vs. §. Sect. 4 That the Spirit of God is the Author of spirituall life 1. And if we thus gaine his company and giue him friendly intertainement when he dwelleth in vs possessing our vessels in sanctification and honour Thes 4. 3. Eph. 4. 30. 1. Thes 5. 19. that they may be fit Temples for this pure Maiestie and not vexing and grieuing this holy Ghest by quenching those good motions which he suggesteth vnto vs then will not he be idle in vs but will direct and guide vs in all our wayes and inable and strengthen vs vnto all Christian duties of holinesse and righteousnesse nor come alone to dwell in vs but accompanied with the sweet society of all sanctifying and sauing graces And first of all he will quicken vs in the life of grace who were before dead in trespasses and sinnes and giue vnto vs spirituall motion in all holy actions Eph. 2. 1. the which though at first it be but weake and scarcely to be discerned like a child newly quickned in the wombe yet shall it increase by degrees vntill we be strengthened for the spirituall birth and grow vp from age to age and from strength to strength vnto a perfect man and vnto the Eph. 4. 13. measure of the stature of the fulnesse of Christ of which life the Spirit of God is the principall Author according to that of the Apostle If the Spirit of Rom. 8. 11. him that raised vp Iesus from the dead dwell in you he that raised vp Christ from the dead shall also quicken your mortall body by his Spirit that dwelleth in you without the which we cannot once mooue in the wayes of godlinesse nor after that we haue begun proceede or grow vp vnto any perfection And therefore when we finde our selues dead and dull vnto all good actions we are earnestly to pray with Dauid that God will reuiue and quicken vs Ps 119. 25 107. by his grace and holy Spirit that we may become actiue and able to performe the duties of a Christian and holy life §. Sect. 5 That the Spirit inlighteneth vs in the wayes of godlinesse Secondly hauing giuen vnto vs this life of grace hee will in the next place indue vs with spirituall light and illuminate the blinde eyes of our mindes that we may vnderstand the will and wayes of God reuealed in his Word and attaine vnto such a measure of sauing knowledge as may be sufficient to direct vs in all our thoughts words and actions And this is that voyce of the Spirit which in our conuersion vnto God secretly whispereth in the eare of our minds as it were behind vs saying This is the way walke yee in it when ye turne to the right hand and when yee turne to Esa 30. 20. the left This is that day-spring which the Sunne of righteousnesse with his arising hath caused to appeare and visit vs to giue light vnto vs who sate Luk. 1. 78 79. in darkenesse and in the shaddow of death and to guide our feete into the way of peace This is that Comforter which our Sauiour promised to send after his resurrection who should leade his Disciples and with them all the faithfull into all truth This is that grace of God which hath appeared teaching Iohn 16. 13. Tit. 2. 11 12. vs to deny vngodlinesse and worldly lusts and to liue soberly righteously and godly in this present world This is that holy oyntment and precious eye-salue which openeth and illighteneth the blinde eyes of our minds that we may know all things appertaining to our saluation so as we need no Tutor to teach vs any other doctrine but as the same anoynting hath 1. Ioh. 2. 20 27. taught vs of all things Whereof he is called the Spirit of truth not onely because he is most true and Truth it selfe but also teacheth and guideth vs in the wayes of truth And the spirit of illumination and wisedome not onely Ioh 14. 17 15. 26. because there is in him a measure without measure of light and knowledge but also illighteneth our minds darkened with ignorance and maketh vs who were only wise vnto euill wise vnto good and to the eternall Ier. 4. 22. saluation of our owne soules And vnlesse we be thus illightened by the Spirit of God and haue the way of saluation reuealed vnto vs it remaineth an hidden mysterie of which we are not capeable in our naturall vnderstanding for as the Apostle teacheth vs The naturall man vnderstandeth Eph. 3 3 5. not the things of the Spirit of God for they are foolishnesse vnto him neither can 1. Cor. 2. 14. he know them because they are spiritually discerned and the things of God knoweth no man but the Spirit of God and they vnto whom by the Spirit they are reuealed Vers 10. 11. Vnlesse this light shine in our hearts we remaine in more then an Aegyptian darkenesse sitting still in errour and sinne and not being able to mooue in the actions of holinesse and righteousnesse neither is it possible that we should walke in the wayes of God vntill by the light of his Spirit they be reuealed vnto vs. Finally we must first know the will of God before wee can doe it and so attaine vnto euerlasting blessednesse And Ioh. 13. 17. therefore in the next place if we would leade this godly life we must desire to be inlightened by Gods Spirit in the knowledge of his will and to haue the light of spirituall wisedome added to the life of grace that knowing it in our vnderstandings we may yeeld obedience vnto it in our liues and conuersations praying to this purpose without ceasing for our selues as the Apostle for the Ephesians That the God of our Lord Iesus Christ the Eph. 1. 17 18. Father of Glory would giue vnto vs the spirit of wisedome and reuelation in the knowledge of him the eyes of our vnderstanding being inlightened that we may know what is the hope of his calling and what the riches of the glory of his inheritance in the Saints c. §. Sect. 6 That we must bee ingrafted into Christ before wee can leade a godly life The second maine thing required in those who are to leade a godly life is that they be ingrafted into Iesus Christ by vertue of which vnion he becomming their head and they his members they haue communion with him and are made partakers of the vertue of his death and resurrection Rom. 6. 12. whereby their sinnes are mortified and crucified so as they can no longer raigne in their mortall bodies and they quickned vnto holinesse and newnesse of life and so inabled to bring foorth the fruits of obedience in the whole course of their conuersation For we are naturally dead and buried in the graue of sinne and not able to stirre or mooue in the actions of godlinesse but no sooner are we ioyned to him and touch his body crucified by the hand of faith
speaketh peace according to the truth of Gods Word But here the carnal worldling and loose Libertine wil take occasion to presume that aboue all others they haue the best consciences because they seldome or neuer accuse them or if they doe yet they can easily put them to silence they were neuer in their liues troubled with any horrors and feares but haue had their consciences euer quiet and peaceable witnessing good things vnto them as that their sinnes are pardoned they highly in Gods fauour and shall most certainely attaine vnto saluation But for preuenting of this we haue added in the description of a good conscience that it doth not onely witnesse peaceable and good things but also that it doth giue true testimony of them So that if we would haue good consciences they must not be erronious in their euidence but peace and truth must be matched together And because they who most erre are ready with the best to brag of truth as well as of peace therefore I also added the Rule and Touchstone whereby all diuine truth is to be tryed namely when it agreeth with the truth of God reuealed in the Scriptures For conscience as I haue said is a witnesse with God testifying that which he also testifyeth and therfore when it doth excuse them whom God excuseth and secretly whispereth peace to them vnto whom in his Word he hath proclaimed it then is its testimony true and truly comfortable But when it offereth peace to them against whom hee hath proclaimed warre and excuseth them as good subiects whom his Word condemneth of high treason and wicked rebellion then is the testimonie of conscience false and erronious and can be no good ground of any sound consolation And in this case conscience is a traytor both to God and vs renouncing his seruice and that office which he hath imposed vpon it and ioyning with the enemies of our saluation to dishonour him in our destruction For it mayntaineth a false peace by giuing vs false intelligence telling vs that we are in safety when as we lye open to all danger that we are strong and well fortified against all assaults when as we are naked and haue vpon no part of the spirituall armour and like a false Sinon it testifieth that our spirituall enemies are quite departed whereas they lye in secret ambushment ready to assault and surprize vs when by beleeuing this false intelligence we are secure and neglecting the spirituall watch giue our selues ouer to worldly delights §. Sect. 3 The difference betwixt the peace of a good and bad conscience as first that the peace of the wicked proceedeth frō ignorance of their estate Euery conscience therefore is not good which is peaceable but that which speaketh peace in truth not according to our ignorant conceits blinded with pride and selfe-loue or presumptuous opinions which haue no sound ground but when it is squared by the perfect and infallible rule of the holy Scriptures whereby we may discerne whether that inward peace which wee feele in vs proceedes from a good or a bad conscience For there are many things by corrupting and defiling the conscience and making it worse and more dead and senselesse then it is in it owne nature which make it at least for time quiet and peaceable As first ignorance of God and his will which hood-winking the conscience giueth the deuill fit opportunity to carry it quickly whither hee will and like a thicke fogge and darkenesse of the night depriuing vs of light and sight doth cause vs to erre into the by-wayes of sinne whilest wee thinke that we are in that perfect path of righteousnesse that leadeth to Gods Kingdome As we see in Pauls example who in the time of his ignorance Rom. 7. 7 8 9. thought concupiscence to be no sinne which after hee was inlightened with the knowledge of the truth he discerned to bee the roote and fountaine of all wickednesse And whilest his iudgement was thus blinded his conscience spoke peace vnto him testifying that hee was aliue and in good case when as being truly informed he plainely saw that hee was dead and in the high way that leadeth to hell Such haue not their peace disturbed by conscience because being ignorant of the way it cannot admonish them when they goe out of it and being it selfe misinformed it must needs giue vnto them false euidence And though their hearts be full of sluttish corners and euen deepe dungeons full of all filthinesse yet the eye of conscience doth not discerne any annoyance because it is in the darke and is not illightened with the knowledge of Gods truth But especially this commeth to passe when as ignorance is not onely simple and naturall but imbraced and affected men purposely neglecting yea contemning and shunning the meanes of knowledge because for their greater quietnesse they would not haue conscience to take notice of their wayes As they who blesse themselues in their good meanings as sufficient to saluation and wholly neglecting Gods true seruice doe content themselues with their owne blinde deuotion and superstition Such shun those places where the light of the Gospel shineth and like Battes and Owles delight to liue in darke corners where they seldome or neuer heare a Sermon because they delight in the workes of darkenesse They hate the light of Gods truth because their workes are euill as our Sauiour speaketh and as the thiefe and adulterer waite for the twy-light and Ioh. 3. 20. make choice of the night as fittest for their purposes hating the morning as the shaddow of death because it discouereth their faults to others and bringeth them in danger to be apprehended condemned and executed So these affect the darkenesse of ignorance and abhorre the light of truth Job 24 15 16. because they would not haue conscience to take notice of their wickednesse lest like Gods Sergeant it should arrest and hale them before his Tribunall and there as an vnpartiall witnesse giue euidence against them and lest being condemned it should play the executioner tormenting and vexing them day and night with hellish horrours and deepe despaire §. Sect. 4 The peace of a good conscience proceedeth from spirituall life of an euill from senselesnesse and deadnesse Secondly peace of conscience doth often proceed not from spirituall life and motion knowing and doing Gods will but from the cleane contrary as from spirituall deadnesse idlenesse and sloth in performing those duties which God requireth For as when the body is dead it hath no sense of sicknesse wounds or any hurt which can be done vnto it so when the soule is dead in sinne the conscience hath no feeling of any waight that lieth vpon it nor of any wounds or sores of sin wherewith it is mangled and deformed And though corruption and guilt like a gangrene indangereth it euen vnto the very death yet it neuer complaineth because it hath no sense and feeling of this mischiefe and misery Besides whilest men snort in this
is prayer whereby lifting vp our hearts vnto God with more feruency then prolixity wee doe in some short manner render vnto God praise and thanksgiuing for our quiet rest whereby our bodies are refreshed for preseruing vs from all dangers of the night both in our soules and bodies especially from sinfull dreames and the tentations and assaults of Satan who would easily haue ouercome and vtterly destroyed vs had not God watched ouer and defended vs by his power and prouidence For letting vs againe inioy the light and granting vs another day wherein we may doe him further seruice and so make our owne calling and election sure Vnto which with like breuity wee are to adioyne the confession of our sinnes especially of that night if any such come to our knowledge and remembrance and by reason of them our great vnworthinesse of these fauours and testimonies of Gods loue desiring the pardon of them and the sanctification of the Spirit whereby wee may be more and more freed from them And finally wee are to cast our selues into the armes of his prouidence commending our soules and bodies vnto his protection and direction and desiring to bee so assisted with his grace and holy Spirit that all the thoughts of our hearts and words of our mouthes and the workes of our hands may the day following and for euer be acceptable in his sight And especially that he will so illighten rule and assist vs in our following meditations that they may tend to his glory and to our owne comfort and saluation §. Sect. 2 Of the subiect matter of our Morning meditations And so we must from prayer proceed to meditation the which may bee longer or shorter according to our opportunity occasions and leasure and the measure and feruency of our zeale and deuotion In which our maine scope must bee to glorifie God to increase our communion with him by these familiar conferences of our soules to strengthen our faith inlarge our hearts with loue and thankfulnesse and to replenish them with ioy and comfort in the sweet fruition of God and tokens of his loue To which purpose we must fit the subiect matter of our meditations and because present occasions are ready at hand and not onely more familiar and easie to be remembred but fit to affect our hearts which are more apprehensiue of present then past benefits we are to make vse of such by meditating on them But yet principally we must begin with the fountaine and raise our thoughts from the ground and foundation of all blessings which is Gods infinite loue testified chiefly in giuing vnto vs that singular pledge thereof his onely Sonne to die for vs that we might be freed from euerlasting death and attaine vnto eternall life and happinesse For whose sake hee hath freely forgiuen vs all our sinnes and bestowed vpon vs together with him all things needfull for our soules and bodies and whatsoeuer is necessary to life and godlinesse From which we may descend to the particular testimonies of Gods loue lately receiued as that hee hath by his power and prouidence watching ouer vs the night past preserued vs from all dangers and out of the hands of our spirituall enemies who otherwise wanted neither will nor power to haue brought vs to destruction That he hath kept vs from all terrours of the night with which others haue beene affrighted and hath graciously preserued our liues from sudden death with which others lying downe in health and security haue been attached before the morning adding vnto our dayes and giuing vs still time of repentance with ability to serue him and to bee instruments of his glory After which meditation on Gods mercies we may take such occasions as are presently offred to furnish our mindes with holy thoughts and to worke in our hearts good affections and desires As our awakning out of sleepe may put vs in mind of our awakening out of the sleepe or rather Eph. 2. 1. death of sinne to the life of righteousnesse by the quickning power of Gods holy Spirit in our regeneration and of the daily renewing of this our Eph. 5. 14. quickning and awakning by continuall sanctification The light of the Sun may put vs in minde of the Sunne of righteousnesse who first in his Kingdome of grace hath shined vnto vs by the light of the Gospel who before Luk. 1. 79. sate in darkenesse and the shaddow of death guiding our feet into the way of peace With which light we are to desire our mindes may be more and more inlightened and freed powerfully and effectually from their naturall ignorance without which spirituall illightning the outward light of the Sun and sight of our eyes wil bring vnto our hearts no sound comfort Secondly of the light of glory which shall infinitely exceed the light of the Sun and much more then it exceedeth a Gloworme or the smallest spark of fire For if euery one of the innumerable numbers of the glorified Saints shal be more glorious then the Sun in his chiefest brightnesse then how infinite is the glory of the now vnaccessable light which we shal then see face to face who giueth both vnto the Sun and them their beauty and brightnesse our rising out of our beds may put vs in mind of the rising of our bodies out of our graues when as at the last day by the sound of the Trumpet we shal be summoned before Gods Tribunall seate to giue an account of all that we haue done in the flesh the which should make vs to resolue of preparing our selues daily to meet our Iudge because the time is vncertaine when he will call vs to Iudgement When we see our nakednes let it put vs in mind of our sin which caused vs first to see and be ashamed of it whereas when we were couered with innocency and had the Image of God shining in vs we no more needed garments to couer vs then the Sun a cloud And let this make vs to long after the garment of Christs righteousnesse with which when we are perfectly clothed we shal be without sin or shame appeare glorious in the sight of God yea let vs earnestly desire to put on Christ not Rom. 13. 14. only for iustification but also for sanctification wherby that clothing of innocency before the fall will be presently in part renewed repaired till at last it come to more perfection then it had in our first creation When we put on our apparell let vs remember that they were first giuen vs to couer our shame not as ornaments to be proud of but as couerings to hide our nakednesse to preserue vs from the iniuries of the weather And as we are carefull not only to prouide fit clothes for those ends but also to put them on and apply them to our vse so let vs be no lesse carefull to prouide fit clothing for our soules whereby their spirituall deformities may be couered and they beautified in the eyes
another case will not pull out their brests though full of milk for the feeding of Gods children committed to them but let them starue and perish for want of nourishment herein worse then the other who hauing dry brests cannot though they would affoord vnto them the sincere milke of the Word Whereas these are so hard-hearted that they can but will not chusing rather to let their milke corrupt in their brests and to dry vp for want of drawing then to preserue their owne plenty by communicating to the peoples necessities And not much better are they who preach but very seldome hauing gifts and strength sufficient and then not so much out of conscience to performe their duty as to auoyd the penalty of the Law or the blemish of ignorance and insufficiency Seeing the life of grace in Gods people cannot ordinarily bee Esa 28. 9 10. preserued in any vigour by a monethly meale but needeth frequent nourishment as the people are able to heare and beare away And therefore the Apostle layeth a strait charge vpon Timothy and in him vpon all Gods Ministers not onely that they should preach the Word but also that 2. Tim. 4. 1. Mark 4. 33. Act. 20. 28. they should doe it instantly in season and out of season that is often and vpon all occasions Fourthly the worke of grace and godlinesse is much hindred in the people when as the Ministers preach themselues and not Christ chiefly intending to shew their owne gifts learning and eloquence and not the edification and saluation of the people When as they doe not preach the Word with power and authority like our Sauiour Mat. 7. 29. Christ nor in the euidence and demonstration of the Spirit to their hearts and consciences that they may cast downe the strong holds of sinne but come 1. Cor. 2. 4. in the inticing speech of mans wisedome to tickle the eare and soare aloft in idle and heartlesse speculations farre out of the reach and aboue the capacity of their hearers filling their heads with the froth of witty conceits which haue in them no solid nourishment Wherein they carry themselues contrary to the charge which our Sauiour giueth to the Apostle Peter and all his faithfull Ministers namely that in their teaching they should take care to feed not onely his sheepe but also his tender lambes Joh. 21. 15. Act. 20. 35. Finally the people are much hindred in their growth of godlinesse when as their Ministers take no paines publikely to catechize and instruct them in the maine principles of Christian Religion seeing no good building can be erected by them who neglect to lay a sure foundation or priuately to resolue their doubts and to prouoke them by holy conferences and Act. 20. 21. earnest exhortations and perswasions to put in practice those duties which they haue learned by their publike ministery Through which faults and defects in worldly and carelesse Ministers the people committed to their charge are much hindred in the wayes of godlinesse For where prophecie faileth there the people must needs perish Where there is a Pro. 29. 18. Amos 8. 11. famine of the Word what can follow but faintnesse and feeblenesse for want of food Where the Gospell is not preached which is the power of Rom. 1. 16. 2. Cor. 2. 16. God vnto saluation and the sauour of life vnto life to all that beleeue what can ensue hereupon but impotent weaknesse vnto all good duties and death and destruction of body and soule If the Watchmen sleepe who should giue warning to Gods people of the approch of enemies how easily may they surprize and vanquish them If the Gardener and Vintager be slothfull and idle in planting and watering how shall Gods Plants and Vines flourish And if they busie not themselues in pruning and weeding how shall the Garden and Vineyard thriue and not rather be ouer-growne with weeds and thistles If the lights be put out or hid vnder a bushell what can follow but palpable darknesse through which the people of God must necessarily erre out of the waies of truth Rom. 10. 17. And if the Gospell of Christ bee not painfully preached which is the ordinarie meanes of begetting Faith how should the people come out of the state of infidelity and beleeue that they may be saued And what can follow of all this but the vtter neglect of all the duties belonging to a godly life when sauing knowledge and a liuely Faith the foundations of it are ouerthrowne §. Sect. 3 Of the means whereby the former impediments may be remoued first in respect of the Ministers For the remouing of which impediments first the Ministers are to be exhorted and perswaded to doe their dutie And in the first place that none presume to take vpon them this high calling which God hath neuer called vnto it being altogether vnfitted and vnfurnished with gifts necessarily required to this high dutie seeing they purchase their meanes and maintenance with the price of blood not of the bodies but of the precious soules of the people the which shall be required at their hands in that terrible day when as Christ shall come to iudge both the quicke and the dead And secondly those which God hath furnished with gifts are to be mooued and admonished in the feare of God that with all care and good conscience they feed the flocke of Christ committed to their charge not for filthy lucre 1. Pet. 5. 2 3. but with a willing minde chiefely ayming at the glorie of God in the saluation of the people To which purpose let them first remember those names and titles giuen them in the Scriptures implying not only their dutie but great and high priuiledges whereby they should be incouraged vnto it For they are appointed of God to be the Lights of the world and what sinne and shame is it to hide their Light Matth. 5. 13 14 15. and to let the people sit in darkenesse and in the shadow of death They are the Salt of the earth appointed not onely to be sauorie in themselues but also to season others which salt of Grace and Wisdome if they lose they are good for nothing but to be cast vpon the dung-hill and to be troden vnder feete They are Gods Watchmen Ezech. 3. 17. 33. 7. who haue the care of his armies committed vnto them to giue them warning of the approch of their enemies which if they neglect the blood of those which perish through their sloth shall be required at their hands They are appointed to be Captaines ouer the people to Matth. 15. 14. goe out and in before them and to traine and teach them how to fight against the enemies of their saluation They are Gods Husbandmen 1. Cor. 3. 6 9. Gardeners and Vintagers to plant and sow purge weede and prune his fields gardens and vineyards that they may bring forth fruit 1. Cor. 4. 1 2. in due season They are
perfection yet they suppose that there is no necessity of seruing God so strictly and sincerely but that all is spoken for forme and fashion sake otherwise they who are so earnest in perswading vs would leade vs the way by their good example For the remouing of which impediment we are to know that howsoeuer Ministers excell others in the common gifts of the Spirit as knowledge learning and such like yet the sauing graces of God are free not tyed to any calling or profession more then others And therefore seeing in this regard the learned hath no priuiledge aboue the vnlearned the Doctor aboue the Artificer or the Pharisee before the Fisherman it is no great maruaile if the greatest Rabbins in the world bee as small proficients in Matth. 11. 25. 1. Cor. 1. 26. Matth. 23. 2 3. grace and in the practice of holy Christian duties as those which they scorne for their ignorance and simplicity But yet so long as they sit in Moses chayre wee must not onely heare them but doe as they say though not as they doe seeing their speeches are not grounded vpon the authority of their persons or actions but vpon the Word of God vnto which wee owe simple and absolute obedience whosoeuer bee the Messenger that bringeth it vnto vs. But of this I haue written more largely in the first part of my Warfare vnto which I referre the Reader who desireth in this point more full satisfaction §. Sect. 6 Of the publike impediments which respect the people The common impediments of a godly life which respect the people are also diuers As first when they content themselues with a forme of profession and Religion without any desire to finde in themselues the power efficacy and fruite thereof for the sanctifying of their hearts and reforming of their liues As when they professe Religion because the State establisheth it goe to the Church and heare the Word because the Law requireth it pray in the Congregation and goe to the Communion because it is the custome of the Countrey and other of their neighbours doe it as well as they But this is to rest in a shadow without a substance and in a forme of godlinesse but denying the power thereof Which if wee would auoid our care must 2. Tim. 3. 5. bee to serue God in obedience to his Commandements to worship him in Spirit and truth and to ioyne the inward seruice of the heart and soule with the ourward seruice of the body and finally that in all these duties wee propound vnto our selues right ends namely to profit by them in knowledge faith and the practice of all holy duties of a godly life that we may glorify God in the further assurance of our saluation The second impediment respecting The second impediment the people is the neglect and contempt of the Preaching of Gods Word as a thing vnnecessary for their saluation For howsoeuer they suppose that there is some vse of it for their conuersion vnto God the inlightening of their mindes with some knowledge of the truth and the working of faith in some first degrees yet they hold it a needelesse taske to bee continually tyed to these religious exercises and that it is sufficient to vse them sometimes at their best leysure Which impediment if wee would shun wee must remember that as the Word and the ministery thereof is the immortall seede which begetteth vs to God so it is the spirituall food of our Ephe. 4. 11 12 13. soules whereby they must bee continually nourished that the graces of the Spirit begun may bee increased and confirmed in vs vntill we come to a perfect age in Iesus Christ That it is the sword of the Spirit whereof we haue daily vse in our spiritual warfare which lasteth as long as our liues last for the repelling of our enemies the ouercomming of all their dangerous temptations That it is the only true light which guideth vs in all our waies whereof if through negligence wee depriue our selues we shall walke in darkenesse and sit in the shaddow of death That it is our counsellor in all our doubts and our comforter in all our troubles the meanes to strengthen and vphold vs when we stand and to recouer and rayse vs when we are falne the chiefe helpe we haue to keepe vs in the way of truth and to recall vs when we erre and goe astray our food in time of health and our physicke to cure and restore vs when we are sicke The third impediment to the The third impediment life of grace and godlinesse is when as the people are content to heare the Word but without any cheerefulnesse and delight with cloyed stomacks and lost appetites whereof it is that this delicious Manna is loathsome to their carnall and surfetted taste and yeeldeth no wholesome nourishment because it is eaten against the stomacke Which if we would remoue wee must labour often to quicken our appetite that wee may with Dauid finde and feele the sweetenesse of Gods Psal 19. 10. Word farre exceeding the hony and the hony-combe and earnestly hunger and thirst after it that we may profit by it and haue the graces of Gods Spirit nourished and increased in vs. To which end wee must often meditate vpon the excellency profit and necessity of it as being a Pearle aboue all price and the onely chiefe treasure which will make vs truely rich The fourth impediment is want of diligence reuerence The fourth impediment and attention in the hearing of the Word whereby most of this precious liquor spilleth beside and is vtterly lost and want of care to treasure it vp in our memories or to meditate vpon it afterwards that we may bring it home to our hearts and consciences and practise it in our liues Which if we would remoue we must consider that it is not the deede done which will make Gods ordinances truely profitable but the right manner of doing them that God will neuer blesse vnto vs the meanes of our saluation if wee only bring our lips and eares and outward man vnto them and do not performe these religious duties with our heart and spirit And finally that for our spirituall nourishment it is not sufficient that we haue plenty of food set before vs vnlesse we feede on it with good appetites retaine it in our memories as it were in the stomacke and well digest and apply it to our vse by serious meditation which duties if wee neglect either not feeding vpon the food of our soules or casting it vp againe as soone as it is eaten we can neuer attaine vnto any spiritual strength but must needs grow faint and languish in the life of godlinesse The last impediment which I The fifth impediment will here speake of in the people is too much curiosity both in their hearing and applying of the Word For such itching eares haue many that they loath the sincere milke of the Word and all
meate offerings I will not accept them c. But let iudgement run downe as waters and righteousnesse as a mighty streame So the Lord professeth that hee would not be pleased with thousands of Rams Micah 6. 6 8. or ten thousand riuers of oyle no not with the first borne of their body for the sinne of their soules vnlesse also they would doe iustly and loue mercy And though we be neuer so iust in our dealings and so bountifull that wee could bee content to giue all our goods to the poore yet if it bee not ioyned 1. Cor. 13. 3. with piety and charity and doe not proceed from sauing knowledge and a liuely faith true obedience and a good conscience it is all worth nothing and no better then glorious sins in Gods sight And therefore if we would haue our seruice accepted we must according to the Apostles example liue both holily towards God and iustly and vnblameably towards 1. Thes 2. 10. men If we would approoue our selues to be the redeemed of the Lord we Luk. 1. 74 75. must serue him in holinesse and righteousnesse before him and that not by fits and flashes but all the dayes of our liues But of these points I haue spoken before at large when I intreated of integrity and constancy the inseparable properties of a godly life and therefore referre the Reader to that place §. Sect. 3 Their obiection answered who pretend that they haue outgone many others Furthermore being deluded with the flesh we are ready to obiect that though we haue not attained to that perfection which were to be desired yet we are forward enough in the course of Christianity seeing wee haue outrunne many others although there are many also who are farre before vs. For answere whereof we are to know that he who thinketh that he hath proceeded farre enough hath not as yet set one foot forward in the Christian Race and though we had made some good progresse yet if wee now stand still and doe not continue running till wee come to the goale wee shall neuer obtaine the Garland And therefore imitating runners who striue for a prize we must not looke so much to those whom wee haue outrunne as to those that are still before vs that wee may ouertake and get before them to the marke seeing if wee stand still and rest in that which we haue already done he that is furthest behind yet continueth running will soone ouertake vs get the Garland from vs. We must not please our selues in our good proceedings and runne no more for in the wayes of Christianity hee that goeth not forward goeth backward and when we cease to be better we begin to be worse neither must we looke how farre we haue proceeded but how much of the Race remaineth still vnrunne and how farre we are yet from the Goale of perfection And with the Apostle forgetting those things which are behind and reaching Phil. 3. 13 14. foorth to those things which are before we must presse towards the marke for the price of the high calling of God in Christ Iesus Hee that is ambitious is not pleased with his present honours because hee is preferred before many others but if there bee yet any aboue him hee is not quiet in his minde till hee haue matched or exceeded him O then why should wee bee so sluggish about spirituall and heauenly preferments which are incomparably of greater worth and excellencie why should wee not be as religiously ambitious in aspiring euen vnto the highest degrees of heauenly glory and happinesse which is permanent and euerlasting as in striuing after worldly honours which are contemptible in their worth and momentany and mutable in their continuance seeing man that is in honour Psal 49. 12. abideth not but is like the beasts that perish as the Psalmist speaketh §. Sect. 4 Their obiection answered who affirme that Ministers only are bound to the strict performance of religious duties Moreouer the flesh is ready to obiect that howsoeuer this strict performance of Christian duties be required of Ministers who haue more knowledge and many helpes which many others want and also fewer lets and distractions hauing by reason of their small imployments about worldly things little else to doe then to attend vnto spirituall exercises yet those who are of the common sort of people as Trades-men Artificers and Husbandmen cannot by the same reason be so strictly tied to religious duties seeing they are simple ignorant and vnlettered and haue much more businesse and imployment in the works of their calling To which I answere first that though Ministers be tied to exercise themselues aboue all others in those personall duties which belong to their speciall calling as reading Meditation and studie in the Scriptures and other religious duties which are more proper and peculiar vnto them yet the generall duties of Christianity as Prayer Thanksgiuing receiuing the Sacrament watchfulnesse and such like doe lye out in common both to them and all other men that are true members of the Church In regard whereof there is no distinction or difference between one and another seeing our Sauiour Christ hauing with his precious Blood washed vs all from our sinnes hath made vs all alike Kings and Priests vnto God and his Father Neither Apoc. 1. 5 6. hath he selected some onely from among the rest vnto whom he hath appropriated the religious duties of Gods seruice but hath made vs altogether indifferently a chosen generation a royall Priesthood an holy Nation a 1. Pet. 2. 9 5. peculiar people that wee should shew foorth the praises of him who hath called vs out of darkenesse into this marueilous light and to offer vp spirituall sacrifice acceptable to God by Iesus Christ And howsoeuer the publike performance of these religious duties doeth more peculiarly belong vnto them in respect of their publike calling in the Church yet priuate deuotions and the duties of Gods seruice and a godly life belong indifferently vnto all without exception or exemption of any person Neither are the admonitions and exhortations vnto these duties in the Scriptures directed onely vnto Ministers as that they should keepe the spirituall watch examine themselues put on the Christian Armour pray continually and in all things giue thankes but vnto the whole Church and people of God Secondly howsoeuer Gods Ministers ought to shine as lights in the world to bee good examples vnto their flockes ouer which God hath made them ouerseers to bee guides vnto the rest of the faithfull that they may leade and direct them in the wayes of godlinesse and to bee Captaines of the Lords Armies to goe out and in before them yet it is to this end that the people should walke in their light and no longer sit in darkenesse and in the shaddow of death that they should imitate their holy example and propound them as good patternes and precedents for their imitation that they should follow their guides
before whom we are to present our selues that we may heare him speaking vnto vs not of ordinary matters of small importance but such as meerely concerne his glory and the euerlasting saluation of our owne soules Whereby we shall be preserued from rushing rashly into the holy assemblies and be made carefull to looke vnto our feet before we enter into the House of God For if worldly men Eccles 5. 1. duely considering that they are going into the presence of an earthly King to heare him speake of the waighty affaires of the Common wealth or such things as neerely concerne them in their owne particular prepare themselues accordingly that they may bee fit to come into such a royall presence how much more should wee vse the like and greater care when we are to come into the presence of the King of Kings and to heare him speaking vnto vs of such things as much more concerne vs and the euerlasting good of our soules and bodies Secondly being to come vnto this spirituall feast we are to prepare our selues by getting a good appetite that we may not idlely fit by and looke on when others feed on these spirituall delicacies for the refreshing and strengthening of their soules To which end wee must by renewing our repentance purge and clense our soules from sinfull corruptions as our stomacks from clogging and hurtfull humours which otherwise will take away our appetite and make vs lothe and refuse or eating against stomacke not able to disgest our spirituall nourishment Of which kinde are wrath maliciousnesse guile dissimulation Jam. 1. 21. 1. Pet. 2. 1. hypocrisie preiudice and forestalled opinions and such like seeing if these beare sway in vs it is not possible that the Word of God should take any effect or become profitable nourishment for the preseruing and increasing of our spirituall health and strength So also wee must banish out of our minds worldly cogitations about our pleasures or profits which wil distract vs from hearing the Word with any attention and out of our hearts earthly cares which like thornes will choake the seed of the Word and make it vtterly vnfruitfull in vs. Moreouer we must stirre vp our appetite by considering our spirituall wants which can no otherwise be supplied then by comming vnto this feast for as hunger and sense of our emptinesse maketh vs to long after our bodily food so if we duly consider how empty we are of all Gods graces and feeble vnto all good duties it will much increase our appetite to the food of our soules and wee shall goe to this Market with all cheerefulnesse if we consider that heere and no where else wee may fit and furnish our soules with all necessaries Againe we must examine our sinnes which beare sway in vs that repenting of them we may receiue the assurance of pardon in the publike ministery to our inestimable comfort and may also bee strengthened against the power of them that we may subdue them and not suffer them to raigne in vs as in former times being armed against them and the tentations of our spirituall enemies alluring or forcibly drawing vs into them with the whole armour of God and especially the sword of the Spirit And this will also prouoke our appetite and make vs goe with cheerefulnesse to the hearing of Gods Word like the malefactour to receiue his pardon or the Souldier that hath beene often wounded and foyled by reason of his nakednesse to put on sufficient armour and to receiue from his Commander defensiue and offensiue weapons Finally we must prepare our selues and stirre vp our appetite by considering the properties of the Word which we goe to heare As first the excellencie of it as being the Word not of man but of God the Word of truth life and saluation Secondly the power and efficacie of it as being the power of God himselfe to our saluation Rom. 1. 16. Heb. 4. 12. sharper then any two-edged sword pearcing euen to the very deuiding of the soule and the Spirit the ioynts and marrow and is a discerner of the thoughts and intents of the heart A Word that hath alwayes its operation and returneth Esa 55. 11. neuer in vaine but bringeth that to passe for which it is sent and is either the sweete sauour of life vnto life or of death vnto death Thirdly the great 2. Cor. 2. 15 16. vtility and profit of it being a perfect and pure Law that conuerteth the soule Psal 19. 7 8. a light that shineth vnto vs who sate in the shaddow of death and guiding our feete into the way of peace heauenly wisedome that giueth vnderstanding vnto Luk. 1. 79. the simple and maketh the wise more wise our Counseller to aduise vs our food to nourish vs our weapon to defend vs and repell our enemies an effectuall meanes to worke in vs all sauing graces and the way that bringeth vs to eternall blessednesse Finally let vs prepare our selues and whet our appetite by considering the necessity of it seeing without it wee can attaine vnto no good nor escape any euill in which regard our Sauiour saith to Martha that this one thing is necessary as though there were no Luk. 10. 42. necessity of any other thing in comparison of it The which necessity lyeth not only vpon weakelings and those who are simple and ignorant that they may learne the truth but also vpon those who haue made greatest progresse in Christianity and are richest in knowledge that they may bee mooued to practise what they know and bring it to holy vse and that the graces of God may be confirmed and preserued in them Vnlesse any man would foolishly imagine that he is so strong in grace that he needeth not to eate any more food for the restoring of that spirituall strength which is daily abated and impaired through our corruption and the assaults and tentations of our neuer-resting enemies Satan the world The last duty to be performed in our preparation is that we feruently pray vnto God for his grace and the assistance of his holy Spirit both to his Ministers in speaking our selues with the rest of his people in hearing that he may be so inabled therby to speak the Word truly sincerely powerfully profitably and we to heare in a Christian and holy maner that God may be glorified and we edified in our holy faith and strengthened more and more vnto all the duties of a godly life §. Sect. 2 Of duties to be performed in the hearing of the Word In the hearing of the Word diuers duties are to be performed As first we must set our selues in Gods presence that we may heare all things that are Act. 10. 33. Esa 66. 2. 1. Thes 2 13. commanded vs of him according to the example of good Cornelius in which regard we must not heare the Word after a carelesse and cold maner but with feare and trembling if we would haue God that speaketh take any
residence in heauen in respect of reuealing himselfe most cleerely to his Angels and Saints and manifestation of his presence by admitting them to a more full and perfect vision of his Maiesty and glory yet being infinite and incomprehensible he filleth all places in heauen and earth with his presence containing all things and being himselfe contained of nothing Thus Salomon saith that the Heauen of heauens cannot containe him And the Lord himselfe demandeth Am I a God at 1. King 8. 27. hand and not a God farre off Can any man hide himselfe in secret places that Jer. 23. 23 24. I shall not see him Doe not I fill heauen and earth saith the Lord And Dauid professeth that he could in no place either by sea or land in heauen or in Psal 139. 7 8 9. hell goe from his presence And being thus omni-present he seeth and beholdeth all things himselfe in the meane time being inuisible For hell Iob 26. 6. is naked before him and destruction hath no couering The eyes of the Lord are Pro. 15. 3. in euery place beholding the euill and the good Darkenesse hideth not from him but the night shineth as the day the darkenesse and the light are both alike to Psal 139. 12. him He beholdeth the most hidden secrets and all things are naked and Heb. 4. 13. transparant to his sight Yea he seeth all our actions and his eyes are vpon Ier. 16. 17. all our wayes they are not hid from his face neither is our iniquity hid from his eyes Yea he cleerely discemeth not onely outward workes in the most Pro. 15. 11. secret corners but he searcheth and tryeth our very hearts and reines For hell and destruction are before the Lord and how much more then the hearts Ier. 17. 10. Iob 42. 2. of the children of men And though they be so wicked and deceitfull that they are neuer knowne vnto others and oftentimes not to our selues yet the Lord who by his infinite wisedome seeth and knoweth all things searcheth and tryeth them §. Sect. 2 That it would be a powerfull meanes to restraine vs from all sinne if we would alwayes set God before vs. The which if it were thorowly considered would be a most powerfull and effectuall meanes to mooue vs continually to walke with God to performe all duties of a godly life and to carry our selues in all our thoughts words and workes at all times and in all places as in his sight and presence If we did euer set God before our eyes and alwayes remembred that his eyes were vpon vs it would bee a notable bridle to pull vs backe and to hold vs vp when wee are ready to fall into any sinne It would make vs to watch ouer our selues that we did not doe any wickednesse which is odious and displeasing in his sight because though it bee a great fault to transgresse the Law of our Soueraigne yet it is much aggrauated by our boldnesse and impudency when we dare commit it before his face and in his sight It would make vs carefull of all our words and wayes not onely in the duties of our callings that wee did not carry our selues either negligently or deceitfully as in our tradings and dealings buying and selling but also in our sports and recreations where naturally we are most apt to forget our selues and to discouer most vanity and folly For if the presence of some graue and godly man would so ouer-awe vs that we should thereby be withheld from the most of our sinnes and if comming at vnawares and taking vs with the manner as wee are talking vainely or prophanely and doing that which is euill or mis-beseeming vs we are ready to discouer the shame of our hearts in our blushing cheekes and deiected countenances if the presence and eye of Parents and Schoole-masters restraine their children and schollers from acting their childish follies and doing such things which they haue prohibited if no malefactour is so desperately impudent as to play his prankes in the presence of his Iudge and to make him an eye-witnesse of his wickednesse then how much lesse would wee mis-behaue our selues by transgressing Gods Law if wee did alwayes remember and seriously consider that our heauenly Father Master and Soueraigne Iudge did looke vpon vs Seneca Magna pars peccatorum tollitur si peccaturis testis assistat Sen. Epist. 11. perswaded his friend Lucilius for the keeping of himselfe within compasse of his duty to imagine that some graue man as Cato or Lelius did still looke vpon him because spectators would keepe him from offending And being come to more perfection would haue a man to feare no mans presence more then his owne nor any mans testimony aboue that of his owne conscience because hee might flee from another but not from himselfe and escape others censure but not the censure of his owne conscience How much more then would it keepe vs from committing of any wickednesse if wee alwayes remembred that God looked vpon vs whose pure eyes cannot indure any sinfull pollution seeing hee also is grearer then our consciences and so vpright in his Iudgements that though conscience may be silenced for a time and giue in no euidence or bee a false witnesse yet it is as impossible to corrupt him as to escape his sentence either by flight or by making our appeale And this argument Dauid vseth to put an end to the wickednesse of the wicked because the righteous Psal 7. 9. God tryeth the hearts and the reines And Salomon disswadeth the yong man from folly and filthinesse by the same reason Why wilt thou my sonne bee rauisht with a strange woman and imbrace the bosome of a stranger For the wayes of men are before the eyes of the Lord and he pondreth all his goings Yea this should no lesse forcibly restraine vs from secret then from open sinnes seeing no man can hide himselfe in secret places that the Lord cannot Ier. 23. 24. see him for hee beholdeth not onely our most hidden actions but also Apoc 2. 23. searcheth the reines and the heart and will giue vnto euery man according to their workes and hee will bring euery worke into iudgement with euery secret Eccles 12. 14. thing whether it be good or whether it bee euill His eyes are vpon the Iob 34. 21 22. wayes of man and hee seeth all his goings There is no darkenesse nor shaddow of death where the workers of iniquity may hide themselues And this argument the Church vseth to preserue them from forgetfulnesse of God and from idolatry seeing God would search this out though men could not see Psal 44. 20 21. them because hee knoweth the secrets of the heart Neither could any thing more forcibly restraine vs from secret sinnes then a serious consideration of Gods all-seeing presence as wee see in the example of Ioseph who though he were sollicited to commit vncleannesse by his mistresse who in
Scriptures and other religious bookes yea though we were like many of the Iewes so conuersant in the Booke of God that we could say the most of it by heart and were able to tell precisely how many words and letters were contained in it all this would yeeld vnto vs no spirituall nourishment nor make vs to thriue any whit in grace and godlinesse §. Sect. 3 That we must come with a purpose to make good vse of all we reade Finally in our preparation we must come to reading with a purpose and resolution to draw all we reade vnto our owne particular vse either for the informing of our iudgements or sanctifying of our affections or reforming of our liues by putting those good duties in practice which we know and learne The which purpose Dauid expresseth in these words Teach me O Lord the way of thy Commandements and I will keepe them vnto Psal 119. 33. the end Otherwise wee can haue no assurance that God will by our reading inlighten our mindes and increase our knowledge for why should be giue vs more if we make no good vse of that we haue Yea why should he not rather take away his Talent if we hide it vnprofitably in a napkin or at least leaue it with vs to increase our account and with it our punishment for the seruant that knoweth his Masters will and doth it not shall bee Luk. 12. 47. beaten with many stripes Let therefore as one exhorteth the holy Scriptures Sint ergo diuine Scripture semper in manibus tuis iugiter mente volâ—â—ntur c. Hyer a 〈…〉 Iâ—â— Scripturas sacras lege vt semper memineris Dei illa verba esse qui legem suâ—m non solùm sciri sed etiam impleri iubet c. Ad Demetriad be alwayes in thy hands and meditate on them in thy minde yet doe not thinke it sufficient for thee to haue Gods Lawes in thy memory if thou forgettest them in thy workes but therefore know them that thou mayest doe what thou knowest for not the hearers of the Law are iust before God but the doers of it are iustified And as the same Author perswadeth in another place So reade the holy Scriptures as that thou alwayes remember them to be the Word of God who requireth not onely that we should know his Law but also fulfill and obey it For it profiteth not to know such things as ought to be done and not to doe them Thou vsest well thy reading of Diuinity if thou settest it as a glasse before thee that thy soule may behold it selfe by looking in it and may either amend deformities and blemishes or more adorne it selfe where it is already beautifull §. Sect. 4 That we must pray before we reade Lastly that we may performe both the preparation and action the better we must lift vp our hearts and when in respect of place and company we conueniently can our voyce also desiring in some short and pithy prayer that the Lord will assist vs in this exercise by his grace and holy Spirit that thereby it may become effectuall for the inlightning of our mindes with sauing knowledge the informing of our iudgements the sanctifying of our affections the nourishing and increasing of our faith repentance and all sanctifying graces and the strengthening of vs in the inner man vnto all the duties of a godly and Christian life to the glory of his holy Name and comfort and saluation of our soules through our Lord Iesus Christ The which inuocation of Gods holy Name is necessary before the reading of the Word for we are naturally blind and therefore had need to pray with Dauid Open mine eyes O Lord that I may see the wonderfull things of the Law Naturally we vnderstand not the things Psal 119. 18. of the Spirit of God neither can we know them because they are spiritually discerned 1. Cor. 2. 11 14. and it is onely the Spirit of God that knoweth the things of God and Luk. 11. 13. reuealeth them vnto vs which we can no otherwise hope to obtaine then by feruent and effectuall prayer CAP. XXX Of the duties required in the action of reading that we may profit by it §. Sect. 1 Of the ends at which wee must ayme in our reading ANd thus much concerning those things which are required in our preparation In the action of reading diuers points are to be considered The first is the ends which wee must propound vnto our selues in it Which are either principall or subordinate The principall end which wee must ayme at in this exercise is the glory of God namely that heereby knowing his will we may glorifie his holy Name by yeelding obedience vnto it and by putting in practice the things which he requireth in the whole course of our liues and conuersations The subordinate end is generally the edification of our selues and our brethren and the saluation of their and our owne soules according to that of the Apostle Attend vnto reading 1. Tim. 4. 13 16. and continue therein for in so doing thou shalt both saue thy selfe and those that heare thee More especially wee must reade the Scriptures to those ends for which the holy Ghost hath commended them vnto vs as vsefull and profitable And first for doctrine and instruction in which regard 2. Tim. 3. 16. we are to reade them for the further inlightning of our minds and informing of our iudgements in the knowledge and acknowledgement of Gods will that we may be directed thereby in all our wayes for the leading of our liues in such a course as may in all things bee acceptable vnto God For we are naturally blind and ignorant and walking in darkenesse and in the shaddow of death we know not what to chuse and what to refuse but the Word of God is a lampe vnto our feet and a light vnto our Psal 119. 105. paths which shining vnto vs in this darkenesse guideth our feet into the way of peace Of which light if we depriue our selues we shall passe our Luk. 1. 79. liues in a more then Aegyptian darkenesse and groping at noone day shall easily be mis-led into all sinne and errour according to that of Salomon for the soule to be without knowledge it is not good and he who wanting Pro. 19. 2. this light to guide him hasteth with his feet sinneth being ready to deceiue and be deceiued The second end at which wee must ayme in our reading is that we may be established in the truth being inabled to defend it and also to refute and conuince the errours and false doctrine which are contrary vnto it especially those wherewith it is most oppugned in the times and places wherein we liue For if wee be conuersant in the Scriptures we shall be able to try the Spirits whether they be of God or no 1. Iob. 4. 1. and not receiue all we heare hand ouer head and so be carried away with euery wind
Sect. 1 The first reason taken from that thankefulnesse which we owe vnto God ANd these are the reasons and arguments respecting Gods workes and benefits towards vs which may perswade vs to performe all the duties of a godly life with diligence cheerefulnesse Besides which there are diuers other motiues arising from those duties which we owe vnto God in lieu of so many great inestimable benefits that are also effectuall to the same purpose As first our vnfained thankefulnesse towards God which we are bound to testifie and approue by performing seruice vnto him in the duties of holinesse and righteousnesse For we Rom. 8. 12. are not debters vnto the flesh that wee should liue according to the lusts thereof but so infinitely indebted vnto God for his innumerable mercies that we are neuer able in the least part to discharge it and are therefore bound euer to remaine thankefull debters and to testifie our thankefulnesse by magnifying his grace and holy Name and by striuing and indeuouring as much as we are able to doe his will and performe all such duties as are acceptable in his sight acknowledging when we haue done the best we can that wee are still vnprofitable seruants who Luk. 17. 10. come farre short of that dutie which wee owe vnto him His grace shining vnto vs when wee were in darkenesse and shadow of death requireth at our hands that wee should no more doe the workes of darkenesse but that we should now walke as it becommeth children of the Eph. 5. 8 10 15 16. light proouing what is acceptable vnto the Lord and by more then ordinary diligence and circumspection redeeming our lost time which we haue mis-spent in the seruice of sinne and Satan The great worke of Redemption also wrought by Christ whereby he hath saued and deliuered vs out of that miserable bondage of sinne and Satan and purchased vs vnto himselfe as his owne peculiar people should make vs zealous Tit. 2. 14. of good workes and in thankefulnesse for so great a benefit most carefull to serue our Lord and Redeemer in holinesse and righteousnesse all the daies of our liues and seeing he hath reconciled vs vnto God his Father by paying for our ransome not siluer or gold or any corruptible Luk. 1. 74 75. thing but that precious price of himselfe and his blood shed for our 1. Pet. 1. 18. Col. 1. 21 22. sinnes that so he might present vs holy vnblameable and vnreprouable in his sight let not vs vngratefully frustrate his end by defyling our selues with sinne but let vs offer our bodies and soules a liuing sacrifice holy and acceptable Rom. 12. 1. vnto God which is our reasonable seruice as the Apostle exhorteth He hath incorporated vs into his owne body and so made vs partakers of himselfe and all his benefits the sonnes of God by adoption and grace and coheires with him in glory and happinesse and therefore let vs bring forth fruits worthy so holy and happie a communion and in all things submit our selues to be ruled and gouerned by so gracious and good an Head The Holy Ghost also hath applied vnto vs by his vertue and efficacie Christs merits and obedience and though heauen and the heauens of heauens are not sufficient to containe him 1. King 8. 27. nor the infinitenesse of his Glory and Maiesty yet he is content to dwell with vs yea in vs yea in vs as in his Temples and therefore let vs not prophane 1. Cor. 6. 19. that which he hath sanctified with his presence and so vex and grieue this Holy Spirit but labour to preseure our bodies and soules in purity and honour that being fit for his habitation he may dwell in vs with pleasure and delight §. Sect. 2 The 2. reason taken from that desire which should be in vs to glorifie God Secondly Gods manifold and rich mercies should moue vs in thankefulnesse to glorifie him who hath beene so good and gracious Luk. 1. 74. 1. Cor. 6. 20. vnto vs which is the maine end why the Lord hath bestowed all his blessings and benefits vpon vs. For therefore he hath created vs that we should glorifie him by our seruice and for this end he hath redeemed vs that we should worship and serue him in holinesse and righteousnesse and that being no longer our owne but his wee should as the Apostle exhorteth vs glorifie him in our soules and bodies Therefore hath he called vs to be a chosen generation a Royall Priesthood an holy 1. Pet. 1. 9. nation a peculiar people that we should shew forth the prayses of him who hath called vs out of darkenesse into his maruailous light And this is the end why the Apostle prayeth so earnestly for the Thessalonians that he would count them worthy of their calling and fulfill in them all the 2. Thes 1. 11 12 good pleasure of his goodnesse and the worke of Faith and power to wit that the name of the Lord Iesus Christ might be glorified in them and they in him Now we thus glorifie God not by adding any thing to his glory but as we are instruments of manifesting it or giue occasion vnto others of glorifying him And thus wee glorifie him in our regeneration and New birth when as his infinite wisdome power and goodnesse doe more wonderfully shine to his glorie in that maruailous change of our nature from death to life from sinnefull vncleannesse to purity and holinesse and of our state from the deepest misery to the highest happinesse then in our first creation Thus also we glorifie him by our fruits of new obedience according to that of our Sauiour Hereby is Joh. 15. 8. your heauenly Father glorified if you bring much fruit Seeing we make it manifest vnto the world that the God whom we serue is himselfe holy pure and iust seeing he is so much delighted in the purity holinesse and righteousnesse of his seruants and cannot indure sinne and Leuit. 10. 2. wickednesse in those that draw neere vnto him And this argument our Sauiour vseth to perswade vs vnto an holy conuersation Let your Matth. 5. 16. light saith he so shine before men that seeing your good workes they may glorifie your Father which is in heauen And the Apostle Peter vseth the same reason Haue your conuersation honest among the Gentiles that whereas 1. Pet. 2. 12. they speake against you as euill doers they may by your good workes which they shall behold glorifie God in the day of visitation Finally wee glorifie him by our godly liues when as by our outward seruice wee approue and testifie that inwardly we loue feare reuerence and depend vpon him as being omniscient who taketh notice of our workes omnipotent and al-sufficient to reward our wel-doing and of infallible truth in all his promises made vnto all those that feare and serue him Now what stronger motiue can there be to perswade vs vnto all the duties of a
Apostle perswadeth Christians in diuers callings to performe their duties in them that they might not cause the Word of God to be blasphemed 1. Tim. 6. 1. Tit. 2. 5. seeing it is the common custome of worldly and wicked men to to lay the faults of Professours vpon their profession and to impute their scandalous sinnes to their much going to Church and hearing of the Word as though their profession and hearing were the cause of their wicked and vnlawfull courses whereas in truth they would if they abused them not bee as strong cables to draw them from all impiety and vnrighteous dealing And contrariwise he would haue them to liue in an holy conuersation that they might adorne the doctrine Tit. 2. 10. of God our Sauiour in all things For men are apt to speake of the Religion and truth which wee professe either in the better or worser part according to the fruits which we bring forth of it in our liues thinking our Religion to bee pure and good if we approue our selues to bee so by our holy and Christian practice and conuersation but contrariwise if like those of whom the Apostle speaketh wee haue onely a forme of Godlinesse and in our liues deny the power there of or professe 2. Tim. 3. 5. that we know God but in our workes disclaime him being abominable and Tit. 1. 16. disobedient and vnto euery good worke reprobate wee shall open their mouthes not onely against vs but also against all Professours of Gods true Religion yea euen against the Religion and Doctrine of truth it selfe which we professe For if euer Dauid himselfe fall into foule sinnes it will not onely tend to his owne dishonour but also giue occasion to the enemies of the Lord to blaspheme as though he were 2. Sam. 12. 14. a patrone or approuer of such crimes §. Sect. 5 The 1. reason that we may auoid giuing of offence And so much of those reasons which respect God The second sort respect our neighbours from whom also wee may draw diuers arguments 1. Cor. 10. 32. to perswade vs to an holy conuersation And first because we shall being vnblameable auoid giuing vnto them any iust offence eitherby laying stumbling blockes in their way whereby they should be hindred from the professing of the true Religion when as they are able to take exceptions to the liues of Professours or if they bee religious bee grieued in their righteous soules when they see our liues full of blots and blemishes or make the weake fall by our ill 2. Pet. 2. 7 8. example The which we must carefully auoid because our Sauiour Matth. 18. 7. pronounceth a fearefull woe against those by whom such offences come and contrariwise labour with the Apostle to exercise our selues Acts 24. 16. dayly in this that wee may haue alwaies a conscience void of offence towards God and towards men Secondly we may be moued to the practice The second reason of al holy duties of a godly life that we may gaine those that are without to Christ to imbrace that true Religion which we professe For if we haue our conuersation honest among the Gentiles they seeing our good 1. Pet. 2. 12. workes will glorifie God in the day of their visitation And this argument the Apostle Peter vseth to perswade wiues vnto their dutie that they which 1. Pet. 3. 1. obeied not the Word might without the Word be won with their Christiā conuersation The which so much preuailed with the Apostle Paul that he vtterly denied himselfe and his owne will and became all things to all men that he might gaine some to Christ and was content to please all 1. Cor. 9. 19 22. Chap. 10. 33. men in all things not seeking his owne profit but the profit of many that they might bee saued And how much more then should we with all willingnesse walke in such a course of holinesse and righteousnesse which in gayning others will profit our selues and not onely saue them by gayning them to Christ through our good example but assure our selues also of our saluation Finally wee may be perswaded vnto all The third reason holy and Christian duties because they so much tend to the good and profit of our brethren who are in the same holy communion with vs. First because by the light of our godly liues we shall moue them together with vs to glorifie our heauenly Father who is the Author Matth 5. 16. and Fountaine of all good things which they see in vs. Secondly because we shall edifie them by our good example and moue them to imitate those good things they shall see in vs and by our communion and fellowship with them like kindled coales on the same heape wee shall inflame their zeale and by an holy emulation make them striue to match vs in their Christian duties as the Apostle sheweth in the example of the Corinthians whose zeale in Christian beneficence 2. Cor. 9. 2. had as hee saith prouoked many And thus hee perswadeth Timothy to bee an example vnto beleeuers in word in conuersation in charity 1. Tim. 4. 12. in spirit in saith in puritie And exhorteth vs all to consider one Heb. 10. 24. another to prouoke vnto loue and to good workes To which purpose nothing can bee more effectuall then good examples when as we see those duties constantly performed by our brethren with much comfort and delight which wee feared as tedious troublesome and almost impossible and in this regard durst not vndertake them Finally wee shall doe good to our brethren euen in the duties themselues both of piety by teaching admonishing exhorting comforting and counselling them that neede our helpe and also of mercy by feeding the hungry clothing the naked visiting the sicke and such like workes of Christian charity whereby wee minister vnto their necessities CAP. XL. Of such reasons moouing vs to the duties of a godly life as respect our selues §. Sect. 1 The first reason taken from that dignity vnto which God hath called vs. IN respect of our selues there are also many effectuall arguments and reasons which may mooue and perswade vs vnto all duties of a godly life As first that high and heauenly dignity vnto which God of his free grace and goodnesse hath called vs out of a most miserable and wretched condition which should effectually mooue vs to walke worthy this high and excellent Eph. 4. 1. calling as the Apostle exhorteth vs. For wee were in darkenesse and in the shaddow of death but the Lord hath called vs into a marueilous light reuealing cleerely vnto vs the knowledge of himselfe and his will the great mystery of saluation by Iesus Christ and the meanes whereby we may be made partakers of the fruits and benefits of it in which respect it becommeth vs to walke as children of light circumspectly not as fooles Eph. 5. 8 15 16. 1. Th. 5. 5 6 7 8 Col.