they will so much the faster and closer hold their cloakes Euen so the more Satan striueth to depriue vs of our spirituall robes the more carefull and stedfast ought wee to be in keeping them In particular for this girdle of verity it is so much the more highly to be accounted of by vs who are the Lords faithfull souldiers by how much the lesse reckoning is made thereof by the greater number of people In these daies all is for shew little or nothing in truth As building wares apparell and the like are all of the sleightest stuffe but with the fairest glosse and shew that may be so our religion and all things else That religion which outwardly is most glorious and pompous is of most imbraced as being the best whereby it commeth to passe that Popery hath gotten such liking of many Who almost is carefull to set himselfe alwaies in Gods presence and as Enoch to walke with him Many who seeme very deuout at Church seldome or neuer haue any religious exercise at home in their Family much lesse in their closets before God For their words they shall be as faire as may be before a mans face but full of falsehood yea most bitter and virulent behind a mans backe And for actions all are to bleare the purblind eyes of men All the care is to keepe credit with men wherein while men thinke to deceiue others they doe most of all deceiue themselues and their owne poore soules which shall another day answere for this deceit THE FOVRTH PART Brest-plate of Righteousnesse Ephes 6. 14. And hauing on the brest-plate of righteousnesse §. 1. Of Righteousnesse m generall THe second peece of our Spirituall Armour is Righteousnesse compared to a brest-plate Fitly is this inferred vpon the former for truth is the mother of righteousnesse they cannot be seuered In handling this point I will shew first what righteousnesse is Secondly how fitly it is compared to a brest-plate Thirdly how this brest-plate is put and kept on Fourthly what is the benefit of it Fiftly what are the wiles of the Diuell to keepe vs from it Point 1 Righteousnesse is our conformity vnto Gods Law an holy quality wrought in vs by Gods Spirit whereby we endeauour to square and frame all our thoughts words and actions vnto the righteous rule of the Law of God It is that which wee commonly call Iustice a vertue whereby is giuen to euery one their due whether it be to God or man Righteousnesse is often restrained to that part of iustice which respecteth man and so is the summe of the second Table but then either some other word is ioined with it which hath reference to God as Holinesse Luke 1. 75 or else some circumstance of the place restraineth it to man as Deut. 24. 13. But otherwise when there is no other word or circumstance which restraineth it then it extendeth it selfe to the whole Law as here The Law of God is a right and perfect rule and declareth what is due
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
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
what way they are to walke to Heauen hee sets many prickes and crosses therein as reproaches disgraces troubles vexations persecutions by losse of goods liberties and liues yea many times grieuous torments and tortures now if our soules be not fenced with the preparation of the Gospell of Peace what hope yea what possibility is there of going on and holding out in that way §. 3. Of the ground of Patience Point 3 THe Apostle himselfe in the last words of this verse sheweth how this Preparation this fence and furniture of the soule namely patience may be gotten euen by the Gospell of Peace for it is such a preparation as the Gospell of peace teacheth and worketh whence it followeth that the Gospel of Peace is the onely true ground of this peece of Armour For the better clearing of this point I will distinctly shew 1 What the Gospel is 2 What Peace is here meant 3 Why Peace is thus attributed to the Gospel 4 How the Gospel of Peace effecteth this preparation §. 4. Of the Gospel GOspel according to the proper notation of the originall word signifieth a good message or glad tidings so it is sometimes translated as Rom. 10. 15. How beautifull are the feet of them which bring glad tidings c. The same notation may our English word Gospel admit for spell in ancient time signified speech Gospel then is a good speech The most elegant and learned languages retaine the Greeke word The good and glad tidings which this word implieth is that Christ Iesus the Sonne of God is giuen vnto the sonnes of men An Angel from heauen thus expounded this word for hauing said I bring you gla◠tidings he addeth that vnto you is borne a Sauiour which is Christ the Lord. Therefore the Histories which purposely write of Christ Iesus declaring his Diety and humanity his conception and birth his life and death words and deedes humiliation and exaltation c. are by an excellency and propriety termed Gospels or to speake as the Scots doe Euangiles and the penne-men of them Euangelists If it bee duely considered into what a woe-full estate man by sin had implunged himselfe how no creature in Heauen or earth was able to succour him what full redemption Christ hath wrought and vnto how excellent an estate he hath redeemed vs it will appeare that neuer the like glad tidings was or could be brought to man-kind then this that Christ a Sauiour was giuen vnto them so that this message may well be called a Gospel or Euangile In it is the very fulnesse of Gods fauour manifested §. 5. Of that Peace which the Gospel causeth THe Peace heere spoken of is our reconciliation with God In the beginning God made man after his owne Image by vertue whereof there was a sweet harmony and concord betwixt God and man God hauing reuealed vnto man what was his good will pleasing and acceptable vnto him man being both able and also willing to doe that which was acceptable to God But long this Peace did not last it was soone broken and that wholly and onely through mans default For man wittingly sinned against his Creator and thereby iustly prouoked his wrath thus came enmity betwixt God and man Such a breach was made by mans rebellion that all creatures in Heauen and earth were not able to make it vp Christ therefore the eternall true naturall proper onely begotten Sonne of God tooke vpon him to be a Mediator betwixt God and man Hee satisfied his Fathers Iustice pacified his wrath procured his fauour towards man whereby God was moued to offer reconciliation vnto man withall he gaue vnto man his sanctifiing Spirit to breed faith in him that thereby man might receiue and embrace this reconciliation In this respect God is called the God of Peace Rom. 16. 20. and Christ our Peace chap. 2. 14. Prince of Peace Isa 9. 6. And God is said in Christ to reconcile the world vnto himselfe 2 Cor. 5. 19. Thus through the mediation of Christ God offering and man accepting reconciliation a most perfect and inuiolable peace is made betwixt them and this is the peace here meant As fruits of this peace there flow from it remission of sinnes quietnesse and comfort of conscience ioy of heart willingnesse and ability to doe that which is pleasing vnto God freedome from the dominion of sinne from the power of the Diuell from the euill of all crosses from the sting of death and of the graue and from the feare and fire of Hell §. 6. Why it is called the Gospel of Peace THis Peace is so appropriated to the Gospel that it is called the Gospel of Peace and that in a double respect First of the matter Secondly of the effect 1 The subiect matter of this glad tidings is the forenamed Peace and reconciliation betwixt God and man The Gospel first declared and still continueth to publish the same neither the Law nor any humane writings can doe this therefore so soone as one Angel had declared this glad tidings an whole troope of heauenly souldiers cryed out Peace on earth It was the Gospel which declared peace to Adam Noah Abram and the rest of the Saints in al ages before and since Christs time They therefore which preach the Gospel are said to publish Peace 2 It is a powerfull effect of this Gospel to worke Peace in them that heare it and beleeue it For in and by the Ministery of the Gospel the Spirit of Christ is conueyed into our hearts in which respect it is called the ministration of the Spirit This Spirit first moueth vs to embrace reconciliation offered in the Gospel and then it quieteth our conscience and so worketh Peace therein How admirably doth this commend vnto vs the loue of God and of his Sonne our Sauiour he thought it not enough that at first he made al in peace though he might iustly haue reiected man for euer as he did the Diuels because man willingly and rebelliously broake this Peace yet to magnifie his mercy towards man he spared not his Sonne but gaue him to be our Peace who to vse the Scripture phrase slue hatred and made Peace yea not so onely but also gaue his Gospel thereby making open proclamation of Peace and inuiting men to imbrace it Excellently is this set forth in the parable of the Kings sonnes wedding if we doe as they who were inuited thereunto how iustly doe we deserue to be depriued of this Peace What a blessing is it to haue the Gospel preached among vs the Gospel of Peace such a Peace as passeth vnderstanding Is it not an heauy curse to want this Gospel this should be a strong motiue to stirre vp Ministers diligently and faithfully to preach the Gospel and to stirre vp people earnestly to giue heed and credence thereunto euen as they tender their Peace §. 7. Of the ground
from all troubles and crosses that in his owne experience he knoweth noâ— what they meane If any should so say I might morâ— truly say to his face that either hee is of a most stupid blockish and sencelesse disposition or else that plainely hee lieth But suppose for the time that it were possible for a man to be freed from all outward troubles hath he none within Is all quiet in his soule and conscience Had he neuer any griefe of mind anguish of spirit vexation of heart trouble of conscience then neuer had he any sinne or at least neuer any sence and feeling of sinne §. 13. Of the Authours of our troubles THis is thus brought to passe partly by the good guiding prouidence of God and partly by the malice of the Diuell God both aiming at and also bringing forth good thereby the Diuell aiming at euill but crossed in his purpose That troubles and crosses fall not on vs without God is euident by many expresse testimonies of Scripture as Isa 45. 7. Amo. 3. 6. Iob 1. 21. 2 Sam. 16. 11. Eze. 20. 3â— Heb. 12. 6 7. The good which God aimeth at and effecteth by those troubles he inflicteth on his children is manifold as 1 The preuenting of some great mischiefe and euill 2 The purging out of some festering poysonsome sinne 3 The vpholding and keeping vs safe and stedfast in the right way 4 The proofe and triall of such gifts and graces as he hath bestowed on his children That the Diuell also hath his hand in afflicting Gods children is cleare by these among many other Scriptures Iob 1. 9. 10. 2. 5. 1 Chro 21. 1. Zac. 3. 1. Luk. 22. 31. 2 Cor. 12. 7. Reâ—el 2. 10. That which the Diuell aimeth at herein is to discourage vs and to turne vs out of the right way to hinder the progresse of the Gospell and in a word to deuoure vs. The Diuell well knoweth how weake and feeble our nature is how soone our flesh is quailed how irkesome troubles are to vs by nature this way therefore hee laboureth by all the meanes he can secretly and openly by himselfe and instruments to annoy vs. §. 14. Of the necessity of Patience THe point then being so cleare that of necessity many troubles must be passed thorow before wee come to our heauenly rest it necessarily followeth that of necessity we must be shod and fenced with patience The want of this grace hath beene the cause that many who for a while haue made an hot onset in the Christian battell at length when they felt the hard and rough way wherein they marched and when they found themselues galled and pricked with the troubles which they haue met withall haue fallen away and refused to goe on any further in their Christian course as they which forsooke Saint Paul §. 15. Of the benefit of Patience AS this grace is necessary so also is the benefit thereof exceeding great for if we be well shod therewith no trouble will dismay vs or hinder vs in our Christian course it maketh such burdens as seeme very heauy to flesh and blood to be but light and easie to be borne and such things tollerable which naturall men thinke intollerable and vnsupportable yea it keepeth vs from being foiled and ouercome This made Iob passe ouer such grieuous assaults as neuer any that we reade of euer endured the like When the holy Ghost speaketh of the victory which the Sainis haue gotten he saith Here is the patience of the Saints implying that thorow their patience they ouercame all their troubles §. 16 Of the perfect worke of Patience Point 5 V THe counsell therefore of Saint Iames Chap. 1. verse 5. is worthy to be noted it is this Let patience haue her perfect worke The worke of patience is said to be perfect in respect First of the condition Secondly of the extent Thirdly of the continuance 1 For the condition it must be true hearty and sound not fained and counterfeit As integrity and vprightnesse is a kinde of perfection in all Christian graces so also in patience 2 For the extent it must reach to all manner of crosses heauy and light inward and outward home and abroad whether they come from the Diuell or any of his wicked instruments or from God himselfe and his owne hand of what kinde quality quantity soeuer they be in this respect said the Apostle We approue our selues in much patience 3 For the continuance it must endure vnto the end so much doth the notation of the word which the Apostle vseth imply To the end I say not onely of that present affliction which lieth vpon vs but also to the end of our life so as wee must both patiently beare the present and also prepare our selues for future crosses In this respect Christ â—aith Hee that hath patience to the end shall be saued Among other Saints Iobs patience had her perfect woâ—ke in all these respects Had it not beene vpright and sound he could not haue so stood against his friends who suspecting his vprightnesse thorowly sifted him The many trials whereunto he was brought and his patient enduring all for hee was ouercome by none manifesteth the extent of his patience neuer any Christ excepted endured more neuer any the same excepted more patiently endured all The History it selfe his owne testimony and Gods also and the witnesse of his Apostle doe all verifie the continuance of his patience to the end §. 17. Of the kinds of crosses THat wee may the better apply this Apostolicall direction as before in generall wee shewed the necessity of patience so here in particular we will shew how necessary it is that patience haue this perfect worke This will appeare by the kinds of crosses whereunto we are subiect 1 They are not scar-crowes troubles in shew and appearance onely but such as pierce both body and soule and make the stourest to stoupe and shrinke Therefore counterfeite patience will stand vs in no steed 2 The number of trials whereunto wee shall bee brought is vncertaine one calamity vpon another as waues may fall vpon vs that which is written of Iob how one messenger followed another all bringing dolefull newes sheweth what may befall any of vs. Now suppose wee should as patiently beare some as Iob but yet taint vnder the burden of others where is the benefit of that former patience Some that haue endured imprisonment banishment and such like trials yea who haue beene ready to endure sword and fire in time of persecution haue beene discouraged and turned out of their good course by reproch and disgrace in time of peace other that can patiently passe ouer publicke troubles are so disquieted with priuate losses and crosses at home in their families that they are made vnfit to performe any Christian duty to God or man Other that can well endure paine
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
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
are not to be prayed against but we are to pray either to haue them remoued or else sanctified vnto vs. Spirituall punishments are slauery vnder Satan the World and the flesh a seared a dead conscience hardnesse of heart blindnesse of mind carnall security impenitency infidelity and such like These are fearefull euils and to be praied against as hell it selfe The Eternall punishment of sinne is such as cannot be expressed it is set forth by the most intollerable torments that bee as the gnawing of a worme that neuer dieth A lake of fire yea fire and brimstone c. This euill causeth an irrecouerable and perpetuall separation from God and maketh men to blaspheme the God of Heauen for their paines in which respect it is absolutely to be prayed against for as sinne maketh men most wretched so this punishment of sinne maketh men most accursed §. 36. Of praying for others For all Saints REspect must be had to others in our Prayers as well as to our selues for in the Lords Prayer such Petitions as respect the good of man are set downe in the plurall number Giue vs Forgiue vs Deliuer vs. Expresly the Apostle commandeth to Pray one for another This is to be done in regard of 1. God to whom prayer is made 2. Our selues who make it 3. Those for whom it is made 1 In that wee call vpon God for others as well as for our selues we acknowledge him to be not onely our own Father but also the common Father of others in which respect Christ hath taught vs to say Our Father yea thus wee acknowledge God to be that onely fountaine from whence both our selues and others also receiue all needfull blessings So as this maketh much to the honour of God 2 Hereby wee performe a duty of loue one of the most principall duties that be This Christ plainly sheweth where he maketh it a branch of loue for hauing said Loue your enemies he addeth Pray for them Now loue is a due debt which wee owe to our brother by performing this great duty of loue we pay a great part of our debt Thus we see that it is a matter both of charity and of iustice they which neglect it sinne 3 There is no one thing wherein and whereby wee can be more beneficiall and doe more good to any then in and by Prayer Wee heard that Prayer is profitable vnto all things it extendeth to the good both of body and soule of the temporall and eternall estate of others as well as of our selues §. 37. Of those who pray not for others Vse 1. MOst worthy of much blame are they who are neuer moued to pray but in their owne needs and distresses of these 1 Some will take no notice of others necessities The Church of the Iewes in her captiuity complained of such saying Haue ye no regard all ye that passe by this way If themselues be well in their owne conceits they thinke all other should be well 2 Some though they take notice yet are no whit moued to any compassion as the Priest and Leuite which came and looked on the man that lay wounded and halfe dead in the high way but hauing no compassion passed by on the other side Such were those of whom the Prophet complained saying No man is sorry for the affliction of Ioseph 3 Some though they be moued yet performe not this dutie because they thinke it to be an idle friuolous thing nothing auaileable or profitable such were they whom Iob bringeth in thus speaking What profit should we haue if we should pray vnto the Almighty The first sort of these bewray too much selfe-loue The second sort discouer too great sencelesnesse and plaine in humanity The third manifest too much distrust in God and plaine atheisme All of them as they violate that excellent Christian duty of loue which seeketh not her owne things onely but desireth and seeketh the good of others also so they straiten impaire the rich treasure and large ocean of Gods goodnesse and mercy which extendeth it selfe to all of all sorts Vse 2. For our parts if faith in God and loue to our brethren abound in vs they will make vs diligent in obseruing the needs of others they wil worke in vs a fellow-feeling and moue euen the bowels of compassion in vs and so prouoke vs to commend our brethrens distresses to him whom wee know to bee able to succour them What made the friends of the palsie man so diligent in bringing him to Christ or what made the woman of Canaan and the father of the lunaticke childe such importunate suters to Christ for their children was it not their faith in Christ and their loue to those parties where this duty is neglected there is want both of faith and of loue §. 38. Of the Persons for whom wee must pray THus wee haue heard that Prayer is to be made for others We will further shew more distinctly First who those other be which are to be praied for Secondly in what order others are to be praied for Thirdly what things are to be asked for in prayer for others The first point I will first handle negatiuely and declare who are not to be prayed for And then affirmatiuely and declare who are to be prayed for In generall they are not to be prayed for whom wee know our prayers cannot helpe These are 1 All such as are dead 2 They which sinne against the Holy Ghost 3 They concerning whom God hath giuen an expresse charge to the contrary §. 39. Of praying for the dead COncerning the dead note what Dauid saith Why should I now fast that which was said to â—airus who sought helpe of Christ for his child Thy daughter is dead why diseasest thou the master any further had been to purpose if Christ had not extraordinarily and miraculously raised her from the dead But such miracles cannot now be expected therefore the dead are to be let alone for throughout the whole Scripture there is not one title which sauoreth of any such matter but rather against it We reade in the Law of many sacrifices appointed for all sorts of people in all kind of distresses but of none for the dead So also of many prayers prescribed for the liuing both in the Old and New Testament but of none in either for the dead The Apostle where of purpose he setteth himselfe to direct Christians how to carry themselues toward the dead and how to comfort themselues in regard of their deceased friends hath not aword of Prayer for them Though these be negatiue arguments yet are they not lightly to be reiected for they plainly shew that prayer for the dead is a new-found doctrine an article inuented since the Prophets and Apostles times without warrant of the Word now the spirit warneth that none
in secret when and where no other man knoweth calleth vpon God surely maketh conscience of prayer and hath an honest heart though hee may haue much weaknesse and many imperfections or else hee would soone omit his course of praying in secret For what by-respect is there that should moue him to continue it vnlesse hee bee Popish and thinke that the saying of a few prayers in secret is a meritorious worke 3 This argueth a great familiaritie with God when a subiect vseth to goe alone to his Soueraigne it argueth much more familiaritie then when hee commeth with a petition in the company of others 4 It bringeth greatest comfort vnto a mans heart for such is the corruption of our nature that we cannot performe any holy exercise as we ought When we would do good euill is present with vs whereby it commeth to passe that the comfort of such holy exercises which wee performe in Church or house is taken away This maketh Christians to run to God in secret to humble themselues for the imperfections of their publike prayers Christians would much doubt and euen faint oftentimes if it were not for their secret prayers They which content themselues with Church and family prayers haue iust cause to suspect themselues 5 Such wiues children seruants and other inferiours which liue in any house vnder prophane gouernours that will not haue prayers in their families may by this kinde of prayer make supply thereof vnto their owne soules none can hinder secret prayer Obiect Wee can haue neither time nor place to pray secretly Answ Doe yee not finde many times and places to commit sinne so secretly as none can see you if you had as great delight in prayer as in sinne you would find time and place This kinde of prayer so neere as may be is to be performed so secretly as no other may know it lest the knowledge which others haue of it may minister occasion of inward pride Shut the doore saith Christ It is not meete to vtter secret prayer so lowde as any other should heare it §. 95. Of extraordinary prayer THe last distinction of prayer is ordinary and extraordinary All the forenamed kinds are ordinary therefore I shall not need to speake of it Extraordinary prayer is that which after an extraordinary manner euen aboue our vsuall custome is powred out before God This consisteth partly in ardencie of affection and partly in continuance of time The King of Niniueh required an extraordinary ardencie when hee commanded his people to cry mightily vnto God Wee haue a memorable example hereof in Moses who was so earnest in his prayer that rather then not haue his petition granted he desired to be rased out of Gods Booke Christs ardencie yet exceeded this it is noted that hee prayed earnestly with strong crying and teares Yea his ardency made his sweat to be as great drops of blood falling downe to the ground This ardencie is in Scripture set forth by diuers Metaphors as renting the heart crying striuing wrestling with God c. Though this ardency be an inward worke yet can it hardly containe it selfe within a man but as thunder which is an heate conceiued within a cloude because of the ardency of that inward heate bursteth forth and causeth lightning rumbling and raine so a vehement and earnest desire of the heart will some way or other manifest declare it selfe Many waies are noted in the Scripture whereby it hath beene manifested §. 96. Of the signes of extraordinary ardency 1 EXtraordinary distemper of the body Christs earnestnesse in prayer stroke him into an agony and caused his sweate to be turned into blood Nehemiahs ardency so changed his countenance as the King obserued it 2 Vnusuall motion of the parts of a mans body Annah so moued her lips as Eli thought shee had been drunken Salomon spread his armes abroad The Publican beate his breast Christ fell vpon the ground 3 Deepe sighes and grones My sighing is not hid from thee saith Dauid to God The sighes of the spirit are such as cannot be expressed 4 Loud crying Dauid roared all the day Christ cried with a loud voice 5 Often repeating and inculcating the same Petition Christ did once twice thrice returne to God in prayer saying the same words Paul prayed thrice that is oft against a temptation Note how Daniel doubleth and redoubleth his words O my God incline thine eares and heare open thine eyes and behold c. O Lord heare O Lord forgiue O Lord consider and doe it Defer not c. Abram praied sixe seuerall times together for one thing namely for mercy on Sodom 6 Teares these Christ powred forth So did the sinfull woman and the Israelites in such abundant measure that shee washed Christs feete with her teares they are said to draw water and powre it out before the Lord Peter is said to weepe bitterly §. 97. Of teares in Prayer TEares are the most vsuall signes of earnest and ardent Prayer in which respect they are powerfull with God Iacob had power ouer the Angell and preuailed for why He wept and praied Christ was heard in that which be feared For why He also offered vp prayers with teares Hezekiah wept sore and was heard Peters teares the sinfull womans teares Annahs teares the teares of Gods children at all times haue beene regarded and accepted Yea it is noted that God hath a bottle wherein he putteth the teares of his Saints and with great Emphasis saith Dauid Are they not in thy Booke there recorded to be remembred Obiect Esaus teares were no whit regarded nor the teares of the Israelites when they went to fight against Beniamin no nor Dauids teares when he prayed fasted and wept for his child Answ 1 Teares simply in themselues are no whit acceptable vnto God but as they are signes of true prayer Esaus teares were not such they rose from griefe of a worldly losse and from anger malice and indignation against his brother Secondly If any continue in sinne and repent not their teares are not regarded The Israelites had not repented of their owne sinnes and yet would take vengeance of their brothers sinne they wept because they preuailed not but they wept not because they repented not of their owne sinnes Afterwards when in token of their repentance they fasted and offered burnt offerings and peace offerings vnto the Lord and so wept the Lord heard them and they preuailed against Beniamin 3 Though God grant not that particular which by teares is craued yet may the teares be acceptable to the Lord as Dauids were Then are teares most powerfull and effectuall when they arise from compunction of heart for sinne committed against God as the teares of the sinfull woman and of Peter Nothing more moues the true Christian heart to melt and eyes
A reiecting of the Gospell which the Apostle in his description of this sinne euidently noteth for first hee maketh an opposition betwixt despisers of the Law and despisers of that against which they sin that fall into this vnpardonable sin now what can that which is opposed to the Law be but the Gospell Againe his description of that which is despised can agree to nothing so wel as to the Gospell 2 A despitefull reiecting thereof which the same Apostle noteth vnder these phrases a treading vnder foote counting an vnholy thing despiting Vnder this clause are comprised malice hatred of hart blasphemie of the tongue and persecution in all which the Scribes and Pharisies manifested great despight against Christ so haue all others that euer committed this sinne In this respect the Apostle calleth them aduersaries 3 A despitefull reiecting of the Gospell against knowledge which the Apostle expressely noteth in this phrase after we haue receiued the knowledge of the truth 4 A despitefull reiecting of the Gospell against conscience which the Apostle implieth vnder this word Wilfully 5 A wilfull gainsaying and opposing against the inward operation and supernatural reuelation of the Holy Ghost which is noted by the Apostle vnder this phrase Hath done despite vnto the Spirit of grace 6 A despiting of the Spirit in such things as he reuealeth to them for their owne good euen the saluation of their soules this is comprised vnder those phrases of tasting the heauenly gift the good word of God and powers of the world to come which they doe as it were spit out againe §. 18. Of the difference betwixt the sinne against the Holy Ghost and other sinnes BY the forenamed definition may the sinne against the Holy Ghost be distinguished from many other sinnes which come neere vnto it as 1 From many sinnes against knowledge yea and against conscience also for they may be without malice of heart which this cannot be The elect may fall into them but not into this Dauid and Peter sinned both against knowledge and also against conscience 2 From many sins committed on malice against Christ and his Gospell which may be done on ignorance 3 From blasphemie and persecution which may be done also on ignorance or in passion 4 From deniall of Christ which may be done on feare instance Peters example or other like temptations It is an ancient heresie of the Nouatians to deny repentance and pardon to such as haue once denied Christ 5 From Apostasie from the faith and profession of religion which also may bee done not on malice but through the violence of some temptation It is noted of Salomon that he continued not to follow the Lord but turned after other gods through the perswasion of his wiues When a Kingdome changeth Religion as England in Queene Maries dayes many prooue Apostates and fall away from the profession of the Gospell and professe idolatrie for feare of persecution or for too much loue of this world to hold their places and offices their honors and dignities their houses and lands or else on an infirme and weake perswasion that they can keepe their hearts pure and their faith sound though with their bodies they outwardly subiect themselues to idolatry The Leuites which in the captiuite fell away though they were barred from medling with the holy things yet they were admitted to doe other seruices in the Temple whereby it is manifest that they fell not into this vnpardonable sinne 6 From Presumption and sinning with an high hand as Manasseh did 7 From Hardnesse of heart from impudencie and committing sin with greedinesse For so did the Gentiles which had not the Gospell supernaturally reuealed vnto them 8 From Infidelitie and impenitencie yea from finall infidelitie and impenitencie whereinto all the reprobate fall If finall impenitencie should be the sin against the Holy Ghost as some do take it then should euery one that is damned sinne against the Holy Ghost yea then could not this sinne be committed till death and then in vaine should the caueat of Saint Iohn be concerning not praying for them §. 19. Of the persons that may fall into the sinne against the Holy Ghost HAuing seene what the sinne against the Holy Ghost is for application of the point to the parties with whom Christ had to do we will in the next place discusse whether the Scribes and Pharisies that slandered Christ committed this sinne or noe Many say they did not commit this sin and to prooue their assertion they vse these two arguments 1 They neuer professed Christ 2 Christ prayed for them To the first I answere that two sorts of people may fall into this sinne namely they who professe Christ and his Gospell and they who neuer professed it Professors that sin against the Holy Ghost are called Apostates that is departers away namely from the faith or from the profession of the Gospell for the Greeke word which according to the notation of it signifieth Apostasie is translated a departing and a falling away not that all who depart away and in that generall sence are called Apostates doe commit this sin as was noted before but because they that fall into this sin are most notorious Apostates denying the truth not in tongue only but in heart also not through feare but in malice vtterly renouncing and bidding defiance to the faith not contenting themselues to deny it but shewing themselues deadly enemies against it and persecuting all that are friends vnto it hauing in that respect a very diabolicall propertie not enduring that any should reap benefit by that which they haue reiected such an Apostate was Alexander the Copper-smith and Iulian. They who neuer professed the truth of the Gospell may also sinne against the Holy Ghost as they doe to whom the Spirit hath so clearely and supernaturally reuealed the truth of the Gospell as their heart and conscience doth inwardly tell them that they ought to make profession thereof yet their malice against it not onely keepeth them from professing it but also maketh them to reuile it and to persecute the professors of it The Apostle saith of such an one that he is condemned of himselfe Such were the Scribes and Pharisies which blasphemed Christ and such are many of the learneder Papists The difference betwixt these two sorts is that the former hath gone a step further in shew of goodnesse but thereby haue made their fall the more offensiue and their sinne the greater in that to the sinne against the Holy Ghost they haue added Apostasie as some adde oppression murther and the like To the second argument to proue that the forenamed Scribes and Pharisies sinned not against the holy Ghost taken from Christs prayer I answere that Christ prayed not in particular for these but for such as were indeed in the outward act associates but not of so euill