double our diligence in redeeming this lost time as the Apostle exhorteth And this reason the Eph. ◠16. 1. Pet. 4. 2 3. Apostle Peter also vseth to perswade vs that we should no longer liue the rest of our time in the flesh according to the lusts of men but according to the will of God because the time past of our liues may suffice vs to haue wrought the will of the Gentiles when we walked in lasciutousnesse lusts excesse of wine reuellings banquetings and abominable idolatries Now the meanes whereby wee may be enabled to breake off this custome in sinning and to performe the contrary duties of a godly life is to labour to haue our hearts possessed and fraughted with Gods feare partly in respect of his Iudgements denounced against sin partly in respect of his mercies and manifold blessings promised to all that serue and please him For nothing doth more powerfully ouer-master this tyrannicall custome then the true feare of God euen as the want thereof is the chiefe cause of falling into and continuing in sinne And secondly our best course is to set our selues with a firme resolution to breake off and discontinue our custome in sinning and to performe the contrary duties of a godly life seeing many acts of wel-doing will at last bring vs to an habit and custome and make them easie and familiar which at the first entrance seemed difficult and almost impossible The like impediment vnto all Christian duties ariseth from security and hardnesse of heart which taking away all sense and feeling both of Gods mercies and Iudgements and putting away the euill day farre from vs doth make vs also therewith to put off the day of repentance to neglect all holy and religious duties and to goe on securely in our former euill courses Of the remouing of which impediment I will not here speake because I haue handled it at large in my Treatise of carnall security and hardnesse of heart §. Sect. 2 Of the second impediment respecting the heart which is 〈…〉 the world The second impediment of a godly life respecting the heart is worldly concupiscence and immoderate and excessiue loue of the world and earthly things and chiefely of honours riches and pleasures and that carking care which ariseth from it for the getting or keeping of them Concerning the former As the loue of God and the loue of the world will not harbour together in the same heart because 1. Joh. 2. 15. Jam. 4. 4. the amity and friendship of the one is enmity against the other as the Apostles Iohn and Iames teach vs so neither can we performe faithfull seruice to them both being Masters which stand in flat opposition one to Math. 6. 24. the other as our Sauiour hath told vs. In which regard Demas is said to 2. Tim. 4. 10. haue forsaken the Apostle Paul and with him his Master Christ and his truth assoone as he begun to loue this present world For when men haue once fixed their hearts vpon earthly vanities all their cogitations are so taken vp with them that they haue no leisure to thinke vpon any Christian duties and so wholly are they besotted with the loue of this painted strumpet that they thinke all time lost which is not spent in winning and gaining her So that when Christ inuiteth them vnto his Marriage Supper to feast them with spirituall delicacies that Gods graces may bee so Luk. 14. 16 17. strengthened in them as that they may bee inabled to serue him in all Christian duties they presently pretend excuses and will not come For Joh. 12. 42 43. the remouing of which impediment wee must vse all good meanes to weane our hearts from the loue of the world that wee may contemne it as vaine and worthlesse in comparison of spirituall grace and heauenly glory To which purpose we must consider that the worlds prosperity which we dote so much vpon will being thus abused become a notable tentation to draw vs into all manner of sinne to our perdition and destruction according to that of the wise Salomon The prosperity of fooles Prou. 1. 32. Mark 8. 36. shall destroy them And What will it profit vs to gaine the whole world and lose our owne soules as our Sauiour speaketh Let vs consider that these worldly things are momentany and mutable hardly gotten and soone lost vncertaine in the pursuit whether after all our labour we shall obtaine them or no and no more certaine in the possession seeing they may euery day be taken from vs or we from them Let vs consider that they are vaine and satisfie not but the more we drinke the more we thirst the more we abound the more we want and that they bring not any sound contentment to their owners but labour in getting care in keeping and feare in losing them That they doe not at all profit vs for the assuring of those things which are chiefly to be desired nor at those times when wee shall stand in most need of helpe and comfort namely at the houre of death and day of Iudgement Yea if we immoderately dote on them they will become exceeding hurtfull and pernicious being those thornes which will choke in vs the seed of Gods Word from which all sauing graces Math. 13. 22. doe spring those snares of the diuell which intangle vs to our perdition those heauie burthens which hinder vs in our iourney towards our heauenly 1. Tim. 6. 9 10. home and Cammell-like bunches which will keepe vs from entring into that straight and narrow gate §. Sect. 3 The third impediment arising from worldly cares The cares also of this world are a great impediment to a godly life For first they hinder vs from performing religious duties as we see in the Math. 22. 5. Luk. 14. 18. and 9 59 61. Luk. 10. 40. example of those who being inuited to the Marriage Supper of the Kings Son refused to come and of those who being called to be Christs Disciples were so taken vp with the care of their worldly businesse that they could finde no present leisure to follow Christ Yea of Martha her selfe who though she were a good woman yet was so cumbred with care in prouiding for Christs entertainment that she could finde no time to heare his heauenly Sermons and enuied her sister for performing this high and holy duty Or if we set our selues to performe any seruice vnto God these cares interpose themselues and distract vs with worldly and wandring thoughts so as we cannot performe it with any fruit and benefit as we see in the Parable of the Sower where he that receiued seed among thornes is as our Sauiour expoundeth it he that heareth the Word and the Math. 13. 22. cares of this world and the deceitfulnesse of riches choke the Word and hee becommeth Luk. 8. 14. vnfruitfull In which regard our Sauiour giueth vnto vs a speciall caueat whereby we may be fitted for his comming
place of paines labour and reserueth his Sabbath of rest for the world to come after wee haue finished our worke Heere we must worke in his Vineyard and the night of death must come before wee shall bee called to receiue our wages Heere wee must keepe our markes and there inioy the riches which wee haue gotten by our spirituall trading Heere wee must fight the Lords battels being couered with sweat and blood and there wee shall obtaine the Crowne of victory Finally heere wee must trauaile like poore Pilgrims and then take our ease when we haue finished our iourney and are come safe to our heauenly home Fourthly let vs call to minde the labours of the Saints which haue gone in this way before vs and especially of our Sauiour Christ himselfe who trauailed for our sakes not onely vnto wearinesse and sweat but euen vnto blood and not foolishly imagine that wee may take our ease and yet come timely and safely to the end of our hopes seeing our Sauiour hath told vs that the Kingdome of heauen suffereth violence Mat. 11. 21. and the violent take it by force and that wee must striue to enter into the Luk. 13. 24. straight gate with all earnestnesse and constancie because many shall seeke to enter and shall not bee able Lastly let vs consider the punishments denounced against those who idly sit still and refuse to trauell in the wayes of godlinesse For it casteth them into a deepe sleepe whereby all the operations of Gods graces are hindred yea it emptieth the sluggard of them all like him who wanting meate is famished with hunger According to that of Salomon Sloathfulnesse casteth into a deepe sleepe and Pro. 19. 15. the idle soule shall suffer hunger And as it depriueth him of all grace in this life so also of glory and happinesse in the life to come for hee onely must haue the wages who hath laboured in Christs Vineyard And contrariwise plungeth him into euerlasting death and destruction For the sloathfull and vnprofitable seruant must bee cast into outer Mat. 25. 26 30. darkenesse where shall bee weeping and gnashing of teeth And therefore if nothing else will mooue vs yet at least let vs take some paines in Gods seruice which being small and momentany shall bee euerlastingly rewarded that wee may escape the endlesse paines of hell For if wee cannot for a little while indure the kindly heate of the Sunne how shall wee bee able to suffer the skorching and tormenting flames of hell fire If wee are impatient of a little sweate and labour in the duties of Christianity and of our callings let vs thinke with our selues how much more intolerable the endlesse torments of the damned will bee vnto vs. §. Sect. 8 Of wearinesse in well doing and how it hindreth vs in all Christian duties And first that which proceedeth from an ill disposition of the body The last impediment which hindreth vs in the duties of a godly life is wearinesse in well-doing which proceedeth from a twofold cause The first outward which is the ill disposition of the body to the performance of Christian duties proceeding either from externall causes as hunger thirst heate cold excessiue labour in worldly imployments and such like or from inward infirmities and diseases which make the body faint and feeble weake and vnable to take any paines in the duties of a godly life For seeing the soule vseth the body as its organ and instrument for the performing of all outward actions and seeing there is such sympathie and familiarity betweene them that they mourne and reioyce together hereof it must needs follow that when the body is indisposed to the duties of Gods seruice the soule is thereby vnfitted for them when the body is feeble and faint the faculties of the soule cannot be strong and vigorous in their actions and operations When the body is weary and full of paine it must needs affect the mind and much distract it in all good duties And finally when the toole and instrument is blunt and dull vnfit and vntoward the most cunning Artificer must needs be hindred and much faile in his curious workemanship For the remoouing of which impediment wee must vse our best indeuour that wee may haue a sound minde in a sound body and to vse all good meanes of diet and Physicke for the preseruing or recouering of our health and to auoid intemperance insobriety and excessiue labour about worldly imployments Yea wee must auoyd immoderation and excesse euen in the exercises of mortification as fasting watching and the rest For as luxuriousnesse delicacie and sloth doe weaken the body for want of exercise and intemperance and insobriety doe make it feeble and vnfit for any imployment so likewise the contrary extremes and ouer-rough and rigorous handling of it doe exhaust and consume the spirits and make it so weake and faint that it is ready to sinke vnder euery burthen And therefore wee must carefully obserue the meane and auoyd both extremes especially that vnto which our corrupt nature inclineth and carryeth vs whether it bee to sensuality which pampereth the body with excesse or will-worship Col. 2. 23. and superstition in not sparing of it which is not much lesse dangerous then the other although it bee nothing so common and ordinary For as if we would make speedy iourneys our Horse must neither be pampered nor starued seeing by the one he is made either resty or out of breath and by the other so enfeebled that hee will not be able to beare vs so is it with our bodies which carry our soules and therfore they must be vsed with like prudence and prouidence §. Sect. 9 Of wearinesse in well-doing arising from the auersenesse of our wils vnto good duties The second cause is internall which is the ill disposition of the minde and will being auerse vnto all good duties and vertuous actions and prone vnto all euill delighting in worldly vanities and pleasures of sinne and dis-affecting and lothing spirituall exercises as being wearisome and tedious difficult and troublesome to our corrupted nature The which is a notable impediment to our well proceeding in the wayes of godlinesse for either this vnwillingnesse causeth such wearinesse that it will make vs either not to enter into the Christian course or soone desist and returne againe into our former wayes of wickednes sensual delights or else it will make vs vnsettled and vnconstant in all good duties doing them onely by fits and flashes when the good mood of deuotion commeth vpon vs and neglecting them when other things which better please vs come in the way or finally it quencheth our zeale and feruour of loue vnto the duties of Gods seruice so that wee performe them weakely and wearily coldly and formally with much dulnesse and spirituall deadnesse The which impediments if wee would auoyd wee must labour and striue against this wearinesse and faintnesse in well-doing and indeuour all wee may to take
CAP. XL. That we must sanctifie our rest by consecrating it to the duties of Gods seruice 388 Sect. 1. That wee must rise betimes on the Lords Day 388 2 Of Meditations fit to bee vsed on the Lords Day 389 3 Of Prayer Thanksgiuing and reading priuately 390 4 Duties to be performed when wee are going to Church 392 CAP. XLI Of publike duties to be performed on the Lords Day 393 Sect. 1. That wee must ioyne with the Congregation in all duties of Gods seruice 393 2 Of hearing the Word and what is required vnto it 393 3 That we must stay in the Church from the beginning to the end of the Sermon 395 4 Of our duty in receiuing the Lords Supper 396 5 Of our duty when Baptisme is administred 396 CAP. XLII Of such duties as are to be performed on the Lords Day after our comming from the Church 398 Sect. 1. That we must meditate vpon that which we haue heard 398 2. 3. Of Family exercises on the Lords Day 398 4. That the Euening must bee spent in religious exercises 400 5 That all our seruice must bee done in integrity and sincerity of heart 401 THE FOVRTH BOOKE of a godly life containing in it the properties of it and all the duties required vnto it p. 403 CAP. I. That all duties vniuersally of godly life must be performed in sincerity and integrity of heart 403 Sect. 1. That vniuersall and totall obedience is required 403 2 Of integrity and sincerity 404 3 Reasons moouing vs to imbrace integrity and sincerity first because the Lord chiefly loueth and delighteth in it 404 4 That our imperfect obedience is accepted of God if it be done in sincerity and integrity 405 5 That the soundnesse of all graces and holy duties consisteth in the sincerity of them 406 6 Of the rewards of sincerity and integrity 406 CAP. II. Of the meanes whereby wee may attaine vnto sincerity and integrity 407 Sect. 1. The first meanes to set God before our eyes and our selues in his presence 407 2 The second to meditate on the excellency profit and necessity of it 408 3 The third meanes to consider that if wee be sincere we shall want nothing 408 4 The fourth meanes is to watch ouer our hearts 409 CAP. III. That we must ioyne with inward integrity the seruice of the body and outward man 410 Sect. 1. That God requireth outward seruice to be ioyned with the inward 410 2 Reasons moouing vs to performe outward seruice 411 3 That Christian Apologie and outward seruice is required 412 4 That we must practise what we know in our workes and actions 413 5 Diuers reasons perswading vs to good workes 414 6 Of the rewards of good workes 415 CAP. IIII. That we must performe vniuersall obedience to the whole will of God 416 Sect. 1. That only vniuersall obedience to Gods will and Word is accepted of him 416 2 That we must performe obedience to both Tables ioyntly and to the Gospel as well as the Law 417 3 Reasons perswading vs to vniuersall obedience first because God requireth it 418 4 That our obedience cannot be sincere vnlesse it be vniuersall 418 5 That without totall obedience wee cannot attaine to heauenly happinesse 419 CAP. V. Of the properties of Christian and holy duties which respect their causes efficient and finall 420 Sect. 1. That all duties should spring from the loue of God 420 2 That wee must propound Gods will and our obedience thereunto in all duties 420 3 That all true seruice is done in obedience to Gods will 421 CAP. VI. Of those properties which respect our hearts and affections 422 Sect. 1. That wee must performe all duties of a godly life with cheerefulnesse 422 2 Reasons which may mooue vs to this cheerefulnesse 423 3 That wee must serue God in all holy duties zealously and deuoutly 424 CAP. VII Of the properties which respect the whole man and first diligence in all duties of Gods seruice 426 Sect. 1. That this diligence must be vsed in all good duties and about the meanes of them 426 2 Diuers reasons which may mooue vs to this diligence 428 3 Of the rewards promised to the diligent 429 4 That this diligence is most necessary 429 5 Of the vnwearied diligence of worldlings in pursuing worldly things 432 CAP. VIII Of constancie in all the duties of godlinesse without remission or intermission 434 Sect. 1. 2. That all those that are sincere are also constant in the duties of a godly life 434 3 A complaint of mens vnconstancie in performing the duties of a godly life 436 4 That constancie is required in Gods Word 437 CAP. IX Reasons moouing to constancy and the meanes of it 438 Sect. 1. That constancy is an inseparable companion of integrity 438 2 Of the manifold euils which accompany inconstancie in good duties 439 3 Of the meanes of constancy in good duties 441 CAP. X. Of our perseuerance in all Christian duties of a godly life 443 Sect. 1. That we must perseuere both in profession and practice of godlinesse 443 2 Of the meanes of perseuerance 443 3 That vnlesse we perseuere we cannot be accepted of God 445 4 That Prayer is a speciall meanes of perseuerance 446 THE FIFTH BOOKE of a godly life contayning in it the helpes and meanes which inable vs vnto it p. 448 CAP. I. Of the rules of a godly life whereby wee may bee directed in the right performance of all Christian duties And first of such rules as respect the causes of it both principall and subordinate 448 Sect. 1. Of the helpes inabling vs to leade a godly life 448 2 The first rule is that wee make God the supreme end of all Christian duties and wholly deny our selues in them 449 3 The second rule respecteth our Sauiour Christ namely that we ayme at him as the mayne scope of all our actions 450 4 The third rule respecting the Spirit of God dwelling in vs. 451 5 The rules respecting subordinate causes the first whereof is that wee must often renew the Couenant betweene God and vs. 452 6 The 2. rule is that we must take care to approue our wayes vnto God and our own cōsciences then vnto men 454 7 The third rule is that wee must performe all good duties with a quiet and peaceable mind 455 8 The fourth rule is that all our duties must arise from the fundamentall graces of a godly life 457 9 The fifth rule is that we must chiefly esteeme chuse and affect the duties of godlinesse according to their worth and excellency 458 10 The sixth rule is that we must vse all helpes and meanes which may inable vs vnto godlinesse 459 CAP. II. Of the rules of a godly life which respect the circumstances of it 460 Sect. 1. The first rule respecting the circumstances of a godly life is that we must make precious account of our time which God hath allotted vs for his seruice 460 2 The second rule is that wee must not stay for
their Proclamations to see with what reason they command but require absolute obedience in all things not repugnant to the Law of God and will not bee serued according to their subiects best intentions but will haue their obedience squared by their Lawes If euery master in a family will bee serued according to his owne pleasure and will not for matter or manner leaue it to his seruants choise to performe what seruice best sorteth with their owne humour and liking And if the Captaine of a company or Generall of an Armie will not excuse in a Souldier the neglect of their commands vpon the fairest pretence but seuerely punish euen prosperous disobedience and succesfull disorder with great seuerity then how much lesse will the King of kings indure to haue his will neglected and ours preferred in his seruice And how much more will he who is the Lord of hostes be displeased with vs if in our spirituall warfare we regard not what he commandeth but performe such seruice as best suiteth with our owne conceites No man that warreth saith the Apostle intangleth 2. Tim. 2. 4. himselfe with the affaires of this life that hee may please him who hath chosen him to be a Souldier and if a man striue for masteries yet is he not crowned except he striue lawfully that is according to the orders appointed by him who is master of the games And therefore let vs not thinke to haue the Crowne and Garland of happinesse if we stint God of this royaltie and priuiledge which we giue vnto men not striuing for victory according to his will nor offering vnto him that seruice which he requireth but such as seemeth good in our owne eyes §. Sect. 2 That not Gods secret but reuealed will must be the rule of our liues and actions Now whereas I say that we must please God in all things by doing his will I doe not heereby vnderstand his secret will which being vnknowne Deut. 29. 29. to vs we cannot obey Neither doth this will appertaine to vs according to that The secret things belong vnto the Lord our God but those things which are reuealed belong vnto vs and to our children for euer that wee may doe the words of this Law Nor doth it need our indeuour to bring it to performance for who hath resisted this will of the Lord What wisedome or vnderstanding can crosse his counsell Seeing he who is infinite in power Rom. 9. 19. Pro. 21. 30. and immutable in truth hath said My counsell shall stand and I will doe all Esa 46. 10. my pleasure Yea this will is done by wicked men and the deuils themselues whether they will or no and when they most seeke to resist it they accomplish and bring it to passe Neither are we with Euthusiasts and Familists to expect that the will which must be the rule of our obedience should be made knowne vnto vs by new reuelations for the Lord hath once spoken vnto vs by his Sonne the true and onely Prophet of his Heb. 1. 1 2. Church and by him hath perfectly reuealed vnto vs his will and pleasure with all things that are necessary for our saluation All which is contained fully in the Booke of holy Scriptures which were indited by his Spirit and 2. Pet. 1. 21. written by holy men inspired thereby to this purpose that reuealing perfectly the will of God they might for euer serue to bee vnto the whole Church and euery faithfull member of it the sole rule and squyre of all their actions from which they are inioyned vnder that great penaltie of Gods curse not to swarue either on the one side or on the other So by Moses the Lord commandeth that the people should hearken vnto his Statutes Deut 4. 2. and Iudgements to doe them and that they should adde nothing to the Deut. 12. 8 32. Num. 15. 39. words which he commanded them nor diminish ought from them and restraineth them from their owne will in his seruice Ye shall not saith he doe after Deut. 5. 32. 28. 14. all the things that we doe heare this day euery man what is right in his owne eyes whatsoeuer thing I command you obserue to doe it you shall not adde vnto it nor diminish from it So Iosuah is commanded to doe according to the Law and not to turne from it to the right hand nor to the left So Hierome Ios 1. 7. Ad normam omnia diriguntur c. Hieron in Galat. 6. speaketh to the same purpose All things saith he are directed according to the rule which sheweth whether they be crooked or straight And so the doctrine of God is a certaine rule of speech which iudgeth betweene things iust and vniust which whoso followeth shall haue peace in himselfe that passeth all sense and vnderstanding and with it the mercy of God which is aboue all §. Sect. 3 Reasons proouing that wee can no otherwise please God then by doing his will Vnto which testimonies diuers reasons might bee added which euidently prooue that we can no otherwise please God by our liues then by framing them according to his will and doing such seruice as in his Word he requireth both in respect of the matter and also the manner As first because heereby wee shall preferre our owne wisedome before the wisedome of God neglecting that worship which he hath appointed either in respect of the matter or manner because in our foolish conceit we suppose that wee can deuise a better which is such an indignity offered vnto his Maiestie that no earthly Prince would indure it at the hand of his greatest subiects Secondly we shall hereby disgrace Gods Law and Word which he hath appointed to be the rule of all our liues and actions as though it were insufficient to that end for which God hath ordained it whereas the Apostle telleth vs that they are profitable for doctrine reproofe 2. Tim. 3. 16 17. correction instruction in righteousnesse that the man of God may bee perfect thorowly furnished vnto all good workes And the Lord himselfe hath inioyned vs to goe vnto them as vnto the onely Iudge and counseller to be resolued in all our doubts and directed in all our actions To the Law and Esa 8. 20. to the Testimonie And our Sauiour to the same purpose hath exhorted vs Joh. 5. 39. to search the Scriptures because our ignorance of them is the maine cause Matth. 22. 29. of all our errours both in doctrine and manners Thirdly whilest we neglect Gods Word in seruing him and follow our owne inuentions wee shall not doe Gods will but our owne and in stead of doing him seruice we shall serue our owne lusts which are most opposite vnto him committing heerein a grosse absurditie in thinking to please God by offering vnto him a seruice not which he in his wisedome hath prescribed as most fit but that which is deuised and appointed by our owne fleshly wisedome
and that they know his voyce and are able to discerne it from the voyce of a stranger And as it makes vs strangers from God and the Couenant of grace so also from the life of God or the godly life which he commandeth as we see in the example of the Gentiles who hauing their vnderstanding darkned were alienated from the life of God through the ignorance that was in them because of the blindnesse of their heart And contrariwise thrusts vs headlong into all manner of sin for as the Apostle saith in the same place When the Gentiles through their ignorance were thus estranged frō the life of God they became past feeling and so gaue themselues ouer to lasciuiousnes Eph. 4. 18 19. to worke all vncleannesse with greedinesse So Hosea hauing set downe a Catalogue Hos 4. 1 6. of many grieuous sins which made the Iewes liable to Gods heauy iudgements doth after shew that the cause of all their sin and punishment was because they lacked the true knowledge of God in the land Whereof it also is that sinners of all kinds are included vnder the name of ignorant persons who know not God So the Psalmist Powre out thy wrath vpon Psal 79. 6. Ier 10. 25. the heathen that haue not knowne thee and vpon the kingdomes that haue not called vpon thy name And the Apostle saith that the Lord Iesus shall come with 2. Thes 1. 7 8. his mighty Angels in flaming fire to take vengeance on them that know not God And therfore if we would haue any portion in Gods sauing graces or part in heauenly glory if we would not be strangers from God and aliants from his Church if we would performe any duty of a godly life or not be caried headlong into all wickednesse if we would not be subiect to Gods iudgements and fearefull destruction nor exposed to the imprecations of the faithfull in this life nor to the vengeance of a terrible Iudge when Christ shall appeare at his second comming let vs not liue in ignorance but vse all our indeuour to attaine vnto the sauing knowledge of God and his will Neither let vs with ignorant people content our selues with our own good meanings and blind deuotions as our guides in godlines for then our seruice of God will be but will-worship and the carnall conceits of our owne braines and all our Religion being nothing else but bodily exercise and Esa 1. 12. 29. 13. ignorant superstition will be reiected of God as odious and abominable §. Sect. 4 That God is the chiefe Author and efficient cause of sauing knowledge Seeing therefore knowledge is so necessary vnto a godly life we will a little further insist vpon it shewing what it is and the nature and properties of it whereby we shall be the better able to labour after it in the vse of all good meanes and know to our comforts when we haue attained vnto it Sauing knowledge then is a grace of God wrought in vs by his holy Spirit which inlighteneth our minds to know those things which are reuealed of God and his will by his Word and workes that we may make an holy vse of it for the sanctifying of our hearts and direction of our liues in all duties of holinesse and righteousnesse Whereby we may perceiue that not nature but God onely is the Author and efficient cause of this knowledge and so much onely doe we know of God as we are taught of God According to that couenant of grace in which God promiseth that hee Ier. 31. 33 34. will put his Law in our inward parts and write it in our hearts and that wee shall know him from the least to the greatest So our Sauiour speaking of his Elect saith that they all shall be taught of God And againe No man knoweth the Iob. 6. 46. Sonne but the Father neither knoweth any man the Father but the Sonne and he vnto whomsoeuer the Sonne will reueale him Neither is this knowledge a naturall habit of the minde but a grace of God which is not purchased by vs or our owne merits or therefore bestowed vpon vs rather then others because God foresaw that we would vse it when we had it better then they but Gods free gift promised in the couenant of grace The which he worketh Ioel 2. 28. in vs first by sending his Sonne his true essentiall wisedome who hath reuealed vnto vs his Fathers will and being the great Prophet of the Church hath made knowne vnto vs the counsels of God and all things necessary for our Saluation and that not onely nor chiefly to the wise of the world but to the weake and simple according to that of our Sauiour I thanke thee O Father Lord of heauen and earth because thou hast hid these Matth. 11. 25. things from the wise and prudent and hast reuealed them vnto babes And secondly his holy Spirit who was and is sent from the Father and Sonne to teach and lead vs into all truth as our Sauiour promised his Apostles And this is that holy anointing of which the Apostle speaketh whereby wee Iob. 16. 13. know all things and neede not that any teach vs but as this anointing teacheth vs of all things And that Collyrium or precious eye-salue which Christ Apoc. 3. 18. promiseth to giue to the Angell of the Church of the Laodiceans to inlighten their blind eyes in the knowledge of the truth So the Apostle telleth vs that we cannot see nor conceiue the things which appertaine to Gods Kingdome but God hath reuealed them vnto vs by his Spirit for the 1. Cor. 2. 10. Spirit searcheth all things euen the deepe things of God And hence it is that he is called the Spirit of wisedome reuelation and illumination and the Ephe. 1. 17. Iohn 16. 13. Spirit of truth because he is both light and truth himselfe and also inlighteneth our mindes which are naturally full of darkenesse and leadeth vs into all truth needefull for our saluation And therefore if we would haue this sauing knowledge we must goe to the chiefe Fountaine and Author of it and pray often and earnestly that he will for his Sonne and by his holy Spirit take away our naturall blindnesse and open our eyes that we may see the wonderfull things of his Law Psal 119. 8. §. Sect. 5 Of the instrumentall causes of sauing knowledge The instrumentall causes of this knowledge are first the Booke of nature secondly the Booke of Grace The Booke of nature for euen this light being sanctified by Gods Spirit is helpefull to the regenerate for the reuealing of God and his will vnto them And that both the eternall booke of nature which is the conscience and the externall Booke which is the great volume of the creatures For if there be in all men some reliques of the light of nature shining in their consciences which conuince them that there is a God and that this God is most
good powerfull iust bountifull a liberall rewarder of good and reuenger of euill according to the saying of the Apostle That which may be knowne of God is manifest in them for God hath shewed it vnto them then how much more clearely doth this light Rom. 1. 19. shine in the faithful when as it is renewed and made much brighter and clearer by Gods holy Spirit The Booke also of the creatures doth conuince all men that there is a God and that he is infinite in wisedome and power omnipresent and full of goodnesse according to that of the Apostle The inuisible things of him from the creation of the world are cleerely seene Rom. 1. 20. being vnderstood by the things that are made euen his eternall power and Godhead so that they are without excuse And therefore how much more may the faithfull profit by learning and reading this Booke who haue the holy Spirit for their Tutor which openeth their eyes that they may see Gods wisdome goodnesse and power shining in them and their hearts that meditating on them they may make an holy vse of this knowledge for the stirring of them vp to render vnto God prayse and thanksgiuing The Booke of grace also is either the internall writing of Gods Law and will in the heart and inward parts by the Spirit of God which the Lord promiseth to doe in the couenant of grace or the outward Booke of the Ier. 31. 34. holy Scriptures in which are contained all things necessary to be knowne of God and his will for the saluation of our soules And lastly Gods Ministers are his instruments whereby he reuealeth himselfe and his will vnto vs who doe expound vnto vs his written Word and vnfold the mysteries and difficulties thereof that we may vnderstand them And therefore if we would attaine vnto the knowledge of God and his will we are to vse the helpe of those instruments which he hath ordained for this purpose especially we are to desire that inward writing of the Spirit in our hearts and to make vse by reading and meditation of the Scriptures and by often hearing of them expounded and applied vnto vs by Gods faithfull Ministers CAP. VI. Of the obiect of sauing knowledge namely God himselfe and his attributes his Word and workes §. Sect. 1 That there is a God and how we may know it ANd these are the causes of sauing knowledge The obiect of it is God his will and workes Where first we are to know that there is a God who is to be worshipped and serued of vs. Vnto which we attaine by the light of nature which reuealeth this principle vnto vs and conuinceth all men of this truth by the Booke of the creatures in which the infinite wisedome power and goodnesse of the Creator shineth by the terrours of conscience following the commission of heynous sinnes though neuer so secret by the series and dependancy of causes one vpon another in the disquisition whereof there is no end till we come to the cause of causes who hauing his being of himselfe giueth being vnto all things by the goodly order which may be obserued in the creatures and the motion of the heauens and the celestiall bodies by the finall causes one thing being referred to another till wee come to the summum benum and supreme end of all things which is God by the accomplishment of Prophecies foretold long before their euents by the consent of all Nations in acknowledging this principle and finally by the iudgements and punishments executed vpon the wicked euen in this life by all which we come to the cleare vnderstanding of this truth that there is a God although in truth it is so euident in it selfe that no argument can be brought to illustrate it seeing nothing is so cleare and manifest §. Sect. 2 Who this God is and how he may be described Secondly we are to know what this God is or rather who he is For what he is in his owne essence he hath not reuealed in the Scriptures neither are we capeable of this knowledge nor any other creature seeing he is infinite and we finite But who he is he hath made knowne in his Word namely that he is Iehouah Elohim a Spirit infinite in all perfection one in nature and three in persons the Father Sonne and holy Ghost By which description it appeareth that God is primum ens and the first being who hath his essence of himselfe and giueth being to all things as his name Iehouah signifieth that he is vncreated and a Spirit as our Sauiour John 4. 23. the wisedome of the Father hath made him knowne vnto vs not so much thereby shewing his essence what he is which is ineffable and incomprehensible as distinguishing him from all corporeall substances That he is but one because he is infinite in all perfection wisedome power presence and the rest and it is against the nature of infinitenesse to bee more then one because hee made and gouerneth all as supreme Monarch in which Monarchy there can be no copartners and because he is the cause of causes from which all things haue their being and vpon which they wholy depend §. Sect. 3 Of Gods attributes and how they are ascribed vnto God Thirdly we must know that this diuine essence is infinite in all perfection The which perfection is seene in his properties which are not properly in God who is all essence and no qualities for whatsoeuer is in God is God but according to the capacity of our shallow vnderstanding neither doe they differ from his essence nor one from another for God is one and of a most simple nature admitting no diuision into parts faculties or properties nor yet any essentiall distinction but onely in our comprehension or maner of vnderstanding So as we must not take his properties to be any parts of his essence seeing euery essentiall propertie is his whole essence and therefore howsoeuer distinguished in respect of his diuers manner of working towards the creatures yet not in themselues but are inseparable one from another In which respect the wisedome of God is the wise God the power of God the powerfull God and so in the rest And his wisedome power mercy goodnesse iustice truth are all one in their essence there being in God but one most simple and pure act vnto which diuers names are giuen in the Scriptures to shew vnto vs how it is diuersly exercised towards the creatures §. Sect. 4 Of Gods primary attributes and how they may be described Now these Attributes are of two sorts First primary Secondly secondary Primary are those which declare vnto vs the essence of God as he is absolutely in himselfe of which there being no similitude in the creatures they are attributed vnto God alone without communication to any other And in this number are Gods Simplicity Infinitenesse Eternity Immensity Immutability and Omnipresence all-sufficiency and omnipotency His simplicity is an essentiall attribute by which
cause and chiefe goodnesse and so the iudgement inferreth therefore thou hast performed a good duty Againe on the other side the vnderstanding saith Whosoeuer will worship God truly must worship him according to his reuealed will and not according to his owne inuentions the conscience assumeth But thou hast not worshipped him according to his reuealed will but according to thine owne inuentions whereupon the iudgement inferreth Therefore thou hast not worshipped God truly Or thus Whosoeuer breaketh the Law is accursed saith the vnderstanding But thou saith the conscience hast broken the Law therefore saith the iudgement thou art accursed §. Sect. 3 Of the diuers offices of conscience Now this facultie of conscience performeth diuers offices in respect of the diuers parts wherein it exerciseth its power and vertue For in the vnderstanding before our actions are atchieued it playeth the part of a friend or gentle Monitour telling what is to be done or left vndone with the penaltie or reward which will follow our commission or omission After the deed is done it becommeth a Iudge approouing or disallowing the action and either absoluing or condemning vs for the doing or not doing of it In the memory it performeth the office of a Notary Conscientia est Codex in quo quotidiana peccata conscribuntur Chrys in Psal 50. Rom. 2. 15. 1. Cor. 1. 12. and Register in setting downe and keeping vpon Record what wee haue done good or euill and also of a witnesse giuing euidence either with or against vs according to the nature of our fact accusing vs when wee haue done ill and excusing vs when we haue done well In the will and affections it is the deputie of Gods Spirit to suggest and inioyne vs good duties and when they are done to reward vs by comforting cherishing and replenishing our hearts with ioy and when we haue done ill especially by committing sinnes which are haynous and against conscience it executeth the office of a Iaylour or tormentor filling the heart with shame and sorrow with feare and terrour with finall desperation hellish perturbation and intolerable tortures that no racke nor gallowes no hot pincers or scalding lead may be compared with them as we see in the example of Cain who out of a despairing conscience crieth out that his punishment Gen. 4. 13. was greater then he could beare and of Iudas who to ease his torment which the gnawing worme of conscience caused hanged himself And with this office of conscience the Heathens were acquainted which gaue occasion to that fiction of hellish furies which endlesly haunted and tormented those who had committed haynous sinnes against the light of nature The which also appeareth by their writings wherein are many notable sayings to this purpose What doth it profit saith Seneca to hide Senec. Epist 43. a mans selfe and to auoide the eyes and eares of men A good conscience calleth in the multitude and an ill is sollicitous and fearefull euen in solitude If the things thou doest be honest care not though all men know them if dishonest what skilleth it though no man know them seeing thou knowest them thy selfe O miserable man that thou art if thou despisest such a witnesse And againe It is the greatest securitie to doe no Epist 105. man wrong They that cannot abstaine from it doe leade a life full of confusion perturbation so much fearing as they haue hurt Neither are they at any time quiet After they haue done mischiefe they feare they are troubled Conscience suffereth them not to intend any other things but euery hand while to reuiew themselues He suffereth punishment that expecteth it and he expecteth that hath deserued it It is possible by some meanes to be safe with an ill conscience but neuer secure For he thinketh he may be taken with the manner though yet he be not In sleepe he is troubled and being awake as oft as he nameth any mans wickednesse he thinketh of his owne It neuer seemeth enough blotted out neuer sufficiently couered A guiltie conscience hath sometime the hap to be hid but neuer Exemplo quodcunque malo committitur ipsi displicet authori c. Iuuen. Satyr 13. Plut. Apoph assurance So the Satyrist Whatsoeuer crime is committed by euill example it first displeaseth the author This is the first punishment that no man guilty can be absolued himselfe being Iudge although by the fauour of the corrupted Iudge he be acquitted In which regard Cato was wont to say that euery man ought to feare and respect himselfe most when he doth any euill because though he may shun others yet from himselfe he cannot flee §. Sect. 4 That conscience hath all its power and authority from God onely Now this power of conscience in iudging witnessing binding and punishing it hath onely from God which is the Lord of it and hath seated it in man as his Viceroy and Deputie to rule him in all his wayes and if he will not obey to be his Notary to keepe vpon record all his faults his Witnesse to giue testimony against him and his Executioner to torment him when in the Court of conscience hee is condemned Neither hath any creature power ouer conscience either to binde it or set it at liberty but God only nor hath the conscience it selfe any authority to execute these offices till it haue a Commission ingrossed and sealed from God which is either the Law of nature written in the heart in our first creation or the diuine Oracles of God contained in the bookes of the Old and New Testament And if without these conscience doth any thing against vs either by vniust iudging or false accusing we may reuoke it all by a Writ of errour and make our appeale from this false iudgement in the Court of conscience to our supreme Lord to bee iudged by him according to his Law For howsoeuer in the creation conscience was an vpright Iudge and true witnesse yet after the fall the vnderstanding being darkened with ignorance and the iudgement corrupted doe offer vnto the conscience false rules and Principles and so cause it to giue wrong euidence and erroneous iudgement iustifying when it should condemne and condemning when it should iustifie excusing those whom it should accuse and accusing them whom the Law of God excuseth and absolueth The which commeth to passe because the light of nature is through the fall almost extinguished and the booke of the Law written according to which conscience should iudge and testifie is not vnderstood and knowne or because it is blinded by lusts and passions or being corrupted hath the mouth stopped with the bribes of worldly vanities or finally is become seared and senselesse with customable sinning and habituall wickednesse CAP. XIII Of a good Conscience which is a maine ground of a godly life what it is and the causes of it §. Sect. 1 What a good conscience is and of the cause efficient which workes it in vs. IN which regard conscience thus
no contentment in their greatest abundance but like sweete drinkes encrease thirst and as fuell put into the fire inflame the heate of carnall concupiscence Or if they giue some seeming content in the time of health yet how little pleasure doe we take in them vpon our sicke beds though they haue some taste vnto our carnall appetite in the time of life and strength yet what an after tang leaue they at parting and how little comfort and contentment bring they against the terrours of death and the dreadfull apprehensions of approaching Iudgement §. Sect. 4 The third reason which is taken from the necessity of piety The third reason is taken from the necessity of piety seeing without it wee can haue no assurance of any spirituall benefit neither in this life nor in the life to come For it is the end which God hath proposed vnto Ephe. 1. 4. them all vnto which he most certainely attaineth if we euer attaine vnto them seeing he who is infinite in wisedome and power can neuer faile of his end which he propoundeth to his actions Now the Lord hath chosen vs that we should be holy hee hath redeemed vs out of the hands of all our Luke 1. 74. Col. 1. 22. spirituall enemies that we should worship him in holinesse and righteousnesse all the dayes of our liues We are reconciled by Christ in the body of his flesh through death that hee may present vs holy and vnblameable in Gods sight He hath adopted vs for his children that wee may be holy as he is holy He hath iustified and pardoned all our sinnes that being freed from Leuit. 19. 2. Mat. 5. 45. Rom. 6. 18. sinne wee may become the seruants of righteousnesse And therefore without this holinesse we can haue no assurance that we are elected redeemed reconciled adopted or iustified and consequently that we shall be saued for though it be not the cause of our happinesse yet it is the way that leadeth vnto it in which if we walk not we shal neuer come into that place of blessednes for without holinesse none shall see the Lord as the Apostle teacheth vs. Heb. 12. 14. §. Sect. 5 The fourth reason perswading vs to piety which is the consideration of Gods manifold mercies and of Christs comming to Iudgement Vnto these reasons we may adde the consideration of Gods manifold mercies in Iesus Christ which ought to bee notable inducements to moue vs to the imbracing and practising of piety For what greater incouragement can we haue to make vs zealous and cheerefull in the duties of Gods seruice then to consider how gracious and good God hath beene vnto vs in our creation redemption and continuall preseruation in giuing vnto vs his Sonne and pardoning our sinnes in freeing vs out of the cruell bondage of all our spirituall enemies and in multiplying his blessings vpon vs both in spirituall and corporall things And this argument the Apostle vseth to this purpose I beseech you therefore brethren by the mercies of God that yee present your bodies a liuing sacrifice holy acceptable Rom. 21. 1. to God which is your reasonable seruice And as the fruition of Gods present fauours ought to make vs forward in his seruice so also the consideration of his gracious promises concerning better and more excellent things in time to come euen the full fruition of his glorious presence and eternall blessednesse in his euerlasting Kingdome And this reason also the Apostle vseth to this end Hauing therefore these promises dearely beloued let vs 2. Cor. 7. 1. clense our selues from all filthinesse of the flesh and spirit perfecting our holinesse in the feare of God Finally the consideration of Christs comming to Iudgement should perswade vs vnto holinesse when as the heauens being on fire shall be dissolued and passe away with a noyse the elements melt with feruent heate and the earth with all the workes thereof shall be burnt vp For then onely they shall bee happy who haue beene holy and raigne with God in glory who haue faithfully serued him in holinesse and righteousnesse in the Kingdome of grace And thus the Apostle Peter reasoneth Seeing then saith he that all these things shall be dissolued what manner of persons ought yee to be in all holy conuersation and godlinesse But I shall 2. Pet. 3. 11. haue hereafter occasion to speake more fully of this point when I come to shew the manifold reasons and motiues which may induce and perswade vs vnto a godly life and therefore for the present I will content my selfe thus briefly to haue touched them referring the Reader for his more full satisfaction to the following discourse CAP. III. Of our adhering and cleauing vnto God with the full purpose and resolution of our hearts §. Sect. 1 Of the summe of the first Commandement WE haue spoken of piety which is the summe of the first Table And now it followeth that we speake briefely of the particular precepts the first whereof is contayned in these words Thou shalt haue no other gods before me or before my face The maine scope and summe whereof is this that wee know acknowledge and worship Iehouah the Father Sonne and holy Ghost in Trinity of persons and vnity of Essence and no other gods besides him For to haue God is in our mindes and vnderstandings to know and acknowledge him to bee our God all-sufficient incomprehensible omnipotent immutable eternall iust mercifull and infinite in all perfection in our hearts and affections to adhere and cleane vnto him with faith affiance hope loue zeale whom we know to be the chiefe Goodnesse and supreme cause of all our happinesse in our wills with all earnest desire and constant resolution to serue and obey him in all his Commandements with all the power and faculties of our bodies and soules whom we know and acknowledge to be the chiefe end of all things and so infinitely good gracious vnto vs and with our bodies actions and indeuours to worship and serue him alone with all our might and strength So that the true sauing knowledge of God is the ground of all other vertues and obedience as we haue shewed and therefore if wee would imbrace any vertues or perform any Christian duties of a godly life we must in the first place labour to haue our mindes inlightened with the knowledge of God and his truth without which our deuotion will bee no better then superstition and all our indeuours in the performance of religious duties meere will-worship and idolatry as wee see in the example of the Idolaters who in stead of worshipping the only true God worship stocks stones and Images Saints and Angels and in stead of doing Gods will in their deuotions do their owne wills and therefore tire themselues and spend all their strength in vaine §. Sect. 2 Of adhering to God what it is and the necessity of it But of this knowledge of God which is the maine ground of a godly life wee
be in aduersity we are not to contemne or to bee hard-hearted towards them much lesse to reioyce at their euils and miseries but to take i Luk. 7. 13. Rom. 12. 15. Luk 6. 36. pitty and compassion on them and according to our ability to shew mercy vnto them Vnto these vertues and duties wee may adde k Pro. 18. 24. Deut. 13. 6. Christian friendship in the Lord which ought to be sincere and constant l Luk. 6. 35. Christian charity wherby wee loue our enemies for the Lords sake m Eph. 4. 27. Mat. 23. 24. placablenesse and desire of reconciliation abstayning from all enmity open hostility and secret grudge n Pro. 6. 1◠19. 17. 9. a desire and forwardnesse to preserue friendship betweene others and to restore it being dissolued by making peace and amity Toward those which are vnder our power we must abstaine from all o Pro. 12. 10. 11. 17. cruelty backed either with our authority or might and vse all p Iude v. 22. 23. Tit. 3. 2. Pro 17. 14. Gen. 13. 8. Mat. 17. 26. Rom. 12. 13. 1. Pet. 4. 9. Heb. 13. 2. Gen. 4. 6. 1. Sam. 18. 9. Mat. 27. 39. Psal 37. 12. clemency towards them as much as will stand with their good and contrariwise from indulgence and fond cockering not bearing with their sinnes for foolish loue to the parties but vsing due and necessary seuerity when vices can no otherwise bee reformed and amended Vnto those who dwell in the same society wee are to vse concord and peaceablenesse to which purpose we must resist the beginnings of contention take away the occasions and sometimes depart from our owne right to preserue or redeeme peace And towards strangers our dutie is to vse good hospitality especially to the poore and harbourlesse Finally as wee are to preserue our neighbours person and life by performing all these inward duties vnto them so are wee to shew the outward signes of them in our countenance eyes gesture and voyce which must be so milde sweet and gracious that they promise to the beholders and hearers nothing but humanity brotherly loue and good will §. Sect. 3 Of outward duties here required respecting the person of our neighbours The outward duties tending to the preseruation of our neighbours Psal 34 12 13. Pro. 12. 18. Pro. 17. 19. Mat. 5. 22. Eph. 6 9. Phil. 2. 14. Gal. 4. 29. Rom. 12. 14. Leuit. 19. 16. Ezech. 22. 9. Pro. 25. 23. Psal 82. 4. Iob 29. 12. Mat. 27. 24. Pro. 24. 11 12. Exod. 21. 33. Deut. 22. 8. Tit. 3. 2. Mat. 26. 52. Exod. 21. 24. Leuit. 24. 19. Tit. 1. 7. Ps 26. 6. Gen. 9. 6. Num. 35. 33. Apoc. 22 15. Heb. 13. 16. Gal. 6. 10. 5. 22. Rom. 12. 13. person and life respect our words or deedes In respect of the former there is required that wee haue a peaceable tongue which speaketh all good and no euill to and of our neighbours Vnto them wee must vse louing and courteous speeches and abstaine from all brawling and scolding rayling and reuiling scoffing and scorning vnchristian menacings towards inferiours and murmuring towards superiours and cursings and imprecations towards any man And of them we must not behind their backes vse tale-bearing and slandering nor lend our eares to those who offer these wrongs vnto them In respect of our deeds all our workes and actions must tend to the preseruation and defence of our neighbours life and person but especially of his immortall soule which ought as it is most precious in it selfe so to be most deare vnto vs. In which regard we must omit no duty which may defend and preserue the life and person of our neighbours when we can and may lawfully performe it We must not by our negligence leaue any thing vndone nor by our wilfulnesse doe any thing whereby they may be indangered Neither must we commit any act which tendeth to his hurt and hazard But we must haue peaceable hands and not in time of peace quarrell and fight and innocent hands free and cleane from blood neither hurting and wounding the body of our neighbours nor killing and taking away his life but contrariwise we must be beneficent and in all our actions doe them all good vsing humanity and mercy to all and brotherly loue and kindnesse towards those who are of the houshold of faith §. Sect. 4 Of the duties which we owe to our neighbours soule The duties which tend to the preseruation of the life of our neighbours soule are either naturall or spirituall In the former respect wee Gen. 45. 27. Pro. 17. 22. Gen. 27. 46. Exod. 1. 14. Pro. 10. 1. 1. Sam. 1. 6 7. 1. Cor. 10 32. 1. Ioh. 2. 10. 1. Cor. 9. 19 2. ought to preserue their liues in cheering and comforting them by our sweete and Christian conuersation and not vniustly offer vnto them any occasion whereby they may be vexed and grieued In respect of the latter we are not to hinder by any meanes the saluation of others nor to be any wayes an offence vnto them neglecting their saluation as though it were a thing not belonging to vs but contrariwise vse all good meanes whereby they may be wonne to Christ edified in their most holy faith and furthered in the way of holinesse and righteousnesse which will bring them to euerlasting happinesse To which end we must not commit any act whereby we may be scandalous vnto another and a cause of his sinne either by a 1. Kin. 21. 7 25. prouocation b 2. Sam. 16. 21. Mat. 16. 23. euill counsell or c Rom. 14. 15. bad example but contrarywise performe cheerefully all duties belonging to the communion of Saints e Rom. 1. 11 12. 1. Thes 5. 11 14. Iam. 1. 19. in spirituall things as mutuall f Heb. 10. obseruation one of another g Dan. 12. 3. instructing the ignorant confuting conuincing and reclaiming him that erreth that he may be sound in the faith admonishing and h Heb 3. 12 13. exhorting the negligent and backward i Leuit. 19. 17. Gal. 6. 1. reproouing those that offend k 1. Thes 5. 14. comforting the comfortlesse and l Mat. 5. 16. 1. Pet. 2. 12. shining before all in the light of a good life and holy example §. Sect. 5 Of duties belonging to our owne persons Besides which duties which we owe to our neighbours there are diuers others required in this Commandement which are to bee performed to our selues for the good preseruation and defence of our persons and liues and especially for the saluation of our soules In respect of our bodies and liues heere is required that wee vse all good and lawfull meanes Mat. 6. 1. Pro. 17. 22. Eccl. 3. 22. whereby our health may be preserued as temperance and sobriety in diet moderate sleepe and labour honest and moderate recreations of body and minde cheerefulnesse and honest ioy reioycing in the fruition
and therefore cannot apply vnto vs Christ our Righteousnesse Though they doe not iustifie vs before God yet they iustifie vs before men that is declare that we are iustified Though they be not causes yet they are necessary and inseparable effects of our iustification Though they are not required vnto the act of iustification but faith onely vniting vs vnto Christ our Righteousnesse yet vnto the party iustified for as hee that doth righteousnesse is righteous so hee that is righteous 1. Ioh. 3. 7. doth righteousnesse the cause and effect alwayes concurring and going together Finally though they bee not meritorious causes of saluation which is Gods free gift an inheritance and not a purchase made by our selues yet they are the meanes which assure vs of it and though they be not the cause of our raigning yet they are the way to the Kingdome Finally they are the vndoubted signes and as the Apostle calleth them the proofe of our loue whereby we may try whether it be vnfained or hypocriticall Ioh. 14. 15. for if we loue God we will keepe his Commandements and also of the truth and sincerity of our Religion which is not so well knowne from that Iam. 1. 27. which is false by an outward profession as by the holy practice of it in the workes of piety iustice mercy and Christian charity §. Sect. 6 Of the rewards of good works Lastly let vs consider that the Lord will richly of his free grace reward these workes with glory and happinesse in his Kingdome For though the strength of our title stand vpon Gods free gift yet wee are entred into the possession of it by the workes of mercy as being infallible signes that wee are the true and lawfull heires vnto whom this heauenly patrimony doth belong by right of Couenant according to that of our Sauiour Come ye Mat. 25. 34 35. blessed of my Father inherit the Kingdome prepared for you from the foundation of the world for I was hungry and ye gaue me meate I was thirsty and ye gaue me drinke c. So the Apostle saith that at the day of Iudgement Christ will render to euery man according to his deeds To them who by patient continuance Rom. 2. 7 8. in well-doing seeke for glory honour and immortality eternall life but to them that are contentious and doe not obey the truth but obey vnrighteousnesse indignation and wrath c. Whereby it appeareth that if euer we meane to attaine vnto euerlasting happinesse we must not content our selues with an opinion of our inward piety and sincerity nor with an outward profession of Religion but we must bring foorth the fruits of them both in the workes of holinesse and righteousnesse For not euery one that saith Lord Mat. 7. 21 22. Luk. 11. 28. Ioh. 13. 17. Apoc. 1. 3. Lord shall enter into Gods Kingdome but they that doe his will And they only are pronounced happy who heare the Word of God and keep it As for those who please themselues with the profession of piety neglect the practice in the fruits of obedience and duties of a godly life they are presently in danger to be cut off like hypocrits dead branches with Gods iudgemēts according to that of Iohn the Baptist Now is the axe laid to the root of the trees Mat. 3. 10. Ioh. 15. 2. Therefore euery tree which bringeth not forth good fruit is hewne downe cast into the fire And in the World to come shall be excluded from Gods presence and haue their portion in euerlasting fire prepared for the deuill and his Mat. 7. 23. 25. 41. angels not only as workers of iniquity but also as neglecters of the workes of mercy and Christian charity to the poore members of Iesus Christ CAP. IIII. That we must performe vniuersall obedience to the whole will of God §. Sect. 1 That only vniuersall obedience to Gods will Word is accepted of him AND thus haue we shewed that our obedience ought to bee vniuersall in respect of the subiect or the person that performeth it In the next place we are to shew that there is also an vniuersality required in respect of the obiect whereby we vnderstand the whole will of God reuealed in the Scriptures Neither is it sufficient that we performe some or many duties and neglect the rest but wee must in all things bee conformable to all Gods Commandements which is not so to be vnderstood as though we could actually doe all that God requireth for in many things wee sinne all but of Iam. 3. 2. an habituall obedience and disposition of our hearts whereby wee desire resolue and indeuour in all things to doe Gods will in as great perfection as we can bewailing our wants and imperfections when we faile and come short of our desires Of which we haue an example in Dauid who Psal 119. 6. had respect vnto all Gods Commandements and in the remnant of the Captiuity who bound themselues by couenant and oath to walke in Gods Law Nehem. 10. 29. and to obserue and doe all the Commandements of the Lord their God and in Zachary and Elizabeth who were righteous before God walking in all the Luk. 1. 6. Commandements and Ordinances of the Lord blamelesse The contrary whereof we see in the example of Iehu who obeyed God in destroying the house 2. King 10. of Ahab and Baal with his Priests for the establishing of his owne Kingdome but not in taking away the golden Calues In Herod who Mark 6. 20. heard Iohn the Baptist willingly and obeyed his doctrine in many things but would not leaue his Incest In Iudas and Demas who performed many good duties but would not forsake their couetousnesse and loue of the world And finally in Ananias and Saphyra who were content to share Act. 5. with God but kept part of the possession which they had wholly consecrated vnto him for their owne vse But our obedience must be vniuersall keeping no sinne as sweet vnder our tongue but we must in the disposition Job 20. 12. desire and purpose of our hearts renounce all sinnes whatsoeuer without exception be they neuer so pleasing or profitable yea wee must with greatest hatred pursue those vnto which our corrupt natures are most inclined making warre as against all these wicked enemies of God so most earnestly against this Canaanitish brood which dwell in our Land And contrariwise we must loue and imbrace all vertues and practise all Christian duties which God hath commanded though they be neuer so hard and difficult to our corrupt disposition yea the more auerse our sinfull natures are vnto them so much the more earnestly we must labour to imbrace and practise them For if we make any composition with Satan and our owne flesh to giue willing entertainement vnto any sinne or to neglect any vertue or Christian duty our obedience is but hypocriticall and fained and the sinne reserued like a
performance of any Christian duty what is the cause that moueth vs vnto it and if we finde that it is loue of the world or loue of our selues either to obtaine a reward or to auoyd punishment temporall or eternall let vs put it backe as comming out of due place and labour that the loue of God which is much more worthy may haue the precedency as the first and chiefe motiue that perswadeth vs to well-doing §. Sect. 2 That we must propound Gods will and our obedience thereunto in all duties Secondly we must propound vnto our selues in all the duties of a godly life the will of God and his glory in yeelding obedience vnto it as the maine scope and end of all our actions desiring chiefly and in the first place as our Sauiour hath taught vs to pray that wee may hallow and glorifie Gods Name by doing his will And if wee will performe vnto God acceptable seruice wee must therein deny our selues and our owne wills and yeeld our selues in absolute obedience to the will of God praying because he will haue vs pray hearing and reading his Word because it is his will that we should do so giuing almes and doing works of mercy that we may please him by doing his will yea seeking the saluation of our owne soules not chiefly because we desire it for our owne good but because his will is to glorifie himselfe in our saluation and happinesse Ioh. 6. 39 40. For Gods will is the cause of causes and as all things came from it so must all things tend vnto it as their maine scope and end It is that which gaue first being to our wills and preserueth them in it and therefore they must not be absolute in themselues but in all things yeeld to the will of their Creator willing whatsoeuer they will because God first willeth it It is the rule of righteousnesse and all perfection and all things are iust and vniust perfect or imperfect straight or crooked as they agree or differ from it and therefore there is no goodnesse in our wills no not in the chusing and imbracing of the best actions and duties that can be named but onely so farre forth as we conforme them to the will of God and doe all we doe in obedience vnto it And if first and chiefly we performe vnto God any seruice because our will and desire leadeth vs vnto it and not principally in this respect because God willeth it and would haue vs also to will and doe it it doth hereby lose all grace and beauty and so also all reward at Gods hand seeing we serue not him but our selues when wee aime not chiefly at the doing of his will that wee may please and glorifie him but of our owne Neither are our actions chiefly to bee esteemed good or euill according to the matter but according to the maine scope and end of them which giueth them their denomination nor is any act seeme it neuer so glorious to be esteemed Gods seruice which is not done in obedience vnto him nor any obedience which hath not conformity with his will In which regard it may be truly said that the basest workes of the most seruile calling done by a faithfull Christian in simple obedience to the will of God to glorifie him are more pleasing vnto him and esteemed for better seruice then the praier and fasting hearing the Word and giuing almes of Pharisaical hypocrites which are done either for the praise of men or as workes satisfactory to Gods iustice and to merit by them their owne saluation Finally if wee performe all good duties not as our owne will but as the will of God and labour in all things that his will may chiefly sway and rule in ours wee shall heereby adde much excellency vnto all our good actions For seeing the action receiueth worth and dignity from the agent in which regard the same thing done by a mighty Prince is esteemed highly which in an ordinary and meane person is little regarded therefore must needs all good duties bee much more excellent when the will of God is the chiefe motiue that setteth vs on worke and not our owne will seeing they proceed from a much more excellent cause §. Sect. 3 That all true seruice is done in obedience to Gods will Wee must therefore in all Christian duties propound this vnto our selues as our principall and maine scope that the will of God and Ioh. 5. 30. and 6. 38. not our owne may bee done in them according to the example of our Sauiour Christ who did not his owne will but the will of him that sent him We must labour after Regeneration not as the act of our owne will but of Gods For we are borne againe not of blood nor of the will of the flesh nor Ioh. 1. 13. of the will of man but of God We must labour to be sanctified because this is the will of God euen our sanctification that we may liue no longer the rest of 1. Thes 4. 3. 1. Pet. 4. 2. our time in the flesh to the lusts of men but to the will of God Wee must pray and in all things giue thanks because this is the will of God in Iesus Christ Yea 1. Thes 5. 18. whatsoeuer we doe we must doe it not as our owne will but as the will of God The which is not onely to be obserued in the high and excellent duties of Gods immediate seruice but euen in the basest and most seruile actions euen in the duties of the poorest and meanest seruants who must in performing seruice to their Masters propound vnto themselues as their mayne scope not their owne profit nor the doing of their owne or their Masters will but the will of God which requireth it at their hands For so the Apostle exhorteth seruants to be obedient vnto their Masters and to Eph. 6. 6. serue them with feare and singlenesse of heart as vnto Christ not with eye-seruice as men-pleasers but as the seruants of Christ doing the will of God from the heart And as in our doings so likewise in our sufferings we must with the Apostle and our Sauiour Christ himselfe chiefly aime at this that the Act. 21. 14. Mat. 26. 39 42. will of the Lord may be done in them For those only that suffer according to Gods will receiue the promise and such alone can with confidence commit Heb. 10. 36. the keeping of their soules to him in well-doing as vnto a faithfull Creatour 1. Pet. 4. 19. as the Apostle Peter speaketh Now that we may be mooued thus to seeke that Gods will may be done in all our actions let vs consider that there is no true obedience which hath not this as the maine scope of it that if we thus doe we shall be accepted of God and with Dauid bee approoued as men according to Gods owne heart That we shall heereby be aduanced to Act. 13. 22. Ioh. 7. 17.
of our strength crying with Moses vnto him for helpe and deliuerance when we are pursued by our spirituall enemies Exod. 14. 15. And acknowledging with Asa our owne impotency to resist them 2. Chro. 14. 11. let vs make it our ground to implore Gods helpe Let vs bee as children in the hand of our heauenly Father and the more we finde and feele our owne weakenesse and pronenesse to fall let vs take so much the surer hold of him by a liuely faith and implore his helpe with the more feruency who is able and willing to support vs and by the assistance of his holy Spirit to doe all our workes for vs as the Prophet Esa 26. 12. speaketh Finally when we are most weake in our selues this is no hinderance vnto vs but that wee may be so strong in the Lord and in Ephe. 6. 10. the power of his might as that we may bee able to withstand and ouercome all Satans tentations whereby he laboureth to hinder vs in the wayes of godlinesse For though this strong armed man is able to keepe in safety all that hee possesseth against weaker opposition yet God who is stronger then he is able to disarme him and to set vs at Luk. 11. 22. liberty from vnder his tyranny Though our aduersarie bee mighty yet our Sauiour who hath redeemed and deliuered vs is almighty and no power of earth or hell is able to pull vs out of his hand And therefore when we see our owne weakenesse let vs labour also to see the Ioh. 10. 28 29. Ephe. 1. 18 19. exceeding greatnesse of Gods power not onely in himselfe but also towards vs who beleeue in him and pray for our selues as the Apostle for the Colossians not onely that wee may walke worthy of the Lord vnto all pleasing Col. 1. 10 11. being fruitfull in euery good worke but also that we may be strengthened with all might according to his glorious power and ouercome all difficulties which our spirituall aduersaries cast in our way to stoppe and hinder vs in this course of godlinesse The like comforts we may haue in the performance of all good duties when as wee consider Satans craft and policy and compare it with our ignorance and simplicity seeing this need not to discourage vs if we deny our owne wisedome as insufficient to guide vs and suffer our selues to be wholy directed by the light of Gods truth which is sufficient to discouer and defeate all his subtilties and hellish stratagems whereby hee indeuoureth to circumuent vs and giue our selues ouer to bee guided in all our waies by the good Spirit of God who being infinite in wisedome is able to turne this Achitophels policies into foolishnesse to fustrate all his cunning plots and proiects and so to direct vs in all our courses that wee shall easily auoid all the snares and secret ambushments of this subtill enemie And finally his vigilancy and diligence in seeking to turne vs out of the right way that wee may fall into his snares cannot discourage vs if denying our owne prouidence and watchfulnesse wee commit and commend our selues vnto Gods protection seeing hee is that great Watch-man of Israel who neuer slumbreth Psal 121 3. 4. or sleepeth but continually keepeth vs vnder the all-seeing eye of his prouidence that he may preserue vs safe from the malice and might of Satan and all the enemies of our saluation §. Sect. 4 Satans tentations whereby he impugneth our faith And thus wee see how wee may generally incourage our selues in the duties of a godly life against those impediments which arise from the nature of this grand enemy who opposeth vs in them Many others there are which are cast in our way by his tentations which either respect our faith or the fruits of it in a godly life Concerning the former this wily and experienced enemie mainely bendeth all his forces and engines of battery against our faith because hee well knoweth that if he can destroy the roote the branches and fruites which spring from it will wither and faile of their owne accord And therefore sometime taking aduantage of our wants and vnworthinesse our falls frailties and infirmities hee perswadeth vs that wee haue no faith at all when as wee haue it and sometimes laboureth to make vs neglect all meanes of getting faith when it is wanting by causing vs to rest vpon that shew and shaddow of it carnall security and fond presumption Yea hee assaulteth our faith diuersly in respect of all the causes and meanes of our saluation that so hee may hinder vs in the wayes of godlinesse For first hee mooueth vs either falsly to beleeue that all men are beloued of God and so wee among the rest because wee inioy testimonies of his fauour in worldly prosperity though these outward gifts are giuen in common to the good and bad or to doubt of Gods loue in respect of our afflictions and so to neglect all duties of his seruice because wee know not whether wee or our workes are accepted of him Secondly hee perswadeth vs either to thinke that all are elected to saluation and so wee among others liue as wee list or if some be elected and some reprobated that this Decree is vnchangeable and therefore if wee be elected wee shall be saued though wee take our pleasure and neglect all good duties or if we be reiected wee shall bee condemned though wee take neuer so much paines in the wayes of godlinesse Finally that wee can haue no assurance that wee are elected and therefore it is in vaine to labour after it but rather that it is our wisest course to leaue it to the venter and take the benefit of present pleasures Thirdly hee will tell vs that all are redeemed by Christ and wee with others and therefore wee may liue in our sinnes seeing he hath satisfied for them or that if he haue redeemed but some onely that we cannot be assured that we are in this number though wee be neuer so diligent in Gods seruice Fourthly hee will suggest that all are vniuersally called and yet seeing many fall away few are chosen and consequently that it is a matter impossible to be assured that we are in Christs little flocke because when we haue done all we can we may become Apostates and no better then Wolues and Goats and therfore it were best to spare our paines and to inioy our pleasures when we may haue them Fifthly he will tell vs that we are iustified by faith alone and therefore by that faith which is alone and that good workes are not required to the act of iustification and therefore are needlesse to the party iustified that they are not the causes of our saluation and therefore wee neede not to walke in them but may easily goe to heauen by another way Sixthly that none vpon earth can be perfectly sanctified and therefore seeing we cannot be Saints heere we must liue like other men and not tire
him to keepe him in all his wayes c. If with Dauid we put our trust in the Lord wee shall not need to feare what Psal 56. 4. flesh can doe vnto vs. If wee trust in the Lord wee shall bee blessed and Ier. 17. 7 8. like a Tree planted by the Waters that spreadeth out her Rootes by the Riuer which shall not see when heate commeth but her leafe shall bee greene and shall not bee carefull in the yeere of drought neither shall cease from yeelding fruit §. 5 The third cause Charitie The third cause of spirituall securitie is Charitie for as the Apostle telleth vs there is no feare in loue but perfect loue casteth out feare 1. Ioh. 4. 18. Col. 3. 14 15. and if wee doe aboue all things put on charitie which is the bond of perfectnesse then also will the peace of God rule in our hearts and worke in them this Christian securitie For if wee truely loue God it is an euident signe vnto vs that he loueth vs for as the Apostle sayth Wee loue him because he loued vs first and being assured of Gods loue wee 1. Ioh. 4. 19. need not to doubt of his protection whereby hee will keepe vs from all euill and of his prouidence watching ouer vs which will prouide for vs all things necessarie And finally if wee vnfainedly loue the Lord then may we be secure in all dangers and in the middest of all troubles and crosses because the Lord through his infinite wisedome and power will cause all things euen afflictions themselues to worke together for good to them that loue him and will so weaken the Rom. 8. 28 35. strength of them that they shall neuer be able to separate vs from the loue of Christ §. 6 The fourth cause the true feare of God The fourth cause is the true feare of God for this feare remooueth all other feares whatsoeuer and if with filiall affection wee feare God Psal 34. 9. as Sonnes we may thereby be freed from the seruile feare of Slaues So also this feare of God will free vs from feare of Men and the feare of our Creator will quite expell the feare of the Creature It will free vs from feare of all danger of euill seeing nothing shall be able to hinder our happinesse For Blessed is the man that feareth the Lord hee shall not be mooued for euer but shall be had in euerlasting remembrance Psal 112. 1 6 7. He shall not be afraid of any euill tidings his heart is fixed trusting in the Lord. His heart is established he shall not be afraid vntill he see his desire vpon his enemies The fift cause is Iustice and righteousnesse both in our hearts words and actions because as the Wise-man sayth He that walketh vprightly walketh surely for the righteous shall neuer be remooued and there Pro. 10 9 10. 12. 21. shall no euill happen vnto the iust And that because the Lord watcheth ouer them to deliuer them in the time of danger and prouide for them in the time of want For as the Psalmist saith The eyes of the Psal 34. 15. 1. Pet. 3. 12. Lord are vpon the Righteous and his eares are open to heare their crie so that none shall bee able to harme vs if we follow that which is good And vnto them hee hath made his promises of peace and protection The worke of righteousnesse shall be peace and the effect of righteousnesse quietnesse and assurance for euer and my people shall dwell in a peaceable Esa 32. 17. habitation and in sure dwellings and in quiet resting places And againe In righteousnesse thou shalt be established thou shalt be farre from oppression for thou shalt not feare and from terrour for it shall not come neere Esa 54. 14. thee In assurance of which promises the righteous is bold as a Lion Pro. 28. 1. and disdaineth to goe out of his way of iustice and godlinesse though he be affronted with many dangers because being armed with this brest-plate of righteousnesse he is assured they cannot hurt him Eph. 6. 14. §. 7 The last cause is new obedience The last cause of this spirituall securitie is new obedience For when like dutifull and louing children we doe desire and endeauour to doe the will of our heauenly Father at all times and in all things and perform as much as we are able that obedience which his law requireth not onely in our outward actions but also in our hearts and inward affections and bewaile our wants and imperfections when we come short of that measure and degree which wee desire to attaine vnto it will worke in our hearts a child-like confidence in the loue of our God and make vs securely to repose and cast our selues in all estates and conditions vpon his gratious prouidence for the supplying of all our wants protection from all dangers and deliuerance out of all afflictions And so much the rather because wee are hereby strengthned in our Faith and enabled to applie vnto our selues all those sweet and comfortable promises which God hath made vnto those who bring foorth these fruits of new obedience especially those which concerne spirituall peace and tranquillitie of mind and this holy and Christian securitie So the Lord promiseth That if wee will keepe his Statutes and Iudgements wee shall dwell in the Land in Leuit. 25. 18 19. safety And in another place That if we keepe his Statutes and walke Chap. 26. 3 5 6. in his Commandements to doe them the Lord with all other temporall benefits promiseth peace and safetie and that wee shall lie downe and none shall make vs affraid And Zophar telleth vs that if wee prepare Iob 11. 13 15 19 our hearts to seeke God and stretch out our hands towards him that then we shall be steadfast and without feare lie downe securely and be freed from the feare of all things So Wisedome promiseth that who so hearken vnto her and obey her voice they shall dwell safely and shall Pro. 1. 33. be quiet from feare of euill Yea the Lord hath not onely said but sworne it that all his redeemed shall worship and serue him without feare Luk. 1. 74 75. in holinesse and righteousnesse before him all the dayes of their life §. 8 Of the effects of spirituall securitie And these are the causes of this spirituall securitie The effects of it are quite contrarie to those of carnall securitie for it doth not make vs more slothfull and sluggish in the seruice of God but more watchfull ouer all our wayes that wee may doe all things which are acceptable vnto God from whom wee enioy so great a blessing and not commit any thing against knowledge and conscience which may disturbe our sweet peace or depriue vs of the inward ioy of this spirituall securitie It doth not make vs more negligent and backward in holy duties but to performe them with all diligence and
hearts with renewed ioyes in the holy Ghost and after that they are exhausted with our infirmities and miseries renewed faith will like afresh Rom. 14. 17. Heb. 12. 11. hand draw new supplies from God the fountaine of our ioy vntill they be replenished and ouerflow Yea it will make our ioy not like that of worldlings in the fact and not in the heart momentany and mutable like the cracking of thornes vnder a pot whilst the brushie fewell of prosperity feedeth it but constant and permanent euen in afflictions and Rom. 5. 3. Iohn 16. 22. nothing shall be able to take it from vs. It will fill our hearts daily with the comforts of the Spirit when as being daily renewed it doth afresh assure vs of our communion with God and that Christ and all his benefits doe belong vnto vs which either respect this life or the life to come §. Sect. 5 Of diuers other benefits which follow the daily renewing of our faith Fifthly the daily renewing of our faith is the most effectuall meanes of our vnfained repentance For what can bee so powerfull an argument to make vs mourne for our sinnes with bitter griefe as with the eye of faith to looke vpon him whom by our sinnes we haue pearced and through the wound in his side to see his heart so replenished with diuine loue and as it were supplying the place of that blood and water that issued out of it and what can make vs more hate sinne or to resolue to please God in all holy and righteous duties then beleeuing that the Lord being so infinitely iust and abhorring sin with such implacable hatred that he spared not his onely begotten and most dearely beloued Sonne but when he bore our sinnes caused him to beare also our griefes and sorrowes wounded him for our transgressions and bruized him with the paines of death and fearefull burthen of his wrath for our iniquities to beleeue also that he is towards vs so infinitely merciful that he gaue his Sonne to vs and for vs to suffer all these torments for a time that wee might not suffer them for euer that he wounded him for our transgressions that we might be healed by his hurts cleansed and purified from the guilt punishment and corruption of all our sinnes with the streames of his blood acquitted by his condemnation and reuiued by his death For who is so audaciously desperate as to dare by voluntarie sinning prouoke such a Iustice who is so hard-harted and vngratefull as would be inticed with the baites of worldly vanities to neglect in any thing to please so infinite a goodnesse So what can more powerfully moue vs to flee all sinne and to practise with all diligence all Christian duties of holinesse and righteousnesse then by faith not only to inioy Gods present blessings in their owne worth and excellency but as earnest pennies and first fruits pledges and pawnes of heauenly and eternall reward wherewith God of his free grace hath promised to crowne all our labours and Illi terrena sapiunt qui coelestia promissa non habent Illi breui huic vitae se totos implicent qui aeterna nesciunt c. Hieronym ad Celantiam holy indeuours whereas if there were no beliefe and expectation of reward wee should faint vnder the waight of afflictions languish in the performance of Christian duties which are so ill esteemed and accepted in the world and be wholy taken vp in the pursuite of earthly vanities because we haue entertained no better hopes For as one saith They sauour earthly things which beleeue not heauenly promises They wholy addict themselues to things that belong vnto this transitory life which apprehend not those things which are eternall They feare not to sinne who thinke that it shall haue no punishment and finally they become slaues to their vices who expect not the future rewards of vertue c. Sixthly by this daily renewing of our faith wee shall bee strengthened against all the tentations of our spirituall enemies so as they shall not be Ephe. 6. 17. able to hurt and wound vs whether these darts be cast against vs from the right hand or from the left For faith as an impenetrable Shield enableth vs to ouercome and beate back tentations arising from worldly prosperity whilst apprehending heauenly and euerlasting excellencies it maketh vs to contemne these base and momentanie vanities and the tentations which arise from crosses and afflictions by perswading vs that they are the straight way that leadeth to happinesse that they are not worthy Acts 14 22. Rom. 8. 18. 2. Cor. 4. 17. 2. Tim. 2. 12. the glory that shall be reuealed that these light and moment any afflictions worke for vs afarre more exceeding and eternall waight of glory and that if we suffer with Christ we shall also raigne with him Finally faith thus dayly renewed not onely effectually perswades vs vnto an holy resolution of leading a Christian and godly life but also powerfully enables vs to performeall the duties thereunto required with alacrity and cheerefulnesse ioy and delight for it moues vs to consecrate our selues wholy to the seruice of him who hath graciously redeemed vs out of the hands of all our spirituall enemies and to testifie our loue and thankefulnesse vnto him who hath done all this for vs by our new obedience It vnites vs vnto Christ and applieth vnto vs the vertue of his death by which sin is mortified and crucified in vs we vnto it to the world so that we wil no longer serue them in fulfilling worldly and carnall lusts and the vertue of his resurrection whereby we are enabled to rise from the death of sinne to holinesse and newnesse of life It giueth vnto vs with spirituall life spirituall motion it cleanseth and changeth our hearts and taking away the old it worketh in vs a new nature which is actiue and operatiue in all holy and righteous duties and diligent and cheerefull in the performance of them And whereas before we either did them not at all or but in outward shew formally and coldly and that not without much paines and difficuly it enableth vs now to performe them like naturall actions with much ease and delight so as wee can say with Dauid that the Law of God is our Psal 119. chiefe delight better vnto vs then thousands of gold and siluer and sweeter then the hony or hony-combe And with our Sauiour that it is our meate Iohn 4. 34. and drinke to doe the will of our heauenly Father And as vnnaturall motions are not without outward violence lasting no longer then it lasteth but natural are easie and permanent as the Sun shineth and the riuer runneth of their owne accord freely and without compulsion so by helpe of this new nature which faith worketh in vs our actions and motions in the waies of godlinesse are easie and pleasant which vnto corrupt nature were euen in respect of the outward act harsh and
difficult continuing no longer then some outward cause of feare or reward doth set them on going And as the heate of a bath continueth alwaies because it proceedeth from an inward cause which changeth the nature of the water whereas the waters of a pond cannot be made warme but with much labour and and difficultie and continue in their heate no longer then the outward cause worketh it in them so when as faith hath warmed our hearts with zeale of Gods glory and made them actiue and operatiue in performing the duties of his seruice this heate and motion continue with ease and cheerefulnesse because they are spiritually naturall and proceede from an inward cause whereas if worldly causes worke this heate of zeale as honour and preferment in the heate of Iehu it being vnnaturall and forced soone returneth to its wonted coldnesse Finally faith thus renewed will make vs to serue God with cheerefulnesse and delight because it incourageth vs in our labours by apprehending and putting into our hands not onely the present pay of all Gods temporary blessings and benefits but also the euidences and conueighances of our heauenly happinesse which God of his free grace hath by his writings in the Word and his seales the Sacraments made ouer vnto vs. And who wouldnot cheerefully and with ioy doe him faithfull seruice who giueth vs present pay aboue the worth of our worke and for our better encouragement assureth vs that all this shall be but a small earnest in respect of the mayne bargaine and but the first fruits of that full crop and plentifull haruest of heauenly happinesse CAP. IIII. Of our daily exercise in seeking God and what are the things which are required vnto it §. Sect. 1 That our seeking God daily is a necessary duty THe second mayne dutie which wee are dayly and euen throughout the day to performe is to seeke the Lord our God by consecrating our selues wholy both in our soules and bodies vnto his worship and seruice The which dutie is required in many places of the Scriptures So Dauid exhorteth the Princes of Israel to set their hearts and soules to seeke the Lord their 1. Chro. 22. 19. God and the Lord by his Prophet requireth it of all the people Seeke ye Esa 55. 6. the Lord whilst he may be found and call yee vpon him while he is neere And againe Seeke yee the Lord and yee shall liue For howsoeuer the Lord in Amos 5. 4. respect of the infinitenesse and immensitie of his nature and essence filleth all places with his presence and therfore cannot be farre as the Apostle speaketh from euery one of vs for in him we liue and moue and haue our being as the heathens saw euen by the very light of nature and though Acts 17. 27 28. in the state of innocencie and integrity man had sweete communion with God and inioyed the comfortable and liuely influences of his sauing graces and dwelled in God and God in him yet through the fall of our first parents and the ouerspreading corruption which did accompany it man lost God was depriued of his presence was wholy estranged from that happie and holy communion and had all influence of his grace stopped from And together with this inestimable losse he lost also the sense of this losse and of all the miseries which did accompany it and therefore neuer cared or desired to seeke and finde him that being againe revnited vnto him hee might thereby recouer his lost happinesse till God out of his free grace and infinite goodnesse pittying mans losse and misery like the good Shepheard sought vs first who like wandring sheepe Esa 53. 5. Luke 15. 4 5. did stray from him without any desire of returning and carrying vs home to his sheepefold caused vs to finde him before we sought him yea when wee gainesaid and refused to make this search according to that of the Prophet cited by the Apostle I was found of them who sought mee not I Esa 65. 1 2. Rom. 10. 20 21. was made manifest vnto them that enquired not after me All the day long I haue stretched out my hands vnto a disobedient and gaine saying people Yea but seeing wee haue now found God and haue him alwaies by his grace present with vs what needeth may some say this daily search and disquisition seeing that labour may seeme vaine and to little purpose which is spent in seeking that which is already found To which I answere that we may doe that act in an higher degree of perfection which in the first degrees is done already yea seeing wee can neuer in this world doe it so perfectly as we should therfore we ought to doe it daily and continually that we may aspire vnto more perfection And this God who by his preuenting grace caused vs to seeke him for our owne good requireth vs to doe daily and more and more for our greater good and because all our happinesse doth consist in our finding and inioying him not contenting himselfe that we should be in the first and least degrees happie by finding and inioying him in some small measure hee maketh it our daily taske to seeke him more and more that finding him more perfectly wee may perfect our happinesse in our full finding and fruition Yea in truth there is none that hath truely found him who doth not daily indeuour to finde him more and more For what hungry man that hath once tasted delicate meates that can content himselfe with a taste onely and doth not rather desire to feede on them till he be satisfied and his hunger allayed what wise Merchant finding a treasure in a field which he hath long sought contenteth himselfe onely to haue found it and doth not rather purchase the field that he may inioy the treasure hid in it or finding a precious pearle satisfieth himselfe with a slight sight of the lustre and beautie of it and doth not rather sell all he hath to buy it being neuer at quiet till he safely possesseth it in his owne Cabinet or who finding a rich mine of gold or siluer is contented with the first oare which it offereth vnto his view and doth not rather digge deeper and deeper till hee haue made himselfe owner of the whole treasure And therefore it is impossible for any man that hath tasted how good God is to those that seeke him to leaue off and so content himselfe but hee will labour still to feede on him more and more till he as the Psalmist speaketh be satisfied with his likenesse in the Kingdome of heauen seeing Psal 17. 15. in his greatest fruition in this life hee knoweth that he wanteth much of him And to leaue off further hungring after God after that wee haue tasted of his loue bounty and goodnesse and to content our selues with a taste only without further feeding on them is an euident signe that we are in the number of those relapsed hypocrites who cannot be renewed