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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A20762	A guide to godlynesse or a Treatise of a Christian life shewing the duties wherein it consisteth, the helpes inabling & the reasons parswading vnto it ye impediments hindering ye practise of it, and the best meanes to remoue them whereunto are added diuers prayers and a treatise of carnall securitie by Iohn Douname Batcheler in Diuinitie and minister of Gods Word.	Downame, John, d. 1652.; Payne, John, d. 1647?, engraver.	1622 (1622)	STC 7143; ESTC S121690	1,341,545	1,134

Body a bloody sweat And his externall sufferings as his betraying by his owne Apostle his apprehension by his cruell enemies who haled him before the Iudgement seat as a malefactour who was the Lord our righteousnesse falsly accused him who had committed no sinne and in whose mouth there was no guile vniustly condemned him who was iust and innocent mocked and scorned him blindfolded and buffeted him reuiled and spit vpon him clothed him with purple and crowned him with thornes whipped and tormented him crucified and killed him And here we may meditate of this kind of death which was most bitter and painfull ignominious and shamefull accursed and vncomfortable seeing he suffered not only a bodily death but the wrath of God which is the death of the soule and was vtterly emptyed as the Apostle speaketh Phil. 2. 8. of all diuine comfort and was as a man forlorne and forsaken of God in his owne sense and apprehension which made him to cry out vpon the Crosse My God my God why hast thou forsaken me Thus also wee haue matter of meditation from those things which followed his death as from his triumph vpon the Crosse ouer the wrath of God the curse of the Law Satan death hell and all the enemies of our saluation in respect of the vertue of his merits From his descension and buriall whereby he was held for a time vnder the arrest of death From those things likewise which were done by him in his state of exaltation as his Resurrection mansion vpon the earth for the space of forty dayes teaching and instructing his Disciples in those things which appertained to his Kingdome His Ascension sitting at the right hand of God and there making intercession for vs. And that which followeth of all these as the generall effect and fruit of them all the great worke of our Redemption So haue we matter of meditation from Christs Kingly Office by which sitting at the right hand of his Father in all glory maiesty and power hee raigneth ouer all the world and more peculiarly ouer his Church And heere we may meditate vpon the parts of his Kingly Office which are his speciall administration and generall and last Iudgement In the former wee may consider the gouernment of his Church and the abolition of the kingdome of darknesse In that we may meditate on his calling and gathering of it out of the world and the consecration of it being gathered by his presence and protection prouiding for it all necessaries and preseruing it from all dangers where we may take occasion to meditate vpon all Gods blessings and benefits both temporall spirituall and eternall which he hath and will bestow generally vpon his whole Church and also vpon those which he hath particularly and in speciall manner vouchsafed vnto vs both in our preseruation from euill and fruition of good The abolition of the kingdome of darknes is the ouerthrow and destruction of all his enemies and especially that grand aduersary Antichrist the whore of Babylon §. Sect. 7 Of the externall meanes of executing Gods Decree of Election Moreouer we may haue plentifull matter of meditation from the externall meanes of executing the Decree of our Election As from the Couenant of grace made with vs in Christ wherein the Lord hath promised that he will be our God and wee shall be his people the remission of our sinnes and saluation of our soules grace and all good things in this life and euerlasting happinesse in the life to come vpon the alone condition of faith which being liuely and effectuall bringeth forth the fruits of vnfained repentance So also from the meanes whereby this Couenant is administred namely the ministery of the Word and administration of the Sacraments Baptisme and the Lords Supper both which affoord vnto vs plentifull matter of meditation From the degrees likewise of the executing Gods Decree of Election and Reprobation As the loue and free grace of God in Christ and the degrees of the declaration of this loue both in this life and afterwards The first degree in this life is our effectuall calling the parts whereof are our election and separation from the world Gods donation giuing Christ vnto vs to be our Sauiour and vs to Christ to be saued by him and finally our insition into Christ and vnion with him From the meanes of executing this our calling which is the sauing hearing of the Word the softening of our hard hearts making them humble contrite penitent and sorrowfull for sinne which are all preparatiues to our sound conuersion and regeneration whereby wee who were dead in sinne are quickened and reuiued by the Spirit of God effectually applying vnto vs the vertue of Christs death and Resurrection From the worke of grace thus begun in vs we may haue much profitable matter of meditation As of the illumination of our minds with sauing knowledge of iustifying faith with the causes effects degrees properties and signes of it our iustification by faith in Christ our reconciliation and adoption and manifold other priuiledges of the faithfull of which I shall haue occasion to speak hereafter The speciall fruits of faith respecting our Iustification as our entrance into grace by which wee stand the loue of God shed abroad in our hearts confidence free accesse to the Throne of grace peace of conscience ioy in the holy Ghost and an holy glorying in Gods benefits The fruits of faith respecting our adoption as the Spirit of adoption hope Christian liberty So also we haue excellent matter of meditation from our sanctification the causes effects degrees properties meanes and signes of it and from the speciall parts of it our mortification vnto sinne and vinification to newnesse of life From the imperfection of our sanctification which is but begun in this life and to be perfected in the life to come and that by reason hereof the reliques of all sorts of sinne doe still remaine in vs blindnesse in our mindes errour in our iudgments impurity in our consciences forgetfulnesse in our memories rebellion in our willes security impenitency infidelity and hardnesse in our hearts corruption and disorder in our affections and by reason of all these many sinnes breaking out into our actions And heere we may meditate of those speciall sinnes and corruptions whereunto our natures are most prone and wherewith wee are most often ouertaken and of the meanes whereby we may mortifie and subdue them that they may no longer beare this sway in vs as in former times So also wee haue heere occasion to meditate of our begun sanctity in all our parts and actions of the internall holinesse of our natures and the change that is wrought in vs by repentance from euill to good from corruption to grace the which is to be obserued in all our inward faculties as the holinesse of our minds and vnderstandings in their spirituall illumination whereby they become wise and prudent in the things appertaining to God and our saluation the purging of our

hands because being created wee haue Act. 17. 28. Psal 104. 28. no power to subsist of our selues but wholy depend vpon God for the continuance of vs in our life and good estate for as the Apostle saith In him we liue moue and haue our being so that if he withdraw his assisting power we perish and returne vnto our dust By his all-ruling prouidence we are euery day in the yeere euery houre in the day and euery minute and moment in the houre preserued from innumerable dangers which otherwise would seaze vpon vs from the assaults of our many and mighty enemies and especially of that roring and deuouring 1. Pet. 5. 8. Lyon who is alwaies ready to destroy vs if wee were not preserued vnder the wings of the Almighty from his rage and malice By it wee are gouerned and directed in all our waies so as we cannot stirre a foote nor moue a hand nor open our eyes or eares nor speake a word if wee had not strength from him By it all the creatures become seruiceable vnto vs and worke together for our good which otherwise would bee our bane From God wee haue all the benefits which we inioy the Sunne which giueth vs light and vitall heate the ayre which wee breathe the earth which sustaineth vs the meate which feedeth vs the apparell which couereth our nakednesse and keepeth vs warme our health and wealth our peace plenty and prosperity and all other blessings fit both for necessity and for our comfort and delight And not onely the things themselues but all their vertue and vigour whereby they become profitable to those ends for which we vse them doe come from him and doe as meanes and instruments serue his Prouidence for the deriuing of all good vnto vs himselfe still remayning the chiefe and principall cause which worketh by them or can deriue vnto vs all things needefull without them if they bee wanting For it is he who feedeth vs by our meate by our clothes keepeth vs warme by our friends doth comfort and relieue vs for which vses they would be vneffectuall yea produce the cleane contrary effects if they had not from his blessing their power and efficacy Now to what end O man dost thou receiue daily at the hands of God such innumerable blessings but that thou shouldest acknowledge him the Author of them and praise him for all the good which he doth vnto thee Why doth hee preserue thy life but that thou shouldest liue to his glory Why doth hee make all his creatures in heauen and earth seruiceable vnto thee but that thou shouldest hereby be moued with more cheerefulnesse to serue him who hath created both them and thee Why doth he preserue thee from dangers and protect thee from enemies and deliuer thee out of troubles and afflictions but that thou shouldest glorify and serue him without feare in Psal 50. 15 Luke 1. 74 75. holinesse and righteousnesse all the dayes of thy life Why doth he giue the light of the Sunne but that thou shouldest shun the workes of darkenesse and serue him in the duties of thy calling Why doth he let thee breathe the ayre but that thou shouldst spend this breath in speaking singing to his praise Finally why doth hee feed and clothe thee and giue vnto thee those manifold blessings which thou inioyest but that by this rich wages hee may incourage thee to doe him faithfull and cheerful seruice which if thou neglectest and mis-spendest all the rich gifts which thou hast receiued to the dishonour of him that giueth them in the seruice of sinne and Satan and in satisfying of thine own carnall and sensuall lusts what dost thou hereby but bewray thine horrible ingratitude towards such a gracious and bountifull Lord and Master What dost thou but alienate his loue from thee and prouoking his wrath against thee mooue him in his iust displeasure to withdraw his gifts from thee which thou abusest or let thee inioy them in his anger to thy greater hurt leauing them with thee as testimonies to conuince thee of thy shamefull vngratitude and as talents lent vnto thee which when thou hast mis-spent to the dishonour of thy Lord or not imployed them in his seruice will but prepare for thee a fearefull account at the terrible Day of Gods last Iudgement CAP. XXXVII Two other reasons mouing vs vnto a godly life The first taken from Christ giuen vnto vs by his Father the other from the Couenant of grace made in him §. Sect. 1 Of the inestimable gift of Iesus Christ which should moue vs to loue and serue God THe fourth mayne benefit which God hath giuen vnto vs is his onely begotten and dearely beloued Sonne Iesus Christ to be our Head and Sauiour in whom we were elected by whom we were to be saued redeemed For being falne in Adam who was the head and roote of all mankinde and not onely partakers of the guilt and punishment of his sin but also of the corruption of nature deriued from him whereby we were disabled to all good and made prone vnto all euill it would not stand with Gods Iustice to elect or saue vs till it were fully satisfied and wee freed from this sinfull condition Which being a worke impossible to men and Angels in respect of that infinite price which was to bee payd God of his free grace and loue ordained and appointed in his eternall Counsell his Sonne to be our Sauiour and Redeemer and to this end to take our nature vpon him that hee might be vnto his elect the second Adam and the Head of his Church in whom he chose them to life and saluation which the first Adam lost both for himselfe and all his posterity For howsoeuer the free loue and meere grace and good will of God be the supreme and highest cause of our election and saluation and Christ in respect of it but a meanes or subordinate cause of working that for vs which Gods loue had first decreed neither was Christ the cause that moued God to loue vs John 3. 16. with this first loue and free grace but this loue the cause which moued God to giue his Sonne vnto vs to be our Sauiour and Redeemer yet may it be truely said that wee could no otherwise be elected then in Christ as our Head and the roote of all our righteousnesse that iustice and mercy meeting together God might be glorified in them both although we be not elected for him but of Gods absolute will and free grace which moued him to giue vs his Sonne and all other good which wee receiue by him And this the Apostle plainely affirmeth that God hath chosen vs in him before the foundation of the world and that he hath predestinated vs to the adoption of children by Iesus Christ Ephe. 1. 4 5. vnto himselfe according to the good pleasure of his will to the praise of the glory of his grace wherein he hath made vs accepted in his Beloued

are so bitter and vnpleasant to the flesh that they make vs immoderately sorrowfull and to breake out into some impatiency as though they were signes of Gods wrath and displeasure and not of his fatherly loue correcting vs for our amendment Seuenthly and lastly this sorrow ariseth in the hearts of weake Christians when as they compare themselues with others that haue made a better and greater progresse in the graces of Gods Spirit and in the duties of a godly life being hereby moued to think that the graces which they see in others are wholly wanting in themselues because their lesser light is obscured by a greater and seemeth nothing because it is not of equall brightnesse Or if they haue any at all yet that it is false and hypocriticall because it is but of slender growth and much inferiour to those which we obserue in many others whom notwithstanding we haue as much exceeded in meanes as they vs in the fruits of them By which sorrowes and heauinesse arising from these and such like causes the poore Christian doth more more weaken the operation of Gods graces in him in the duties of a godly life because he doth too much already apprehend their weaknesse and more disableth himselfe because he seeth his inability For hauing with immoderate griefe weakened his body and spent his spirits oppressed his heart and terrified his conscience he is made lumpish and dull vncheerfull and vncomfortable in all the duties of Gods seruice For the remouing of which impediment we must carefully take heed that we doe not disioyne faith from our repentance but as wee haue one eye vpon our sinnes that wee may sorrow for them so the other eye vpon our Sauiour Christ who hath fully satisfied for them Secondly we must not dreame vpon any perfection of sanctification in this life though we labour after it and then we shal not be too much deiected and mourne immoderately for our imperfection whereas if we fancy vnto our selues a farre greater measure of grace and holinesse then it is possible for vs to attaine it will be a cause of excessiue sorrow when we finde how farre we come short of our hopes Thirdly we must looke vpon Gods graces and the fruits of them in holy obedience as testimonies of Gods loue and euidences of our sanctification and not as being any meritorious causes of his fauour and our saluation For then we need not to stand so much vpon the quantity and degree of them as vpon their sincerity and truth which when we finde we may reioyce in the assurance of Gods free grace and loue through Iesus Christ Whereas if we looke vpon them in their worth and worthinesse the sight of their imperfections will bereaue our hearts of all sound comfort Fourthly we must consider that the first and least degrees of true grace are accepted of God and will make vs also acceptable vnto him For hee will not breake the bruised reed nor quench the smoking flax He respecteth Math. 12. 20. and tendreth his young lings and weaklings as well as those who haue attained to greater strength and he hath pronounced them blessed who Math. 5. 6. hunger and thirst after righteousnesse as well as those which are perfectly righteous Finally as we must take notice of that wee haue not that wee may labour after it so also we must not neglect what wee haue that wee may be truly thankfull vnto God from whose free grace we haue receiued it among which we may number spirituall life whereby onely we can be sensible of our wounds and weaknesse the sight and sense of our sinnes by which we are moued to deny our selues and to fly vnto Christ hungring desires of grace and holinesse seeing wee haue Gods promise that they shall be satisfied And so we shall ioyne faith with our repentance ioy with our mourning loue and thankfulnesse with our meeknesse and humility §. Sect. 5 Of desperation and that it is a great impediment to godlinesse Finally these scrupulous feares and carnall sorrow if they bee not remoued or moderated will bring vs by degrees into that fearfull gulph of deepe despaire whereby we shall cast off all hope of Gods mercy and reiect the all-sufficient merits and satisfaction of Iesus Christ through our incredulity as though the multitude and hainousnesse of our sinnes did farre exceed them And this is the very cut-throat of all piety and the diuels strongest and most horrid chaine to inslaue men in his seruice and to hinder them from entertaining so much as a thought or desire of seruing God in the duties of a godly life For it wholly discourageth a man from proceeding in such a way as offreth no hope of bringing him to his iourneys end It maketh a seruant wholly to neglect his duty when as hee is quite cut off from all expectation of reward It causeth men to giue themselues to all sensuality voluptuousnesse and prophanesse when they haue no other hopes but what this present life offereth vnto them and the rather that they may hereby put off for a little while their terrours of conscience and griefes of minde as it were by drinking of cold water in the fit of a feauer And wanting faith by which wee are vnited vnto Christ in whom a lone we can bring forth fruits of holinesse and righteousnesse how can we otherwise chuse but be vtterly barren in all true obedience and like wild Oliue trees bring forth onely fruits of impiety and wickednesse Which impediment if we would remoue we must remember that the Lord is infinite in grace and mercy as he describeth himselfe Exod. 34. 7. in his Word so that though our sinnes be many and grieuous yet they are infinitely exceeded by them for his mercies are aboue all his workes Micah 7. 18. That he taketh delight in shewing mercy toward repentant sinners seeing hereby he exerciseth his nature and magnifieth his holy name in the manifestation of his grace and goodnesse That he loued vs when we were his enemies yea so loued vs that he sent his onely begotten and dearely Ioh. 3. 16. beloued Sonne to dye for vs and therefore will not now reiect vs when as through Christ we sue and seeke to be reconciled vnto him That he hath made his free couenant of grace with vs wherein hee hath promised the remission of all our sinnes vpon the alone condition of faith bringing forth the fruits thereof in vnfained repentance and that his promises are indefinite without exception of any sinners and therefore shall assuredly belong vnto vs if we doe not reiect them through vnbeliefe That the merits and satisfaction of Christ are of infinite value and an all-sufficient satisfaction for the sinnes of the whole world if they were applyed by faith and that he hath giuen vnto vs his couenant in writing and ratified it by his Sacraments which he hath annexed as seales to the great Charter of our peace that there might no place be

saith that the redeemed of the Lord shall returne and come with singing vnto Sion and euerlasting Esa 51. 11. ioy shall be vpon their heads they shall obtaine gladnesse and ioy and sorrow and mourning shall flee away They are called to the Marriage of the Math. 22. 2. Kings Sonne and feasted with a delicious banquet of his speciall fauours and none but they haue communion with Christ that they may reioyce Cant. 2. 4 5. and solace themselues in the fruition of his loue They and none besides are iustified of Gods free grace through the righteousnesse and obedience of Iesus Christ and therefore haue cause to be of good comfort seeing Math. 9. 2. their sinnes are forgiuen them So the faithfull professe that they would greatly reioyce in the Lord and that their soules should be ioyfull in their God Esa 61. 10. because he had clothed them with the garment of saluation and couered them with the robe of righteousnesse as a Bridegroome decketh himselfe with ornaments and as a Bride adorneth her selfe with her Iewels They also haue cause aboue all others of ioy and reioycing in that they are reconciled vnto God by Iesus Christ and are at peace with him and with their owne consciences Rom. 5. 1 3. in which respect they haue iust cause of glorying in their tribulations for this peace with God passeth all vnderstanding and his loue is Phil. 4. 7. Cant. 1. 2. better then wine refreshing and cheering our harts more then all the cold qualmes of worldly crosses can daunt and dismay them seeing by Gods loue towards vs and our loue towards him wee haue this priuiledge that all things shall worke together for our good They alone haue the Spirit of Rom. 8. 28. God dwelling in them which worketh in their hearts this spirituall ioy Gal. 5. 22. and by vniting them vnto Christ and through him vnto God his Father the Authour and Fountaine of all goodnesse blessednesse and ioy doth giue vnto them cause sufficient of triumphing with ioy vnspeakable and Esa 51. 12. glorious in the fruition of all happinesse through this sweet and happy communion Finally the faithfull onely who serue and please God haue hope and assurance of eternall blessednesse in the Kingdome of heauen when all teares being wiped away from their eyes they shall bee comforted Apoc. 21. 4. after their mourning and after their weeping laugh and reioyce For Math. 5. 4. the Lord will shew them the path of life and cause them to inioy in his presence Luk. 6. 21. fulnesse of ioy and at his right hand pleasures for euermore In which regard Psal 16. 11. the godly in this assurance of faith haue as much greater and better cause of reioycing aboue all worldlings who abound in their present possessions of earthly wealth and wallow themselues in voluptuous pleasures as a young heire in his nonage who expecteth the inheritance of some goodly Lordship or if you will some great and glorious Monarchy hath more cause of reioycing then a poore cotager in a silly tenement in which for the present he dwelleth but yet onely holdeth it at the Landlords pleasure For there we shall haue riches and treasures which Mat. 6. 19 20. cannot rust with canker nor we be robbed of them by theeues there are honours subiect to no blemish of disgrace and pleasures for euermore In all which respects let the righteous be glad as the Psalmist exhorteth let Psal 68. 3. them reioyce before God yea let them exceedingly reioyce And that not by fits and flashes but at all times and vpon all occasions according to that of the Apostle Reioyce euermore Neither is there any time vnseasonable for 1. Thes 5. 16. the spirituall ioy of the righteous so long as they haue the face and fauour of God shining vpon them which is all-sufficient in it selfe to turne all their mourning into mirth and their sorrow into gladnesse euen when they are sore pinched and pressed with the waight of their afflictions and cause them to reioyce inwardly in their hearts when their cheekes are bedewed with their teares Heerein quite contrary to the wicked who reioyce in the face but not in the heart whereas the faithfull 2. Cor. 5. 12. doe inwardly glory euen in their tribulations which notwithstanding being bitter and vnpleasant to the flesh do make them to discouer nothing but griefe in their outward countenance Yea sorrow for sinne it selfe when as wee mourne as a man mourneth for the death of his onely sonne and first borne doth not abate our spirituall ioy yea in truth it doth much increase it for this godly sorrow worketh repentance to saluation not to 2. Cor. 7. 10. be repented of and causeth the true Christian exceedingly to reioyce in that he can heartily grieue because by his sinnes hee hath displeased his God And this trembling in the sight and sense of our sinnes and the Iudgements of God due vnto them may through faith assuring vs that by Christ we are freed from them be ioyned with inward gladnesse according to that of the Psalmist Serue the Lord with feare and reioyce Psal 2. 11. with trembling §. Sect. 7 An admonition to the faithfull to lay h●ld on this ioyfull priuiledge and to shake off sorrow and sadnesse By all which it appeareth that godlinesse doth not depriue any of ioy and gladnesse yea rather the more godly we are the better right and title we haue vnto it and may iustly exceed all others as much in mirth and cheerfulnesse as we haue in vs more then they the causes of all sound and solid reioycing The which as it should perswade all who are yet vnresolued to enter without delay into this Christian course that they may attaine vnto this high and excellent priuiledge and not suffer themselues to be any longer discouraged with this vaine and false conceit that they must leaue all their chiefest ioyes when they leaue and forsake the pleasures of sinne so should it mooue those who haue a desire and purpose to serue and please God to lay hold of this ioyfull priuiledge seeing God freely offereth it vnto them and not any longer to please themselues with their melancholike dumpes and affected sadnesse as though they were greatest proficients in mortification when they most exceed in lumpish heauines which needs to be mortified as well as any other carnall affection that in stead thereof our hearts may bee replenished with spirituall ioy For hereby they doe not onely exceedingly discredit and disgrace a godly life and by casting vpon it this false aspersion of sorrow and sadnes discourage others from entring into it but also make it to become so tedious and troublesome harsh and vnpleasant that they cannot proceed in it without much vncomfortablenesse nor performe the duties of Gods seruice with any cheerfulnesse and delight when as their spirits are dulled and deaded with this mournfull and deiected heauinesse

perisheth as the Wiseman speaketh CAP. V. Of the loue of God and diuers vertues which spring from it §. Sect. 1 Of the loue of God what it is and wherein it consisteth and of the measure and meanes of it THe next mayne and principall dutie is the loue of God when as knowing beleeuing and remembring his infinitenesse in all goodnesse excellency beauty and all perfection and his inestimable loue grace and bounty towards vs we doe loue him againe with all our heart soule minde and strength aboue all things and all other things in him and for his sake So that the causes of our loue towards God are his goodnesse excellencie beautie and perfection in himselfe and his goodnesse grace and benignity towards vs. For goodnesse is the onely obiect of loue neither doe wee loue any thing which is not either truely good or at least appeareth good vnto vs. And therfore seeing God is the summum bonum and chiefe goodnesse when his nature appeareth to be so we should loue him chiefly and place our chiefe happinesse in his fruition But yet because in this state of corruption we are full of selfe-loue therefore wee cannot loue God perfectly and absolutely for himselfe as we ought till wee bee assured of his loue towards vs and haue it shed abroad in our hearts by the holy Ghost for we loue him because he loued vs first as the Apostle speaketh Now the Rom. 5. 5. 1. Ioh. 4. 19. measure of our loue wherewith we are to loue God ought to be without measure both because he is immeasurable in goodnesse in his owne nature and also because his loue towards vs hath exceeded all measure the which appeareth not only in our creation whereby he hath giuen vs vnto our selues and made vs his most excellent creatures but also in our Redemption wherein he hath giuen himselfe vnto vs euen his onely begotten and dearely beloued Sonne of the same nature with himselfe to die for our sinnes and rise againe for our iustification and that when we were not friends but of no strength strangers sinners enemies vnto him and his grace the slaues of Satan and children of wrath as well as others And therefore if he thus loued vs when we merited no loue yea when we deserued wrath and hatred how much more if it were possible should wee loue him who is most louely and infinitely deserueth our loue But because our nature being finite we cannot loue him infinitely wee ought therefore to loue him as much as is possible for vs with all our hearts soules and strength Or if we cannot thus doe in respect of our corruption yet at least we must loue him in sincerity and vprightnesse of heart as much as we can and be heartily sorry that wee can loue him no better We must loue him aboue all things in the world as house lands parents children wiues yea our owne liues and be ready with all cheerefulnesse to lay them downe for him as he hath first laid downe his life for vs. For if we ought to loue all things in him and for him then ought wee to loue him much more preferring his glory euen before our owne saluation when as they come in comparison the one with the other And this is that loue of God which is to be imbraced of vs as being in it selfe a most excellent vertue and in diuers respects to be preferred before faith and hope 1. Cor. 13. 13. and to vs most profitable feeing it assureth vs of Gods loue and remission Luk. 7. 47. of our sinnes transformeth vs after a manner into the diuine nature for where is loue there is likenesse and it is the nature of it to change the louer as much as may be into the party beloued and finally weaneth our hearts from the loue of the world and earthly vanities and lifteth vp our affections and thoughts vnto God and heauenly things maketh all that we doe or suffer for Gods sake easie and tolerable yea sweete and comfortable for it seeketh not her owne beareth all things endureth all things it inableth 1. Cor. 13. 6 7. vs to offer vnto God cheerefull obedience and to performe all duties of holinesse and righteousnesse required vnto a godly life with ioy and delight which without it are irkesome and vnpleasant yea intolerable and impossible vnto flesh and blood Now the meanes whereby our hearts may be inflamed with this diuine fire of Gods loue are first that we often meditate vpon Gods infinite goodnesse excellency beauty and perfection which make him worthy of all loue and how hee hath exercised these sauing attributes towards vs in our creation and preseruation in our redemption giuing his only Sonne to die for vs and for his sake forgiuing vs all our sinnes and in bestowing vpon vs all the good things which wee inioy in this life or hope for in the life to come §. Sect. 2 Of the zeale of Gods glory what it is and wherein it consisteth Now the vertues and graces which arise and issue from loue are diuers as zeale of Gods glory ioy and reioycing in God thankefulnesse and obedience Zeale is the fruit and effect of our feruent loue towards God and as it were a flame arising from this diuine fire whereby we are made most carefull and earnest in seeking Gods glory both in aduancing and furthering all meanes whereby it is furthered and in opposing hindring and remoouing all the impediments whereby it may bee hindred And this is to be shewed in all other vertues as being the intension of them and in all duties which we performe vnto God So the Apostle telleth vs generally that it is good to be zealously affected alwayes in a good thing Gal. 4. 18. Our loue towards God and hatred of sinne must be zealous and hot and not cold or luke-warme our repentance must bee ioyned with zeale Bee zealous and amend We must zealously worship and serue God according Apoc. 3. 19. to that of the Apostle feruent in Spirit seruing the Lord. Wee must not Rom. 12. 11. Tit. 2. 14. 1. Thes 3. 10. onely doe good workes but be zealous of them Wee must pray with zeale exceedingly and powre out our hearts like water before the Lord with Lam. 2. 19. zeale we must preach the Word and be inwardly affected with that wee speake that so also we may affect others and we must with zeale heare the Word and euen hunger and thirst after this spirituall food of our soules 1. Pet. 2. 1. that we may grow vp thereby But yet our care must be that our zeale be guided with knowledge and not shew it selfe in all things but as the Apostle speaketh onely in a good matter and also that in aduancing of the Gal. 4. 18. meanes of Gods glory and remoouing the impediments wee keepe our selues within the limits of our callings Now the meanes to attaine vnto this zeale is to consider often and seriously how great things

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

outward and inward defilements of sinne Wash thy selfe therefore yea bathe and diue thy selfe in them whereby as thou shalt bee certainly assured that thou art washed and purged from the guilt and punishment of all thy sinnes in the precious Lauer and Fountaine of thy Sauiours blood so shalt thou find these waters of repentance notable helpes and meanes to cleanse thee from the corruption and filth of sinne Drench but thy selfe in them O my soule and thou shalt drowne them for though to thee they are liuing waters and helpe to preserue thee yet they will stifle and choke thy sinfull corruptions though like the waters appoynted for the triall of Num. 3. 27 28. iealousie they will make thee fruitfull yet they will cause thy sinnes to rot and perish working diuersly vpon diuers subiects Worldly sorrow indeed causeth death because it doth not conioyne but seuer thee from Christ thy life It is a fruit of the flesh the ioy whereof is mortall and therefore much more must its griefe needs be mortall It looketh not to heauen but to the earth not drawing to God but driuing thee from him It respecteth punishment and not sinnes and lamenteth more the losse of earthly trifles then of Gods loue and heauenly excellencies And therefore when this bitternesse is thrust vpon thee by thy corrupt flesh thou hast iust cause to cry out with the children of the Prophets that there is death in the pot and sinne in such sorrow for which griefe thou hast iust cause of further grieuing Mistake not this worldly sorrow O my soule for true repentance .. Let not these muddy teares come into thine eyes which will but dimme and dazle the sight of faith so as it shall not bee able to discerne thy Sauiour But labour after that godly sorrow which will cause repentance not to be repented of which though it may seeme vnpleasant to thy carnall taste yet thou shalt finde it wholesome though not so toothsome If not delightfull meate yet at least profitable physick which by purging away the corrupt humours of sinne will helpe to preserue thy spirituall health and life Yea in truth my soule thou shalt vpon good experience finde this repentance not onely good and profitable but also sweet and comfortable causing thee to possesse and inioy thy selfe with much peace and patience §. Sect. 2 Motiues to repent taken from the Authour and efficient causes of this grace For who is the Authour of it but God himselfe who with his sweetnesse sweetens all things which he giueth to his children and though they bee bitter in themselues yet tempering them with his loue hee maketh them to become pleasant turning our mourning into reioycing and raising out of the subiect of sorrow matter of ioy It is a cup of Gods tempering and therfore refuse not to drin kt it it must needs be good comming from him who being the chiefe Goodnesse is Authour of all good It is Gods gift O my soule and no naturall act in thine owne power and therefore when thou wantest it sue vnto him that giueth liberally to all that aske of him when thou hast it ascribe nothing to thy selfe but let him haue the glory of his owne gift It is his gift and not in thine owne power take it then thankfully at his hand whilst in his acceptable time he offreth it lest pulling it back for thine vngrateful neglect thou seek it too late and neuer findest it It is a gift of the Spirit which like the wind bloweth when and where it listeth and not at thine appoyntment spread thy sailes my soule whilest this gale lasteth and open the dore of thine hart whilest the Spirit knocketh It is the gift of grace and not of merit towards which thou hast brought nothing as the cause but thy sinnes onely as the occasion and therefore as it is giuen freely so freely take it It is the grace of God which like the Sunne with kindly heate doth with the beames of his fauour dissolue the clouds of griefe and causeth them to distill in repentant teares and not the strong and cold winds of his rigorous iustice and terrible threats which either blow them quite away or congeale them vnto an Icy hardnesse making thy teares whilest they are dropping like haile-stones which will destroy thy fruits of obedience rather then cause them to grow and multiply It is not a common but a sauing grace seeing to whomsoeuer God giues it he giueth them also saluation with it and therefore my soule if thou wouldest haue the one refuse not the other for these gifts of grace must goe together It is an Euangelicall gift and not a legall which haue such hard conditions that they can seldome be obtained whereas the Gospell not onely offereth to giue but also inableth thee to receiue what it offereth and to performe what it requireth The strong winde thunder and earthquake of legall threatenings doe onely prepare a way but it is the still voyce of the Gospell which assuring thee by faith of Gods loue worketh it in thee And therefore my soule despise not this Word of grace but whilest thy God speaketh and allureth thee by his sweet promises to repentance hearken vnto him and harden Psal 75. 7 8. not thine heart It is a gift of God which thou returnest vnto him againe and thy selfe with it Feare not lest it shall bee reiected and thou with it because it is small and worthlesse for thy God requireth not perfection but truth and that his gifts bee not imbased by the mixture of thy hypocrisie Hee looketh not to receiue much where hee giueth but little nor will reiect any of his owne graces as small and worthlesse seeing though they bee but of small value as they are thine yet from the Author and giuer they haue sufficient worth and excellency for which hee will accept them It is a gift which thy God hath freely giuen thee but by and for his Sonne thy Sauiour It came to thee of free grace from God by Christ but to him by purchase Thou hast it for nothing saue gratefull acceptance but thy Sauiour bought it at a deare rate euen with the inestimable price of his precious Blood nothing else could procure thy pardon without which there was no place to repentance for neuer wouldest thou haue returned to God whom thou hadst incensed to wrath by thy sinnes had not Christ by that propitiatory Sacrifice reconciled thee and wrought thy peace Besides so was thy rebellious heart hardned through the deceitfulnesse of sinne vnto more then an adamantine hardnesse that nothing but the Blood of the slaine Goate or innocent Lambe could mollifie and soften it that it might bee fit to receiue the impression of this sauing grace and to melt and resolue in repentant teares And therefore seeing thy Sauiour hath bought it at so deare a purchase doe not now vngratefully refuse it when hee so graciously offereth it vnto thee of free gift Especially seeing hee vseth

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

holy Spirit This is that sonne-like obedience which God now requireth of vs which if we performe we and our seruice shall be accepted of God in Christ our imperfect righteousnesse being couered with his perfect obedience and our corruptions washed away in his blood For he spareth vs as a louing father spareth his sonne that serueth him who in the duties Mal. 3. 17. which he requireth respects his affection more then the action and the intention and desire of his heart to please him more then of his abilities in performance according to that of the Apostle If there be first a willing 2. Cor. 8. 12. minde it is accepted according to that a man hath and not according to that hee hath not An example whereof we haue in Dauid who hauing in his heart 2. Sam. 7. 16. a desire and resolution to build the Temple though he did it not was accepted and rewarded of God as if he had built it And in Abraham Gen. 22. 16. whose resolution to sacrifice his sonne was as pleasing in Gods sight as if he had beene sacrificed Now the reason why our desires and resolutions are so acceptable vnto God is first because they are the chiefe seruice of the heart which the Lord respecteth aboue all other parts and outward performances And secondly because all our indeuours and actions are according to our desires either forward and feruent or slacke and remisse For as Philosophie teacheth the loue and desire of attaining to the end is the first cause in the intention of the agent which setteth him on worke and according to the greatnesse of this loue and desire to the end at which wee ayme such is our care and diligence in the vse of all good meanes whereby wee may attaine vnto it Moreouer as it will make our persons and actions accepted of God so our prayers which God hath promised to heare and grant According to that of the Psalmist Lord thou Psal 10. 17. hast heard the desire of the humble thou wilt prepare their heart thou wilt cause thine eare to heare And againe He will fulfill the desire of them that feare Psal 145. 9. him he will heare their cry and will saue them And the Wiseman telleth vs that the desire of the righteous shall be granted that is not they who are Pro. 10. 24. righteous according to the rigour of the Law but they who are Euangelically righteous and desire and labour to attaine vnto it as it is expounded in the prayer of Nehemiah O Lord I beseech thee let now thine eare be attentiue Nehem. 1. 11. to the prayer of thy seruant and to the prayer of thy seruants who desire to feare thy name And consequently this being one of their most principall desires that they may be so freed from their corruptions and imperfections as that they may performe vnto God that perfect obedience which the Law requireth and their soule longeth after the Lord will satisfie it and though for a time they bee turmoiled and humbled in the sight and sense of their corruptions yet by degrees he will bring them vnto this perfect age in Christ and to that height of perfection which they so much desire when as hauing put off with their mortalitie all relikes of corruption they shall be clothed with those long white robes of perfect Apoc. 6. 11. holinesse in his heauenly Kingdome Vnto which happy estate in the meane time their longing and thirsting desires doe giue them full title and interest for they are blessed not who are replenished with perfect righteousnesse but who hunger and thirst after it as our Sauiour hath Matth. 5. 6. taught vs. §. Sect. 3 That our desires resolutions and indeuours must not be faint and weake but seruent and earnest But yet that we may not in our carnall sloth and security deceiue our selues with shaddowes in stead of substances we are to know that not all kind of desires resolutions and indeuours are acceptable vnto God nor make vs to be accepted of him but those only which are sound and solid sincere and vpright vnto which diuers properties are required First that they be not faint and weake fickle and slight but strong and vehement earnest and feruent like the desires of women with child which are euen heart-sicke vnlesse they be satisfied in the things which they long after as Dauid implyeth where he saith Behold I haue longed after thy precepts Psal 119. 40. quicken me in thy righteousnesse And againe My soule fainteth for thy saluation Vers 81. but I hope in thy Word that is thy promise whereby thou hast assured me that thou wilt satisfie my desire They must not be inferiour to the desires of worldlings seeing the things desired are so much superiour exceeding them in excellencie profit and permanencie as farre as heauen exceedeth earth Now we know that the desires of worldlings after their riches pleasures and preferments are so feruent and earnest that they wholly take vp their thoughts in thinking of them and their care in compassing them Neither is there any paines so great or danger so desperate which they will not venter vpon but night and day by sea and land labour after that which their soule loueth They must be like the desires of the Spouse in the Canticles which made her sicke through their feruent Cant. 2. 5. heate and ready to swoune had she not beene stayed and refreshed with the wine and apples of spirituall comforts They must so inlarge our hearts that they will be ready to breake if they be not replenished and mollified with the oyle of Gods grace and holy Spirit according to that of Dauid My soule breaketh for the longing that it hath to thy iudgements at all Psal 119. 20. times They must as they are compared resemble hunger and thirst Matth. 5. 6. which make men sicke till they bee satisfied and so resolute that nothing can withstand them no difficultie or danger so great and desperate which they will not hazard themselues vnto that they may procure meate and drinke to preserue them from famishing and with such care and diligence vse all meanes tending heereunto as if they were religiously bound to doe it by a solemne oath as we see in that desire and resolution of Dauid I haue sworne and will performe it that I will keepe thy righteous iudgements Psal 119. 106. And thus Iob to strengthen his desires and resolutions in shunning sinne and seruing God bindeth himselfe and all his members heereunto by solemne couenant I haue saith he made a couenant with mine eyes why then Iob 31. 1. should I thinke vpon a maiden §. Sect. 4 They must be intire and totall both in respect of the subiect and obiect Secondly these desires resolutions and indeuours must be intire and totall both in respect of the subiect and obiect For they must proceed from the whole heart and will so farre foorth as

way of the Lord. §. Sect. 2 Of the last meanes of obtaining faith which is meditation on diuers subiects The last meanes is often to meditate vpon these points following First vpon Gods euerlasting and vndeserued loue which mooued him euen whilst we were sinners the children of wrath the vassals of Satan and enemies to God and his grace to send his onely begotten and dearely beloued Sonne into the world that taking our nature vpon him hee might therein redeeme and saue vs by satisfying his iustice in paying for vs an all-sufficient price for our redemption And therefore hee that sought vs when wee were lost will not cast vs away when hee hath found vs. Hee that so loued vs when wee were enemies will not forsake vs now if wee seeke his fauour He that out of meere loue gaue Christ to redeeme vs by his death will not when he hath bought vs at so deare a price suffer vs to perish if we apply Christ and his merits by faith when as a free gift hee offereth him vnto vs. Secondly let vs meditate on Gods infinite mercy which causeth him to delight not in death and destruction but the conuersion and saluation of sinners The which his mercy being aboue all Rom. 5. 10. Ezek. 33. 11. his workes and infinitely greater then all our sinnes is freely offered vnto vs and wee are sure to receiue it if wee doe not reiect it by vnbeliefe Thirdly let vs meditate on Gods immutable and infallible truth in his promises and his omnipotent power whereby hee is able to performe them Fourthly vpon the all-sufficiency of Christs righteousnesse and obedience whereby Gods iustice is fully satisfied and his wrath appeased of which wee shall bee partakers if wee beleeue in him as our onely Sauiour and Redeemer Fifthly let vs meditate on the Couenant of grace wherein the Lord promiseth the pardon of our sinnes and the saluation of our soules not vpon the condition of our workes and worthinesse nor with exception of our sinnes but vpon the alone condition of a liuely faith which bringeth foorth the fruits thereof in vnfained repentance Sixthly let vs meditate vpon the generality and indefinitenesse of Gods promises which exclude no sorts of sinners who doe not exclude themselues by their vnbeliefe reiecting Gods pardon when as it is offered and pulling off the soueraigne salue of Christs merits and obedience so as it cannot cure their sores of sinne Lastly let vs meditate vpon faith not only as it is an instrument whereby Christ is applyed but also as it is a duty which is not arbitrary to be done or not done at our free choyse but expresly commanded by God as the condition of the couenant which Mark 1. he hath made with vs the which we also in our baptisme haue vndertaken to performe And therefore setting all doubts and disputes aside wee must beleeue in obedience to Gods Commandement And so much the rather because God hath not only required it at our hands but hath also vsed all meanes enabling vs to performe it For he hath made his couenant with vs of grace and saluation and though he be truth it selfe and cannot fayle of his promises yet respecting our imbecility and weakenesse of faith he hath to put away all doubting confirmed them by his oath and by annexing vnto his hand-writing his seales the Sacraments §. Sect. 3 Of the meanes whereby we may attaine vnto fulnesse of perswasion And these are the meanes of begetting and confirming of our faith that it may not only assent vnto the truth of Gods promises but also apply and apprehend them to our owne particular vse Now that from these two first degrees we may grow vnto fulnesse of perswasion which in assurance of our perseuerance in the fruition of Gods loue doth make vs with the Apostle to triumph ouer all difficulties and dangers there are diuers Rom. 8. 38 39. other things required As first that we esteeme faith our chiefe riches and this will make vs spiritually couetous and carefull by all meanes to adde vnto this treasure Secondly we cannot come to this fulnesse of fayth but by often experience of Gods loue shining in the riches of his mercies especially in things appertaining to grace and eternall glory To which purpose we must bee sensible of Gods goodnesse and diligently obserue his fauours towards vs and so by induction of particulars that seeing so often and many wayes he hath bin gracious and hath giuen vnto vs such innumerable testimonies and pledges of his loue hence we may gather an experimentall conclusion that being immutable in his goodnesse wee shall liue and dye in his fauour and nothing shall be able to separate vs from it Thirdly we attayne vnto this fulnesse of perswasion by becomming more and more acquainted with God in the vse of his holy ordinances as prayer hearing the Word receiuing the Sacrament of the Supper and meditation for hereby our communion and acquaintance with God is increased and the better we know him the more firmely will we trust and beleeue in him tasting hereby the sweetenesse of his goodnes and the infallibility of his mercy and truth Fourthly we attaine vnto certaine and full assurance of Gods loue toward vs by our often testifying and approuing of our loue towards God in our care to keepe all his Commandements that thereby we may glorify his Name by hauing the light of our holy conuersation shining before men seeing we could not possibly loue 1 Iohn 4. 19. Ier. 31. 3. Iohn 13. 1. him if he had not loued vs first and whom he loueth to the end he loueth them Finally we attaine vnto it by continuall exercizing our selues in good workes and by the dayly practice of Christian duties and leading of a godly life For as faith iustifying vs by applying Christs righteousnesse doth cause a good conscience after we haue peace with God so when we keepe our consciences purged with Christs blood cleare and vnspotted of any knowne willing and grosse sinne it doth maruailously confirme our faith in the assurance of Gods loue seeing we are carefull to maintayne our peace with him and therefore assuredly he will be at peace with vs according to that of the Apostle If our hearts condemne vs not then haue we confidence towards God 1. John 3. 21. §. Sect. 4 Of that special faith whereby we apply Christ for our sanctification And so much concerning iustifying faith which is the ground and foundation of a godly life Besides which generally considered there is a speciall faith or rather a branch of the other which is very profitable and necessary to vphold and further vs in our course of Christianity namely when as we doe by faith apply Christ not only for saluation but also for sanctification and apprehend the promises both for iustification and life eternall and also for the subduing of our corruptions and renouation vnto newnesse of life in this World In which respect also it may be

in themselues effectuall vnto vs for our purification For as the Poole of Bethesda had Ioh. 5. by the mouing of the Angell vertue in it to cure diseases but yet did good to none but those only which were put into it so though the blood of Christ be sufficient to cure the heart of the leprosie of sinne and to make it cleane yet it is of no efficacie vnto any sauing those who are by the holy Spirit dipped and washed in it seeing like the poore lame cripple wee are naturally impotent and cannot make any vse of these meanes of our recouery vnles we be assisted by the holy Spirit The instrumentall cause of this purificatiō is a liuely faith wrought in vs by the Spirit to this end the which we may apply vnto our selues Christ his death and precious bloodshed for our spirituall purging from sinne which is perfected in our iustification in respect of the guilt and punishment and begun in our sanctification by purifying our hearts from their natural corruptions Act. 15. 9. In which respect faith is said to purifie our hearts not materially or formally by any vertue inherent in it selfe but instrumentally by applying vnto vs the vertue of Christs death and bloodshed And vntill we haue this faith wrought in vs by the Spirit whereby we are assured of the riches of Gods grace in this life and glory and happinesse in the life to come our hearts remaine it their naturall filthinesse and are full of all carnall and worldly lusts neither is it possible that they should be perswaded to contemne the baites of worldly vanities and to tread vnder-foot the pleasures of sinne with which they are naturally so much delighted till they haue an offer of better things from God and haue some assurance that vpon their renouncing of the world and fleshly lusts and seeking after these richer gifts they shall most certainely attaine vnto them according to that of the Apostle Blessed be God and the Father of our Lord Iesus Christ 1. Pet. 1. 4. who according to his abundant mercy hath begotten vs againe vnto a liuely hope by the resurrection of Iesus Christ from the dead to an inheritance incorruptible and vndefiled and that fadeth not away reserued in heauen for you And this purged Moses heart from the loue of the world and made him willing to suffer afflictions with the people of God because with the eye of faith he looked vpon the recompence of reward And this caused the Saints of God Heb. 11. 25. to content themselues to dwel in tabernacles not to regard any earthly mansions because they looked for a City which hath foundations whose builder Heb. 11. 9 10. and maker is God the holy Martyrs to indure with patience ioy most cruell persecution not accepting deliuerance because by faith they were perswaded that they should obtaine a better resurrection Of which comforts of Heb. 11. 33. fayth wee haue great neede to be thereby supported vnder the Crosse and perswaded vnto the contempt of the world seeing Iesus the Author and finisher of our faith who was free from all worldly lusts and carnall corruption was by his heauenly hopes incouraged in his earthly sufferings for as the Apostle testifieth He for the ioy that was set before him endured the crosses despising the shame and is set downe at the right hand of the Heb. 12. 2. Throne of God CAP. XI Of the signes of a pure heart and the meanes whereby we may both obtaine and preserue it §. Sect. 1 Of the inward signes of a pure heart ANd these are the causes of a pure heart The signes whereby we may know whether our hearts bee thus purified or no are either inward or outward The inward signes are first the loue of holinesse and purity for as when our hearts are defiled with naturall corruption we loath sanctitie and loue and delight in impure lusts and the pleasures of sinne so when our hearts are purified by faith they are chiefly pleased with those things which please God and louing purity and piety they delight in the exercises of holinesse and righteousnesse And therefore when we loue purity and holinesse it is an euident signe that our hearts are pure and holy seeing the cause of loue is likenesse and where there is no similitude there can be no loue The second signe is hatred of sinne which vpon the same ground we naturally loue especially of those sinnes vnto which our corrupted nature is most inclined because they most molest and trouble vs and polluting the heart with their defilements hinder most our progresse in sanctification and holinesse And thus Paul when his heart was purified abhorred all corruption and delighted in Gods Law hating that sin most which he did most commit because like a Rebell it warred against the law Rom. 7. 15. of his minde and made him captiue to the law of sinne The third signe is our carefull auoyding all meanes and occasions of spirituall pollution for as he that hath filthy hands careth not to handle filthy things but when they are washed cleane will not willingly touch that which will defile them so an impure heart shunneth not the occasions and meanes of impurity because they cannot make it worse then it is in it owne nature in the quality though they may increase the pollution in respect of the degree yea rather being like filthy hogges naturally inclined vnto filthinesse they seeke the occasions of more vncleannesse and purposely wallow themselues in the sinke and puddle of sinne as often as they haue opportunity of satisfying their carnall lusts More especially he that hath a pure heart delighteth in the company of those who are pure and holy by whose Christian conuersation his purity and sanctification may be more and more increased and cannot indure the society of the wicked no not when like filthy dogs they fawne vpon him because he knoweth that the leprosie of sinne is of an infectious and spreading nature that he who toucheth pitch shall be defiled with it and that worldly men most defile when they most fawne and doe vs least hurt when they are farthest from vs. §. Sect. 2 Of the outward signes of a pure heart The outward signes of a pure heart are the fruits of sanctification and holinesse for the tree is knowne by the fruits and the fountaine by the Mat. 7. 17 18. streames that flow from it whether they be good or euill for a good tree cannot bring foorth euill fruit nor an euill tree good fruit as our Sauiour hath taught vs. If therefore the fruits we beare be pure and holy it is an euident signe that our hearts be purified and sanctified if the streames be cleere and sweete such also is the fountaine from which they spring and if the coyne wee outwardly spend and vse in our Christian trading one with another be currant of pure metall and the right stamp then is the treasury of our

thou Daquod iubes iube quod vis commandest and then command what thou wilt §. Sect. 2 Reasons moouing vs to imbrace piety first because it is most excellent And thus we generally see what piety is Let vs in the next place consider briefly of some arguments which may mooue vs to imbrace and practise it in the whole course of our liues The first is that piety and the duties of it are most excellent and to be preferred before righteousnesse both in regard of our iudgements which ought to esteeme them aboue the other in respect of the obiect God himselfe vnto whom immediatly they are to be performed who infinitely exceeding men the duties which wee owe vnto him are incomparably to bee preferred before those which are due to them In regard also of our hearts and affections which ought to imbrace with greater loue and desire those things which our iudgements doe most highly value and in respect of our indeuour and practice wherein we ought to giue priority and precedencie in regard of time and place vnto the duties of piety aboue all earthly things according to that of our Sauiour First seeke the Kingdome of God and his righteousnesse c. Againe Mat. 6. 33. Christ calleth the first Table inioyning piety The great Commandement Mat. 6. 38. vnto which the second is like but not equall For piety is the fountaine of righteousnesse and the alone sure foundation vpon which it standeth which if it wanteth or is built vpon any other ground as it were vpon a quagmire or the sands it will soone fall and come to ruine seeing the building can stand no longer then it hath a foundation to rest vpon as we daily see in the Morall and meere ciuill righteousnesse of worldlings which resting vpon their credit or profit or feare of humane Lawes doth last no longer then they lust It is the heart and head of Iustice which giueth life heate and motion vnto it without which it is but a dead trunke yea the very soule which doth informe it without which it is but a lothsome carkasse in Gods sight And therefore in the practice of a godly life we are more highly to esteeme and answerably with more care earnestnesse and delight to put in practice the duties of piety which concerne God immediately then the duties of righteousnesse which respect our neighbours As for example we must loue and feare and obey God more then men and when both will not stand together we must neglect the one in comparison of the other as wee see in the example of the Apostles who when men forbade that which God commanded obeyed him rather Act. 5. 29. then them But yet seeing all duties both to God and men are commanded of God and in that regard we ferue or disobey him mediately and indirectly when wee doe or neglect the duties which concerne them therefore in performing the duties of the first Table in our iudgement affection and practice we are to obserue a due proportion betweene them comparing like with like the greatest with the greatest middle with middle and the least with the least neyther are the ceremonies and circumstances and meanes of pious duties to be preferred before the maine and substantiall duties of righteousnesse as we see in Gods owne choice vvho preferred mercy before sacrifice and the duties of righteousnesse Hos 6. 6. Esa 58. 3 6. Mat. 12. 1 2. c. Leuit. 24. 9. Exod. 29. 33. mercy and loue before an externall fast or the outvvard rest of the Sabbath vvhich is but a meanes of the seruice of God and of our spirituall resting from sinne §. Sect. 3 The second reason is taken from the profit of Piety The second reason is taken from the profit of piety vvhich may much induce vs to the imbracing of it For if mens hearts are set chiefely vpon Psal 4. 6. gaine and are ready to enquire after it vpon all occasions according to that of the Psalmist There be many that say Who will shew vs any good And if their affections and desires are inflamed and inlarged according to the greatnesse of the profit vvhich they pursue then vvhen our iudgements are conuinced and persvvaded that there is most gaine in godlinesse there is great reason why our hearts should be set vpon it as our chiefest treasure But the Apostle telleth vs that godlinesse is gaine yea 1. Tim. 6. 6. great gaine with contentation where he maketh not the gaine of godlinesse to depend vpon the condition of our contentment as though there were no profit in it vnlesse wee be contented with it but that it is the effect and an inseparable companion of godlinesse to make vs contented with all estates and therefore not gaine onely if it be ioyned with content but because it alwaies bringeth with it contentation Euen as the Sunne is said to bee comfortable not if it giue light but because it giueth light it doth bring vs comfort with his beames and brightnesse Now this profit of piety is incomparably greater then the gaine of the whole world for this is profitable but for some purposes but the other for all things that onely for the present but this also for eternity according to that of the Apostle Godlinesse is profitable vnto all things hauing promise of the life that 1. Tim. 4. 8. now is and of that which is to come In this life it assureth vs of Gods grace and fauour that we are his children and heyres of his promises who are continually vnder his protection and thereby safe from all danger that though we haue but little yet there is cause of great contentment seeing our small pittance is better then the riches of many wicked it being a pledge Psal 37. 16. of Gods loue and an earnest penny of our heauenly happinesse That we are blessed in all estates prosperity and aduersity pouerty and riches health and sicknesse life and death because God that loueth vs will by Rom. 8. 28. his wisdome and power cause all things to worke together for our good In the life to come also godlinesse will be most gainefull for when all worldly profits are vtterly ceased and the glory and beauty of them withered and vanished out of sight then shall we finde most profit in our piety and reape a ioyfull haruest of all our holy indeuours Then shall we with confidence approach into Gods presence when as we expect that Crowne of glory which he hath freely promised to those who haue serued him in holinesse and righteousnesse all the daies of this life and hauing on this wedding garment we shall be admitted into the Bridall chamber of our Head and Husband Iesus Christ and there eternally solace ourselues in the fruition of his loue and of that heauenly happinesse which he hath prepared for vs. Whereas contrariwise all worldly things without piety are vnprofitable to all in many things and in all things to many giuing

Job 22. 2. Psal 16. 3. profit or extend vnto him but for our owne good and benefit that he may crowne our obedience with eternall blessednesse For hee that keepeth the Law happie is he and he that heareth Christs Word and keepeth it is by Pro. 29. 18. Luke 11. 28. him pronounced blessed Lastly let vs often propound vnto our selues the examples of Gods Saints and Seruants that haue gone before vs and set before vs their obedience as a patterne for our imitation For more cheerefully may we trauaile in this way of holinesse and righteousnesse if wee see a plaine path beaten by those that haue gone before vs. But especially let vs set before vs the neuer-erring example of our Sauiour Christ who tooke more delight in doing his Fathers will then in his meate and drinke and in all things was obedient vnto him to the death euen the John 4. 34. Phil. 2. 6 7. bitter death of the Crosse as the Apostle speaketh §. Sect. 7 Of passiue obedience and patience in afflictions The second kinde of obedience is passiue and is called patience which is a fruit of our loue and thankfulnesse towards God whereby we submit our selues meekely and constantly to beare all those crosses and afflictions Gal. 5. 22. which it shall please God to lay vpon vs. The causes of which patience are diuers the first and principall is the Spirit of God of which it is a fruit Secondly a liuely faith which not only apprehendeth the promise of eternall happinesse with which our temporarie afflictions are not to be compared but Gods speciall promises of strength to indure all trials and of helpe and deliuerance in Gods due time Thirdly trust and affiance in God who hath promised to be with vs in all our afflictions and neuer leaue vs to our owne weakenesse or to the malice and fury of our enemies vpon which we conclude that though he kill vs yet we will trust in Iohn 13. 15. him But the loue of God is the next and immediate cause of our patience which maketh vs meekely to suffer whatsoeuer he imposeth who so loueth vs and whom we so loue For loue endureth all things and the greatest difficulties are not hard vnto it It is stronger then death the waters 1. Cor. 13. 7. Cant. 8. 6 7. of afflictions cannot quench it and the floods of calamities cannot drowne it The obiect of this patience is afflictions which the Lord imposeth for the tryall or correction of his children for all whom he loueth he chastiseth and whosoeuer will be Christs Disciple must denie himselfe take vp Heb. 12. Luke 9. 23. his Crosse and follow him that is that crosse and measure of afflictions which God himselfe imposeth vpon him Neither are we to take vpon vs burthens of our owne making but such only as the Lord allotteth vnto vs which are those alone that we cannot by lawfull meanes auoid or without falling into sinne The manner how we are to beare these afflictions is first voluntarily with a meeke quiet and contented minde as being sent of God for our good yea cheerefully and ioyfully as they are signes and seales of our adoption and speciall meanes to further and assure our euerlasting saluation Secondly we must beare them constantly so long as it shall please God to continue them vpon vs that is till he giueth vs honest Iam. 1. 4. and lawfull meanes to be freed and deliuered from them not thinking it inough that we haue borne some few or many afflictions but holding out vnto the end for he is not crowned who hath fought well for a time but he that neuer giueth ouer till he haue obtained the victory acording to that of our Sauiour Be faithfull vnto the death and I will giue thee the 2. Cor. 4. 16. Apoc. 2. 10. Crowne of life But of these points as also of the meanes whereby wee may be enabled with patience comfort and ioy to endure afflictions I haue written largely * Christian Warfare the third part elsewhere and therefore will content my selfe thus briefly to haue touched them in this place CAP. VI. Of the feare of God and humility which ariseth from it ioyned with his loue And of Gods externall worship with the body §. Sect. 1 Of the feare of God what it is and the causes of it THe fourth and last mayne vertue required in this Commandement is the feare of God whereby I vnderstand not that seruile and slauish feare which is in wicked men and the very deuils themselues in the apprehension of his iustice wrath and power in punishing sinne but that filiall and sonne-like feare whereby knowing beleeuing and remembring not onely Gods Iustice truth maiesty power and dominion our all creatures but also his infinite loue goodnesse and mercy towards vs in Iesus Christ we feare his displeasure who is so glorious and gracious as the greatest euill In which description is expressed the grounds and causes of the true feare of God namely the knowledge beliefe and remembrance of Gods attributes As first that hee is a iust God and will not let sinne goe vnpunished with which consideration Mat. 10. 28. our Sauiour inciteth vs to Gods feare because he iustly casteth into hell those that sinne against him Secondly that he is true of his Word in his promises to those that serue and please him and his threatnings against Psal 33. 7 8. those that displease and sinne against him Thirdly his maiesty and glory in that he is the supreme Lord and most glorious King of heauen and earth which is alone sufficient to strike an awfull feare of God in the hearts of all creatures Fourthly that he is a most powerfull and mighty God and so able to execute all his iudgements and not onely to kill the body but also to cast both body and soule into the euerlasting fire of hell as our Sauiour speaketh Lastly his dominion ouer all creatures whereby Luk. 12. 5. they are obnoxious and liable to his iustice and punishments is effectuall to strike feare into the hearts of all men according to that of Malachie If I be a master where is my feare and that of Ieremie Who would not feare Mal. 1. 6. Ier. 10. 6 7. thee O King of nations for vnto thee doth it appertaine For howsoeuer the faithfull being in Christ can receiue no hurt from these attributes for his iustice is satisfied for their sinnes and there is no condemnation vnto Rom. 8. 1. them his threatnings doe not belong vnto them but contrariwise his sweete and gracious promises his maiesty power and dominion are arguments of ioy and comfort seeing they are wholly for their protection and preseruation yet doe the children of God feare in respect of these attributes when they consider them in their owne nature and see the effects of them in wicked men euen as the sonne feareth his father when he seeth him punish his slaue though he be sure

that he shall neuer taste of the same stripes and reuerenceth him in respect of his power iustice grauity and authority ouer him though he expecteth nothing from them but all good So the Apostle Peter vseth this argument And if ye call on 1. Pet. 1. 17. the Father who without respect of persons iudgeth according to euery mans worke passe the time of your soiourning heere in feare And the Apostle Paul vseth Gods seuerity to the reiected Iewes as a reason to make vs to feare God and exhorteth vs to worke out our saluation with feare and trembling Rom 11. 28. Phil. 2. 12. Besides being partly flesh as well as Spirit and therefore full of infirmities and corruptions it is profitable for the vnregenerate part which is a slaue and not a sonne to be contained in dutie and restrained from sinne by the feare of Gods Iustice power and punishments For our loue being imperfect our feare cannot attaine in this life to filiall perfection but so farre foorth as we are vnregenerate is seruile and slauish And to this end are Gods iudgements denounced and punishments inflicted in the Heb. 3. 12 13. Psal 119. 120. 1. Cor. 10. 6 11. hearing and sight of the godly that they may feare to offend so iust and mighty a God and so escape these fearefull punishments But the chiefe grounds and causes of Gods feare in the hearts of his children are sauing knowledge and a liuely faith whereby being assured of Gods loue in Christ we loue him againe and are aboue all things afraid to doe any thing which is displeasing in his sight either in the omission of any duty or commission of any sinne which our gracious and louing Father either commandeth or forbiddeth §. Sect. 2 That this feare of God is commended vnto vs in the Scriptures and of the great profit of it And this is that feare of God which in the Scriptures is so much commended vnto vs and causeth those who in their hearts imbrace it to bee Pro. 28. 14. Deut. 6. 13. 10. 12. happy and blessed according to that of Salomon Blessed is the man that feareth alway which blessednesse that we may attaine vnto let vs labour after this feare and to this end let vs consider the excellencie and profit of it that our hearts being inflamed with the loue of it we may carefully vse all good meanes whereby we may obtaine it The excellency of it heerein appeareth in that it compriseth in it all other duties and is vsually put for the whole seruice of God wherein the whole man is to bee imployed according to that of Salomon Let vs heare the conclusion of the whole matter Eccles 12. 13. Feare God and keepe his Commandements for this is the whole of man Secondly it is called in this respect the head and beginning of wisedome that is Psal 111. 10. Pro. 1. 7. of all godlinesse and true Religion Thirdly it giueth grace and vertue vnto all other duties and maketh them acceptable in Gods sight For our whole conuersation must be a constant walking in Gods feare In it wee Act. 9. 31. must worship and serue God Serue the Lord with feare And in thy feare will I worship towards thine holy Temple By it our sanctification is perfected Ps 2. 11. 5. 7. 2. Cor. 7. 1. Phil. 2. 12. and our saluation wrought out and finished The profit of this feare of God is also inestimable for it restraineth vs from all vice and sinne according to that of Salomon A wise man feareth and departeth from euill and of Pro. 14. 16. 8. 13. Psal 4. 4. Gen. 39. 9. Dauid Stand in awe and sinne not As we see in the example of Ioseph who had his eares and heart stopped against the vnchaste allurements of his mistresse by the feare of God And of the Egyptian Midwiues who by the Exod. 1. 17 21. feare of God were kept from obeying the wicked edict of the King Whereas contrariwise the want of this feare is the cause of all disobedience and sinne as Abraham implyeth in his speech to Pharaoh and the Gen. 20. 11. Apostle plainely expresseth for hauing set downe a Catalogue of many sinnes he concludeth with this as the cause of all the rest There is no feare Rom. 3. 15. of God before their eyes Secondly it is a fountaine of life making vs to depart Pro. 14. 27. from the snares of death Thirdly it incites and inables vs to the performance of all good duties and therefore the Lord hauing deliuered his Law wisheth that the hearts of his people might be alwayes fraughted Deut. 5. 29. with his feare that thereby they might bee mooued to obey it and the Preacher in this respect compriseth in it alone all other vertues and duties Pro. 15. 33. Eccl. 12. 13. because it mooueth vs to the imbracing of them all Fourthly it deliuereth from all other feares and causeth them to giue place when it is present as the Sunne all other inferiour lights For if we feare God we will not feare the threatnings of men if we feare him that can cast body and soule into hell we neede not feare them that can onely and that by his Act. 5. 29. Luk. 12. 5. permission kill the body as our Sauiour implyeth Fifthly it maketh vs partakers of all good things promised in this life for hee that feareth the Psal 34. 9. Esa 66. 2. Lord wanteth nothing which is good but God is present with such to take notice of all their wants and his eares are open to heare their prayers Psal 145. 19. and grant their desires Finally it bringeth with it euerlasting blessednesse For blessed is the man that feareth the Lord that walketh in his wayes Psal 128. 1. 112. Pro. 28. 14. And happie is the man that feareth alway but he that hardeneth his heart shall fall into mischiefe Which promises belong not alone to those that feare God but also to their posterity after them for their seede shall bee mighty Psal 112. 2. vpon earth and their generation blessed as the Psalmist speaketh §. Sect. 3 Of the meanes of obtaining this feare of God Now the meanes of attaining vnto this feare of God are diuers First to consider and meditate of Gods nature and attributes as of his omnisciency whereby he seeth all things euen the secret corners of our hearts of his omnipotency whereby he is able to reward vs if we feare him or punish vs if we neglect him of his Iustice whereby he impartially iudgeth all men without respect of persons of his truth which neuer fayleth in his promises or threatnings But especially of his mercy and goodnesse towards vs in Christ which will inflame our hearts with his loue and out of this loue cause vs to feare his displeasure as the greatest euill according to that of the Psalmist There is mercy or forgiuenesse with thee that thou mayest be feared The second

haue others do vnto vs and consequently seeing we desire that our neighbours should with all the powers of their minde and body aduance as much as in them lieth our good in all things respecting our soules bodies and states Iustice and righteousnes requireth the same at our hands towards them namely that to the vttermost of our power we be euer ready to doe all things which tend to their good and to the preseruation of their honour person life purity chastity wealth and good name not so much as intertaining a thought or first motion in our minds or hearts which in any of these or other respects may tend to their hurt and preiudice Of which Iustice or righteousnesse there are two parts the one distributiue whereby we doe giue vnto euery one their due and that which of right appertaineth vnto them in which is to be obserued a geometricall proportion which hath respect in this distribution vnto euery man according to their place person and such other relations and circumstances and is in all things carried with due regard of equity and moderation The other is commutatiue which is vsually exercized in commerce and mutuall dealings and trading one with another as in changing borrowing lending buying selling letting setting and such like affaires of this life The generall rule whereof is that we keepe from no man his right but pay euery man his debt and due In which is to be obserued an Arithmeticall proportion performing all these duties of Iustice in a strict equality without any respect of place or person §. Sect. 2 Of the dutie of sobriety towards our selues The other maine duty is sobriety which comprehendeth vnder it all duties which respect our owne persons the which in a generall sense as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Marke 5. 15. Luke 8. 35. Acts 26. 25. Tit. 1. 8. 2. 12 it is to be here vnderstood signifieth soundnesse of minde which ordereth all things to the good and safety of our persons and state And thus the word which is translated sobriety is taken in the Scriptures for a sound minde so it is said that the demoniacke was by our Sauiour Christ restored to his right minde And the Apostle saith that he was not mad but spake forth the words of truth and sobernesse that is of a right and sound minde which tended to the safety and saluation of himselfe and others and exhorteth all men to be wise vnto sobriety or to thinke soberly not straining Rom. 12. 3. their wits aboue the measure of their gifts which is the next way to cracke and lose them And thus elsewhere hee opposeth these two the one against 2. Cor. 5. 13. the other to be sober and to be besides our selues Sobriety therefore is a vertue or habit proceeding from a sound minde spirituall wisedome and iudgement whereby wee are enabled to rule and order our selues with all our powers and faculties of minde and body and all things else about which they are exercised to our good safety and saluation First it ruleth and ordereth the minde to the vsing of all good meanes whereby it may be more and more inlightened with sauing knowledge the memory as a faithfull register to retaine good things the conscience to performe its office rightly in excusing and accusing the will to chuse the good and refuse the euill and in all things to be conformable to the holy will of God the affections to couet after spirituall and heauenly things with vnlimited desires and temporall good things with moderation temperance and purity and the body in all holinesse and honour that it may be a fit temple for the holy Ghost and a ready instrument vnto the soule for all good actions And thus it ruleth the whole man and euery faculty and part of him as they are exercised about their seuerall and particular obiects causing the minde to approue or condemne the memory to retaine or cast out the conscience to accuse or excuse the will to chuse or reiect the affections to loue and desire or to hate and contemne the body to doe or leaue vndone all things good or euill when they are propounded vnto them And in respect of these seuerall sorts of obiects this vertue of sobriety hath place and is commanded in euery precept of the second Table For as it ruleth and ordereth vs about the preseruation of our honour and authority it is required in the first Commandement as about the good preseruation and saluation of our liues our soules and bodies in the sixth as about our chastity purity temperance and sobriety in the vse of meates drinkes and apparrell in the seuenth as about our goods and possessions either in getting or vsing them righteously and iustly in the eighth as about the preseruing of our good name in the ninth as about withstanding the first motions and suggestions vnto sinne and the recouering of originall righteousnesse and holy concupiscence in our mindes and hearts in the tenth and last §. Sect. 3 Of the duties of charity But seeing our Sauiour hath comprized both these duties of righteousnesse and sobriety vnder charity and hath made loue the whole summe of Matth. 22. 39. 19. 19. Gal. 5. 14. the Law our loue towards God of the first Table and our loue towards our selues and our neighbours of the second Table I will consider of them both vnder this one first generally and afterward more specially in euery seuerall Commandement For charity and true loue towards our selues mooueth vs out of a sound and right minde to performe in thought word and deed all good duties which tend to our safetie and saluation and charity towards our neighbours as it mooueth vs to loue them as our selues so to performe all duties of righteousnesse and mercy which we doe vnto our selues or would haue others doe vnto vs. Now this charity is a gift or grace of God infused into our hearts by his holy Spirit which out of the sense of Gods loue towards vs in Christ working true and feruent loue towards them againe doth mooue vs to loue our selues and all men as our selues and as Christ hath loued vs for Gods sake and in obedience to his Commandement It is a gift of God and no naturall habit for naturally as wee are haters of God and men so euen of our selues neither is any hatred of an enemy so hurtfull and pernicious vnto our soules and bodies as carnall selfe-loue which is a chiefe cause and meanes of depriuing vs heere of all grace and of glory and happinesse in the life to come And therefore the Apostle exhorting vs to loue one another telleth vs where we must haue this gift Let vs saith he loue one another 1. Ioh. 4. 7. for loue is of God Neither is it a common gift of God but a sanctifying and sauing grace of his holy Spirit for as the loue of God towards vs as the cause so our loue towards God as the effect of it is shed

all their carriage Tit. 2. 2 4. Pro. 16. 31. and behauiour graue and sober to counsell and instruct the yonger out of their greater wisedome and experience and to bee examples and precedents vnto them of all good duties And the duties of the 1. Tim. 5. 1. Leuit. 19. 32. Iob 32. 4 6 7. Iob 12 12. 32. 7. yonger sort towards them are to reuerence them inwardly and outwardly as fathers to imitate their good example and acknowledging their wisedome and better experience to make vse of their counsell and instructions for their information and direction Secondly superiours in birth and place as nobility and gentry whose dutie is that as they are Peeres of the Realme and pillars of the Common-wealth so they aboue others seeke the good and flourishing estate of it and bee as pillars of Marble firme and strong to vphold it with their strength like those pillars Iachin and Boaz which Salomon built and not through luxurie prodigality and all excesse wasting their estates and retayning onely their titles and honours become like rotten posts gilded and painted which let the building fall when it leanes vpon them Secondly that they approoue themselues truely noble and generous by being like the nobles of Berea more forward in receiuing the Word and Act. 17. 11. imbracing true Religion then ordinary men Thirdly that being placed like starres in this earthly firmament they doe good to their inferiours both by shining vnto them in the light of a good and holy example and by those vitall influences of comfort in the workes of protection mercy and Christian charity vnto which their greater meanes high places and dignities doe inable them and not like wandering Planets which keepe no where any settled residence and are so clouded with obscurity that the poore know not where to finde them when they most need them The duty of inferiours towards them is that they giue vnto them that honour and respect which is due vnto their places and not enuy vnto them their high dignities knowing that promotion commeth neither from the East nor West but from God onely wise who pulleth downe one and setteth vp another as it seemeth best to his godly wisedome Thirdly superiours in wealth and riches whose duty is to vse them as great and notable instruments of doing good both publikely in the Church and Common-wealth and priuately to particular persons as God offereth vnto them occasion and opportunity and not wastefully consume them on their owne lusts nor niggardly hoord them vp doing no good with them either to themselues or others The duty of inferiours and the poorer sort towards them is that as God hath aduanced them aboue themselues in these temporall blessings so in humility acknowledging their preferment they giue vnto them that respect which their place and state requireth and communicate vnto them the benefit of their labours as the other vnto them the benefit of wages and rewards Secondly that they reuerence them in respect of that ability with which God 1. Sam. 25. 8. hath inabled them to doe good publikely to Church and Common-wealth and priuately vnto themselues and others Lastly among superiours in excellency we are to number benefactours whose duty is to giue 2. Cor. 9. 7. Luk. 6. 33 34. their benefits cheerefully without grudging and quarrelsome wrangling which displeaseth more then the gift contenteth Secondly to giue freely and not with sordid respect of greater aduantage Thirdly speedily whilest Pro. 3. 28. there is power in their hands and not after many delayes Fourthly discreetly making choyce either in respect of the parties worth or at least Mat. 25. 40. present necessity and not rashly and carelesly which is rather through neglect of the gift then for loue of the party vpon whom it is bestowed Lastly hauing bestowed benefits they must not boast of them to others nor Iam. 1. 5. insult ouer the party to whom they haue done good which were but to make their benefit as a golden chaine to bind them to slauery nor finally to vpbraid them with what they haue done vpon euery slight occasion which is no more pleasant to the party who hath fed of their fauours then the distastefull vpbraydings which follow a surfet The duties of inferiours towards their benefactours are first inward and hearty thankfulnesse whereby they acknowledge them as Gods instruments in doing them good and accordingly loue and respect them according to their desert Secondly they are not to vilifie the benefit but highly to esteeme it either for its worth or their necessity and vse of it or the minde and good will of the giuer And outwardly also they are to testifie their thankefulnesse both by word in thankesgiuing praysing their benefactour Rom. 16. 4. as opportunitie is offered and magnifying the greatnesse of the benefit receiued and also in deed both by being alwayes ready to make requitall when God shall giue abilitie and by supplying what is wanting in their power by their feruent prayers for them vnto God 2. Tim. 1. 16. who is all-sufficient to recompence and reward their bountie towards them §. Sect. 3 The duties of superiours in authority in generall and of inferious towards them Superiours in authority are such as haue not onely a place of excellency aboue vs but also of power and iurisdiction as our gouernours Whose duty in generall is to vse all good discipline both in respect of rule and gouernement and also due correction and punishment They ought to gouerne them in the Lord as his deputies and in his stead and therefore to doe the acts of iustice as if God himselfe were present or did but vse their bodies tongues and parts to performe his owne will In which respect their chiefe care must be as to doe Iustice themselues and administer righteous iudgement so to containe their inferiours in the duties of 1. Tim. 2. 2. piety and iustice therein seeking not themselues or their owne gaine by corruption bribery extorsion or any kinde of wrong and oppression but Rom. 13. 4 6. 2. Chro. 19. 6. the glory of God chiefly and next vnto it the good of their societies and of euery particular person vnder their gouernment In respect of correction and punishment their duty is to administer Iustice according to the qualitie of their inferiours offence wherein they are to vse discretion rightly iudging both of the cause and the disposition of the offendour and correcting lighter faults and infirmities with rebukes and threatnings and greater faults committed wilfully with reall punishments proceeding herein with wisedome iudgement loue and patience seeking either the amendment of the parties if they bee corrigible or of the societies in which they liue by taking away sinne and euill auerting Gods more fearefull and generall iudgements and causing others to feare and Gen. 18. 21. Iosh 7. 25. so to auoide the like sinnes and not out of passion choller and hatred of their persons And secondly they must

and bodies in purity and honour free from the pollution of any sinne To which end wee must daily with all conscionable care keepe a diligent and straight watch ouer all our workes and wayes but especially ouer our hearts that they be not ouertaken with Pro. 4. 23. any loue or liking of sinne but constantly repell the first motions and allurements of it when they present themselues vnto vs especially we must haue an eye to our naturall infirmities and those sinnes vnto which being Heb. 12. 1 4. most prone we are most easily ouertaken of them Yea wee must in this watch carefully auoide not onely the sinnes themselues but also all the occasions and meanes which may draw vs to the committing of them especially the familiar society of wicked men who are most apt to corrupt and infect vs with their perswasions and euill examples Finally wee must daily resolue and indeuour not onely to leaue and forsake all sinne but also to serue the Lord in performing all the contrary duties of holinesse righteousnesse and sobriety according to all good occasions and opportunities which in the whole day or any part thereof shall be offred vnto vs and in all our thoughts words and deeds to please the Lord by yeelding cheerefull obedience vnto his holy will Especially our care and indeuour must be to perfect those graces in which wee finde our selues most defectiue and with extraordinary diligence to practise those duties towards God our neighbours and our selues which our consciences tell vs we haue formerly most neglected and vnto which we feele our corrupt natures to bee most backward and auerse that so we may daily aspire to a greater growth in godlinesse and bring forth the longer we liue the more and better fruits of new obedience §. Sect. 6 The benefits which would arise of this exercise of renewing our repentance And if wee would thus daily renew our repentance the benefits arising vnto vs from this holy exercise would be inestimable For first we should preuent innumerable sinnes into which through the neglect of this duty we fall daily vnaduisedly and at vnawares but especially wee should bee armed heereby against all sinnes committed against knowledge and conscience Secondly if at any time through frailty we be ouertaken with any sinne we should not lye in it but rise againe by vnfained repentance and so heale the sores of sinne whilest the wound is greene with much greater ease and not suffer them to fester and rankle to our greater paine and danger Thirdly wee should much abate the violence of our fleshly lusts when as though they with much labour put vs to a foyle yet they shall not bee able no not for one day to keepe their hold and rule ouer vs and who will take any great paines to so little purpose or swallow downe that potion with any pleasure which he must be forced to cast vp so quickly with much griefe or imbrace that sinne vvith any great delight which within a few houres shall be plucked from him with an holy violence and indignation or offend so good a God or hazard a precious soule or disturbe the sweete peace of a good conscience for the fruition of a sinfull pleasure so vaine so momentany Fourthly though through infirmity we sometimes fall yet shall wee hereby be preserued from sleeping in carnall security and from being hardned through the deceitfulnesse of sinne and though through weakenesse of the flesh we slumber Heb. 3. 13. with the Spouse in the Canticles yet shall we not fall into a dead sleepe but say with her I sleepe but my heart waketh Fifthly we shall heereby preserue Cant. 5. 3. our consciences tender so as they will giue vs warning when sinne maketh the least appearance and our hearts pure and soft so as they will easily relent with the least touch Sixthly we shall make the practice of a godly life easie and familiar and Christs yoke light when as we are accustomed to beare it euery day Seuenthly wee shall either altogether keepe it from entring into our hearts or at least from holding possession by pleading custome and prescription Eighthly we shall preserue peace with God and an holy communion with him and the peace also of a good conscience or if there be any cause of inward iarres we shall compound and take them vp before we sleepe Ninthly we shall goe to rest securely when as we goe to bed with our quietus est and sleepe quietly Psal 4. 8. when we haue our pardon vnder our pillow Finally we shall alwayes be prepared for the approach of death and Iudgement when as we keepe alwayes our accounts ready made and though with the fiue wise Virgins we sometimes slumber and sleepe as well as the foolish yet hauing our oyle in our lampes we shall be ready to rise at the first call to enter with our Bridegroome into the marriage chamber and communicate with him in all ioy and happinesse CAP. III. Of our daily exercise in renewing of our faith §. Sect. 1 That the daily renewing of our faith is very profitable and necessary VNto this daily exercise of renevving of our repentance vvee must adde also the renewing of our faith which is no lesse necessary then the other for as the vertue and vigour of our bodies soone fainteth and decayeth if they be not often and daily nourished with those elements whereof they are made and composed so will the strength of faith be weakened and abated if it bee not daily sustained and refreshed with those meanes and helpes by which it was begot and begun in vs and therefore if vvhilest vve haue good stomacks in our youthfull dayes vve thinke it not enough to refresh and nourish our bodies one day in a vveeke nor yet once in a day but must haue our dinners and suppers breakefasts and beuers let vs not thinke that it is enough for the nourishment of our soules and strengthening of our faith to vse spirituall repast on the Sabbath onely vvhich though it may hold life and soule together yet shall vve not be thriuing and in good liking in our spirituall man if vvee relieue and cherish it not vvith a more liberall hand and allot some part of euery day to this spirituall exercise Againe as faith in it selfe will faint and languish if it be not daily refreshed and renewed so are there also outward causes which shake and weakē it if it be not duly euen daily nourished For we daily wound and weaken it with our sins whilst our inward guilt abateth our assurance of Gods loue and confidence in his fauour by laying to our charge our great vnworthines of his least mercies And therfore we had need to renew daily our faith as we daily renew our sins by laying hold on the Couenant of grace which assureth vs that our sinnes shall not stop the course of Gods mercies because their current is free and if the streames bee not dammed vp as it were in

the fountaine with vnbeliefe it is not our vnworthinesse can keepe them from vs. Finally the spirituall enemies of our saluation doe daily and continually assault vs and the chiefe meanes to repell the firie darts of their tentations is the shield of faith which in it Eph. 6. 16. selfe is not so impenetrable and of high proofe were it not strengthened and made effectuall to preserue vs by Christs mediation but that it is often Luk. 22. 32. much battered and bruised in the conflict of tentations And therefore seeing their malice neuer ceaseth which maketh this shield of faith alwayes necessary and their daily assaults doe cause it to be of daily vse it is our wisedome to let no day passe without reuiuing and renewing it that we may by such meanes as God hath appointed repaire and strengthen it so as it may bee fit to preserue vs against all assaults of tentation Ioyne we then with the daily exercise of renewing our repentance this also of renewing our faith and the rather because they mutually further and strengthen one another being conioyned but being seuered both are weakened and dismembred and either cannot at all be exercised of vs or but lamely and to little purpose in semblance and shew not in deed and truth For faith is the cause and very life of repentance none truely mourning for sinne but such as by faith being assured of Gods loue are grieued in their hearts that they haue grieued so louing a God and without this filiall affection proceeding from faith our repentance would be but like that of Cain and Iudas a worldly and desperate sorrow that worketh 2. Cor. 7. 10. death And contrariwise repentance is the very breath of faith which if it haue free passage then faith not onely liueth but flourisheth and thriueth so that heereby as by an infallible signe we may know and discerne it from security and presumption but if it faile then the life of faith also faileth and becommeth a dead carcasse without all vertue and vigour sense or motion §. Sect. 2 What this renewing our faith is and the meanes wherby we may be inabled to doe it which consist first in diuers meditations Now this daily renewing of our faith is nothing else but after we haue humbled our soules in the sight and sense of our sinnes by vnfained repentance to refresh and strengthen it and as it were to heale the wounds which our sinnes haue made by applying Christ with the soueraigne salue of his precious blood and the sweete promises of the Gospell made in him assuring vs of the remission and pardon of all our sinnes Now the meanes and helpes whereby wee may be inabled to renew our faith and in the application of these benefits may confirme and strengthen it against doubting and incredulity doe either respect meditation or action We must meditate on the eternall and immutable free and vndeserued loue of God euen before we were created and after that by sinne wee had made our selues strangers and enemies which mooued him to giue his best Beloued to the death for vs and from hence conclude for the strengthening of our faith that he will neuer cease to be gracious vnto vs when as by Christ being reconciled wee adhere and cleaue vnto him with vnfained loue and hearty affection Secondly on Gods inestimable and infinite mercies which are farre aboue all his workes and therefore may assure vs that they will bee much more powerfull and all-sufficient to saue vs then our sinnes though neuer so innumerable and grieuous can bee to condemne vs. Thirdly on Gods truth which will neuer faile in any of his promises and omnipotent power and wisedome whereby he is infinitely able to accomplish them Fourthly on the all-sufficiency of Christs obedience and satisfaction for the discharging of all our debts and satisfying of Gods Iustice for all our sinnes if wee make them our owne by a liuely faith Fifthly on the Couenant of grace which is free and assureth vs of the pardon of our sinnes and saluation of our soules vpon no condition of workes or worthinesse but onely of faith bringing foorth the fruits of vnfained repentance Sixthly on the promises of the Gospell which being generall and indefinite exclude none though neuer so sinfull and vnworthy if they will thankefully receiue them as they are freely offered and apply them to themselues by a liuely faith Seuenthly wee must meditate on the Sacraments and seales of the Couenant whereby God hath giuen vnto vs as it were into our hands Christ Iesus and all his benefits and of his most infallible oath whereby he hath confirmed his promises vnto vs as also of his Spirit whereby he hath inwardly sealed vnto vs our redemption and saluation Eighthly on the manifold examples of his mercy and goodnesse extended to all repentant sinners and that he being no respecter of persons is as ready to make vs partakers of them if wee doe not reiect them through vnbeliefe Ninthly on the manifold experience which we haue had of them towards our selues both in temporall and spirituall benefits and that being vnchangeable in his nature and gifts he is still ready to be alike good and gracious if by faith we will rest and rely vpon him Neither is it enough that wee know and habitually beleeue that God hath giuen vnto vs many and singular priuiledges as his Sonne to be our Sauiour and Redeemer his Word Sacraments and holy Spirit by which he hath effectually called vs to the knowledge and participation of this great worke of our redemption iustification and remission of all our sinnes reconciliation and adoption whereby we are made not onely children of God but also heires of his Kingdome assurance of continuall preseruation in this life and of saluation and glorification in the life to come but we must actually exercise our faith by allotting some part of the day to thinke and meditate on the excellency of these priuiledges as what a blessed thing it is to bee saued by Christ and deliuered out of the power of all our spirituall enemies and to liue and die in the state of saluation What a singular benefit it is to haue all our sinnes pardoned and our debts cancelled so that we neede not feare at any time to be called to Iudgement and to giue vp our accounts seeing Christ hath satisfied for all and made our reckonings euen for vs What a sweet and comfortable a thing it is to haue peace with God and peace of conscience and the beames of his fauour continually shining vpon vs and warming our hearts with ioy and gladnesse What an inestimable priuiledge it is to be the child of God and heire apparant to the Kingdome of heauen which considerations if wee seriously thinke on them will be singular meanes to inflame our hearts with Gods loue to rauish them with spirituall ioy and to make them cheerefull in Gods seruice throughout the whole day yea to the very end of the longest

confusion into Church and Common wealth and to crosse Gods wise prouidence in the gouernment of the world who hath giuen variety of gifts which he hath appointed to be exercised in variety of callings that being helpefull and seruiceable mutually vnto one another humane societies might be preserued peace and loue nourished in them And therefore as in a well-gouerned Army euery one keepeth his place and station vnto which his Generall hath designed him not only serueth him generally as a Souldier but in that place and office vnto which he is appointed and chosen So must wee demeane our selues towards our great Commander and not thinke it enough to performe good duties vnlesse we doe those which belong to our callings not out of fancie and fickle vnconstancie leauing our station but as the Apostle requireth abide in the same calling wherein God hath placed vs. 1. Cor. 7. 20 24. §. Sect. 2 That we must be regenerate before we can serue God acceptably in our callings But it is not sufficient that we be settled in a lawfull calling and that we painfully performe the duties that are required in it for this a meere worldling may doe out of carnall and earthly respects either for his owne pleasure credit or profit but that we so carry and demeane our selues in it as that we may by our labours and indeuours glorifie God further our own saluation and aduance the good of the Church Common wealth Vnto which diuers things are required some whereof respect our persons and some the actions and duties which we performe Vnto our persons there is required that we be regenerate and sanctified For our persons must be accepted before any of our workes can please God and bee holy and righteous before we can bring foorth the fruits of holinesse and righteousnesse For as vnto the pure all things are pure so vnto them that are defiled and vnbeleeuing Tit. 1. 15. Pro. 21. 27. verse 4. is nothing pure but euen their minde and conscience is defiled And if the sacrifices of the vvicked are abominable and their very prayers are turned into sinne hovv much more are the ordinary vvorkes of their callings sinfull and odious in Gods sight Neither can such as are vnsanctified expect any blessing of God vpon their labour or that they should prosper Psal 1. 3. 112. 1 2. c. Psal 128. 1. in any thing vvhich they doe or take in hand seeing by Gods promise this priuiledge is limited vnto the righteous and such as feare him § Sect. 3 That we must performe the duties of our callings in faith Vnto the actions also and duties of our callings that they may be acceptable vnto God diuers things are required And these are either such vertues and graces which goe before as being the causes of all our good actions and proceedings or such as doe accompany and attend vpon them Of the former sort the first and principall is a true and liuely faith whereby I vnderstand not only a iustifying faith which assureth vs of the remission of our sinnes and of the loue and fauour of God and which by vniting Hab. 11. 6. Iohn 15. 5. Rom. 14. 23. vs vnto the true vine Christ doth inable vs in him to bring forth the fruits of righteousnesse without which we cannot please God nor doe any good thing seeing all wee doe is sinne but also a particular act of this faith whereby we are perswaded that our callings and the duties which wee performe in them being pleasing vnto God the Lord wil giue a blessing vpon all our labours and indeuours For which purpose our faith must haue a warrant and ground out of Gods Word both inioyning these duties and promising a blessing vnto the performance of them And thus shall wee Hab. 2. 4. liue the life of faith which is so often commended vnto vs in the Scriptures when as therein wee doe not only the religious duties of Gods seruice but also the duties of our callings whereby wee shall bee incouraged to goe forward in them with all alacrity and cheerefulnesse when as we are assured that God will blesse those labours which himselfe hath required and not bee dismayed with those crosses and troubles which befall vs in them seeing we are sure that by Gods blessing and gracious assistance wee shall ouercome them and haue a good end and issue of all our labours § Sect. 4 That the duties of our callings must proceede from Loue. Secondly the duties of our callings must proceede out of vnfained loue towards God and our neighbours which is the fountaine of all true obedience and not principally from selfe-loue or loue of the world which being poysonous rootes of all sinne will taint all our workes and actions which spring from them They must arise from the loue of God which moueth those in whom it is to consecrate wholy vnto him their liues and labours in all things desiring to serue him who so loueth vs and whom we so loue both in the immediate duties of his worship and also in the ordinarie duties of our callings And this is done when as wee labour in them not first and chiefly for worldly gaine and aduantage thereby to please our selues but in obedience to Gods Commandement who requireth these duties of vs studying in all things to please him and that our actions both for the matter and manner may be approued and accepted in his sight Secondly wee must performe the duties of our callings out of loue towards our neighbours seeking in them their good 1. Cor. 13. 5. Gal. 5. 13. as well as our owne seeing true charity seeketh not her owne but is also seruiceable vnto others which if wee doe then will we not wrong them to benefit our selues nor gaine by thir losse wee will not depriue them of some great good to get vnto our selues some small aduantage neither will we be so wholy intent and greedily gripple in following our owne businesse but that wee will spare them some of our time and afford them our best helpe when their necessity shall require our assistance and reason charity and conscience shall binde vs to afford it §. Sect. 5 That they must be directed to right ends Thirdly as our labours must arise from these causes so they must bee directed to right ends As first and principally to Gods glory which in 1. Cor. 10. 31. all wee doe wee must labour to aduance Neither is God onely glorified when wee professe and practise religious duties but also when wee walk conscionably in our callings and with all diligence performe the duties required in them in obedience to his Commandements Secondly we must propound vnto our selues in them the good of the Church and Common wealth which wee are to preferre before our owne priuate and so carry our selues in all things as that we may be profitable members in these societies In which regard wee must not seeke to gaine by the common

table-conferences either propound or admit knotty and hard questions or polemicall disputes and difficult and subtill controuersies both because these often-times through pride and ouer-eager handling doe heate the heart and cause wrangling and contention and also because they are not suteable and seasonable to the time and the ends at which wee ayme For it is a time of refection and refreshing and not of toyle and labour either to body or mind and we must let our bowes stand vnbent that they may afterwards be more fit for shooting and not be still drawing our arrow to the head It is a time to recouer our spent spirits not to consume and waste them which will not onely make our mindes vnfit for imployment for if we toyle them when they should rest they will bee dull and slothfull when they should labour but also much hurt our bodies and impeach our health whilst these ouer-earnest discourses about points of great difficultie doe disperse the naturall heate and dissipate the spirits calling them away from the worke in hand to assist the soule in the exercise of the braine and so cause ill concoction and indisgested crudities §. Sect. 4 Of the choyce of our company at our meales The last duty in our eating and drinking respecteth the choyce of our company for if we be of ability it were to be wished that we would follow Iob 31. 16 17. Iobs practice who would not eate his morsels alone making to this end choyce of fit company to consort with vs. Neither is it commendable in a Christian to keepe open house for all commers and so to make it worse then a common Inne a cage of vncleane birds and a place of all mis-rule and disorder which was the hospitality of able men in the dayes of ignorance who are more to be praised for their bounty and zeale to house-keeping then for their piety and prudence But seeing our ghests must be our companions for the time of which there ought to be made great choyce therefore besides those whom bonds of society kindred trading and commerce and such like respects and those that resort vnto vs as strangers or by some casuall and extraordinary accidents wee are in our common course as neere as we can to make choyce of such only as are knowne vnto vs at least in the iudgement of charity to be vertuous and religious and among these such especially as are most fit for our spirituall trading either to make vs more rich in knowledge faith obedience and all spirituall graces or at least to be inriched of vs. By which kind of meetings we might receiue singular comfort and benefit seeing this good society and kind familiarity betweene Christians is a notable bond of loue and an excellent and effectual meanes for the mutual stirring vp of Gods graces in one another and for their strengthning incouraging vnto euery good duty In which respect it were much to be desired that that ancient custome in the Primitiue Church of loue-feasts among Christians were more in vse in these Act. 2. 46. dayes that we might not so deseruedly lye open to that aspersion of worldlings namely that where Religion is planted there all good neighborhood and friendly meetings are almost quite laid aside To which end let vs take notice of the causes of this decay that so they being remoued this communion and fellowship among the faithfull may be restored And first when men are wholly carnall and set altogether on fleshly delights it is no maruaile if they take pleasure in one anothers company seeing they are mutual helpers in this worldly ioy and so if we were in any perfection spiritually minded we would take much more delight in consorting together because it would tend much to the increasing of our Christian comfort but when by the preaching of the Gospell those carnall ioyes and vnlawfull pleasures are so cryed downe that some forbeare them out of conscience and some to auoyd the shame of profanenesse there followeth a breach of society and familiarity because the bond is broken that held it together The which is not repaired and re-vnited till in stead thereof there be a spirituall bond to linke vs together and this being so weake among most Christians which still remaine more flesh then Spirit it is no maruaile if there be seldome any good meetings seeing the bond is no stronger of such society and familiarity whereas if they were more spirituall they would finde in them more spirituall ioy and so entertaine them with more ardencie of affection Another cause which is but a branch of the former is that in the time of the Gospell carnall loue which was of old a strong bond of fellowship is not so hot and strong as it was neither to mens persons nor yet to the pleasures of sinne and delights of the flesh nor spirituall loue so feruent as it should be either vnto our neighbours themselues or yet to Christian conferences religious duties and exercises and those sweet comforts which we should take in mutuall society and should be the chiefe motiue to bring vs together for were we inflamed with this ardent loue it would make vs greatly delight in one another and to seeke all good occasions of such sweete society §. Sect. 5 Of the manifold abuses of our feasting one another Vnto these we may adde the many abuses of these meetings which are notable meanes of their dissolution as because we faile in the maine ends of them not chiefly ayming at our spirituall good and that we may mutually stirre vp Gods graces in vs by Christian conferences edifie and strengthen one another vnto all good duties and reioyce together in the Lord by setting foorth his praises the which were the ends that the Saints in the Primitiue Church propounded to their feasts of loue but for the most part inuiting one another to pamper the belly with good cheere and to please the flesh with carnall pleasures which leauing behind them a sting of conscience it is no maruaile if we take small comfort to meete after this manner often together seeing the sweete is exceeded by the sowre and keepe our hand from tasting of the honey which indangereth vs to be wounded with the sting of sinne and though it be sweete in the mouth yet is turned in the disgestion into bitter choller And as wee faile in our ends of meeting so also in our carriage when wee are met together in which regard we iustly deserue the Apostles censure that wee come together 1. Cor. 11. 17. not for the better but for the worse For either the time is spent in idle and vaine talking vnprofitable discourses hurtfull inuitations to excesse in eating and drinking Or if some religious conference bee admitted yet through pride and want of charity it is often crossed of the mayne ends For not being as we ought fast linked together in the bond of loue euery difference in opinion disioynteth our affections and wanting

but to cause heart-burning and alienation of affections strife and contention that so for the present he may keepe out all profitable conferences about sanctification and the maine points of Christian Religion and at length may breake off all such meetings when as men finde by experience that little or no good commeth of them And with him ioyneth the world and worldly men to hinder these conferences not onely by offering earthly things vnto vs for the subiect of our speech but also by interrupting vs when wee haue entred into any good conference by speaking of worldly matters that so they may diuert our speech from going on in any Christian discourse Vnto both which our enemies our corrupt flesh is ready to betray vs which is soone weary of spirituall and heauenly things because it findeth no taste or sauour in them and is neuer satisfied in thinking and speaking of things worldly carnall and sensuall as best rellishing to our corrupt and fleshly appetite A second cause is because we are not mortified in our loue to the world nor haue our hearts and affections weaned from it For if they like good instruments were well in tune they would vtter by our tongues heauenly harmony but doting as they doe vpon worldly vanities it is no maruaile if out of the abundance of the heart the mouth speaketh and if the chiefe fountaine being defiled there issue from it the polluted streames of vnprofitable discourses A third cause is our too little loue of spirituall heauenly things for if our hearts were set vpon them as our chiefe treasure we would take delight to be still talking of them If they were our chiefe comforts and cordials to cheare our hearts so as they could with delight exercise themselues with Dauid in meditating on them day and night then would they also be sweeter to our mouthes then the honey or the honey-combe Neither Psal 119. would our tongues be so vnready and barren of words when we come to speake of holy things if our hearts and affections were set vpon them for as the Diuine Philosopher among the Heathens obserued Loue maketh euen those which are rude of speech eloquent when they speake of the things beloued Lastly our great ignorance of holy and heauenly matters ioyned with a pernicious feare and shame lest by our speech wee should discouer it to our disgrace is one speciall cause which hindreth these conferences For such is the pride of mens hearts and their small esteeme of these spirituall treasures that they had rather remaine penurious then discouer their pouerty and empty of all grace by neglecting the meanes whereby they might bee replenished then that men should take any notice of their emptinesse to hide their wounds rather then to lay them open that they might bee cured and like foolish and beggerly Shop-keepers they content themselues with a vaine shew and with painted papers stuffed with straw or rags rather then they will vse any spirituall trading with others or lose the name and opinion of wealthy men by taking vp such wares as they want §. Sect. 5 That Christian and religious conferences are exceeding profitable But that wee may breake thorow all these difficulties and remoouing these causes of hindrance bring these neglected holy conferences into more vse let vs consider that they are exceeding profitable first for the increasing of our knowledge in spirituall and heauenly things when wee bring all wee know as it were to a common stocke out of which euery one may take that which best fitteth him for his particular vse and supply his defects out of others abundance they in the meane time hauing neuer the lesse And as it is a singular benefit vnto euery one of any Trade or Mystery when they haue their common Halls where they may meete together and conferre of the best courses for the managing of their affaires seeing it doth not onely much improoue their skill but also further them greatly in all good proceedings so doth it exceedingly aduantage vs in our spirituall trading both for the increasing of our knowledge and furthering of our practice when as wee often meete together and conferre of those things that belong to our Christian profession For it doth not onely improoue and better our iudgements by communicating with others in all that they know but also inflame our hearts and affections with the loue of spirituall things when as we stirre vp Gods graces mutually in one another and like coales which are heaped vp together not onely preserue the heate of the loue and zeale which is kindled in vs and would coole and die if wee were scattered from one another but also inflame those which are next vnto vs with our heate which being set on fire will also kindle those who are neere vnto them In which regard that of the Wise man is truely verified The lips of the righteous feede many but Pro. 10. 21. fooles who refuse all communion and fellowship with them die and perish for want of wisedome And as it is a singular meanes to inlighten our minds with the knowledge of the truth and to inflame our hearts with the loue of it so also to make vse of all wee know and affect by our holy practice when as by our mutuall exhortations we incourage and stirre vp one another vnto new obedience and to performe all good duties of a Christian life and helpe both our selues and others with such good counsels and directions which being obserued will make the wayes of holinesse and righteousnesse easie familiar and pleasant vnto vs. Adde heereunto the great necessity of these religious conferences and of what great moment the vse or neglect of them is for our saluation or damnation Neither are wee with the common sort to esteeme words as winde or if we doe such a winde as will bring great profit or hurt either much furthering vs towards the Hauen of happinesse or like a tempestuous storme blowing vs vpon the rockes of perdition For the Wise man saith A mans belly shall Pro. 18. 20 21. be satisfied with the fruit of his mouth and with the increase of his lips shall hee be filled Death and life are in the power of the tongue and they that loue it shall eate the fruit thereof And as he expoundeth himselfe in another place A Pro. 13. 2. man shall eate good by the fruit of his mouth namely if his tongue vttereth good things but the soule of the transgressours shall eate violence And our Sauiour hath taught vs that we shall be called to account for euery idle word Mat. 12 36 37. at the day of Iudgement and that by our words we shall be iustified and by our words we shall be condemned Finally let vs remember how faithfull in this kind the wicked are in the deuils seruice being neuer weary in vttering such speeches as are vaine and vnprofitable or hurtfull and pernicious and let this make vs ashamed of our negligence if

rest compose our selues to sleepe in such a Christian and holy manner by prayer and meditation that euen as much as may be our imaginations and dreames may retaine some rellish and sauour of our former religious exercises Where by the way wee may note that as the Christian Sabbath is to begin at the dawning of the day because it was instituted in remembrance of Christs Resurrection who was that Sunne of righteousnes who brought light and life vnto vs by performing and finishing that great worke of our Redemption and not ouer-night like the Iewes Sabbath which was ordained to put them in mind of the worke of Creation and the rather because it was fit that there should vpon these diuers reasons be a difference betweene their Sabbath and ours so also it is to continue to the dawning of the next day as wee haue formerly shewed by Pauls example §. Sect. 2 That we must rest from our owne workes on the Lords Day And thus we see the time of the Lords Day how long it is to continue now we are to speake of the duties which ought to be performed in it And these are all comprized in these two things first in obseruing a Rest and secondly in keeping it holy or in sanctifying this Rest vnto Gods seruice The Rest consisteth in the forbearing or not doing of our owne workes but onely in cases of necessity and when the sanctification of the Lords Day requireth them as duties tending to the aduancing of Gods seruice or such workes of mercy and Christian charity as belong to this Day as the study and paines of the Minister the trauell of the people to places of diuine worship visiting and helping of the sicke and distressed confounding of contentions and making peace betweene neighbours feeding and tending of cattell and such like Where by our owne workes I vnderstand all our thoughts words and actions which simply or chiefly tend to our owne profit or pleasure As first the workes of our callings Exod. 31. 15. of all kinds whatsoeuer as all workes of husbandry euen in the time of haruest buying and selling carrying of burthens trauelling and such like Secondly all kinds of recreations which are not necessary for the preseruing of health and life and tend not to the better fitting and inabling of vs for religious duties but to sensuall and carnall delight Of which sort are walking abroad that we may take the ayre or that wee may conferre one with another or meditate on the creatures some bodily exercise in course of physicke to refresh the body and in some cases musicke not onely vocall by singing of Psalmes which is a duty of the Sabbath but also on instruments when as it is vsed not for carnall and sensuall delight but to refresh our spirits and quicken our dull and drowzie hearts and minds that they may with more cheerefulnesse returne vnto the performance of religious and holy duties in which cases there may at some times be the same vse of these recreations so they be in moderation in an holy manner and to these ends which is of physicke meates and drinkes But from all other recreations which tend onely to carnall and sensuall delight we must wholly abstaine first because the Lord expressely forbiddeth vs to doe our owne pleasure on his holy Day and contrariwise commandeth vs to call his Sabbath our delight Esa 58. 13. the holy of the Lord honourable and that we should honour him nor doing our owne wayes nor finding our owne pleasures nor speaking our owne words Secondly because they are our owne workes from all kindes whereof Gods Commandement restraineth vs that wee may bee wholly deuoted to the seruice of God and the meanes which inable vs thereunto yea they may in some sort be called more our owne workes then the workes of our callings because these are more expressely commanded and are ordinarily more necessary and more directly tend to Gods seruice then the other for it is possible to liue and serue God without these recreations but not vnlesse we walke in the duties of our callings And therefore if these bee forbidden on the Lords Day then much more the other which are of lesse vse and necessity Finally because these worldly recreations doe more dangerously and cunningly winde into our hearts steale them away from holy duties and distract vs in Gods seruice then the duties of our callings the workes and labours whereof we doe not loue for themselues but onely as they are meanes of deriuing pleasure or profit vnto vs whereas we loue these sensuall pleasures for themselues and oftentimes so dote vpon them that we neglect our worldly profit yea the seruice of God it selfe and the eternall saluation of our soules that we may inioy them §. Sect. 3 That on the Lords Day we must abstaine from carnall recreations Now if any obiect that to depriue vs of these recreations is to take away all the ioy and comfort of our liues to this I answere that it is an obiection which altogether misbeseemeth a Christian For howsoeuer Infidels and carnall worldlings may reioyce chiefly in them as hauing no greater cause of ioy and comfort yet it ought not to bee so with the faithfull who should chiefly reioyce in the Lord and in the pledges and testimonies of his loue and fauour in their Communion with him who is their Phil. 4. 4. summum bonum and chiefe happinesse and the visible signes of his gracious presence vnto which spirituall ioy Dauid exhorteth Delight thy Psal 37. 4. selfe in the Lord and he shall giue the desires of thine heart Of which he in many places propoundeth himselfe as an example for our imitation Secondly if we be spiritually and not carnally and worldly-minded we may make the Lords Day it selfe our delight as he requireth which if we Esa 58. 13 14. doe then we shall indeed finde sweete delight in the Lord. For what greater delight can there bee to a Christian then to praise God by singing of Psalmes who hath beene so good and gracious vnto vs then to heare the Word whereby God assureth vs of his fauour and of the pardon of our sinnes and receiue the Sacrament whereby it is sealed and assured vnto vs then to feast our soules at this spirituall banket and afterwards meditate on and peruse our spirituall euidences whereby the assurance of heauenly happinesse is conuayed vnto vs then to be assured that wee are redeemed out of the hands of all our spirituall enemies and restored to the glorious liberty of the Sonnes of God then to solace our selues in the sweete society of Christ our Bridegroome in his Banketing-house and to be stayed and comforted with his flagons of wine apples and kinde imbracements Cant. 2. 4 5 6. which spirituall ioyes if we rellish not what doth it but argue a carnall taste and appetite which we ought to bewaile and mortifie and not feede and cherish it with vaine sports and worldly recreations

kill Now if thou commit no adultery yet if thou kill thou art become a transgressour of the Law For there is a chaine of vertues and vices whereby they are so fast and inseparably linked together that he who imbraceth and practiseth any one vertue and Christian duty out of his loue and obedience to God imbraceth and performeth all the rest hee that willingly liueth in the neglect of any one duty or maketh no conscience of committing any knowne sinne neglecteth all and is prepared to commit any wickednesse In which regard it may truly bee said that the vnregenerate man breaketh all Gods Commandements euen those which hee seemeth to keepe and that the sound Christian obserueth all euen those which he seemeth to breake For howsoeuer the one doth not actually transgresse euery Commandement yet there is in him an habit of sinne and a naturall disposition and readinesse to breake all when opportunity serueth and when hee is tempted thereunto with the alluring baits of worldly vanities And though the other doe not actually keepe the whole Law but faileth in many particulars yet there is in him an habit of holinesse and righteousnesse and a disposition and desire resolution and indeuour to obserue all for with the Apostle they consent vnto the whole Rom. 7. Law that it is holy and good and being in their hearts delighted in it they striue to keepe one Commandement as well as another and when they faile of their purpose doe heartily bewaile their imperfections It is true that a wicked man may not onely forsake many sinnes but may also in some sort loath and detest them but this is not out of his loue towards God or because he hateth or forbiddeth them but caused by some common restraining grace or done out of some corrupt passion and disposition not because he hateth sinne but because some contrary vice being predominant in him doth draw him vnto another extreme And thus the couetous man hateth prodigality and the prodigall couetousnesse the presumptuous man melancholike despaire and the despairing sinner bold presumption the coward bloody quarrell and the desperate backster Plerique metu peccare cessant non innocentia profectò tales timidi non innocentes dicendi sunt Seneca cowardize Yea thus may a man outwardly shun all sinnes which make him liable to legall penalties out of selfe-loue that hee may gaine rewards or escape punishments not out of loue to vertue and innocency but feare of running into danger §. Sect. 5 That without totall obedience we cannot attaine to heauenly happinesse Finally vnlesse we performe totall obedience in the desire purpose and indeuour of our heart vnto the whole Law of God wee can neither attaine vnto heauenly happinesse nor escape hellish death and condemnation though we imbrace and practise many vertues and duties and flee from many vices and sinnes For as a Mill-stone will keepe vs from mounting aloft as well as a Mountaine and the one as well as the other would cause vs to sinke into the bottome of the Sea if it were fastened vnto vs so if any one sinne haue taken such fast hold of our hearts that we will by no meanes be moued to leaue it the waight thereof will bee sufficient to keepe vs from ascending vnto heauenly happinesse and to drench and drowne vs in the sea of perdition So the Apostle saith that he that liueth not in all or many sinnes but in any one shall neuer enter into the Kingdome of heauen Neither fornicators nor idolaters nor adulterers nor effeminate c. shall inherit the Kingdome of God And the Apostle Iohn saith that 1. Cor. 6. 9 10. Apoc. 22. 15. euery sort of sinners as sorcerers and whoremongers and murtherers and idolaters and lyers shall be excluded from this place of blessednesse So that as for the losse of corporall life it is not necessary that the body should be wounded in euery place but a mortall wound in any of the vitall parts is sufficient to let in death and giue it seisure of the whole man so is it in this case And as particular sinnes depriue vs of happinesse so they plunge vs into death and destruction as appeareth by that distinct enumeration which the Prophet maketh of particulars If saith hee hee Ezek. 18. 10 13. beget a sonne that is a robber a shedder of blood and doth the like to any of these things and that neglecteth any of the duties there mentioned hee shall not liue but surely dye And the Apostle Iohn saith that sinners of euery kind shall Apoc. 21. 8. haue their portion in the Lake which burneth with fire and brimstone which is the second death Now if any will say that if for any one duty wilfully neglected or sinne committed they shall lose the ioyes of heauen and be cast into hell torments then it were as good to bee outragiously wicked and to liue in all manner of sinne let one of the Ancients make answere to such an obiection This saith he is the speech of an vngratefull and reprobate Ingrati serui est his sermo c. Chrysost in Eph. cap. 2. serm 4. seruant yet let not such an one let the reines loose to all impiety for his owne profit For though all impenitent sinners are excluded out of heauen and throwne into hell yet all in hell doe not suffer equall torments but some greater and some lesse according to the quality and number of their sinnes CAP. V. Of the properties of Christian and holy duties which respect their causes efficient and finall §. Sect. 1 That all duties should spring from the loue of God AND these are the properties which respect the duties themselues The properties which concerne the manner of doing them are diuers and respect either the causes that mooue vs to performe them or our disposition in doing them The causes are either efficient or finall The efficient cause mouing vs to performe all the duties of a godly life ought to be the loue of God which is the fountaine of true obedience and should bee so powerfull in vs that we should thereby be moued to serue like children our heauenly Father though there were no reward promised to our seruice which is the motiue that induceth mercenaries and seruants rather then children to doe their duty For howsoeuer we may in our obedience haue an eye with Moses to the recompence of reward yet the chiefe argument Heb. 11. 25. that preuaileth with vs ought to be not the loue of our selues and out of it the desire of our owne saluation but the loue of God who is the chiefe Goodnesse whose glory is much to bee preferred before our owne good Neither is it enough that the loue of God accompany our actions and that they be done in and with it as running together as it were in the same streame but also that it be the fountaine from which all our obedience doth spring and flow Consider we therefore when wee vndertake the

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.

14. if we hold out the beginning of our confidence stedfast to the end And therefore if we meane to haue any part in Gods promises we must constantly perseuere in the profession and practice of true godlinesse and the Christian duties of an holy life The second meanes of perseuerance is carefully to The second meanes of perseuerance is to auoyd the causes and meanes of apostacy and defection auoyd the causes and meanes of apostasie and defection And these are diuers first voluntary liuing in any knowne sinne which will harden the heart and dead the conscience and so make way for many others till wee be wholly carried away from God in a streame of wickednesse Secondly we must carefully take heed of the least declinations in Christian graces and holy duties for if we be once going downe the hill wee shall hardly keepe our selues from running headlong to the bottome vnlesse wee stop speedily in the very beginning And as for the preseruing of our bodies in a sound estate we labour with seasonable physicke to preuent diseases and when we finde our health to decline a little doe vse all good meanes at the first because if the sicknesse seaze thorowly vpon the vitall parts it will hardly be remoued and indanger our liues so must we take the same course for the good of our soules carefully obseruing the first declinations of our spirituall health that we may stop them at the beginning before they breake out into any extremities And considering that those diseases both of body and soule are most dangerous and desperate not which come suddenly with some sensible violence but which steale vpon vs by degrees vpon no apparant causes and impaire the health by little and little because they are hardly discerned and when they are knowne not easily cured as in the outward man the consumption hectique feuer and the like and in the inward and spirituall part carnall security hardnesse of heart and others of like nature let vs not therefore neglect the least declinations in sauing grace and holy duties but keepe a carefull watch ouer our selues that none of these diseases of our soules steale vpon vs and become desperate before we discerne them Let vs bee as good husbands for our soules as wee are for our clothes houses and grounds mending little holes before they teare out into great rents repairing the first decayes ere they become rotten and ruinous and making vp the breach as soone as wee discerne it before it come to an inundation and carry vs away in a floud of wickednesse And this counsell the Apostle giveth vs. Lift vp saith he the hands which hang downe and the feeble knees and make straight paths to your feet lest that which is lame be turned out of the way but let it rather be healed c. Looking diligently lest any man faile of the grace of God lest any root of bitternesse springing vp trouble you and thereby many be defiled A third cause of apostasie is a great opinion of our owne strength which causeth God to leaue vs that we may see our weaknesse as we see in the fearfull defection of the Apostle Peter And also a fond conceit that we are so rich in grace that we may spend vpon the stocke and labour for no more and that we haue already so well profited in religious duties that we need not take any care or paines to make any further progresse For there is no standing still in the wayes of Christianity but when we cease to goe forward wee begin to goe backward when in our owne opinion we are at the full we will begin to wane and decline towards a change and when our godlinesse is come to a standing water it presently declineth and neuer ceaseth vntill it be come to a low ebbe For the preuenting whereof let vs not measure our vertues and good proceedings by the false mete-yard of pride and selfe-loue which will make vs ouerweene our owne gifts and good parts nor compare our selues with our selues or others that come behind vs and haue not attained vnto Gal. 6. 4. our measure but with the perfect Law of God which like a looking-glasse will discouer our blemishes and imperfections and with our Sauiour Christ the perfect paterne of holinesse and righteousnesse according Ephes 4. 13 14 15. to whose Image we ought to be conformed A fourth cause of defection from God and godlinesse which we must shunne is the immoderate loue of the world and worldly vanities which cooleth and quencheth in vs the loue of God and of spirituall and heauenly things and so choketh in vs all good desires and indeuours of seeking after them that wee may obtaine them For as our Sauiour telleth vs we cannot serue God and Mammon Math 6. 24. Jam. 4. 4. And the Apostle saith that the amity of the world is enmity with God and therefore whosoeuer will be a friend of the world he is Gods enemy Which argument the Apostle Iohn vseth to disswade vs from this carnall loue Loue not the world saith he nor the things that are in the world If any man loue the world the loue of the Father is not in him A fifth cause is slacknesse 1. Ioh. 2. 15. and negligence in the vse of those meanes which both beget and begin Gods graces in vs and also nourish and preserue them when they are begun as the hearing of the Word reading prayer meditation the Sacraments and such like For as the strength of the body languisheth and consumeth if we refuse our bodily food whereby it is preserued so must also our soules needs fall into a consumption of all grace and goodnesse if we neglect that spirituall nourishment by which onely they are sustained in vs. A sixth cause is the grieuing of Gods Spirit dwelling in vs by quenching the good motions of it and defiling our soules with sinnes Ephes 4. 30. 1. Thes 5. 19. that waste the conscience being committed wilfully against the knowledge which loathsome filthinesse polluteth our soules and bodies and maketh this holy Ghest weary of his lodging going away to withdraw also with him his gifts and graces by which alone wee are inabled vnto all good duties And therefore if wee would not fall away from all grace and goodnes let vs louingly entertain the Author of them and not grieue Gods holy Spirit by resisting those good motions which he putteth into vs and by making our hearts and bodies which should be his holy temples and place of residence a loathsome stie of sinfull vncleannesse A last cause of apostacy is neere and inward familiarity with prophane and wicked persons who will corrupt vs with their euill examples and poyson vs with the contagion of their sinnes alluring and drawing vs by degrees Deut 7. 2 3 4. to accompany them in their euill courses vntill at last wee runne on Pro. 22. 24 25. with them into the same excesse of outragious wickednesse and so giue a

our selues that with all our indeuour wee striue to make our best speed §. Sect. 7 That we must performe all good duties with a quiet and peaceable minde The third rule is that we labour to performe all the duties of a godly life with a peaceable and quiet minde which is not disturbed with disheartening Rom. 5. 3. feares or tumultuous passions The which calme quietnesse ariseth from two causes The chiefe and principall is our peace with God and peace of conscience which are effects and fruits of our iustification by faith The which assuring vs of the remission of our sinnes our reconciliation with God victory ouer all the enemies of our saluation and that the Lord so watcheth ouer vs with his prouidence and ruleth vs in all our wayes with his Wisedome and Power that wee shall neuer fall from him and so ouer-ruleth all things which oppose vs that nothing shall be able to hurt or hinder vs and all things shall turne to our good and further our saluation we are made heereby constant cheerfull and couragious in all Christian duties seruing the Lord in holinesse and righteousnesse Luk. 1. 74 75. without feare all the dayes of our liues For then our sinnes and the iudgements of God due vnto them will not terrifie vs the malicious assaults and tentations of our spirituall enemies will not affright and discourage vs afflictions and persecutions for righteousnesse sake and for the profession and practice of Gods true Religion will not daunt and dismay vs but we will in despite of all these oppositions hold on our way and finish our course with ioy Whereas if wee want this inward peace and tranquillity our sinnes will presse vs downe as an heauie burthen and Psal 38. 4. hinder our proceeding in the wayes of godlinesse our consciences will accuse and terrifie vs Satan with his tentations will affright and beate vs downe and outward troubles ioyned with those inward discouragements which we finde in our selues will so vexe and disquiet vs that either wee shall desist in the wayes of godlinesse as despairing to ouercome all these difficulties or else proceed slowly and vnsettledly with much vnconstancy and discomfort The second cause of this inward peace and tranquillity of mind is the subduing and mortifying of our carnall lusts and tumultuous passions as worldly loue fleshly feare rash anger and the rest and the right ordering of all our affections when they are sanctified For where those vnruly passions doe still liue and beare sway they blind the mind that it cannot discerne the right way corrupt and ouer-rule the will that it cannot chuse euen that which the iudgement approueth and so vnsettle vs in all good courses that we can keepe no constant tenour in them but vpon euery slight occasion all our good resolutions are ouerthrowne and we quite turned out of the right way Whereas if these bee subdued and kept as it were vnder hatches the mind being quiet is able to iudge vprightly and the will to imbrace that which holy reason commendeth to its choyce and the worke of piety prospereth and proceedeth without any disturbance And as we are thus to mortifie our carnall lusts so we must rightly order our affections and passions euen after they are sanctified that they may performe their duties in due time and place and like seruants attend vpon holy reason that they may assist it and not as commanders and chiefe agents goe before it For as when a right and due order is obserued in the performing Christian duties reason being inlightened by Gods Word and Spirit first approuing them the will vpon the commendation of reason chusing them and the affections and passions subiecting themselues to the seruice of them both affect and desire them and oppose with all their strength all impediments which hinder their producing into act out of this orderly proceeding as in a well gouerned state wee become constant in all good courses contrariwise when affections beare chiefest sway and are the first mouers vnto Christian duties reason being thrust from his throne and will from the councell table though we may by fits and flashes performe them yet doing them in a disorderly manner not out of sound iudgement rightly informed but out of sudden and vngrounded passions wee can neuer bee constant in any good course but hot and zealous whilest the heat of passion lasteth remisse and indifferent when this feruour abateth and stone-cold when it ceaseth And this is the true cause why so many who haue beene zealous professours in their youth become luke-warme when they come to riper yeeres and wholly cold and negligent worldly and profane in their old age because their Religion and deuotion was but a flash of youthfull passion and not well-grounded vpon sanctified reason and a sound and settled iudgement conuinced by the euidence of truth and rightly informed by the Word of God And therefore seeing the first beginnings were disorderly and confused it is no maruell if the proceedings be vnsettled and vnconstant and hauing laid so vnstable and vnsure a foundation it is no great wonder if the whole building in short time become ruinous §. Sect. 8 That all our duties must arise from the fundamentall graces of a godly life The fourth rule is that all the duties of a godly life doe not only arise and spring from those inward and fundamentall graces sauing knowledge a liuely faith purity of heart a good conscience and feruent loue as I haue already shewed at large in the beginning of this Treatise but also that they be ioyned and accompanied with other Christian and internall vertues and principally Christian prudence zeale and humility without which they cannot be acceptable vnto God Christian prudence is most necessary to the well performing of all good duties because it guideth and directeth vs in all particular actions that they may bee done aright both in respect of the matter and the manner the substance and circumstances of which if we faile or of any one of them our workes otherwise commendable doe lose all their grace and excellency For though they be neuer so good in the matter yet if they be done in an ill manner and though for their substance they seeme neuer so glorious yet if we faile in the circumstances not obseruing due time place or persons that which is generally good in the Thesi and Theory ceaseth to bee so in the Hypothesi and in respect of the particular act as it is done by vs neither can we safely passe thorow all these narrow straits and difficult passages vnlesse Christian prudence sit at the Helme and direct vs in all our courses Besides this prudence is necessary for the guiding and tempering of our zeale which is a good Souldier in the Christian warfare but an ill Commander as being fit for execution but not to giue directions and if it be not vnder the conduct of prudence it becommeth blind and preposterous rash and wilfull like a headstrong

6 That we must not vndertake too many things at once The third rule is that we doe not cumber our selues with too many businesses at once but that wee orderly proceed from one duty to another not vndertaking a new imployment till we haue brought that which we had first in hand to some good effect For as nature intendeth not many things at once because being of finite vertue and operation it cannot compasse and atchieue them all together but vniteth all its forces and vigour that it may perfect that at which it chiefly aymeth so vpon the same reason grace followeth the same course and because our vnderstanding is but of small capacity and extent and cannot without confusion comprehend many things at the same time and our wills weake and vnable to make sound and good choyce when as they are troubled with confused variety of many obiects and the zeale and ardency of our affections much weakened and cooled when as they are distracted and diuided betweene many things desireable and finally the wit dulled the spirits spent and the body tyred when as they are exercised about more imployments then by their vertue and vigour they can atchieue therefore it chuseth this as the best course to doe one thing after another and vndertaking the best and most necessary duties in the first place not to thinke of or affect another vntill that bee brought vnto some perfection For as the fire lying together giueth great heate but being scattered abroad soone goeth out and the Riuer running in the same current is of such force that nothing can stop it but being diuided into many little streames and riuelets becommeth weake and of little strength so if the fire of our zeale bee vnited about one obiect or Christian duty it vvill bee able to atchieue it with great feruencie and the streame of our deuotion running wholly in one course and current will bee of such force that nothing shall bee able to diuert or hinder it but let them bee scattered and diuided about multitudes of imployments at the same time and their heate will be abated and their strength so weakened that they will not be able to bring any one good duty to any reasonable perfection §. Sect. 7 That we must not busie our selues in other mens matters The fourth rule is that wee bee not busie and curious in prying into the liues of other men and spying out their infirmities nor strict and seuere in censuring and condemning their faults and imperfections when wee haue taken notice of them For hee that vndertaketh much businesse abroad must of necessitie neglect his owne at home hee that is curious in searching and examining other mens manners will finde no time to looke into his owne The which wee see daily verified by wofull and lamentable experience in many Professours of these times who spend all their zeale in censuring of others and in exclaiming against the corruptions of the times the disorders in the Common-wealth the faults of Gouernours Ciuill and Ecclesiasticall the defects and blemishes of the Church and in the meane time are cold and negligent in searching out their owne sinnes in reforming their owne manners and in the duties of sanctification and of a godly life The vvhich is oftentimes done not so much out of a true mislike and hatred of others vices and corruptions for then they would make speed to pursue Nulli nunquam omnino detrahas nec aliorum vituperatione te laudabilem videri velis Magisque vitam tuam ordinare disce quàm alienam carpere Hyer ad ●elant and subdue them with greater detestation in themselues out of a feeling experience of the manifold euils which they bring vpon them but to magnifie their owne zeale vvhich will not suffer them with any patience to tolerate such faults and corruptions to disguise and hide their owne vices vnder this shew of misliking others sinnes and to commend themselues and get the name of forward Christians by dispraising those who come farre behind them in outward shew But if wee would make any good progresse in the wayes of godlinesse wee must bee more diligent in reforming our owne liues then in censuring other mens and in vsing all good meanes which may furnish vs with sauing graces and further vs in all good duties then in spying out how farre others come short in them and in censuring them for these defects For as it is not the way of thriuing in our worldly estate to sit still and exclaime against others ill husbandry but diligently to follow our owne businesse so it is no course to grow richer in grace and in the fruits of godlinesse to censure and inueigh against others as vnthriuing Christians but carefully to looke vnto our owne estate and to vse all good meanes whereby wee may better it Yea in trueth this supercilious pride in ouer-weaning our owne gifts and censuring and condemning other mens defects mooueth the Lord oftentimes to withdraw from vs those graces and good parts which wee seeme to haue whereby wee are disabled either in substance or shew to proceed in any Christian course and oftentimes ouertaken with some foule sinnes to the end that being humbled in the sight of our owne frailty wee may become the more charitable towards others and ceasing to pry into their infirmities wee may vvith all our indeuour seeke to amend our ovvne liues §. Sect. 8 That we must take heed lest daily vse of Christian duties make vs cold and formall in them The fifth rule is that wee carefully take heed that through the daily vse of Christian and religious duties they doe not become cold and formall and performed rather for custome then conscience sake doing them still because wee haue long done them rather then out of a liuely sense of their profit and necessity like those who goe to feed not because they haue any appetite to their meate but because it is dinner time and betake themselues to rest not in regard that they finde themselues sleepy but because their ordinary time is come of going to bed But let the same causes which mooued vs first to vndertake them mooue vs still to continue in them namely the loue of God and obedience to his Commandements an earnest desire to glorifie him by doing the duties of his seruice and so to carry our selues as that wee may please him in all things and haue both our persons and actions accepted of him that wee may heereby adorne our profession edifie our brethren by our good example bee more and more inriched with all sanctifying and sauing graces strengthened to all good duties and so more and more assured of our owne saluation For if wee bee not still mooued by these causes and considerations to performe the duties of Gods seruice but doe them in an ordinary course and neuer thinke why nor to what end we shall soone grow cold and formall seruing God after such carelesse and negligent manner as that neither wee nor

our care must be to replenish it with the best and then to couer and keepe it close that nothing be spilt and lost and lest it receiue soyle or haue any euill thing infused into it for as the Wiseman obserued dead Flyes taint the whole pot of precious oyntment It must be kept carefully as an inclosed Garden and Vineyard that all annoyances being kept out with the fence it may bring foorth good fruits and ripe Grapes pleasing to Gods taste and not suffered to lye open as an high-way where all things are trampled vnder-foot or stolne away and nothing suffered to thriue which is profitable for vse Now by heart heere I chiefly vnderstand all the affections and desires both concupiscible and irascible all the passions of loue hatred hope despaire ioy sorrow anger and feare And by keeping of them their holding in subiection vnto reason it selfe being first made subiect to the Word and will of God and the right imploying of them about their fit and proper obiects onely louing that which is good and hating that which is euill reioycing in the testimonies of Gods loue and sorrowing for sinne because he is displeased with it hoping in Gods mercies and despairing Psal 130. 4. in our owne strength fearing God in respect of his mercies and iudgements and being angry with that onely wherewith hee is offended and dishonoured And if we thus keepe our hearts in tune and order they will make sweet musicke in Gods hearing but if the affections and passions rebell against reason and fall at variance one with another we can expect nothing but iarring discords and tumultuous confusion If we keepe them locked vp as sometime Aeolus the windes vnder the command of reason our hearts and mindes will be calme and quiet but set open the gates and leaue them to their liberry and nothing will follow but stormes tempests and shipwracke of our soules vpon the rockes of sinne Blow away these clouds and foggy mists and we shall in our little world haue a cleere skie but let them ouer-cast and ouercloud reason which is the Sunne in our firmament and what can follow but darkenesse and disorder stumbling and falling at euery stone of offence But especially we must watch ouer our hearts that wee may keepe out carnall concupiscence from entring and that we may withstand and shut the doore of our hearts against the first motions and inclinations vnto sinne euen as wee would keepe out of our houses in the plague time infectious ayre or in the time of warre our mighty and malicious enemies from entring into our City or Countrey Or if they be entred at vnawares wee must repell them presently at their first appearing vpon our Coast and giue them no time to fortifie and make themselues strong wee must crush this Cockatrice in the shell and when they are yong dash this Babylonish brood against the stones §. Sect. 8 That we must chiefly clense and keepe our hearts from those corruptions which are most dangerous Now as wee must obserue a carefull watch in keeping out or clensing our hearts from all sinne and corruption so aboue all that they doe not nourish in them such as are most dangerous to our soules health As first and principally we must beware of those sinnes and vices vnto which through our naturall corruption we are most inclined the which we shall discerne by our often falling into them by our lothnesse to leaue them and after we haue resolued to part with them and haue already broken from them by vnfained repentance by our hanging after them in our carnall loue which maketh vs after we are forced to leaue them for the safety of our soules to looke backe vnto them like Lots wife towards Sodom with a desire to returne were wee not beaten from them with the feare of Gods Iudgements By which signes when we haue discouered them we must with greatest care watch ouer our hearts that wee bee not againe ouertaken of them first because wee haue greatest cause to hate and abhorre them seeing by them wee haue most dishonoured and displeased God Secondly because they haue most often wounded our consciences and giuen vs the greatest foyles Thirdly because they haue most disturbed our inward peace and depriued our hearts of spirituall ioy in the assurance of Gods loue Fourthly because we are still most prone to fall into them by reason that our corrupt natures are so much inclined towards them and our carnall loue doting vpon them are ready vpon all occasions to renew their league and giue them entertainement And therefore as with greatest care and vigilance wee arme our selues against such enemies as haue a strong party in our owne City and many secret Traytors which are alwayes ready to open the gates and let them in so must wee keepe the narrowest watch and bend our chiefest force against such sinnes as our flesh and carnall lusts doe most affect and are in greatest league and liking with them seeing these secret Traytors are still in readinesse to giue them entertainement and betray our soules vnto them if wee doe but a little intermit our spirituall watch Secondly we must with singular circumspection take heed of those vices and sinnes which doe most ordinarily waite vpon our speciall callings seeing by reason that wee are daily conuersant in them they doe make against our soules most often and fierce assaults and the rather because by our many foyles and falls they become customable and harden our hearts in them our often sinning searing the conscience and taking away the sense of sinne And thus Magistrates must watch ouer themselues that they doe not peruert iudgement by taking bribes and rewards and that they haue no respect of persons nor for feare or fauour doe any iniustice Thus Lawyers must take speciall heed that they doe not for their fees blind the eyes of the Iudge by their false and corrupt pleading paynting ouer a foule cause with faire glosses and that they doe not protract suites that they may grow rich out of their Clyents pouerty And Physicians that they doe not deale vnfaithfully with their patients and delay the cure for their owne aduantage And Diuines that they doe not for worldly lucre become non-residents staruing their peoples soules to fill their owne purses and purchase fields with the price of blood And that they bee not slothfull and negligent in feeding their soules that are committed to their charge following Peters counsell to Christ Master spare thy selfe And Tradesmen that they doe not vse deceit in buying and selling nor tell vntruths to put off their wares at an higher rate And finally thus must Artificers watch ouer themselues that they doe not their worke deceitfully onely for sale and vnseruiceable for vse Vnto which speciall circumspection in respect of our callings and the sinnes incident vnto them the Scriptures exhort Thus Iohn the Baptist perswaded the Publicanes whose calling was to liue by toles and customes to take heed of

next vnto faith vpon Luk. 24. 37. which hee would haue them to preach in his Name A duty that belongs vnto all and is neuer vnseasonable alwayes necessary An Euangelicall grace and chiefe fruit of faith in which it liueth without which it is dead So that as faith is the life of our soules by applying Christ vnto vs in whom we liue so repentance in respect of our sense and feeling which can no otherwise iudge of the hidden roote but by the outward fruit is the life of this life As faith is the onely condition of the Couenant of grace which assureth vs of all good things temporall and eternall so repentance as a counter-bond assureth vnto vs this assurance by a sensible infallibility outward euidence perswadeth vs that we performe this condition of beleeuing in Christ and apprehending all the promises by faith vnfained Now that thou mayest O my soule proceed in some order what is this repentance but an Euangelicall and sauing grace of God wrought in thine heart by his holy Spirit applying by faith as by his instrument Christ and all his benefits which inflaming thine heart with feruent loue doth make thee looke vpon him whom thou hast pearced to bewaile thy sinnes as the chiefe causes of his death to hate and forsake them and to turne vnto God offering vnto thee grace and pardon by amendment of life and bringing foorth the fruits of new obedience So that it is a grace and free gift and no naturall endowment which commeth by inheritance or else procured by thine owne purchase It is the gift of God who giueth vnto thee all good things It is a gift of his free grace preuenting thee when thou didst neuer so much as thinke of it by putting into thy mind the profit and necessity of it and into thy heart some desire of receiuing it preparing and fitting thee for it by the preaching of the Law working humiliation contrition and legall sorrow and fitting thy mind and will that they might consent and obey the motions of the Spirit outward in the Word and inward in the heart and conscience working it first in thee by changing the mind and heart and turning them from sinne vnto holinesse and righteousnesse co-working with thee that thou mayest continue renew and increase in the practice of it and perfecting thy repentance in the parts and degrees of it which himselfe begun It is hee that calleth vs to repentance and inableth vs to repent He striketh our stony hearts and maketh them to relent by sound contrition before these rocks will yeeld any waters of true repentance It is he that powreth the Spirit Ezek. 11. 29. 36. 26. Zach. 12. 10. Act. 5. 31 11. 18. 2. Tim. 2. 25. of grace vpon the house of Iudah before they can lament for their wickednesse and that giueth repentance to the house of Israel and with it remission of sinnes Thou canst not turne vnto him O my soule before hee first turne vnto thee nor weepe bitterly with Peter till hee thaw thy frozen heart by reflecting vpon thee the beames of his gracious countenance Yea when he turneth thou canst not turne till hee turning his face turne also thine heart as it is running away with feare and neuer looking backe that thou mayest behold his gracious countenance promising nothing but good and his stretched out Arme to receiue thee vnto grace and fauour Surely saith the Church after I was turned I repented and after that Ier. 31. 19. Lam. 5. 21. I was instructed I smote vpon my thigh No man can sorrow for his sinnes nor resolue to forsake them but hee that hateth them nor any hate them but they who loue God nor any loue him whose hearts hee first inflameth not by sheading abroad his loue in them by the holy Ghost which hee giueth vnto Rom. 5. 5. 1. Joh. 4. 19. vs. Neither doth he worke alone but together with his Sonne and holy Spirit For it is the blood of this Lambe of God which worketh our adamantine hearts to this relenting softnesse and the water which issued out of his pierced side which being beheld with the eye of faith doth draw out of our eyes the brinish waters of repentant teares And therefore because he is the Author of our repentance both as hee procured it by the meritorious vertue of his death and worketh it by his blood-shed applyed by faith he inioyneth his Apostles to preach repentance in his Name Finally Luk. 24. 47. it is the oyle of the holy Spirit which suppleth and softneth our hard and stony hearts It is this diuine fire which warming our cold hearts with the flame of Gods loue and the hot blood that issued from our Sauiour causeth them to send vp into our heads these salt yet sweet waters of vnfained repentance which distill by our eyes and in trickling teares drop from our cheekes This winde of the Spirit must blow vpon vs yea must blow into vs before wee can returne vnto God one sigh to expresse our sorrow for our sinnes And therefore O my soule seeing God is the principall cause of thy repentance rob him of no part of his due but ascribe vnto him the whole glory of his owne worke Which though hee could effect by his sole immediate power yet hee is pleased to vse in it many subordinate causes meanes and instruments by which he worketh this grace in thee As ministeriall and helping causes namely the Ministers of the Word who in this worke are co-labourers with Christ sent by him to open mens eyes and to turne them from darkenesse to light and from Act. 26. 18. the power of Satan vnto God that they may receiue forgiuenesse of sinnes and inheritance among them that are sanctified by faith in Christ in which respect they are called spirituall fathers begetting them to God by the seed of the 1. Cor. 4. 15. Word So likewise instrumentall causes which are inward precedent and immediate as sauing knowledge shewing the way to repentance a liuely faith vnfained loue and true feare of God both in respect of his mercies and iudgements especially the last and generall Iudgement at Act. 17. 30. the end of the world or else outward which either lead and draw or else mooue and perswade vs to repentance Of the former sort are many instruments and meanes to bring vs to it As the Ministery of the Word and first the preaching of the Law which prepareth vs for it and of the Esa 55. 7. Gospel which worketh it in vs by assuring vs that if wee will turne to the Lord he will haue mercy vpon vs and forgiue vs our sinnes So also crosses Psal 119. 71. Luk. 13. 1 2 3. Rom. 2. 4. and afflictions either vpon our selues or others Gods blessings and benefits either promised or bestowed The moouing and perswading causes are innumerable as the loue of God towards vs his patience and long suffering his truth in his

and by not only resisting and quenching his good motions which hee hath put into thee but also by giuing way and entertainement vnto the contrary suggestions of Satan and thine owne sinfull flesh And let this grieue thee my soule that thou shouldst giue such a kind Ghest so vnkinde a welcome that thou shouldst weary him that was sent by thy Sauiour to refresh thee grieue him that came to be thy Comforter and contend and wrangle with him who is the Author of all thy peace §. Sect. 4 Motiues perswading to repentance and amondment of life But content not thy selfe O my soule to haue sorrowed for thy sinnes vnlesse thou also leaue and forsake them without which thy sorrow is false and hypocriticall For these bitter medicines haue if they be right a purging property and little good will they doe thee if they distaste thy palate with the bitter vpbraidings of thy sinnes but doe not purge thee from these corrupt humours Yea in truth if thy sinnes be vnpleasant to thy taste and like gall in thy mouth thou canst not chuse but spit them out If they be grieuous vnto thee as Hagar to her mistresse thou wilt neuer bee at quiet till thou hast inforced them to depart Or if through the strength of thy corrupt nature thou canst not quite remooue them from dwelling with thee they will be as scourges to thy sides and thornes in thine Ios 23. 13. eyes which will make thee desire and indeuour to be rid of such cumbrous neighbours to make continuall warre against them and to watch all good opportunities of rooting them out if not altogether yet at least by degrees For how can two dwell peaceably together vnlesse they bee agreed who feeleth sinne with Paul like a thorne in the flesh and will not pull it out Amos 3. 3. or if he cannot himselfe who will not with him cry out for helpe Wretched man that I am who shall deliuer mee from this body of death Yea in truth my soule the same reasons which make thee truely to lament for thy sinnes will make thee as willing to forsake them For if thou louest God who so loueth thee thou must needs hate and forsake that which hee abhorreth If thine heart bee truely and thorowly warmed with the beames of his loue brightly shining in that inestimable gift of his onely begotten and dearely Beloued thou canst not thinke much for his sake to offer thy sinnes to bee killed and mortified which thou hast iust cause aboue all things to hate for if thou willingly lettest them escape after God hath designed them to death thy life must goe for theirs seeing for thy sake he was content to giue the Sonne of his loue to be killed and crucified that by his death thou mightest liue If thou diddest as thou oughtest my soule esteeme thy God thy dearest and greatest friend thou wouldest esteeme it but a small matter to leaue for his sake thy greatest enemie Consider also my soule that thy Sauiour hath shed his precious Blood to wash away thy sinnes not onely in respect of their guilt and punishment but also of their filth and corruption and wilt thou suffer this vncleanenesse of sinne still to sticke vnto thee and so cause his blood to bee spilt in vaine Hee was content for a time to be forsaken in his owne sense of his heauenly Father whom to inioy was the life and to be seuered from him the death of his soule that he might make an vtter separatiō between thee and thy sinnes and wilt thou not for his sake part with them my soule especially considering that if thou cleauest vnto them they will be a partition wall to separate thee from thy God Finally the holy Spirit whom thou hast entertained for thy Ghest to lodge in thee may mooue thee for his sake to forsake thy sinnes For he being holy and delighting in purity cannot indure to haue sinne for an inmate where he is a Ghest but will depart in discontent if hee bee annoyed with such a lothsome neighbour Now as there is no society so sweet and comfortable as this Communion of the holy Ghost seeing hee commeth not alone but accompanied with all sanctifying and sauing graces with peace that passeth all vnderstanding peace with God and peace of a good conscience with comforts which vphold vs in all discontents with ioy vnspeakeable and glorious which cannot bee imbittered with any griefe so there is no solitude so vncomfortable as when thou art left and forsaken of the Comforter himselfe because to inioy his company thou canst not be contented to leaue thy sinnes Turne therefore from thy sinnes O my soule but withall turne to thy God Cease from euill and learne to doe well and being freed from the base seruice of sinne become now the seruant of righteousnesse The beginning of thy misery was thy turning from God for how couldst thou be but miserable and accursed when thou diddest leaue him in whose fruition consisteth thy chiefe happinesse how couldest thou but bee in palpable darkenesse when the beames of his fauour did not shine vpon thee who is thine onely Light How couldst thou be but euill and wicked when thou diddest forsake him who is the chiefe Goodnesse And the beginning of thy happinesse is when thou returnest vnto him When thou wentest from him with the Prodigall thou hauing mis-spent the rich portion of his graces becamest so poore and beggerly that to satisfie thine hunger thou wast faine to feed with swinish worldlings vpon the base huskes of earthly vanities but vpon thy returning to him hee will meete thee when thou art farre off receiue thee into wonted fauour put on thee the best garment kill for thee the fat Calfe and feast thee at his owne Table with great ioy When thou wentst from him like a wandring sheep in losing thy Shepherd thou didst lose thy selfe stray in the desarts of sinne and being intangled in the briers of Satans tentations wast a ready and easie prey to this rauenous Wolfe But when thy great and good Shepherd had sought and found thee and thou hearing his voyce diddest desire to come out of this wofull plight hee tooke thee vpon his blessed shoulders when thou wast not able to goe brought thee backe to his sheepefold and hath caused thee to feed in pleasant pastures by the still Psal 23. 2. waters Returne then vnto thy God O my soule loue him who hath beene so good vnto thee with all thine heart and serue him with all thy might And because thou hast mis-spent many of thy good houres in the seruice of sinne and Satan without gaine yea to thy losse redeeme this Eph. 4. 16. lost time by redoubling thy diligence for the time to come His seruice is perfect liberty and not to be in it is to be in the worst bondage All his seruants are his sonnes yea heires of his Kingdome and co-heires with Christ It is commonly sayd that there is no seruice to

of saluation Psal 116. 12. 150. 2. and praise him who is so worthy to be praised Praise him in his noble acts praise him according to his excellent greatnesse Praise him in his power and truth praise him for all his grace and goodnesse Blesse and magnifie him for all his former benefits and his Christ through whom they are all conferred vpon thee And especially as by present occasion thou art bound for that he hath giuen vnto thee the grace of repentance and renewed and increased it by this present exercise graciously assisting and inabling thee by his holy Spirit to bring it to good issue Praise therefore the Lord O my soule Psal 103. 1. and all that is within me praise his holy Name And now with these praises offer and recommend thy selfe into the hands of thy gracious God and faithfull Sauiour who is all-sufficient to keepe thee vnto the end and in the end Thou art not worthy worthlesse soule his receiuing and owning but so much the rather offer thy selfe vnto him who is able to make thee worthy Deuote and consecrate thy selfe wholly vnto his seruice and resolue to glorifie and please him in all things for the time to come And because thy resolutions are weake thy power small and thy best indeuours full of imperfections make thy seruice as acceptable as thou canst by offering thine heart with it and doing all that thou canst doe willingly and cheerfully Desire the assistance of his good Spirit to direct and guide rule and ouer-rule thee in all thy thoughts and desires words and workes that they may in some measure answere vnto thy resolutions and bee pleasing and acceptable in his sight Especially desire his helpe that the practice of thy repentance may be suteable to thy Meditations in the whole course of thy life that more and more sorrowing for thy sinnes thou mayest haue daily more cause to reioyce in the assurance of his loue and thine owne saluation and that turning from them and returning to thy God thou mayest more and more glorifie him by bringing forth better and more fruits of new obedience And now returne vnto thy rest O my soule for the Lord hath dealt bountifully with thee Repose thy selfe securely vnder the shaddow of Psal 116. 7. his wings who is able to defend thee and to cause thee in the midst of garboyles and desperate dangers to dvvell in safety God is thy refuge and Psal 4. 8. strength a very present helpe in trouble He hath made thee to heare ioy and gladnesse that the bones which he had broken might reioyce Thou didst sow in teares Psal 46. 1. but he hath caused thee to reape in ioy Thou didst goe forth weeping bearing Psal 126. 5 6. precious seed but thou art come againe reioycing bringing thy sheaues with thee Blesse therefore the Lord all his workes in all places of his dominion Blesse the Psal 103. 22. Lord O my soule CAP. XXIII Of the third priuate meanes of a godly life which is consideration and examination of our estate §. Sect. 1 How consideration and examination differ THe third priuate meanes of a godly life is consideration and examination both which are in truth but branches of Meditation Yea the former if we take it in the largest extent differeth little or nothing from it seeing we may be said either to meditate or consider of any thing when we thorowly and deliberately ponder and waigh it in our mindes with all the circumstances belonging to it But heere we will take it in a more strict sense as it pondreth those things which neerely concerne our estate and so it is much like vnto examination although if we speake properly and distinctly there is some difference betweene them For consideration is yet as we heere handle it more generall extending to all things that concerne vs past present and to come but examination properly meddleth not with things to come but searcheth out those things which are past or present bringing them to be tryed by the rule according to which wee doe examine them whether they bee true or false good or euill Consideration waigheth and deliberateth before-hand what wee are about to doe and whether it be lawfull or vnlawfull expedient or vnnecessary profitable or to our losse and accordingly mooueth vs either to doe it or to leaue it vndone But in examination we consider of that which is done already whether it be well or euill done wisely and to our good or vnaduisedly and to our hurt If the former were thorowly performed the latter would not be much necessary vnlesse it were to reuiew our good actions as God did the workes of creation that we might approue them and reioyce in the conscience of our well-doing But because we often faile in it and doe things rashly and without due aduice therefore wee are necessarily to vse the latter and to examine what before wee considered not our after-wit being better then our fore-wit that so we may reforme what is amisse and returne into the right way out of which wee haue erred Yet because I would not make this already long Treatise ouer-tedious to the Reader but chiefly because many points and proofes are coincident belonging to them both I will not diuide them in my Discourse but handle them together and the rather because I haue already spoken of the generalities of consideration in which it chiefly differeth from this other of examination in the former tract of Meditation §. Sect. 2 Of examination what it is and wherein it consisteth This examination or consideration is nothing else but a serious waighing and pondring of those things which neerely concerne vs in our spirituall estate or the diligent searching and triall of our estates how they stand between God and vs in matters concerning his glory and our owne saluation The which examination is held after a solemne manner in the Court of Conscience and in Gods presence wee sitting as Iudges vpon our selues to giue sentence according to the Law of God and the euidence of our owne consciences either with or against our selues concerning those things which we haue done or left vndone good or euill In which triall by helpe of memory and conscience our Register and Witnesse we reuiew and take a suruey of all that wee haue done in the flesh of all our parts and faculties of soule and body examining how we haue imployed them to the glory of him that gaue them our vnderstandings in knowing and acknowledging him our memories in remembring him our hearts and affections in adhering and cleauing vnto him by louing fearing trusting in him and so in the rest Of all our thoughts also words and actions how wee haue by them glorified or dishonoured God Of all our course and carriage in our whole life and conuersation and how wee haue therein answered the end of our Creation and Redemption which was to glorifie him who hath made and saued vs. More especially wee may

because the crossed booke as it sheweth his honesty in paying his debts so at least it seemeth to argue defect of present meanes in that for the time he was indebted so much lesse would any come vpon the score or into the booke of conscience for euery small bait of worldly pleasure or profit seeing here especially one thing pulls on another and many littles make a great reckoning nor yet for matters of greater moment if they considered that payment must bee made the score cleered and the booke crossed before they can betake themselues to quiet rest Which when it is done though it sheweth their faith and piety in repenting yet withall their frailty and imperfection in their spirituall estate in that by falling into sinne they needed repentance §. Sect. 6 Of the consideration of our misery and punishment And thus we must examine our selues in respect of our sins which when we haue done we must not rest there but enter also into the consideration Heb. 10. 31. of the misery and punishments which not being repented of they bring vpon vs. As that they make vs subiect to the wrath and displeasure of Almighty God who being a consuming fire and we as stubble or combustible matter it must needs be a fearfull thing to fall into his hands To the curse also of the Law denounced against all that continue not in all that is written therein to doe it and to all the plagues and punishments threatened therein which respect either this life or the life to come that they are a wall of separation betweene our God and vs stopping from vs the sweet influences of his grace and loue and hindring vs of many testimonies of his fauour in temporall things which otherwise hee would graciously bestow vpon vs. And contrariwise that till we repent they indanger vs to euerlasting condemnation which though we doe hereafter auoyd by turning from our sinnes vnto God yet in the meane time they expose vs to temporary afflictions which God vseth as a meanes to bring vs to repentance crossing vs in our euill courses and setting thorny Hos 2. 6. hedges in our way to stay vs from running too farre from him They moue him to meet with vs at euery turne and to bring vs to a true sight and sense of our sinnes by fitting his punishments in some proportion or likenesse vnto them because so brutish wee are in obseruing our sinnes and the iudgements of God inflicted for them that like the dog before the sheepe that he hath worried wee need to be taken with the manner and to haue our fault laid before vs when he taketh vs in hand to beate vs for it For because sinne is too sweet to our carnall appetite therefore the Lord imbittereth it with the wormewood and gall of afflictions which Lam. 3. 19. oftentimes much more vexing vs then wee tooke delight in the pleasure of sinne doth make vs afterwards when wee remember this lothsome after-taste to restraine our appetite and not to giue way to our carnall concupiscence alluring vs to wickednesse §. Sect. 7 Of the end of this examination and time when it is to be performed And thus we see the subiect matter and manner of our examination with the helpes and meanes whereby we may be furthered in it Now the maine end of it is that it may serue as an effectuall meanes to bring vs to repentance for therefore we labour to come vnto a true sight of our sins that we may vnfainedly bewaile them with bitter griefe Therefore doe we take a thorow view of our sinnes and the Iudgements of God miseries and punishments which doe accompany them that seeing the vgly deformities of the one and feeling or foreseeing the smart of the other we may be moued either not to sinne or being ouertaken to leaue and forsake them and to preuent our owne woe by speedy repentance The time of this examination is alwayes in season because repentance is neuer vnseasonable For seeing the score is seldome cleere and our frailty such that conscience is occasioned to hold the pen still in hand and euery hand while writeth vp our debts therefore we must be still examining cleering and crossing of our bookes that nothing may stand vpon account when we shall be called to Iudgement which being most certaine and the time most vncertaine it would be our wisedome to be alwaies in readinesse In which regard it were to be wished that we would spend some little time euery night before vve goe to sleepe in examining our selues and cleering our accounts for the day past the which I here passe ouer hauing spoken of it before in the daily exercise But most solemnly and seriously are wee to set ourselues about this duty of examination when as wee haue some speciall cause of renewing our repentance As when wee desire any extraordinary benefit which vve greatly vvant when we vndertake any waighty businesse vvhen vvee humble our selues in any solemne manner before God either publikely or priuately in the sight and sense of our sinnes vvhich vve desire should be pardoned or of some imminent and approching iudgement vvhich vvee vvould preuent or some present affliction vvhich vve vvould haue remoued or vvhen vvee prepare our selues that vve may come as vvorthy ghests to the Lords Table Then is this examination 1. Cor. 11. 28. most seasonable as being the best preparatiue for humiliation feruent prayer and serious repentance §. Sect. 8 A complaint of the neglect of this duty and the causes thereof But alas hovv is this excellent duty generally neglected and hovv seldome doe the most that professe Christianity call themselues vnto this account multiplying their sinnes from day to day and neuer making any reckoning of them And although almost all men hold it to be most necessary to be still reuievving their vvorldly estates and to keepe a strict account of their debts and meanes to discharge them of their disbursements and expences and of their profits and commings in yet hovv fevv are they vvho seriously examine their debts to God or of the meanes vvhereby they may discharge them hovv they thriue and increase or hovv they decay and goe backvvard in their spirituall estate till at last they prooue Banquerupts in all grace and goodnesse and so desperate in their estates that they onely thinke hovv they may runne further in debt and neuer take care hovv it may be discharged Of vvhich neglect there are many causes First because they are so farre in loue vvith their sinnes that they loath all meanes vvhich might vvorke any dislike or conuince them of the necessity to leaue and forsake them So our Sauiour saith that when light is come into the world men loue darknesse rather then light because Ioh. 3. 19 20. their deeds are euill For euery man that doth euill hateth the light neither commeth to it lest his deeds should bee reprooued Secondly because through long neglect of this duty their debts are growne

leading of a godly life they also escape many temporary Heb. 6. 6 7 8. iudgements and sharpe afflictions whereby God like a gracious and wise Father doth correct his children when they neglect their dutie and sinne against him which differ nothing from the punishments that are in this life inflicted vpon the wicked in their matter and oftentimes very little in the quantity and sharpnesse of the stripes but onely in the causes from which they proceed which is the loue of a gracious Father towards the one and the anger of a iust and seuere Iudge towards the other also their diuers ends the chastizements of the Faithfull being intended for their good and amendment that they may not being iudged be condemned with the world but 1. Cor. 11. 32. the punishments of the wicked for the satisfying of Gods Iustice by inflicting on them deserued punishments But howsoeuer the sinnes of the Faithfull cannot moue the Lord to reiect them or cause his loue to depart from them seeing it is one branch of the couenant made in Christ that he will loue them with an euerlasting loue and pardon all their sinnes yet they doe moue him to correct them with the rod of men and Ier. 31. 3 31 33 34. 2. Sam. 7. 14. Psal 89. 31 32. Heb. 12. 6. Apoc. 3. 19. the stripes of the children of men for he chastizeth euery sonne whom he loueth and receiueth that being pulled out of their sinnes by strong hand which they would not flee and forsake out of meere loue they may by their vnfained repentance and amendment escape eternall condemnation as wee see in the example of Dauid the Corinthians and many others The which his iust yet gracious seuerity there is no possible 1. Cor. 11. 31 32 33. meanes to escape no not though Noah Daniel and Iob should intercede for vs or any other who are most highly in his fauour vnlesse Ezek. 14. 13. we preuent these sharpe corrections by leading a godly life and fleeing from sinne which is the cause of them or stay Gods hand by turning from our sinnes by vnfained repentance Which course if wee take wee shall be freed not onely from eternall punishments but also from temporary afflictions which our sinnes doe bring vpon vs vnlesse it be such as the Lord inflicteth for the triall of his graces in vs that being approued they may be crowned with an answerable measure of ioy and heauenly happinesse According to that of Salomon A prudent man foreseeth the euill and hideth himselfe but the simple passe on and are punished Or if by our sins we haue brought them vpon Pro. 22. 3. vs yet repenting of them and returning into the waies of righteousnesse we shall when we crie vnto God obtaine helpe and deliuerance according to that of the Psalmist The righteous crie and the Lord heareth Psal 34. 17. and deliuereth them out of all their troubles Seeing then no chastening for the present seemeth ioyous but grieuous what a strong motiue should Heb. 12. 11. this be to perswade vs to forsake all our sinnes and to serue the Lord in the duties of a godly life seeing wee haue hereby this singular benefit of being freed from temporary afflictions which are so sharpe and bitter vnto vs A third benefit which will redound vnto vs by leading of a godly life is that being vnblameable giuing vnto none any iust cause of offence we shall hereby stop the mouthes of wicked men so as they shall not be able to reproch vs nor blemish our good name by their calumnies slanders with any shadow or colour of truth And this was a strong reason to moue the Apostle to walke in a godly vnblameable life that by exercising himself herein he might haue alwaies a conscience voyd of offence towards God towards men And this Act. 23. 1. 24. 16. Tit. 2. 7 8. argument he vseth to perswade Titus to shew himselfe in all things a patterne of good workes that he who was of the contrary part might be ashamed hauing no euill thing to say of him Thus the Apostle Peter exhorteth vs to sanctifie the Lord in our hearts and to haue a good conscience in all things 1. Pet. 3. 15 16. that whereas wicked men speake euill of vs as of euill doers they may be ashamed that falsely accuse our good conuersation in Christ And perswadeth the Faithfull to abstaine from fleshly lusts and to haue their conuersation honest 1. Pet. 2. 11 12. among the Gentiles that whereas they spake euill of them as of euill doers they might by their good workes which they should behold glorifie God in the day of visitation And thus he moueth subiects to shew all obedience to Magistrates because it is the will of God that by wel-doing Vers 15. they should put to silence the ignorance of foolish men Or if wee cannot thus farre preuaile with them by our holy conuersation in respect of their maliciousnesse but that they will seeke to disgrace vs by their vniust slanders and reproches yet may wee in the confidence and peaceable cleerenesse of a good conscience stand out against them as a brazen wall beating backe their false calumnies vpon their owne heads and like immoueable rockes returne their fome and froth vpon themselues when as all that heare them shall condemne their malice and fals-hood Yea they shall by their slanders but giue occasion vnto all men to speake of our innocencie in which respect as Iob speaketh though they should write a booke against vs Iob 31. 35 36. wee might take it vpon our shoulders and binde it as a crowne vnto vs and that not onely a Crowne of Fame in this life but of Glorie also in the life to come according to that of our Sauiour Blessed are Matth. 5. 11 12. yee when men shall reuile you and persecute you and shall say all manner of euill against you falsely for my sake Reioyce and bee exceeding glad for great is your reward in Heauen And that of the Apostle Peter If yee be reproched for the Name of Christ happie are yee for the 1. Pet. 4. 14. Spirit of Glorie and of God resteth vpon you Now what a strong reason this should bee to mooue vs to walke vnblameably in the duties of a Godly life it may hereby appeare if wee consider how precious and excellent a good name is seeing as the Wiseman speaketh A Good name is rather to be chosen then great Riches Pro. 22. 1. and louing fauour rather then Siluer and Gold And is to be preferred before the most precious oyntment seeing it smelleth most sweetly both to our selues and others which are neere and farre off Eccl. 7. 1. §. Sect. 4 That a godly life doth much strengthen vs against Satans tentations A fourth benefit of a godly life is that it much strengtheneth vs against the assaults of Satan and so armeth vs against all his

withhold from them that walke vprightly And the Apostle Peter testifieth that God according to his diuine power hath giuen vnto vs that is all the faithfull who serue him in holinesse and righteousnesse all things that pertaine vnto life and godlinesse through the knowledge of him who hath called vs to glory and vertue whereby are giuen vnto vs exceeding great and precious promises c. Now these blessings and benefits which God hath promised as the gracious rewards of a godly conuersation are either temporall and of this life or eternall and of the life to come Those of this life are either corporall concerning the body and outward estate or spirituall respecting chiefly the good of the soule by inriching it with all sanctifying and sauing graces The benefits of the former kinde are promised to all those who serue the Lord and carefully obserue all his Commandements although not absolutely but conditionally so farre foorth as the corporall blessings will best stand with Gods glory and our spirituall and eternall good Thus the Lord promiseth in the Law that hee will giue vnto those who obserue and keepe it all the Deut. 28. blessings of this life respecting either their persons or states As that hee will blesse them in themselues and also in their children and posterity Leuit. 26. that he will giue them health of body and a long life and good dayes Psal 34. 12. prosperity and plenty of all good things strength of body and gifts of the minde as wisedome fortitude and the rest that he will blesse them in the field and in the house at home in the city and abroad by giuing them victory ouer all their enemies and causing them to be had in honour and high esteeme amongst all the nations which dwelt about them All which his gifts are vnto those that feare God double blessings because he not onely giueth the things themselues but also the right vse of them whereby they become truely profitable Secondly because he maketh his gifts sufficient in what proportion soeuer they are for their preseruation and comfort and by giuing contentment with them causeth them to satisfie their desires whereas worldly men are insatiable like the graue and hell which neuer say Enough Thirdly because hee doth measure out vnto them such a proportion of worldly blessings as is most fit for their spirituall estate that they may bee more mindfull of him and haue their faith hope affiance humility and other sauing graces exercised and increased and doth not suffer them to abound in such superfluous excesse as would bee rather an heauy burthen vnto them then a benefit a meanes to quench his graces in them and to distract them in all religious duties a snare to intangle them in worldly cares and to withdraw their hearts from him and to fasten them vpon the world an occasion to make them forget him and like pampered horses to kicke against him that feedeth them to weaken their affiance and to make them trust in themselues and their owne prouisions to puffe them vp in pride towards him and insolencie towards their neighbours as though they excelled them as much in true worth as they exceed them in worldly wealth The which is a singular benefit to the faithfull that seeing they cannot through naturall corruption measure their appetite the Lord like a carefull and skilfull Physician should stint and diet them letting them haue so much not as they desire but as they are well able to disgest seeing a greater quantity would but surcharge their stomakes and cause a surfet turning all the superfluity into crudities and the hurtfull humours of vice and sinne as pride couetousnesse loue of the world and such like which would much hazzard and impaire their spirituall health And thus the Lord promiseth corporall blessings vnto them that serue him not simply and absolutely but so as they may be truly beneficiall not because he would haue them so mercenary as to serue him chiefly for worldly wages as the deuill charged Iob for hee respecteth onely that filiall obedience which ariseth out of a Iob 1. 9. liuely faith and vnfained loue but seeing we are so sensuall that we haue things present in great esteeme and neglect future blessings much more precious and permanent therefore the Lord graciously condescending vnto our weakenesse and infirmities doth also promise and giue vnto vs corporall benefits as it were temporary wages that receiuing besides our future hopes this present pay we might the rather be incouraged to performe vnto him diligent seruice Thus the Lord perswadeth vs not to forget his Law but to apply our hearts to keepe his Commandements because Pro. 3. 2. length of dayes long life and peace they shall adde vnto vs. Thus wisedome mooueth all to imbrace her not onely for her spirituall excellencies but Pro. 8. 18. also because riches and honour are with her and those which seldome meete Iob 22. 24 25. durable riches and righteousnesse vnlesse these promises are rather to bee taken in a spirituall sense And our Sauiour Christ perswadeth vs to forsake the world and our selues by this argument because no man that leaueth Mar. 10. 29 30. house or brethren or sisters c. for his sake and the Gospels but they shall receiue an hundred fold now in this time houses and brethren and sisters c. and in the world to come eternall life The Apostle also vseth this reason to perswade vnto Christian beneficence not only because they should reape a plentifull haruest of their seed so sowne in heauen but also because God 2. Cor. 9. 6 8. was able to returne vnto them such sufficient plenty of temporall blessings that they might still abound vnto euery good worke So that Gods earthly and corporall benefits which he hath promised to those that serue him may serue as strong though not the strongest reasons to make vs diligent in all Christian duties For howsoeuer carnall and worldly men are to be condemned who stand most affected to temporary rewards enquiring who will shew them any good and what profit there is in seruing the Almighty Mal. 3. 14. when any man perswadeth them vnto it yet Gods owne children though they are chiefly to regard spirituall grace and heauenly glory may haue in performance of their duty some respect to earthly benefits and incourage themselues in Gods seruice in hope to receiue such a proportion of them as will stand with their spirituall good and eternall saluation to which end God hath promised them §. Sect. 3 That by a godly life Gods sauing graces are much increased in vs. The second sort of the benefits of this life are Gods spirituall graces all which are much increased by a godly life And first heereby our faith is much confirmed and increased by our frequent performing the duties of holinesse and righteousnesse For as often Acts doe confirme and increase an habit and both our bodily strength and all faculties of

others like those of whom the Apostle Peter speaketh yet were wee like them our selues seruants of 2. Pet. 2. 19. corruption For of whom a man is ouercome of the same hee is brought in bondage Finally wee were slaues to our owne sinfull lusts vile affections and turbulent passions as wrath pride ambition couetousnesse and voluptuousnesse which were the most cruell Lords that euer tyrannized ouer any seeing they kept such a narrow watch ouer vs that they gaue vs not so much as a breathing time of liberty but forced vs to drudge night and day not only in the sight of others but when wee were retyred into the most secret corners because they held in miserable bondage our soules as well as our bodies our iudgements wills and affections so as wee liked and pleased our selues in our thraldome and had no desire to come out of it But our Sauiour hath freed vs from these enemies also by mortifying our sinnes and crucifying our corruptions by vertue of his death applyed vnto vs by his holy Spirit And lastly we had no right to any of the creatures hauing by sinne lost our dominion ouer them but our Sauiour and his holy Spirit by giuing vs the liberties and priuiledges of sonnes hath restored vs to our right so that they are all become good and pure vnto vs being sanctified by the Word and 1. Tim. 4. 4 5. Tit. 1. 15. prayer But this royall priuiledge of Christian liberty belongeth not to all but onely to the faithfull who desire to serue and please God in the duties of holinesse and righteousnesse Neither can wee euer attaine vnto any assurance that wee haue right and title vnto it till wee feele it effectuall in vs for our sanctification For all those who are by Christ freed from Gods wrath and reconciled vnto him haue heereby a desire wrought in them to serue and please him and will not willingly for any worldly hire prouoke his displeasure They that are freed from the curse of the Law by the Crosse of Christ will crucifie their owne lusts and not runne such a course as will againe make them accursed They that are deliuered out of the hands of their spirituall enemies doe worship and serue Luk. 1. 74. their Lord and Sauiour in holinesse and righteousnesse and being redeemed Tit. 2. 14. that they may be his peculiar people they become zealous of good workes They that are freed from sinne in respect of the guilt and punishment are also in some measure freed from the corruption of it so as it doeth not Rom. 6. 12. raigne and rule in their mortall bodies that they should obey it in the lusts thereof but being freed from sinne they become the seruants of righteousnesse The Vers 19. which should bee a forcible argument to mooue vs vnto the duties of a godly life seeing heereby wee may be assured of this royall priuiledge of Christian liberty according to that of our Sauiour If yee continue in my Ioh. 8. 31 32. Word then are ye my Disciples indeed and ye shall know the truth and the truth shall make you free Whereas if wee neglect them and still liue in sinne yeelding obedience vnto our owne carnall lusts wee lose the benefit and comfort of this priuiledge and haue iust cause to feare that as yet wee remaine in that miserable bondage of the deuill the world and our owne lusts CAP. XLV Of foure other mayne priuiledges wherewith God crowneth the godly both in this life and the life to come §. Sect. 1 The sixth mayne priuiledge is that God bestoweth vpon the godly the spirit of prayer and supplication THe sixth mayne priuiledge which God vouchsafeth to the godly is that he bestoweth vpon them the Spirit of prayer Zach. 12. 10. Rom. 8. 26 27. and supplication and both heareth and granteth all the suites which they make vnto him For hee powreth vpon the house of Dauid and the inhabitants of Ierusalem the Spirit of grace and supplication as he hath promised and whereas naturally we know not how to pray nor what to pray for as we ought the Spirit helpeth our infirmities and maketh intercession for vs with gronings which cannot be vttered And hee that searcheth the hearts knoweth what is the minde of the Spirit because he maketh intercession for the Saints according to the will of God Yea he not onely by his Spirit teacheth vs how to pray and what to aske but hath also bound himselfe by his gracious and free promises that hee will heare all our suites made in the name of his Sonne and indited by his Spirit according to that of our Sauiour Aske and you shall haue seeke and you shall Mat. 7 7. Iob. 16. 23. 1. Ioh. 5. 14 15. Psal 50. 15. finde knocke and it shall bee opened vnto you And againe Verily verily I say vnto you whatsoeuer ye shall aske the Father in my Name hee will giue it you Now what an high and holy priuiledge is this to haue alwayes free accesse vnto God in all our wants and necessities who is alone able to helpe vs and will also doe it because of his promise To haue a deare and able friend into whose bosome wee may with boldnesse and comfort powre out all our complaints who is ready to pitty and ease vs To haue a key alwayes in our keeping which through Christ will open vnto vs the treasury of Gods graces where wee may relieue our wants and store our selues with all things needfull for his glory and our owne spirituall good and euerlasting saluation Finally to conuerse with the supreme and glorious King of heauen and earth in a familiar manner and to talke with him as a man talketh with his friend For as the Lord speaketh to the Israelites What nation is so great who hath God so nigh vnto them as the Lord Deut. 4. 7. our God is in all things that we call vpon him for But this priuiledge is peculiar vnto them who serue the Lord by obseruing his will according to that of our Sauiour If ye abide in me and my words abide in you aske what Iob. 15. 7. you will and it shall be done vnto you and not vnto wicked men who turne Pro. 15. 8. away their eare from hearing the Law and neglect the duties of Gods seruice whose sacrifices and prayers are abominable as before I haue shewed 28. 9. and shall not bee heard or granted of God as hee telleth the rebellious Iewes When you spread foorth your hands I will hide mine eyes from you yea Psa 1. 15. Pro. 1. 28. Zach. 7. 11 12 13. when you make many prayers I will not heare And therefore let this also effectually mooue vs to serue the Lord in the duties of a godly life that wee may be partakers of this rich and royall priuiledge hauing not onely the Spirit of God as our Counseller to draw all our suites and Petitions in such manner and forme as

the world hath been from the beginning the Gen. 3. 15. portion of all Gods Saints and seruants whom it hath pursued with deadly malice because they haue been beloued of God Yea aboue all others did it most hate and maligne our Lord and Sauiour Iesus Christ and therefore we must not thinke much if it pursueth vs with the like malice For as he hath told vs The seruant is not greater then his Lord If they haue Joh. 15. 19 20. persecuted me they will also persecute you Fourthly the worlds hatred needeth not to discourage vs in the wayes of godlinesse seeing it is vnto vs a comfortable euidence that we are not of the world for then it would loue his owne but that we are the true Disciples of Iesus Christ whom he hath chosen out of the world Yea contrariwise if the world should loue vs we had iust cause to suspect our selues seeing loue ariseth out of likenes neither could we be so much in the worlds fauour vnlesse we too much fauoured it Fifthly the worlds hatred cannot discourage vs if wee consider that it is abundantly recompenced with the loue of God and of his Saints and blessed Angels For the worlds malice can but bring some temporary trouble ioyned with much inward and spirituall comfort but in the fauour of the Lord is life and blessednesse And therefore Psal 30. 5. as no wise man who is highly in the fauour of his Prince his chiefe Nobles and the best of the people will greatly care for the hatred of base gally-slaues and the abiects of the Land especially when the fauour of both will not stand together so if we be truly wise for our owne good we will not if we be assured of Gods loue and all his faithfull seruants regard much the hatred of the world which can loue none but those whom God hateth Finally this hatred of the world for righteousnesse sake will not dismay vs if we alwayes remember that it shall be rewarded with euerlasting happinesse according to that of our Sauiour Blessed are Luk. 6. 22 23. yee when men shall hate you and when they shall separate you from their company and shall reproch you and cast out your name as euill for the Sonne of mans sake reioyce yee in that day and leape for ioy for behold your reward is great in heauen for in the like manner did their fathers to the Prophets §. Sect. 3 That the former poynt ought to be held with diuers cautions But yet some cautions must be heere obserued as first that howsoeuer we are not to loue the world nor to maintaine neere and inward familiarity Rom. 12. 18. with Gods enemies yet in respect of our priuate carriage we must behaue our selues innocently and iustly towards them and as the Apostle speaketh as much as in vs lyeth haue peace with all men Secondly we must so hate their sinnes their worldlinesse and prophanesse as that in the meane time we loue their persons performing vnto them all ciuill and religious duties whereby we may gaine them to Christ and bee meanes as much as in vs lyeth of their conuersion and saluation Thirdly that vnder colour of hating the world we doe not carry our selues cynically and harshly peeuishly and contentiously with those which remaine still professed worldlings but goe forward in the practice of all holy duties with all meeknesse of conuersation opposing them in nothing but when they oppose vs in piety and righteousnesse For the world is ready to hate vs too much already for our profession and practice of Gods true Religion though by our peruerse behauiour and rigid stiffenesse euen about things indifferent we doe not giue it any cause to hate our persons And therefore let vs auoyd their errour who when they haue taken vpon them the profession of Christian Religion thinke themselues bound to professe open enmity against all those who are contrary minded and that they best approue their Christianity when as the fire of dissension by their tart behauiour is kindled betweene them because Christ came to Math. 10. 34. Luk. 12. 49. bring a sword and fire vpon the earth and to set at variance euen those which are of a mans family For in many other places wee are earnestly exhorted to vse all meeknesse and loue that we may win them by our conuersation who are without vnlesse it be in the cause of God and the defence of his truth And therefore that place of our Sauiour is not to bee vnderstood so much of the doings of the faithfull whereby standing vpon tearmes of hostility they should prouoke the enemies of the Gospell against them but rather of their sufferings and persecutions which for Christs sake and the Gospell they should indure at the hands of the wicked though they behaued themselues as meekly and mildly as innocently and louingly as the cause of God and defence of his truth would suffer them Or if at all of their doings and oppositions against prophane worldlings yet not in such things wherein they might lawfully agree but in matters weighty and important as concerning Gods glory and their owne saluation and not in spleene and spite or priuate reuenge but when they haue lawfull authority to suppresse their fury curbe in their malice or by an open war according to the Law of God and Nations proclaymed against them Finally we must take heed that we doe not esteeme all them as worldlings who goe not as farre as wee in the profession of Religion and the practize of holy duties for there are Christians of all sizes and ages and as well babes as growne men in Gods family But those onely are to be ranked in this number of worldly opposites who are professed enemies of Christian Religion or onely haue the name of Christians but are in truth grosse idolaters or wickedly prophane who in their liues deny the power of that truth which they outwardly professe maligning and hating all those who loue and feare God euen for their godlinesse sake and displaying their banners of impiety against all grace and goodnesse Neither doe I thinke that formall Christians who liue ciuilly amongst vs professing Christianity and ioyning with vs in the publique exercises of Religion are to be reckoned amongst these worldlings who oppose vs and whom we oppose though wee cannot obserue in them any signes of sound conuersion or of the sincerity and power of godlinesse seeing our Sauiour himselfe is sayd to haue loued the yong man who yet had not so farre proceeded in the course Marke 10. 21. of Christianity but prophane persons lewd liuers notorious blasphemers professed scorners and malicious opposers against the Professors and practisers of Gods true Religion §. Sect. 4 Of the false iudgement of the world shewed in their bitter censures of the godly And thus we may incourage our selues in the duties of a godly life against the hatred of the world and wicked men Let vs in the next place consider

our persecutions we may well suffer with greater patience and comfort if we consider that they are not punishments for our sinnes from all which Christ hath fully freed vs but the trials of our faith which being approued shall be crowned with euerlasting ioy and happinesse In which regard we haue cause greatly to reioyce as the Apostle Peter speaketh 1. Pet. 1. 6 7. though now for a season if need be we are in heauinesse through manifold tentations that the triall of our faith being much more precious then the gold that perisheth though it be tryed with fire might be found vnto praise and honour and glory at the appearing of Iesus Christ So the Apostle Iames My Iam. 1. 2 12. brethren count it all ioy when ye fall into diuers tentations of which hee afterwards rendreth this reason Because blessed is the man that indureth tentation for when he is tryed he shall receiue the Crowne of life which the Lord hath promised to them that loue him And indeed what a wonderfull priuiledge is this and what great cause doth it minister vnto vs of comfort and reioycing when we consider that the Lord hath vouchsafed vnto vs this great honour to suffer afflictions for his owne glory and the furthering and assuring of our saluation when as he might haue iustly inflicted them and farre greater vpon vs for our sinnes and to the burthen of our sufferings haue deseruedly added the vncomfortable waight of shame and infamie All which blessed priuiledges we shall lose and run into the contrary mischiefes and euen hellish condemnation if we shrinke from our profession and holy practice for feare of persecution and refuse to suffer for his sake who hath suffered so much for vs. For he that loueth his life shall Ioh. 12. 25. lose it and hee that hateth his life in this world shall keepe it vnto life eternall And againe If any man come to me saith our Sauiour and hate not his father Luk. 14. 26 27. and mother and wife and children and brethren and sisters and his owne life also namely when they come in comparison with Christ and when the loue of both cannot stand together hee cannot be my Disciple And whosoeuer doth not heare his crosse and come vnto me cannot be my Disciple §. Sect. 3 That our Sauiour hath foretold these persecutions Secondly let vs consider that our Sauiour Christ hath long agoe foretold that whosoeuer wil be his Disciples must suffer in this world troubles and persecutions and that those who will attaine vnto heauenly happinesse must trauaile vnto it by that afflicted way which himselfe and all his seruants haue gone before them If any man saith he will come after mee Luk. 9. 23 24 25 let him deny himselfe and take vp his Crosse daily and follow me For whosoeuer Mat. 16. 24 25. will saue his life shall lose it and whosoeuer will lose his life for my sake shall saue it Now what is a man aduantaged if he gaine the whole world and lose himselfe or be cast away So the Apostles first offered the Crosse vnto them who Act. 14. 22. would afterwards weare the Crowne and haue told vs before-hand that by many tribulations we must enter into the Kingdome of God And that whosoeuer 2. Tim. 3. 12. Luk. 14. 27 28 c. will liue godly in Christ Iesus shall suffer persecution And therefore our Sauiour Christ seriously aduiseth vs that before we take vpon vs the profession of Christianity we first sit downe and cast vp our accounts examining our selues whether we can be content to suffer with him that wee may afterwards raigne with him and to indure afflictions and persecutions in this world that wee may eternally triumph with him in glory and happinesse in the world to come Now what more faire dealing could be vsed then to tell vs before-hand what we must trust to and before hee entertaine vs into his seruice to acquaint vs thorowly with our worke which he requireth of vs before we can receiue our wages which wee expect from him If indeed hee had allured vs to serue him by promising that we should inioy pleasures riches and honours in the world and that for his sake wee should bee well accepted and fauoured of all men wee should haue had great cause of discouragement when wee should come so farre short of our hopes and finde nothing in the world but crosses and afflictions paines for pleasures pouerty for riches and for glory shame and disgrace for then seeing his promises faile in things that concerne this life we had cause to doubt of those that respect the life to come But now contrariwise seeing he hath foretold that we must in this world suffer troubles and persecutions and be hated of all men for his Name sake and that afterwards when by our patient suffering we haue approued our saith and loue towards him he will crowne these his graces in vs with ioy and happinesse in the life to come our afflictions and persecutions should not daunt and dismay vs yea rather wee should reioyce in them as the infallible signes of our future hopes for hauing found Christs Word verified in the first part of his predictions respecting our afflictions and persecutions we may vndoubtedly expect that we shall finde it also true in that part which concerneth our crowne of victory and heauenly ioyes which after our momentany sufferings we shall euerlastingly possesse according to the gracious promises which he hath made vnto vs. §. Sect. 4 That worldly persecutions cannot greatly hurt vs. Thirdly let vs incourage our selues against these persecutions because they cannot greatly hurt vs for first they are either light and easie if they be long and tedious or short and momentany if they be sharpe and grieuous For God hath graciously so composed and framed our natures that their frailty and weakenesse cannot hold out to beare any heauy burthens and hath made them mortall and of such short continuance that their afflictions and grieuances must needs be short and momentany Secondly the greatest persecutions which rage and malice can raise against vs can but reach vnto the body and onely extend to the time of this life but cannot at all hurt the soule nor hinder our happinesse in the life to come In which respect our Sauiour incourageth vs against these persecutions Feare not them which kill the body but are not able to kill the soule but Mat. 10. 28. rather feare him who is able to destroy both body and soule in hell Thirdly these persecutions cannot much hurt vs because our gracious God keepeth and preserueth vs so as we cannot faint and fall and pulleth out their sting so as they shall neuer be able to giue vnto vs any mortall wounds And therefore as the Apostle Peter exhorteth Let them that suffer according 1. Pet. 4. 19. to the will of God commit the keeping of their soules to him in well-doing as vnto a faithfull

him by an absolute faith when there is no reason for it but wee must examine his tentations by the rule of Gods Word which will easily discouer the fraud weakenesse and maliciousnesse of them For nothing giueth Satan more aduantage against weake Christians then their readinesse to giue credit to his tentations without bringing them to the touchstone of Gods Truth Fourthly if Satan taketh aduantage from the humour of melancholy abounding in vs to fill and fraught our hearts with these scruples feares we must vse the helpe of the skilfull Physician for the remouing of this cause that so the effects may cease And withal aske the counsel of some iudicious faithful Diuine who may direct vs in our wayes resolue our doubts vpon whose iudgement grounded vpon Gods Word we must more rest then vpon our owne weake conceit and opinions especially being thus blinded with those blacke and foggie mists which false feare and melancholy haue cast before them Fifthly wee must labour to haue our hearts possessed and replenished with the true and filiall feare of God springing from Faith and Loue whereby we shall be made zealous in Gods seruice and then there will be no roome for these Panicke and superstitious feares nor any aduantage giuen to Satan of seazing vpon vs with his suggestions Lastly we must carefully take heed that we doe not yeeld our selues ouer to be ruled by these scruples and feares either to doe or not to doe any thing because of some euill threatned but in things indifferent it is our best course to resist the tentation by doing the contrary to that which is suggested if Christian prudence tell vs that it is conuenient all circumstances considered And in things lawfull or vnlawfull we are to performe or omit them not out of scrupulous feare of any euils threatned by the tempter from which God is al-sufficient to shield vs but in obedience to God because he in his Word hath commanded or forbidden them §. Sect. 3 That carnall feare is a great hinderance vnto godlinesse and the meanes to be freed from it Secondly we are hindred by carnall feare in the duties of a godly life whilest thereby we are mooued to thinke that we shall neuer be able to performe them though we vse all our indeuour or if we haue begunne well yet we shall neuer hold out vnto the end by reason of our owne frailties and infirmities the afflictions and troubles which crosse vs in these courses and the manifold and malicious tentations and persecutions which are raised against vs by the enemies of our saluation By which feares our mindes are troubled our hearts vexed and turmoyled our courage quailed our resolutions weakned and we vtterly disabled and discouraged from entring into this course of Christianity when as we haue little or no hope of proceeding continuing in●● vnto the end that we may be saued The which tentation is much strengthened when we see the many faintings and faylings of others that haue gone before vs who professing Christianity haue either neglected the duties belonging to it or performed them to little purpose in a cold formall carelesse maner and in the end haue wholy desisted returned back to their old prophanenes Which impediment if we would remoue we must know that neuer any did seriously sincerely seeke God in the waies of his commandements but they haue assuredly found him And therfore we must not be discouraged with the faylings and relapses of hypocrites temporaries if our owne conscices testifie vnto vs that we labour to serue and please God in the vprightnesse of our hearts Secondly our faintnes and weaknesse must not discourage vs from entring into and proceeding in the waies of godlinesse seeing we walke not in our owne strength but by the power of God assisting vs nor by vertue of our own resolutions indeuours but of Gods gracious and free promises made vnto vs in Christ that he will not onely iustifie but also sanctifie vs free vs as well from the corruption of sin as the guilt and punishment The which if we apprehend by a true liuely Faith we shal be able to ouercome all difficulties and to serue God in some good acceptable maner as I haue more fully shewed in the beginning of this Treatise Finally we need not to feare our perseuerance in the duties of godlinesse vnto the end if disclayming our owne strength we rest and rely wholy vpon Gods power and promises seeing he is able and al-sufficient to perfect that good worke which he hath begunne to enable vs likewise who are impotent in our selues to doe all things necessarie for his glory and our saluation Phil. 1. 6. 4. 13. Ioh. 10. 28. Rom. 8. 35 36 38. through the power of Christ which strengtheneth vs. To arme vs against all the tentations of the deuill the world and our owne flesh so that all the power of hell the prosperity or persecutions of the world nor any thing else whatsoeuer shall be able to separate vs from the loue of God or to put out and extinguish our loue of him in our hearts or to hinder our proceeding in the wayes of godlinesse vntill by walking in them wee attaine vnto euerlasting ioy and happinesse §. Sect. 4 That carnall sorrow is an impediment to a godly life Againe we are much hindred in the duties of a godly life by carnall sorrow and lumpish heauinesse For if as the Apostle saith 2. Cor. 7. worldly sorrow causeth death both in respect of the life of grace and glory then must it needs also disable vs vnto all actions of life being made as vnfit for them hereby as a man in the state of death to performe any works of the liuing Now this heauines excessiue sorrow ariseth from diuers causes as first from the sight sense of our innumerable grieuous sins when as it is not mixed with faith the loue of God but meerely ariseth out of seruil feare self-loue apprehending Gods terrible Iudgments against vs for our sins Secondly from the imperfection in our sanctification whereof it is that our vnmortified corruptions doe rage sway in vs disabling vs vnto Gods seruice and making vs prone vnto sin That the duties which we performe are so ful of wants weaknesses that we can with no cōfort looke vpon them That the graces of Gods Spirit are imperfect continually assaulted with our contrary corruptions our faith with doubting our affiance with diffidence our humility with pride our repentance with security and hardnesse of heart and so in the rest Thirdly from our weaknesse in faith perswading vs of the remission of our sinnes and of our reconciliation and peace with God Fourthly from spirituall desertions whereby God estrangeth himselfe from vs and seemeth to haue left and forsaken vs. Fifthly from our fainting and failing in the waies of godlinesse and often relapses into sinne Sixthly from our manifold and sharpe afflictions which

calleth it a talent of leade For experience will teach vs that the soule is oppressed Zach. 5. 7. with no heauier burthen then the conscience of an ill spent life and the remembrance of our sinnes euen as contrariwise nothing more exalteth and cheereth the mind then the possession of iustice and vertue Yea that Euangelicall obedience which Christ here calleth his yoke and burthen is not onely light and easie but also commodious and exceeding profitable Which made Dauid out of good experience to professe that the Law of Gods mouth was better vnto him then thousands of gold and siluer Psal 119. 72 127 Psal 19. 10. Pro. 8. 11 18 19 and that it was more to be desired then gold yea then much fine gold And Salomon likewise affirmeth that wisedome that is the sauing knowledge and practice of true godlinesse is better then Rubies and all things that may bee desired are not to be compared vnto it that riches and honour are with it yea durable riches and righteousnesse and that the fruit thereof is better then gold yea then fine gold and its reuenew then choyce siluer Yea the duties of a godly life are not onely easie and profitable but also sweet and pleasant In which respect Dauid saith that Gods Commandements were sweeter to his Psal 19. 9. Psal 119. 103 111. Vers 14. Prou. 2. 10. and 3. 17. Ioh. 4. 34. mouth then the honey and the honey combe that they were the reioycing of his heart and that he reioyced in Gods testimonies aboue all riches So Salomon saith that wisedome is pleasant vnto the soule and that her wayes are wayes of pleasantnesse and her paths are peace And our Sauiour Christ found so much pleasure and comfort in doing his Fathers will that he neglected his food euen when he was hungry in comparison of it Now if the way of Gods Commandements was esteemed of the Saints so easie profitable and pleasant in the time of the Law how much more haue wee cause so to iudge of it in the time of the Gospell seeing God hath reuealed his will much more cleerly and affoorded vs farre greater helpes and incouraged vs to serue him with much sweeter and more gracious promises not now vailed with types and shadowes but cleerly expressed to the vnderstanding of the most simple and certainly assured vnto vs by the seales the Sacraments to take away from vs all doubting and wauering By all which and many other meanes our Sauiour Christ as it was prophecied of him maketh all crooked wayes straight and all rough places plaine that all Esa 40. 4. difficulties being taken away and remoued we may trauell in the wayes of godlinesse with much ease and comfort ioy and delight But aboue all other incouragements against all pretended difficulties this is one of the greatest in that the Lord in the time of the Gospell doth not exact of vs the rigorous and strict performances of seruants who must not haue their wages vnlesse they doe the will of their Lord in that manner and measure as he requireth but the duty and obedience of sonnes passing by Mal. 3. 17. 2. Cor. 8. 12. our infirmities and accepting the will for the deed the purpose and indeuour for the act and performance And that there may be no manner of discouragement hath also promised to assist vs with his grace and holy Spirit that we may be the better inabled to doe that which he requireth so as we may say with the Apostle I am able to doe all things through the Phil. 4. 13. power of Christ which strengtheneth me CAP. XIIII That a godly life is not tedious and troublesome to the regenerate man but easie and familiar §. Sect. 1 That the regenerate haue a new nature vnto which a godly life is easie and pleasant ANd thus it appeareth that the godly life is easie and pleasant in it selfe and it owne nature Now if wee can further prooue that it is also vnto vs nothing hard or impossible tedious or troublesome but contrariwise easie and familiar then the obiection of difficulties being sufficiently answered and remoued need not to be any impediment to hinder vs from entring into the wayes of godlinesse To which purpose we are first to know that howsoeuer the leading of a godly life be as hard and difficult as grieuous and euen vnpossible for a naturall man as for Lead to swimme or for the earth to leaue its center and to mount vp vnto the skies yet vnto those who are regenerate it is not so seeing their corrupt nature is changed and sanctified and they haue a new nature wrought in them vnto which a godly life is easie and familiar by reason of that similitude which is betweene them And thus the Lord when hee would haue his people to serue him in the duties of holinesse and righteousnesse doth promise to worke this change in them And the Lord thy God will circumcize thine Deut. 30. 6 11 14. heart and the heart of thy seed to loue the Lord thy God with all thine heart and all thy soule c. For this commandement which I command thee is not hidden from thee neither is it farre off c. But the Word is very nigh vnto thee in thy mouth and in thine heart that thou maist doe it And againe I will giue Ezek. 11. 19 20 and 36. 26 27. them one heart and I will put a new spirit within you and I will take the stony heart out of their flesh and I will giue them an heart of flesh that they may walke in my statutes and keepe my ordinances and doe them So in the new couenant of grace the Lord promiseth that he would write his Law not in Tables Jer. 31. 33. of stone but in the fleshie tables of their hearts and put it into their inward parts thereby inabling them to yeeld vnto it cheerfull obedience seeing they haue an internall cause of this spirituall motion in themselues euen an heart sanctified and replenished with the loue and feare of God which maketh them to desire aboue all things to serue and please him In respect of which change so farre forth as they are changed and regenerate it is no more tedious and wearisome vnto them to performe the duties of a godly life then for the liuing fountaine to spring or the riuer to flow or for grosse vapours and slimie exhalations to mount aloft into the middle and highest region of the aire when as they are rarified by the Sunne and haue their nature changed from an earthly grosnesse to an ayery or fiery subtilty and lightnesse although the reliques of sinne and corruption of nature remaining still in the vnregenerate part doe hang vpon vs and pull vs backe hindring vs in our spirituall motion like an exhalation inclosed with the vapours of the middle region so as it cannot mount vp vnto his owne proper place whereof arise some tedious conflicts and sharpe incounters which make the

paines and care they take about their fraile and mortall bodies and for the preseruing of their flitting and fading health and strength and the prolonging of their vncertaine and momentany life What paines they take in tricking and trimming decking and adorning clothing and beautifying nourishing and feeding pampering and pleasing physicking and dyeting their corruptible carcases though they are assured that by all their care and cost they can but for a short time adiourne diseases and infirmities and for a small and vncertaine while procure a repriuall from approching death Finally consider that there is much more toyle and difficulty in the waies of vice and sinne then in the way of vertue and godlinesse although carnall loue so sweeteneth it to a corrupt appetite that it is either not discerned or not much abhorred For example what rackes and torments are in couetousnesse and ambition and what comfort and sweetnesse in contentation and submission of our estates to the will of God What pangs and pulls of an euill conscience accompany vice and sinne and what peace and quietnesse ioy and delight haue wee in the conscience of our innocency and well-doing Vnto what stormes and tempests doth pride expose vs from all which we are secured by lowlinesse and humility What vexation and griefe is there in malice enuie anger and desire of reuenge and what ioy and sweet delight to be found in brotherly loue reioycing in one anothers good peaceablenesse passing by and pardoning of offences and making friends of enemies by our kind vsage and sweet conuersation What trouble and discontent in discord contention and wrangling suits of Law and what sweetnesse and contentment in amity friendship mutuall agreement and euen in departing from some part of our right that we may thereby purchase Iewels of farre greater price peace and loue Finally what anxiety and vexation is there in carking care about worldly things and what ioy and pleasure in the life of faith whereby we securely rely vpon Gods promises and prouidence and goe boldly vnto him as vnto our gracious Father when we are in any want with confidence that it shall be supplyed in that manner and measure as will best stand with his glory and our owne good In all which respects and innumerable others as wicked worldlings after all their labours about worldly vanities and the vaine and vnfruitfull works of darkenesse haue iust cause to complaine with those in the Booke of Wisedome Wee haue wearied our selues in the way of wickednesse and destruction yea wee Wisd 5. 7 8. haue gone thorow desarts where there lay no way but as for the way of the Lord we haue not knowne it what hath pride profited vs or what good hath riches with our vaunting brought vs All these things are passed away as a shaddow and as a Poast that hasted by So on the other side the faithfull who haue spent their time and strength in the duties of a godly life haue iust cause to comfort themselues in their happy choyce when leauing the world and the pleasures of sinne and imbracing the loue and feare of God they haue deuoted themselues wholly to Gods seruice seeing they may with Augustine reioyce in God and praise him saying Let my heart praise thee and let my tongue and all my bones say O Lord who is like vnto thee c Confess l. 9. c. 1. How sweet and pleasant is it now become to want the sweetnesse of worldly vanities That which I feared to lose what ioy is it to haue lost For thou O most true and supreme sweetnesse didst cast them out of me thou didst cast them out and didst enter in their stead who art sweeter then pleasure but not to flesh and blood cleerer and brighter then all light but to the inner man onely and then all honour much more high and honourable but not to those who are exalted in themselues Now was my mind free from the biting and eating cares of ambition couetousnesse voluptuousnesse and from scratching the itching scab of lust and did freely talke with thee my beauty riches saluation and my Lord and God And after a painefull warfare they may with the Apostle make that comfortable conclusion when death approcheth I haue fought a good fight I haue finished 2. Tim. 4. 8. my course I haue kept the faith Hencefoorth there is laid vp for me a Crowne of righteousnesse which the Lord the righteous Iudge shall giue vnto me at that day And therefore let not those seeming difficulties any longer discourage vs from resoluing to serue God in the duties of a godly life seeing thereby we shun and escape much greater difficulties in the wayes of sin then we shall euer find in the way of a Christian and holy conuersation CAP. XV. That a godly life is not harsh and vnpleasant mopish and melancholike but aboue all others most cheerefull and pleasant sweet and delightfull §. Sect. 1 That though a godly life were sad and sorrowfull yet this should not discourage from it A Third obiection which the flesh maketh against a godly life to discourage and hinder vs from entring into or proceeding in it is that it is harsh and vnpleasant mopish and melancholike depriuing vs of all ioy and delight which is the very life of our life and which being taken from vs it becommeth irkesome and tedious The which obiection of the flesh the deuill and the world labour all they may with their vtmost policy and skill to confirme and strengthen and knowing that men naturally are affected with nothing more then with pleasure and ioy and doe shunne aboue all things sorrow and sadnesse they vse all their Art to blinde and delude vs by offering to our view all the pleasures of carnall and corrupt courses and hiding from vs the griefes and mischiefes which alwayes attend vpon them and like a bitter tang or lothsome after-taste doe vtterly spoile these sinfull and fleshly delicacies And contrariwise they offer to our consideration all the sorrow and smart losses and worldly inconueniences which they must vndergoe who resolue to please God in the strict and constant performance of the duties belonging to a godly life concealing in the meane while the manifold comforts which doe accompany them and the inestimable ioyes and euerlasting happinesse vnto which they attaine that continue in them vnto the end For the answering of which obiection wee are first to know that though there were as much sadnesse and as little ioy for the present time in the godly life as is pretended by our spirituall enemies yet this should not discourage vs from chusing and imbracing it seeing both the pleasures and paines solace and sorrowes of this life are but short and momentany whereas both the ioyes and griefes which shall immediately succeed them are endlesse and euerlasting In which regard wee are to account that mirth miserable which ends in perpetuall mourning and that sorrow and sadnesse sweet and comfortable which is attended with eternall and

know who obiect their pouerty and their continuall labours to supply their wants as an excuse for their neglect of Gods seruice in the duties of a godly life that it is but a false and friuolous pretence whereby they palliat and colour their irreligious prophanenesse For they who will not serue God when they are poore would much lesse do it if they were rich They that will sue and seeke vnto God for helpe and succour when they are destitute of necessaries would much more neglect him if their storehouses were full and their tables furnished with all plenty They that will not call vpon Esa 26. 16. the Lord when they are in trouble nor powre forth a prayer vnto him when his chastizement is vpon him would much more forget him and neglect this dutie in their prosperity and security from danger And who seeth not by continuall experience that many who haue seemed diligent and deuout in the duties of Gods seruice in their poore and meane estate haue afterwards beene loose and lazie cold and negligent when the world hath smiled vpon them and their wealth and riches haue beene increased and multiplyed Neither in truth is pouerty and paines to supply our wants any hindrance to the daily and necessary duties of Gods seruice seeing if wee order our time aright and wisely dispose of our businesse both of them may well stand together For the Lord requireth not at our hands that wee should spend the greatest part of our time in religious exercises and neglect the duties of our callings but onely that wee allot some small time to holy duties and performe our honest labours in the rest therein yeelding obedience by performing these workes because hee hath required them And so farre is hee off from exacting of vs monkish idlenesse and vacancy from all labour vnder pretence that wee may wholly deuote our selues to religious exercises that hee expressely forbiddeth it and Prou. 6. 6. and 24. 30 31. Prou. 27. 23. Ephes 4. 28. 2. Thes 3. 10. strictly requireth painfull diligence in the duties of our callings and contrariwise condemneth sloth and negligence adiudging those who will not labour as vnworthy to eate and censuring them to bee worse then Infidels who by their diligence and care prouide not for their family But yet all 1. Tim. 5. 8. this inferreth no necessity of neglecting religious duties seeing there is no man so wholly taken vp with his labours that may not finde some spare time for the duties of Gods seruice seeing lesse is required hereunto then he who is most diligent spendeth in superfluous sleepe idel conferences and vpon other needlesse and vselesse occasions as wee shall more fully shew in answering the next obiection CAP. XVIII Their obiection answered who pretend that their multitude of worldly imployments will allow them no leisure for religious duties §. Sect. 1 That earthly blessings are no hindrances vnto godlines but the immoderate loue of them WHen the mind and heart are indisposed to Gods seruice and auerse to religious exercises the flesh will neuer want excuses to put them off and withdraw vs from them neither is there any estate and condition which will not minister distractions and discouragements For if wee be poore it will suggest that all our time is little enough though it be wholly spent in our labours that thereby we may earne and furnish our selues with things necessary for our maintenance if we haue sufficiency and plenty of all temporall blessings they will steale our hearts from God and so wholly fixe them vpon earthly things that they will finde little or no leisure for spirituall exercises And now they haue so many things to looke vnto the care of so many businesses lying vpon them so many and waighty imployments for the well managing of their worldly estates if they will not suffer all to goe to losse and the blessings of God to perish through their negligence that they cannot like others who haue little to doe spend much of their time in religious exercises as prayer reading and hearing the Word meditation and such like Neither doe they thinke it necessary that they should so doe seeing God will excuse if not approoue and commend them if they follow diligently the duties of their callings And this carnall disposition in worldly men our Sauiour taxeth in the Parable of those vnworthy ghests who being inuited vnto the Marriage Math. 22. 2. of the Kings Sonne pretend diuers excuses all which are borrowed from their worldly imployments One had bought a piece of ground and must Luk. 14. 18 19. needs goe and see it another had bought a yoke of Oxen and must needs goe to prooue them another had married a wife and could not come Yea euen Martha her selfe though otherwise a vertuous and religious Luk. 10. 42. woman being incumbred with worldly imployments thought her neglect of hearing Christ excused and her sister Mary worthy blame because she did not ioyne with her For the answering of which obiection let vs first know that Gods temporall blessings which hee hath bestowed vpon vs are not in themselues any causes to hinder vs from the duties of Gods seruice but our immoderate loue of them which makes vs forget and neglect the Authour of our good and to minde and affect the gifts more then the giuer For otherwise the greatnesse of our meanes and possessions would not through multitude of imployments bee distractions to hinder vs from seruing God but rather effectuall motiues to perswade vs vnto it which also being rightly and wisely managed would affoord vs better leisure for religious duties seeing we are well prouided for though we take but moderate care and but ordinary paines in the workes of our callings It is not our necessary busines and imployments which so wholly take vs vp that we haue no time to spare for Gods seruice but such cumbersome imployments which the inordinate and immoderate loue of the world and earthly things imposeth vpon vs that by excessiue care and labour our state being managed to the greatest aduantage wee may become suddenly rich It is not the comforts of this life which hinder vs in the spirituall race but the sinne and worldly concupiscence that doth so Heb. 12. 1. easily beset vs which maketh them so waighty and cumbersome vnto vs. And therefore we must mortifie our carnall loue of earthly things if wee would not haue them to be hindrances in spirituall exercises For if wee doe not immoderately affect them we shall take little pleasure so to cumber and ouertoyle our selues in our worldly imployments about them that we can finde no time for religious duties Let vs not inordinately loue the world and worldly things if we would haue the loue of the Father to 1. Ioh. 2. 15. Math. 6 24. abide in vs nor deuote our selues to the seruice of the earthly Mammon if we would haue any time to spare for Gods seruice Let vs cease from our

to flee securitie pag. 50. § 3. That the examples of securitie fearefully punished in others ought to be warnings vnto vs. pag. 51. § 4. That Christs holy Apostles haue giuen vs many warnings to take heed of it pag. 52. § 5. That carnall securitie is a most dangerous sicknesse of the soule pag. 52. § 6. That it is a disease hardly cured pag. 53. § 7. That it is the cause of all sinne pag. 54. § 8. That it emptieth the heart of all grace and prepareth and maketh it fit to receiue Satan and all his tentations pag. 54. CHAP. IX Wherein is shewed that carnall securitie is the cause of many fearefull punishments § 1. THat carnall securitie depriueth vs of Gods fauour and protection and dispoyleeh vs of spirituall grace pag. 56. § 2. Of some speciall graces whereof it depriueth vs. pag. 57. § 3. That Gods Spirit will not dwell in a secure heart pag. 57. § 4. That carnall securitie depriueth vs of eternall happinesse pag. 58. § 5. That it exposeth vs to positiue euills and first to all dangers pag. 58. § 6. That it exposeth vs to Gods fearefull Iudgements pag. 59. § 7. The former point illustrated by Examples pag. 60. § 8. That it plungeth men into euerlasting condemnation pag. 60. § 9. That carnall securitie is a fearefull punishment of other sinnes pag. 61. CHAP. X. Of the meanes whereby we may be preserued from carnall securitie As first auoyding and taking away the causes of it § 1. THe first remedie is to auoid ignorance and to labour after knowledge pag. 63. § 2. The second remedie is to consider and meditate often on Gods Attributes pag. 63. § 3. The third meanes is to cast off all selfe-confidence pag. 65. § 4. That it is a notable meanes to weaken selfe-confidence if we consider the strength of our spirituall enemies pag. 65. § 5. The third remedie is to vse well our prosperitie pag. 67. § 6. The fift remedie is to shun customable sinning pag. 68. § 7. The sixt remedie is to make precious account of Gods grace and forbearance pag. 68. § 8. The seuenth remedie is to shun presumption pag. 69. § 9. The eighth remedie is to vse carefully the meanes of saluation pag. 69. § 10. The ninth remedie is to heare the Word with Faith pag. 71. § 11. The tenth remedie is to apply the Word vnto our selues pag. 71. § 12. The eleuenth remedie is not to misapply the promises pag. 71. CHAP. XI Wherein are set downe diuers other remedies whereby we may be preserued from carnall securitie § 1. THe first remedie is to withstand securitie in the first degrees of it pag. 72. § 2. The second remedie is to nourish in our hearts the true feare of God pag. 74. § 3. The third remedie is to make great account of a soft and relenting heart pag. 75. § 4. The fourth remedie is examination of our estate pag. 76. § 5. The fift remedie is to esteeme much of priuate admonitions pag. 77. § 6. The sixt remedie is to visit those who are in affliction pag. 79. § 7. The seuenth remedie is to meditate on the tentations and sufferings of Christ pag. 80. § 8. The eighth remedie is to consider that securitie in this life is vnseasonable pag. 81. § 9. The ninth remedie is to meditate often on the last iudgement pag. 82. § 10. The last remedie is frequent and feruent prayer for Gods blessing vpon all the former meanes pag. 83. THE CONTENTS OF THE SECOND BOOKE Intreating of Spirituall and Christian Securitie CHAP. I. Wherein spirituall securitie is defined and the definition explaned § 1. THat all securitie is not to be condemned but that it is in some kind commendable and to be desired pag. 85. § 2. The description of spirituall Securitie pag. 86. § 3. That God is the authour of spirituall Securitie pag. 87. § 4. That the Regenerate onely are the subiect of spirituall Securitie pag. 88. § 5. The grounds of spirituall Securitie on which it resteth pag. 88. § 6. Of the continuance and perpetuitie of spirituall Securitie pag. 89. CHAP. II. Of the Causes and Effects of spirituall Securitie § 1. THe causes of spirituall Securitie respecting God pag. 90. § 2. The causes of spirituall Securitie respecting God pag. 91. § 3. Of the particular causes of spirituall Securitie first sauing knowledge pag. 92. § 4. The second cause a liuely Faith in Christ. pag. 93. § 5. The third cause Charitie pag. 93. § 6. The fourth cause the true feare of God pag. 94. § 7. The last cause is new obedience pag. 94. § 8. Of the effects of spirituall Securitie pag. 95. CHAP. III. Of the meanes of spirituall securitie whereby it may be obtayned or preserued and increased § 1. THe first meanes is highly to esteeme it and to seeke it from God and in him pag. 96. § 2. The second meanes is to labour to be in the number of Christs Disciples and Sheepe of his flocke pag. 97. § 3. The third meanes is that we labour to be in the couenant of Grace pag. 98. § 4. The fourth meanes is to labour to haue the causes of it in vs. As first the Spirit of adoption and the chayne of sauing Graces pag. 99. § 5. The fift meanes is to labour to be indued with those speciall sauing Graces which are the causes of it first knowledge and remembrance of God and his Attributes Secondly Faith Thirdly Affiance fourthly loue of God fiftly the feare of God sixtly Christian righteousnesse seuenthly new obedience pag. 100. § 6. The sixt meanes contempt of the World pag. 101. § 7. The seuenth meanes to keepe our hearts vpright and our consciences pure pag. 102. § 8. The last meanes is Christian watchfulnesse and often examination of our estates pag. 103. FINIS Of Securitie first in Generall what it is lib. 1. chap. 1. § 6. In speciall and of the seuerall kinds which are 1. Natural which are either that in the state of lib. 1. Innocency which was holy and good chap. 1. § 6. Of corruption which is carnall in handling whereof is shewed 1. What it is and this is illustrated by Testimonies chap. 2. Examples chap. 2. 2. The causes of it which are twelue in number chap. 3. 3. The diuers kinds of it distinguished by the diuers degrees of it in which respect it is either naturall c. 4. § 1. affected and voluntarie § 2. subiects in which respect it is cōsidered as it is either in the Vnregenerate cap. 4. § 3. Regenerate where of the c. 4. kinds which are either insensible and not perceiued § 5. sensible and discouered § 5. causes of it which are two prosperitie § 6. pride § 7. 4. how we may know one kind from another where is shewed that they differ in their Causes and effects chap. 5. § 1. and 6. Subiects and properties chap. 1. § 6. 7. 5. The signes of it which arise from their seuerall Causes chap. 6. Effects and other arguments

securitie Iob 15. 4. bringeth men to an vtter contempt of Gods Law and neglect of obedience preparing and making them fit for all wickednesse And therefore when wee see disobedience impietie and neglect of all good duties in the life and outward actions we may take it as an vndoubted signe that Securitie hath thrust out all feare of God from lodging in the heart and affections according to that of the Psalmist The Psal 36. 1. transgression of the Wicked saith within my heart that there is no feare of God before his eyes §. 4 Secondly when we yeeld obedience but by fits But though this signe where it is to bee seene plainly sheweth the grossest securitie yet there are other sorts of it more subtill and refined which cannot be discerned by it seeing there are many men carnally secure who seeme to make conscience of many sinnes and of performing many duties And if we looke vpon them in some fits of their deuotion especially in the time of affliction wee would thinke that they had in them a great measure of Gods feare And therefore in the next place for discouering of them we are further to know that it is a signe of carnall securitie when as we yeeld obedience but by fits and are vnconstant in our good desires indeauours and actions no longer fearing and seruing God then whilest his Iudgements are imminent or inflicted vpon vs. For as it is the propertie of the feare of God to be constant it selfe and to make vs constant in our obedience according to that in the Prouerbs Blessed is the man that feareth alwayes Pro. 28. 14. Deut. 4. 10. 1. Pet. 1. 17. Ier. 32. 39. So is it a signe that our hearts are destitute of Gods feare and possessed by carnall securitie when wee are fickle and vnconstant seruing God shunning sinne and doing that which is good onely when the good moode is vpon vs or when wee are driuen thereunto either by some approching or present punishment For euen the negligent Steward looked about him when his Master called him to giue an account of his Stewardship And the most carelesse Slaue that securely neglects all his Masters commands will begin to feare him when hee seeth him take the Cudgell into his hand to beate him or when hee feeleth the smart of the whip whereas hee that feareth God with a sonne-like feare is alwayes constant in his dutie although not continually in like measure because the Arguments inciting to this feare are continually the same in themselues and he doth constantly consider of them §. 5 Thirdly when we doe not yeeld obedience to the whole Law but some parts onely Againe it is a signe of carnall securitie when as we doe not make conscience of yeelding obedience to the whole Law of God but thinke it enough if wee haue respect to some part onely though wee neglect the rest as the first Table without the second or the second without the first And that wee shall escape well enough if wee leaue some sinnes though we retayne some other and performe some good duties though wee cast others behind our backs Neuer considering that the curse of the Law is denounced against all who continue not in Deut 26. 27. Gal. 3. 10. Iam. 2. 10. Psal 119. 6. all that is written in the Booke of the Law to doe it That hee who breaketh one Commandement is guiltie of all That he who truely feareth God hath respect with Dauid to all his Commandements because hee is equally the Author of them all and requireth obedience to one as well as another Finally that some few sinnes retayned can keepe possession for the Deuill as well as many wound the conscience harden the heart and on all occasions make an easie entrance for all their fellowes So also it is a signe of this securitie when as wee doe not yeeld obedience with the whole Man inward as well as outward with the heart as well as with the tongue and hand secretly in our Closets as well as in the Church and open Streets For this sheweth that we doe not thinke of Gods all-seeing Eye which beholdeth vs as well in the darkest Night as in the brightest Day and searcheth and examineth Ier. 17. 10. not onely our actions subiect to the view of Man but also our hearts and reynes Now what is this but like foolish and secure Malefactors to bee carefull to hide our faults and crimes from our Fellowes and Companions who are liable to the same condemnation and to commit them without feare in the presence of the Iudge §. 6 Fourthly when our obedience ariseth not from spirituall causes nor is directed to right ends Finally it is a signe of securitie when wee content our selues with such a kind of obedience as ariseth not from spirituall causes nor is directed to right ends but is done out of carnall motiues and sinister respects As when we leaue sinne and performe good duties not out of Faith and the true loue and feare of God but out of selfe-loue and loue of the World When as we are moued hereunto by pleasure rewards or punishments and ayme rather at our owne then Gods glorie and are guided and directed in all our actions not by the Word of God but by carnall reason proceeding staying and turning backe as it suggesteth vnto vs worldly inducements or discouragements For as it was a signe that Abraham truely feared God when as hee Gen. 22. 12. yeelded absolute obedience to Gods Command and Word without taking any aduice from carnall reason so is it a signe of carnall securitie when as we only so farre forth take counsaile and direction from the Word of God as will stand with our carnall reason and affection performing those good works and forsaking those Vices which we would doe or leaue vndone though there were no immortalitie of the Soule no Iudgement yea no God to behold vs and to reward our good or punish our euill actions §. 7 The third signe delaying of Repentance The third signe of carnall securitie is the delaying of our repentance thinking that we can repent when we list and that we may doe it time enough in our old age or on our sicke beds For as the true feare of God moueth vs continually to renew our repentance as we renew our sinnes and still to keepe our Accounts euen that we may alwayes be in readinesse against that vnknowne and vncertayne Day when as we shall be called to render them before Gods tribunall Seat of Iudgement so securitie maketh vs to carry our selues like worldly men whose estate by reason of debt and danger is forlorne and desperate who neuer looke vpon their bookes of Accounts to summe them vp yea rather keepe no account at all because they are resolued to take their pleasure securely and to riot it out as long as they may and neuer crosse their delights nor checke their ioyes by calling to their mind and remembrance their after reckonings

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