in holy Scripture This perseverance then being so precious and yet so certaine let us then nourish the hope of it in our selves daily by keeping in us a willingnesse to die 2. By frequenting meditation of the vanity of this world and all that therein is Col. 3.1 Thirdly by holding fast our rejoycing in Christ 1 Cor. 5.31 by mortifying of sin and keeping our hearts from the love of it Col. 3.5 Lastly by inuring our selves to beare small afflictions and so to deny our selves that we may the better undergoe greater when they shall be sent NOw that whereon all the former doe depend and whereat they aime is the unspeakeable glory which was prepared for us before the begiâ—ning of the world begun in this life and to be fully and perfectly enjâ—yned in the life to come This for our capacity is shadowed out by many earthly comparisons and resemblances of those things which doe most delight us as honour treasure riches beauty friends pleasure joy inheritance c. Our company there shall be Christ with his holy Angells blessed Apostles Prophets Martyrs Confessors c. The habitation it selfe is permanent and everlasting and so are all the treasures that are enjoyed therein The estate of Princes is not to be compared with that happinesse All the glory which was in this world even before the fall was but a shadow in respect of this the glorious and unspeakeable joy which Gods children hâ—ve here is great 1 Cor. 2.9 and making a day of their life better than a thousand of other mens Psal 84.10 yet this is but a taste of that which is to come For then all teares shall be wiped from our eyes for sin and death shall be no more This priviledge added unto all the former doth sufficient commend the happy condition of Gods children especially to those that know these things to belong to themselves and find the comfort of them But this effectuall Knowledge of Gods will to apprehend them by faith in particular is a particular gift of God to his Elect not enjoyed of any other no not of the greatest and most judiciall Clarkes and Divines Matth. 13.11 which doth indeed make this gift more precious in that Gods children have grace to draw down all good from God in his promise which naturall men cannot doe for flesh and blood giveth not this to any But God draweth his children to the knowing and believing of it First by his Word and secondly by their owne experience which bringeth most neere and familiar communion with God by his Spirit from whence springeth most unspeakeable joy THese being the great Priviledges which our God hath appointed for his and called them to partake of most lamentable it is that many should be so ignorant as not to desire to know them so carelesse as to reject them so obstinate as to tread them under foote and so to leade a life full of misery for want of them The Christian life is termed in Scripture a pilgrimage Obiect a sowing in teares c. Therefore we had need of Answ nay therfore we have these priviledges for otherwise wee could never undergoe the tribulation which wee shall meete with and the afflictions do rather increase than diminish their happinesse We see no such glorious things in Christians Obiect These are spirituall things Answ and therfore not easily discerned being especially inward besides wicked men will not acknowledge that glory which they see because it reproveth them Againe these priviledges are more inward feeling than outward appearance Moreover there are many infirmities in the lives of professours which the world doe more gaze upon than upon their Christian conversation otherwise But yet their lives be glorious before God and shining lights to them that can see and discerne whilest they that carpe at them shall be most loathsome and abhominable AGainst the former Directions many things may be objected both by carnall cavellers and also by weake Christians Of the first sort is that there needeth no other directions to bee prescribed besides Gods word To which there needeth no other answer but that by the same reason all preaching were needlesse which if it bee as it should is out of the Scriptures but besides there is great need of such a Direction as this to be penned by reason of the great weakenesses which are in Christians some being slow of capacitie others short of memorie others very soone unsetled for want of good direction are ashamed or unwilling to open their griefes or else have no fit man to shew them unto so that besides other great harme which followeth the want of direction they are deprived of much communion with the Lord and comfort that ariseth from it IT is further objected that no such direction can bee observed daily But if it were impossible why doth the Prophet call them blessed that follow such a course Psa 1.2 and affirme so much of himselfe Psal 119.97 many such examples also wee have amongst us even in this age who doe not make themselves strangers unto God to heare from him or to send vnto him now and then but to walke with him daily as all are commanded to doe Nay many there are who of experience have found this way not only possible but easie to them and full of comfort who should indeed be patternes unto others for the best practisers are the best teachers neither can any idle professour looke for such ease and comfort as the painfull Christian that hath beene taught by long experience IT will be said that howsoever it be possible yet it is very toylesome and inconvenient depriving men of pleasure and hindering labour But the truth is there is no pleasure or comfort in the world like unto it that is the sentence of the holy Ghost Psalm 119.99 100. Prov. 8.11 Neither is this meant of serving God at times but continually even all the day long Psal 119 10.23.97 And whosoever hath any knowledge and experience by practice what reward there is in serving God doth justifie this to be true for why also should so many Christians part with all sinfull pleasures which they might enjoy with others and spend so much time and paines in Gods service if it were so irkesome It is not indeed a pleasure to all but to the upright in heart it is the onely delight though in this life there be some resistance nay it seasoneth and sweatneth all earthly liberties also making them truly pleasant to the godly which to others are mixed either with burthensome tediousnesse or hidden poyson Neither would this hinder labour and thrift for all godly thrift Christian gaining and lawfull prospering in the world doth arise from hence even when a man goeth to the workes of his calling with a minde at peace with God commending his affaires to Gods providence aimes at his glory lookes at his promise and so waits for a blessing and for want of this many in great toile and paines find no successe nor blessing of God and others that seeme to prosper have their wealth but as Iudas had his sop and the Israelites their quailes to become their bane and poyson AS causelesse also is their feare who say that the following of this direction would breake off all society and fellowship amongst men For this would breake off none but evill fellowship such as it were to be wished were abandoned all societies of Christians which if it seeme strange it will be onely to such as the Apostle Peter speaketh of in his first Epistle 4.4 BUt it is fit to satisfie the doubts which weake Christians are like to propound As first how they may attaine and keepe this Course For the answer whereof thus much 1 There must bee an earnest desire wrought by the consideration of the necessitie of it 2 There must bee a strife against untowardnesse and sloth 3 All earthly affections must be moderated and not clog us 4 There must in faith be expectation of fruit farer above the labour 5 It will be good at the first that doubts which arise be imparted to others of experience and that the proceeding be marked that wants may be supplied and good things continued This if wee doe the matter will not seeme so difficult and tedious unto us neither are lawfull callings any lets unto this Christian course For holy exercises and lawfull businesse a heavenly mind and earthly dealing may very well stand together SOme are also moved with the crosses that they shall meete withall in the world But they neede not be troubled so as to goe backe but rather to set forward thereby Deut. 82. Ioh. 16.33 The end of all this is that such as have received the Gospell and that have not beene carefull thus daily and perpetually to walke with God if it was of ignorance they must not be discouraged but onely shew that ignorance was the cause by amending now upon knowledge If it was of evill conscience against their knowledge their sin is the greater especially if they have fallen from the first love Therefore time it is that they should returne and seeke peace with God maintaining the same by carefull watching over themselves throughout the day that they offend in nothing FINIS
this may grow and he that hath least may not bee discouraged This knowledge must not bee weighed and esteemed of us as a thing common and of no value but loved and liked otherwise no fruit will follow For the second practice is that seeking to walke worthy the Lord and please him in all things Colos 1.10 which must bee both inward and outward Inward when as in resolution of our mindes and desire and purpose of our hearts we are prepared and ready to bee set on worke and bee imployed in any good service to God or our brethren Psal 119.10 Acts 11.12 this must bee often blowne up in us for if this bee lost through forgetfulnesse sloth and carelesse negligence or over-whelmed with sorrow feare or such like passions or dulled and made blunt in us through lightnesse and vanity then are we unfit to honour God in any service Outward when in our lives wee expresse and declare the same by endeavouring at least to please God in one commandement as well as in another Act. 9.3 Thus much of the rules The vertues which further us herein follow First uprightnesse when in a single and true heart we love desire and doe any thing especially because God commandeth and for that end Deut. 18.13 Ephes 6.14 Ioh. 1.47 Many actions otherwise fervent enough for want of this sincerity are but froth as were the hot enterprises of Iehu against Idolaters and cause them who have long pleased themselves therein to cry out of their doings though admirable to the eyes of others to say they were but hypocrisie for many are the starting holes in the den of our hearts and many waies wee can deceive our selves and others also by false pretences in good actions we must therefore labour that howsoever our best actions are mixed with corruptions yet wee may have the same reioycing with the Apostle that in singlenesse of heart wee serve the Lord. The second is diligence whereby a man is ready to take all occasions and opportunities to the doing of some good and to shunne idlenesse and unprofitablenesse 1 Pet. 1.5 The third is constancy in nourishing all good desires and holy endeauours untill his latter yeares bee better than the former and so finish his course with ioy By these two great matters are brought to passe and for want of these two and through the contrary sloth and inconstant unsetlednesse euen the most of the godly doe not finde the sweet fruit in their life which is to bee found Fourthly in humility and meeknesse all our duties must bee practised if wee will follow Christ Matth. 11.29 These two are not particular vertues which sometimes onely may haue use but such fruits of the spirit as necessarily are required in all actions so that at no time humblenesse of minde and meekenesse of spirit may bee wanting And therefore they are oft-times in the Scripture set down together as Eph. 4.2 Co. 3.2 and so urged as doth shew that although there bee many goodly gifts in a man yet if he hath not these they shall loose their credit and beauty amongst those which behold them and withhold their commoditie from him who wanteth them By all this that hath beene said it is evident that the life of the believer is a continuall proceeding in the departing from evill and endevouring after duties and a setled course in repentance and a constant walking with God not an idle and uncertaine stumbling upon some good actions whiles a great part of his life is neglected and not looked after But some may say here wee have a desire to doe these things but wee want power and ability whereunto I answer that The best desire is in vaine except wee have with it an assurance of God his favour and helpe through faith for it is faith that overcommeth all lets 1 Jo. 5.4 this letteth us see that he which hath saved us from the greatest danger of hell will much more save us from the lesser of being overcome of our corrupt lusts And if any shall say that Saint Paul himselfe did not finde power to overcome the body of sinne It is evident The holy Apostle did not overcome all rebellion of the old man to the end he might alwaies have a marke of his unworthinesse and sinne remayning in him and thereby remember that it was of onely mercy that he was pardoned and the grace of God that kept him from falling away from him and that for both these causes he might bee abased and kept humble under so great grace as hee had received and last of all that hee might from time to time finde sweetnesse still in the forgivenesse of his sinnes But although hee was not perfect here as an Angell yet was not he carryed of his lusts into grosse iniquities for God his grace was sufficient for him and so shall it be for us if wee doe as oft and as earnestly desire it for every christian in his measure may looke for the like grace that Paul had even strength to performe in some good sort the duties which seeme so difficult and impossible unto him Which is not so to bee understood as if every godly christian doth feele or obtaine this for that might discourage many but to shew what God his children may confidently looke for and how their estate may bee bettered and their spirituall liberty increased For many good people doe not know what their heavenly father hath provided for them but onely receive so much light as whereby they see the way to his kingdome according to the knowledge that they have of his will thereafter they declare and shew it forth in their lives but nothing as they might or as some others doe THus of the rules and vertues which helpe us to the practice of a godly life Now to shew wherein it doth consist The duties are these First that pertaine to God Commandement 1. For we must desire to know him as his word doth reveale him unto us in his nature properties and workes wee must acknowledge it is allowed and in heart yeeld and consent unto the truth of those things which wee know of him that then we may safely and boldly beleeve in him and cleave unto him Thus knowing our selves to be safe under his wings we must grow to put our confidence in him and from hence will arise another even by hope to looke for that helpe which in confidence we assure our selues of from the Lâ—rd and through this confidence and hope wee must become patient in in aflictions and ioyfull in every condition of life Further because wee know all good things to flow unto us from God therefore unto him wee lift up our hearts for the obtaining of those things which we want unto him we render thanks for all blessings received and are affected with all our hearts and strength to love him more than all the world besides and desire to enioy the more full fruition of his presence in the meane time walking before him in
may be objected Object that Paul himselfe seemed to want this for hee found no meanes to performe that which was good as he complaineth Rom. 7.18 I answer hereunto that He complaineth not that he had no promise of strength Answ or that hee had no faith in the same for he saith the contrary Phil. 4 13. but hee complaineth that for all the hope of helpe that he had yet the rebellion of his flesh did mightily strive and resist the spirit And this must every faithfull man looke for while he live NOw for the fountaine from whence a godly life doth proceed it is from the heart which therefore must bee purged and cleansed For this wee are to know that the heart of man before it be emptied is a dungeon of iniquity before it be inlightened a denne of darkenesse before it bee cleansed a puddle of filthinesse and that which Saint Iames speaketh of the tongue may much more be said of the heart that before it be tamed it is an unruly evill Now if such an heart bee the guide of our life how monstrous and loathsome must that life needs bee of necessity then the heart must be purged and changed This purging of the heart is a renewing in holinesse and righteousnesse by little and little of all true beleeuers they being first delivered and freed from the tyranny of sinne and feare of damnation for then doth sinne receive a deadly wound and the power thereof is abated and crucified which is shewed by the hatred of sinne and a delighting in goodnesse Although this change bee but weake at the first yet if it bee in truth in will and desire it is an infallible mark of Gods election and love towards him This grace is often dimmed and even choked in many because God doth strengthen and continue this gift of holinesse and sanctification as it is nourished esteemed set by and as men doe stirre it up in themselues by asking after it when they doe misse it and provoking themselves to pray for such good affections and cannot bee satisfied without them as David did Psal 43 5.103.1 Thus we ought to cherish and blow up the sparkles within us which will not ordinarily faile us especially for any long time except in time of temptation unlesse it bee through our default and folly As for the manner how this is done wee are to know it is the proper and wonderfull worke of God by the power of the holy Ghost Acts 15.9 Isa 11.2 He that hath with faith unfained an heart sanctified and purified from his naturall corruptions and wicked disposition as he is not to account it meane and little worth it being an euident worke of the Spirit so neither is hee to stand at a stay in this it being but the beginning of that worke which shall follow it But Object How doth God purge our hearts when as faith is said to doe it Acts. 15.9 1. Joh. 3.5 Answ Faith is truely said to doe it because that men not yet assured of the happines of heaven not knowing nor feeling any better delights doe seeke after those which their blinde and deceitfull hearts doe dreame of here on earth But as soone as they are assured of Gods favour through faith so soone are their hearts changed and their affections set another way so that faith may well bee said to purifie and cleanse the heart 1 Pet. 1.4 but not as the chiefe and highest cause for that is the holy Ghost but as the instrument Thus from faith and a pure heart doth arise a good conscience a sweet peace and holy security having received from God a mind to know him an heart to love him a will to please him and strength also in some measure acceptable to obey him From hence doth proceed that true repentance which is a purpose of the heart Acts 11.23 an inclination in the will Psal 119.44.57 and a continuall endeavouring in the life Acts 24.16 to cast off all evill and obey God both inwardly and outwardly according â—o the measure of knowledge in every one So that this sound purging of the â—eart is that strong foundation â—pon which only a good life comes â—o be builded For God will have â—ur whole heart not a piece of 〈◊〉 for that is neither beseeming his â—eatnesse neither fit for them to â—fer who receive so great good â—ings at his hands many indeed 〈◊〉 hardly brought to this and therefore all their faire shewes and colours doe vanish away and come to nothing for rash and hasty purposes are no sufficient foundations to beare up so great and weighty buildings as the whole course of their lives to bee wholly passed But if men at their first imbracing of the Gopsell did give their hearts wholly to the Lord then should God have more honour and themselves more abiding comfort NOw having shewed the ground and roote of a godly life viz. faith and a pure heart it remaines to speake of the parts of it which is a renouncing of all sinne and a care to walke in a new life And first of the former The party beleeving is brought to this power and grace that he is out of love with all ungodlinesse and not with some part or kinde onely but loatheth the whole course of iniquity which was his onely delight and pleasure before neither doth hee this in some good moode onely or when some shame or danger approach then to shew some mislâ—ke of it but in good advisement hee is resolved to cast off such behaviour as a loathsome and and ragged garment Hos 4.9 Eph. 4.24 Math 16.24 For want of this setled denying of our selves divers never attaine true godlinesse some never conceiving the Doctrine others forgetting and some scorning it but the most receiving it coldly and going about it preposterously Whereas the servants of God leave not sinne for a time nor by constraint for or company and feare c. but being at utter defiance with it doe abiure it for ever Nehem. 10.29 But in all these they trust not to their owne strength but daily considering what cause they have to doe so how infinitely they are bound to God to discharge it become firmely perswaded that God who hath made them willing will also make them able to do it Phil. 4.13 Rom. 9.31 and therfore although they see not that helpe present with their eyes yet they hope for that which they see not and therefore wait patiently for it till it can be granted them Thus both both faith and hope being nourished and strengthened in them from day to day they doe finde both will and desire strength though imperfect to accomplish to the peace of their hearts that which they set upon and attempted Indeed it is not obtained without striving but it is no iust cause of discouragement to us to take paine for so great a profit when we are sure of it before wee goe about it and if Object The faithfull doe not alwaies preuaile therein Answ As
right as Abraham did Gen. 13.7 This innocencie is accompanied with meeknesse patience and long suffering Also he that is harmelesse is gentle tractable and soone intreated peaceable communicable and fit to bee lived with but yet besides the not hurting of men it is further required that wee should doe them good and indeed our whole course should be such as that wee might make easie as many mens burthens as wee can to men that are in misery we must be pitifull and compassionate as by shewing mercy unto distressed servants and such like whom we might oppresse as being not able to resist us by visiting the sicke and relieving all that are in neede and finally wee must be helpefull unto all to procure and maintaine their welfare so farre as necessity shall require and our ability can performe This helpfulnesse hath adioyned unto it mercy and tender compassion kind-heartednesse and goodnesse and such like amiable and commendable vertues Secondly for the spirituall life of our neighbour wee must give good example of life we must take all occasions of winning men to God of confirming them that are wonne of peace-making of reconciling such as bee at variance of observing one another and provoking to love and good workes and finally of instructing exhorting admonishing and comforting and such like duties Commandement 7. After the life of our neighbour in the next place we have charge of his honesty or chastity thaâ— by no meanes it be hurt or attempted by us for the better obtaining whereof it is required that both our mindes bee kept pure from uncleane lusts desires and thoughâ—s tending to unchastnesse and our bodies in honour free from all executing of all such uncleane desires by any strange pleasure which God condemneth and therefore that all the parts of our body bee kept continent as well as the face eies eares tongue hands and feet bee carried from such occasions as may leade us thereunto And this is commanded both to unmarried and married Commandement 8. Another part of righteous dealing with our neighbour is that they bee not iniured by us in their goods so that where the case is plaine that any thing is another mans wee cannot so much as lay claime to it but God is despised of us but if there be a controversie then in some cases we ought to forgoe some part of our right for peace sake but if the doubt doth arise by the subtilty of either parthe damage ought to fall on them from whom it came and if it be otherwise so difficult that it cannot betwixt themselves be determined let other men of wisdome take it in hand or at the farthest if suite of Law cannot bee avoided let it be prosecuted in love This must be observed in generall but there are speciall duties according to the divers states of men for some are meerely poore men and by God his appointment doe live by almes others can in some sort partly maintaine themselves but not without the helpe of others by borrowing of them And the third sort is able to lend or to give or to doe both 1 For the first sort they knowing that their poore estate is allotted them of God they are to live in it with contentation which contentednesse will flow from the assurance of the favour of God in Christ Iesus they must not grudge in any sort at the aboundance of other men but acknowledge them as the instruments and hand of God whereby hee ministreth to their necâ—ssities for the which also they must be thankefull and take encouragement from thence to live godly and obediently remembring also that as much as they bee able and their bodily infirmities of age blindnesse lamenesse and such other will suffer them that they shun idlenesse and all evill and unprofitable passing the time 2 For the second sort they must not borrow without need as to maintaine themselves in play or idlenesse or simply to make againe of it either by Vsury or by taking more dealing into their hands than their ability will serve unto and when they have lawfully borrowed they must carefully purpose and faithfully endeavour the restoring of that which they have borrowed at the day appointed and that with thanks the contrary whereof is both a sinne against God being a kinde of theft and an iniurie to those that have neede to borrow for a chiefe cause of little lending is evill paying 3. As touching the third sort those that are more able they must regard both those duties which concerne giving and lending and also those rules of righteous dealing which they must follow in getting increasing and using their goods They must give freely and cherefully for charity and conscience sake as the necessity of the poore requireth and their ability will give leave They must lend also freely to such a borrower as is before described not onely for the appointed time but if necessity urgently requireth for further space nay sometimes to the forgiving either of all or some part of it That men may be inabled to this duty they must be moderate in wastefull expences upon themselves or others where they need not neither doth any charity binde them In suretie-ship they must not be rash neither may we bee so hard but to know and approve Christians so farre as we are able to beare the burthen wee may with good advice bee helpefull even in this kinde Now as for our common dealings wee must first see that our calling be lawfull then that wee deale lawfully in every part of it that righteousnesse may be preserved by us in buying and selling hireing and letting and in partnership c. Care must be had that one party alone be not regarded but indifferency used as much as may be for the mutuall good of both and therefore Vsury wherein the common benefit of both is not regarded is altogether unlawfull Concerning Annuities they are of two sorts the one is a yeerely sum of money for yeeres when the seller hath no such Annuitie but as he hopeth to make it by his labour and commodities The other is a certaine revenew rent or part of rent which hee injoyeth and is willing to forgoe it The first kinde is full of danger much like forehand bargaines about Hoppes Corne c. which seldome ends without jâ—rs and controversies neither ought to be made but of those who are both able to beare and willing to stand to the uttermost of the hurt which may befall men it is not therefore safe for those that are wise and peaceable to meddle with this first kind of Annuities The second kinde is not unlawfull howsoever it may be often abused on the sellers behalfe by fraudulent and crafty dealing on the behalfe of the buyer when hee taketh advantage of the others necessity and so grinding and griping him worse than if he had tooke ten in the hundred for the redressing whereof it is to be knowne that the buyer of such an Annuitie if it be of a rich