The Whole Armor of God, Exegesis · Treatise 2 · Part 3
THE THIRD PART.
Girdle of Truth.
Epheſ: 6. 14.
Hauing your loynes girt about with Truth.
§. 1. Of the diuers kinds of Truth.
THe firſt peece of ſpirituall Armour heere in order ſet downe by the Apoſtle, is Truth. In handling whereof I will ſhew, firſt what Truth is heere meant. Secondly, how fitly it is compared to a Girdle: Thirdly, what account is to be made thereof. Fourthly, what wyles the diuell hath to wreſt it from vsus:
For the firſt, There is in man a foure-fold truth.
1. Of iudgment.Foure kinds of truth. Truth of iudgement. 2. Of heart. 3. Of ſpeech. 4. Of action.
Truth of iudgement is, when a mans iudgement agreeeth with Gods word, which is the touch-ſtone of Truth: ſo as the principles of that Religion which he profeſſeth, and his opinion concerning the ſame, are grounded theron, and may be warranted thereby. When the vnderſtanding of man, being enlightned by Gods Spirit, and informed by his word, remaineth ſetled and eſtabliſhed in that doctrine which the word of God teacheth, then is there Truth in his iudgement: this Truth was it for whicha2. Pet. 1. 12. Saint Peter commended the diſtreſſed Iewes to whom he wrote, and whichbchap. 4. v. 15 Saint Paul exhorteth the Epheſians to follow. This is oppoſed to errour.
Truth of heart is the ſingleneſſe and ſincerity thereof,2. Truth of heart. whereby a man ſeeketh to approue himſelfe vntounto God the ſearcher of all hearts, and to be accepted of him:cPſal. 51. 6. this is that truth in the inward affection which God loueth, and dIſai. 38. 3.wherewith Hezekiah comforted himſelfe, yea which he pleaded before the Lord, when he had receiued a ſentence of death. This is oppoſed to hypocriſie.
Truth of ſpeech is an agreement of the word of a mans mouth both with his mind,3 Truth of ſpeech. and alſo with the matter which he vttereth. This is it, whereunto we are exhorted, Epheſ. 4. verſ. 25. ſpeake the truth. AndeRom. 9. 1. which the Apoſtle oft affirmeth of himſelfe. This is oppoſed to lying, 1 Tam. 2. 7.when a man ſpeaketh againſt his mind and conſcience: and to falſhood, when a man ſpeaketh contrary to the thing it ſelfe.
Truth of action,4 Truth of action. is a plaine, faithfull, and honeſt dealing in all things, whether wee hauehave to doe with God, or man; when men neither make ſhew of doing that which indeed they doe not, or of doing it otherwiſe then they doe:fIoh. 1. 47. foreign this truth was in Nathaniel, in which reſpect Chriſt called him an Iſraelites in truth. This is oppoſed to diſsimulation and deceit.
§. 5. What kind of Truth is here meant.
SOme apply the Truth here mentioned, to doctrine and religion, as if only the ſoundnes of it were meant: others reſtraine it to the vprightneſſe and ſincerity of our hearts and affections: others vnderſtand it of the truth of our words and ſpeeches: and others expound it of the purity and innocency of our practiſe and carriage.
But whoſoeuer exclude any of theſe forenamed branches of truth, come (as I take it) ſhort of the Apoſtles meaning; all of them muſt concurre to make vp the ſtrength and beauty of this Girdle. For truth is a generall propertie,Truth as ſalt. which as ſalt ſeaſoneth eueryevery thing, and maketh it ſauory to God and man: the whole lumpe muſt be leauened with it, I meane the whole man throughout, his opinion, his affection, his communication, his conuerſation.
1 Truth of iudgement is the ground of all the reſt:Truth in iudgement the foundation to 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 heaAct. 22. 3. was zealous towards God; yea alſo in his ſpeeches and actions, forbPhil. 3. 6. he was vnrebukeable concerning the righteouſneſſe which is the Law: yea,cAct. 26. 9. 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 butdPhil. 3. 8. droſſe, and loſſe vntounto him.
2 To truth of iudgment,To truth of iudgement, adde truth of heart. 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 hauehaveePſal. 12. 2. foreign 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,Where truth of heart is, there is truth of ſpeech and action. 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, how fitly Truth is compared to a Girdle.concerning the metaphor, and the fit application of this grace of truth. This ſpeech of eforeigngirding 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 vntounto them. In this ſence this metaphor isf1 King. 18. 46 oft vſed,2 King 4, 29. and therby Gods people were taughtgExod. 12. 11. to remoue all impediments in their Chriſtian courſe and iourney,Luke 12. 35. 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 vntounto them, and ſo tye their loynes hard, partly to keepe their Armour from looſing and ſhaking, and partly to keepe their body ſteddy. hIob. 38, 3. & 40. 2.In this ſence the Lord ſaid to Iob; hIob 38. 3. & 40. 2.Gird vp thy loines like a man: That laſt phrase Like a man, ſheweth that hee ſpeaketh to him as vntounto a ſouldier, whom hee would hauehave to ſtand ſtedfaſt, and to hearken vntounto 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 hauehave a ſtrong faire girdle, commonly called a belt, whereby they knit faſt together▪ and cloſe vntounto 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,Quid ſpecioſius ipſ averitate ad quam omnis ſpectator peruenire ſe cupere confitetur, &c. Aug. de ver. Rel. cap. …9 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,Truth the beſt grace to religion. then ſoundneſſe and euidence of truth? This is the very glorie and crowne thereof: all other vaine gloſſes, as antiqui …e, vniuerſality, vnity, vniformity, ſucceſsion, conſent, multitude, pompe, reuenues, &c: being ſeparated from truth, a… but as ſo many pearles in a blind eye,Simil. 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,And the greateſt ſtrength. Simil. 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.Veritas vinci non poteſt, multitudine hoſtiū non terretur. Hicron. 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 vntounto 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:Truth is a come lines in eueryevery thing. an vpright and ſincere heart maketh a man amiable before God himſelfe.a1 Kin 15. 3. 4. 5. Dauid being a man of a ſingle heart, is termed,bActs 13. 22. A man after Gods owne heart. AndcGen. 6. 8, 9. 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 thatdCha. 4. v. 29. foule and filthy communication, which the Apoſtle condemneth.ePro. 6. 17. The Lord hateth a lying tongue: f& 12. 22.it is an abomination vntounto him.
No outward comelineſſe of body can ſo commend a man, as plaine, faithfull, and honeſt dealing.g1 Ioh. 1. 47. 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,Truth doth much ſtrengthen men. ashGen 3. 8. Adam. So likewiſe, truth in all theſe, doth very much ſtrengthen and vphold a man in time of triall, and keepeth him from fainting.iIob 27 5, 6, & 31. 5. This was the ground of Iobs courage and conſtancy.kIſa. 38. 3. This added an edge to Hezek…ahs prayers.lPſal. 26. 1. This made Dauid bold to referre himſelfe to Gods triall & examination.m1 Cor. 4. 4. This vpheld Paul againſt all that could be laid againſt him.
§. 5. Of getting truth.
Point 3 THe account which wee are to make of this ſpirituall belt is declared bynPro. 22, 23. expounded. Solomon, what account is to bee made of truth.who exhorteth to buy the truth, and not ſell it. This aduice concerneth two ſorts of men, 1. Such as hauehave it not: they muſt labour to get it: 2. Such as hauehave it, they muſt hold it faſt. That this direction may bee the better applied, wee are well to ſearch whether we hauehave this girdle of verity or no. Fitly may I apply that to truth, whicho2 Cor. 13. 5. the Apoſtle ſpeaketh of faith; Examine your ſelues whether yee hauehave truth, proue your ſelues. There is no grace which maketh a more ſenſible difference betwixt the children of God and of the Diuel, then truth. In this examination we muſt proceed in order.
§. 6. How triall of truth may be made.
1. TRiall is to bee made of the truth of our iudgement:1. Search what truth in iudgement. whether the religion which we profeſſe, and all the principles thereof be aſſuredly ſound and true. To this tendethp1 Theſ. 5. 21 that exhortation of Saint Paul, Trie all things; andq1 Ioh 4. 1. that of Saint Iohn, Trie the ſpirits. For this end, the direction giuen by Chriſt (rIoh. 5. 39. Search the Scriptures) is to be obſerued and followed,ſActs 17. 11. as it was by the men of Berea: for the Scriptures aretIam. 1. 18. the word of truth, andu2 Tim. 3. 16. the voice of God, the higheſt and chiefeſt Iudge: a moſt perfect, ſufficient, impartiall Iudge. They who make any other Iudge may ſoone be deceiued.
Here ſee what wrong Popiſh guides doe to their followers, in keeping from them this touch-ſtone of truth. See what ideots they bee who thinke it ſufficient to beleeue as the Church doth. Such are they among vsus, whoſe onelyonly ground of faith is the common receiued Doctrine, be it true or falſe. No maruell they be ſoone ſhaken and remoued: they want this girdle of truth, which ſhould ſtrengthen them.
2 If wee find truth ſeated in our vnderſtanding,2 Search what truth in heart. then are we further to obſerue whether like the ointment powred on Aarons head;Pſal. 133. 2, 3. and the dew that fell on the mountaines of Sion, it deſcend from the head to the heart: whether the heart be vpright before God or no. It appeareth that Dauid thorowly ſearched his heart for the truth thereof,Pſal. 26. 1. or elſe durſt he not with ſuch boldneſſe and confidence hauehave referred it to Gods triall:Ier. 17. 9. the like I might inſtance in Iob, Hezechiah, Paul, and many others. Great neede there is of thorow trying the heart: for it is deceitfull aboue all things, and that not onelyonly to others who cannot diſcerne the ſecrets thereof, but alſo to men themſelues, if at leaſt they diue not into the bottom of it. Some be ſuch groſſe hypocrites, that they cannot but in their hearts condemne themſelues, ascActs 5. 3. 9. Ananias and Saphira: others ſo ſimple as they beguile themſelues,dMat. 26. 33. like Peter and the other Diſciples. In all ages many hauehave thought better of the integrity of their heart, then by proofe and euent it hath fallen out to be. The beſt triall of our heart will bee by our diſpoſition when wee are alone, or when wee can conceale our thoughts and cogitations from all men, yea, euen from the very ſuſpition and coniecture of men: if then they be vpright, and therefore vpright, becauſe we deſire to approue our ſelues to God,Gen. 39. 9. as Ioſeph, then may we be aſſured there is truth in them.
3 From the heart which is a fountaine,3. Search what truth in ſpeech and action. we are to proceede to the ſtreames thereof, our ſpeeches and actions; and ſearch whether from this cleare ſpring there flow forth cleare waters, and ſo ſee what correſpondency there is betwixt them. Now here we are not onelyonly to obſerue whether our ſpeeches doe agree with our knowledge of the thing we vtter, and with euidence of the thing it ſelfe, or whether our actions be plaine, or fraudulent and deceitfull; but alſo whether that true and good communication which we vtter, and thoſe true and honeſt actions which we performe, doe comefLuk. 6. 45. from the good treaſure of a true heart. For our helpe in this triall, note theſe few directions.
§. 7. Directions for triall of truth in ſpeech and action.
1. VVHat is the ground of truth in our words and actions?1. The ground of truth. what moueth vsus thereunto? whether popular applauſe (gMat. 23. 5. as the Sribes and Phariſes, who did all to be ſeene of men, hIoh. 12. 43.for they loued the praiſe of men more then of God) or credit and eſtimation (asi1 Sam. 15. 30 Saul) or profit (askGen. 34. 23. the Schechemites) or reſpect to ſome men (asl2 Chr. 24. 2. 17. Ioaſh and his people) or deſire of quiet and auoiding trouble, (asmEſt. 8. 17. they which became Iewes in Mordecaies time) or company and example of others, (asnActs 5▪ 1. Ananias and Saphira) or intent to worke ſome miſchiefe, (aso1 Kin. 21 9. Iezabel, andpIer. 41. 6. Iſhmael. Theſe and ſuch other by-reſpects being the ground and cauſe of our actions, doe plainely argue that there is no ſound truth in them.
2 What is the extent of that truth we make ſhew of?2. The extent of truth. whether it be in all things. qHeb. 13. 18.This was the proofe of the Apoſtles good conſcience: for truth is a leuenr1 Cor. 5. 6. which ſeaſoneth the whole lumpe. So as they which at ſometimes, and in ſome things are watchfull ouer their words and actions, but careleſſe at other times in other things, want this leuen of truth, asſMas. 6. 20. Herod.
3 What the things are wherein wee are moſt ſtrictt?3. The obiect of truth. whether they be matters of greateſt weight and moment? They who pretend much truth in ſmal and light matters, and are careleſſe and diſſolute in great and weighty matters, hauehave no ſound truth in them.tMat. 23. 23. Such were the Scribes and Phariſes.
4 What order we obſerue?4. The order of ſhewing truth. whether firſt we beginne with our ſelues, and looke to our owne ſpeeches and actions. uMat. 23. 4.Many will be more forward and zealous in ſtirring vp others to all manner of truth, then themſelues: yea, they will checke others for failing in ſuch things wherein themſelues are moſt faulty: ſurely there is no ſound truth in ſuch.*Mat. 7. 3. Chriſt maketh this a note of hypocriſie.
§. 8. Of buying truth.
THus are wee to ſearch our ſelues thorowout, and if vponupon this ſearch wee cannot find that wee hauehave this girdle of verity, then we muſt obſerue the firſt part of the Wiſemans aduice,How to buy truth. Buy the truth, that is, vſe all the meanes which poſſibly we can, for attaining vntounto, and poſſeſſing it: yea, though it be with a departing from, and forſaking of many things which ſeemed profitable and pleaſant vntounto vsus, becauſe they and truth could not well ſtand together. The Metaphor of buying implieth a letting goe of ſome things, for the attaining of other things. Excellentlie is this ſet forth vntounto vsus by twoaMat. 13. 44, 45. parables which Chriſt vttered, one of a man that bought a treaſure, and another of a Merchant that bought a pearle. Truth is a rich treaſure, and a precious pearle: if the worth of it, and the need which we hauehave of it, were well knowne, I doubt not but eaſily wee ſhould bee perſwaded to part with much for the getting of it.Veritas propter ſeipſam diligenda eſt, Aug. in Gal. So excellent it is, that for it ſelfe it is to be loued.
§. 9. Motiues to buy Truth.
I Will therefore firſt lay downe ſome motiues to ſtirre vp in vsus a deſire of truth, and then ſome directions, to inſtruct vsus how to get it.
For the firſt, note the excellency: 2. The neceſſity: 3. The benefits of truth.
1 Excellent muſt that needs be,The excellē cy of truth. which maketh vsus like to God: but nothing can make vsus more like to him then truth: for he is theaPſal. 31. 5 Lord God of truth, bIoh. 14. 6.his Sonne is truth, cIoh. 14. 17his holy Spirit the Spirit of truth, dIam. 1. 18.his word, the word of truth; ePſal. 11. 9.his promiſes, commandements, iudgements, waies, workes, all truth. Herein doe the glorious Angels and Saints reſemble God,fMat. 6. 10. whom to imitate is an excellent thing:gIoh. 8. 4. moſt contrary is the Diuell, and all that beare his image.
Beſides, Truth is a kind of perfection in all Chriſtian graces; yea,foreign. the greateſt perfection that we can attaine vntounto in this life,hGen. 6. 9. & 17. 1. one and the ſame word in Hebrew, ſignifieth both integrity or vprightneſſe and perfection, ſo as ſome tranſlate it vpright, ſome perfect. In regard of this quality,iPſal. 26. 1. we may appeale to Gods iudgement, but not in any other kind of perfection,…ſa. 38. 3. whether of degrees, parts, meaſure, or the like, ſo that in this reſpect it hath an excellency aboue all other graces.
2 So needfull it is and neceſſary,2. The neceſſity of truth. as without it no other grace can be of any vſe. Faith, hope, louelove, & all other graces, are as corrupt and putrified meate without it▪ Therefore the Scripture commendethh2 Tim. 1. 5. faith vnfained, iRom. 12. 9.louelove without diſsimulation, kIam. 3. 17.wiſedome without hypocriſie, &c. Yea, alſo lippes vnfained, innocent hands, &c.
No knowledge,lMat. 5. 20. & 6. 2. & 23. 14. no righteouſneſſe, no good thing can ſtand an hypocrite in any ſteed. What good got Saul, Iudas, Ananias and Saphira, Simon Magus, and ſuch other hypocrites,Hypocritae ab inſpectore cordis Deo mercedem non capiunt, niſi fallaciae ſupplicium. Auguſt. de ſerm. Dom. in morte. lib. 2. by all thoſe ſeeming excellent gifts, which they made ſhew of? all they did was odious before God: Therefore notwithſtanding the Phariſes prayed oft, gaue much almes, faſted oft, duly payed their tithes, with the like; yet Chriſt denounceth many woes againſt them, Mat. 23. Hypocrites receiue no reward of God the ſearcher of hearts, but the puniſhment of deceit.
3 Such is the benefit of truth,3. The benefit of truth. that the leaſt meaſure of grace ſeaſoned with it is acceptable to God, and in that reſpect very profitable to vsus. It is noted of thoſe which in Hezechias time came out of Ephraim, and other tribes of Iſrael, vntounto Ieruſalem to keep the Paſſeouer,m2 Chr. 30. 18, 19, 20. that they had not clen…ed themſelues according to the Law, whereby they prouoked the Lord to inflict ſome iudgement vponupon them: but Hezekiah putting the Lord in mind how they came with their whole heart to ſeeke the God of their Fathers, the Lord healed them. Well might*Pſal. 119. 1. Dauid pronounce the vpright bleſſed, for asnPſal. 51. 6. God loueth truth, ſo oProu. 11. 20.the vpright are his delight, andpPſal. 84. 11. hee hath promiſed to withhold no good thing from them.
Thus we ſee what good reaſon we hauehave to buy truth. Obſerue now how it may be gotten.
§: 10. Meanes to get truth.
FOr truth of iudgement,How truth in iudgement is gotten. wee muſt reſort to the place where it may be had, that is the true Church,q1 Tim. 3. 15. the pillas and ground of Truth. In it is the fountaine of Truth, the holy Scriptures: in it flow forth the ſtreames of Truth, by the Miniſtery of the Word. Be thou one of the members of the true Church, ſo ſhalt thou hauehave a right thereunto: Search the Scripture, frequent the Miniſtery of the Word, ſo ſhalt thou find Truth. Rather then goe without it, let goe honour, wealth, pleaſures, eaſe, and all thy naturall and carnall luſts: let goe all. Baul had ſurely a good mind to buy the Truth forrPhil. 3. 8. he counted all things loſſe for the excellent knowledge of Chriſt.
For truth in heart,How truth in heart, ſpeech and carriage is gotten. ſpeech and carriage, remember that thou ſtandeſt alwayes in the preſence of God, and that thou haſt to doe with him whether thou art alone, or in company, doing any duty that appertaineth to God or man; and in reſpect hereof, let thy care bee to approue thy ſelfe to God: Thus ſhalt thou get Truth. For marke the charge which God himſelfe gaue to Abraham, ſGen. 17. 1.Walke before me, and be vpright. The former part of this charge, is a cauſe of the latter: the latter a fruit and euidence of the former,tGen. 39. 9 Ioſeph had well acquainted himſelfe with Gods preſence, which made him ſo honeſt and vpright.
This is it which maketh men ſuch diſſemblers in their words and actions, that either they know not Gods preſence in eueryevery place, or beleeue it not, or thinke not of it, or regard it not. Mans preſence maketh many be faithfull, iuſt, honeſt, &c. Surely Gods preſence muſt needs worke much more, if it were duely weighed, or elſe men hauehave Atheiſticall hearts. Let vsus ſet God alwayes before vsus, and depart with any thing rather then offend him, and thus ſhall we come to be vpright.
§. 11. Of keeping Truth.
AFter that Truth is gotten,Sell not truth. our next care muſt bee faſt to hold it, and thereby manifeſt that great account which we make of it. Sell it not (ſaith the Wiſe man) by no meanes vponupon any condition, for any reſpect let it go: for thenu2 Pet. 2. 20, &c. it had bin better for vsus neuer to hauehave had it. All the good we reape by verity and integrity, after it is loſt, is this, that another day it will riſe vp in iudgement, and be an heauy witneſſe againſt vsus. Some men make ſuch account of ſome Iewels they hauehave, that no preferment, no fauour, no wealth, no office, nothing can purchaſe them; and yet it may bee that their iewels are not worth the price which is offred for them. Should not we much more eſteeme of Truth, for which no ſufficient price can be giuen? The holy Confeſſors and Martyrs in all ages hauehave well knowne the value of this iewell, and in that reſpect preferred it before their liuings and liues: they would not let go Truth of doctrine:aGen. 39. 9. Ioſeph would not let goe Truth of heart and action, for louelove nor feare.
§. 12. How truth of doctrine is aſſaulted.
THis latter point of faſt-holding and ſafe keeping Truth, IIII. Point. Satans wyles to wreſt truth from vsus.is the rather to be regarded, becauſe the Diuell and his inſtruments (not ignorant, that if this Girdle be wanting, all other peeces of Armour will ſtand vsus in no ſtead) hauehave beene in all former ages, and ſtill are buſie to get it away frō vsus, ſometimes by faire enticements & allurements to draw vsus from truth of doctrine: on the one ſide are brought many plauſible arguments, agreeable to the naturall humour and reaſon of man, (ſuch are moſt of theargumēts which Papiſts vſe;) on the other ſide much trouble & great perſecution is raiſed. If they c…not cleane ouerthrow Truth, yet they will do what they can to adulterate it: witneſſe the Prophets and Apoſtles times, and eueryevery 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 giuegive? what would they not doe, to diſpoſſeſſe vsus of the Truth of Religion?
§. 13. How ſincerity is aſſaulted.
SO likewiſe for ſincerity, how doe profane worldlings ſeeke to wreſt it from vsus? endeuouring to make vsus odious to all, becauſe we will not yeeld to them. Theſe are as ſpitefully bent againſt vsus 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 (asb1 Kin. 22. 8. Ahab hated Micaiah;) ſome ſcoffe at them (ascGen. 21. 9. Iſmael at Iſaac,) ſaying, plaine dealing is a iewell, A curſed prouerbe.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, (asdIob 2. 6, & 9. on his ſeruant Iob) then with e Iobs wife and friends, they will be ready to vpbraid vntounto them their integrity and vprightneſſe, as if all had beene onelyonly in ſhew to bleare mens eyes. But if any that indeed with an hollow heart hauehave 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,Iob 27. 5. 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 giuegive 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 hauehave 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,Whether a man may be ſaued in any Religion. becauſe a man may be ſaued in any Religion.
Anſw. This is a mo…t ſalſe and impious poſition, the very bane of true Religion. The Apoſtle expreſly ſaith, there isgChap. 4. v. 5. one faith. In that Chriſt termes himſelfehIoh. 14. 6. the Way, the Truth, the Life, doth he not imply that hee is the onelyonly true way that leadeth to life?iGal. 1. 8. That curſe which the Apoſtle thundreth out againſt all that preached any otherwiſe then he had preached, ought to terrifie vsus from yeelding to any thing but the Truth.k2 Theſ. 2. 12 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 vntounto, 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,God protecteth defenders of truth. they need not to feare … becauſe they hauehave 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 hauehave not beene heard of, hauehave 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.aHenry the French King. Our neighbour King thought to auoide danger by letting go …he Truth, and yeelding to idolatry: but thereby he caſt himſelfe out of the protection of the God of truth. What followed thereupon?To be perſecuted for truth a matter of ioy. One ſorry villaine ſlue him in the midſt of his guard.
As for the perſecution which is raiſed againſt others,bMat. 5. 10, 11▪ it is a note of bleſſedneſſe,cLuke 6. 13. a matter of reioycing: and in this reſpect a ſtrong motiue to perſwade vsus 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. Truth keepeth from deſpaire.There can be no better, no more ſoueraigne a preſeruatiue againſt trouble of conſcience then truth of heart.dIob 27. 5, 6. This kept Iob from deſpaire: this made Hezekiah bold.eIſai. 38. 3. 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. EueryEvery 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 vntounto vsus. None can hold out, the moſt vpright hauehave fallen away, as Demas and others.
Anſw. Truth is eaſie and ſweet.It ſeemeth weariſome onelyonly to thoſe who neuer felt it, neuer knew it. I may ſay of it, asfMat. 11. 30. 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 hauehave fallen, they neuer had a graine of Truth in their hearts: all the ſhew they made, was only a ſhew:gMat. 13. 21. They fell becauſe they had no Truth in them. Had they beene vpright,1 Toh. 2. 19. they would hauehave continued ſo,hPſal. 37. 37. 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. Gods corrections no tokens of his wrath.Corections are not takens of Gods wrath, iHeb. 12. 5, 6.but of his louelove, when they are laid vponupon his children. The vpright hauehave many iudgements inflicted on them for proofe of their vprightneſſe, (askIob 1. 11, 12. 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 hauehave truth of heart, when they hauehave none, becauſe other men iudge not ſo well of them, as they themſelues.
Anſw. Truth beſt diſcouered by a mans owne heart.No other man can ſo well diſcerne the Truth of heart, as a mans owne ſelfe:l1 Cor. 2. 11. 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.m1 Ioh. 3. 11. Beleued, if our heart condemne vsus not, then hauehave we boldneſſe towards God. FornRom. 14. 4. eueryevery 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. Gaine gotby deceit is no gaine.It were much better to want gaine, then to get it by any deceit of word or deed.oPro. 20. 17. The bread of deceit is ſweet to a man, but afterwards his mouth ſhall be filled with grauell: p& 28. 22.A curſe remaineth vponupon that gaine which is deceitfully gotten.
But this pretext of hinderance is a meere pretext,Truth the beſt meanes of gaines 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.Omnes vehementer ne fallantur inuigilant. Aug. de ver. … c. 29. Becauſe moſt men deſire to deale with ſuch: ſo as they ſhall hauehave 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 BecauſeaPſal. 1. 12. 1, 2 &c. Gods bleſſing (which bringeth gaine, andbProu. 10. 22. maketh rich) goeth with the vpright.
§. 21. Pretended inconueniences of plaine dealing.
Obiect. 2. THe inconueniences are, thatcIob 12 4. the vpright are laughed to ſcorne: they are a by-word in eueryevery mans mouth, yea, they are trodden vnderunder eueryevery 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: foreLuk. 6. 22. Chriſt maketh them kinds of perſecution.
Thus we ſee that Truth notwithſtanding all that can be obiected againſt it,Veritas multis impugnantibus ſuſcitatur, & creſcit. Chryſo. hom. 4. de laud Pauli. is worth the keeping: all the cauils of the Diuell and his inſtrument are of no force to make vsus 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 vsus 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 vsus 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 vsus, 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,What little regard of truth moſt hauehave. 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 asfGen. 5. 22 Enoch to walke with him? Many who ſeeme very deuout at Church, ſeldome or neuer hauehave 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.