for their sinnes and all others who should beleeue in him And such a solemne thankesgiuing was made by Deborah Iudg. 5. and the people for their victory ouer Sisera and their freedome from the tyranny of Iabin King of Canaan who had long oppressed them By Dauid when as God had deliuered him out of the hands of all his enemies and especially out of the hand of Saul and by Hester Mordecay and the Iewes Hest 9. of the Captiuity from that feareful conspiracy of Haman who had plotted the destruction of the whole Nation And such a feast of thanksgiuing we worthily celebrate vpon the fifth of Nouember for that maruellous and almost miraculous deliuerance of our King and State from that horrible and vnmatchable Powder-treason by giuing wisdom to our gracious Soueraigne to interpret their darke riddle as he did somtime to Daniel for the expounding of Nebuchadnezzars dreame when the wisedome of the wisest in the Land could not vnfold it Of the other we haue an example in Abraham who made a solemne feast that he might render vnto God Gen. 21. praise and thankesgiuing for giuing vnto him contrary to all hope a son in his old age of whom should come that promised seed in which both himselfe and all the Nations of the earth should be blessed §. Sect. 2 When this solemne thanksgiuing is most seasonable how it differeth from that which is ordinary and the kinds of it Which examples we ought to imitate consecrating vnto God some day for solemne thankesgiuing whensoeuer wee receiue from him any great and extraordinary benefits either priuatiue consisting in deliuerance from some imminent or present euill or positiue when as he vouchsafeth vnto vs some great and vnexpected blessing But aboue all other times we must performe this duty when wee celebrate the Sacrament of the Lords Supper in remembrance of that inestimable benefit the great worke of our Redemption wrought by the death and Passion of Iesus Christ whereby we are deliuered out of the hands of all our spirituall enemies The which is called the Eucharist or a Sacrament of thankesgiuing because therein wee doe in a solemne manner render vnto God thankes and praise for Christ and all his benefits the pardon of our sins and that great Charter of our peace sealed first by his blood and now by this Sacrament instituted to put vs in remembrance of it and as it were afresh to renew his Couenant and to put our Pardon into our owne hands Now this extraordinary thankesgiuing to bee vsed vpon such speciall occasions differeth from that which is ordinary not in the matter which is one and the same but in the manner and measure which according to the occasion ought to be extraordinary in quantity and degree For our hearts must be more then vsually inflamed with the apprehension of Gods loue and goodnesse and inward ioy in the speciall fruition of his singular blessings which must affect them with extraordinary zeale to glorifie and praise him and to expresse our thankfulnesse by renewing our couenant with God binding our selues by firme resolution that in sense of his present fauours wee will be more deuout and zealous in all duties of his seruice for the time to come then euer we haue been in time past And by continuing our thankesgiuing in a solemne manner for a longer time then ordinary setting it apart as a Sabbath of rest from all our worldly labours that it may be wholly spent in Gods praises and in testifying our loue and inward ioy and reioycing in him by outward feasting and more liberall vse of meates and drinkes and all other comforts of this life and in shewing our loue and bounty in obedience to God by entertaining at our table and by sending gifts and rewards vnto our poore neighbours that they also may reioyce with vs. And this solemne feasting and thankesgiuing is according to the occasion of it publike or priuate Publike for some publike benefit which concerneth the welfare of the Church or Common-wealth which is to bee appoynted onely by the publike authority of Christian Magistrates and is to be celebrated in a most solemne and publike manner all sorts and conditions of men assembling together in the Church to magnifie and praise Gods holy name and to craue the continuance of his loue and fauour The which prayers and prayses are profitably conioyned with the preaching of the Word for the stirring vp of the whole Assembly to extraordinary thankfulnesse when as thereby the greatnesse of the blessings receiued and the inestimable mercie of God is set forth vnto them Priuate for some speciall benefits bestowed either on a particular person or a whole family which is to bee solemnized by singing of Psalmes prayer and thankesgiuing reading of some portions of holy Scriptures fit for the present occasion holy conferences whereby wee are to magnifie Gods mercies and to recount and tell what great things hee hath done for vs and also expressing our inward ioy by a more free and liberall vse of Gods creatures whereof wee must also cause our poore neighbours to haue some taste The which kind of feasting and solemne thankesgiuing is a notable helpe vnto true godlinesse as it worketh our hearts to a more liuely sense feeling of Gods loue stirreth vs vp to more zealous performance of all religious duties vnto him who hath been so gracious and good vnto vs and as it giueth vs occasion to renew our couenant with God and to confirme our resolution that wee will be more diligent and zealous in doing all things which may please and glorifie him CAP. XXXIIII Of the second extraordinary meanes which is solemne fasting §. Sect. 1 What a true fast is and how it differeth from all other fasts THe other extraordinary meanes of a godly life is an holy fast of which it is my purpose to speake briefly though the vse and benefit of this duty is so great that it well deserueth a more full discourse because it is already so excellently and exactly handled in diuers Treatises purposely written of this argument and especially in one which is called The holy exercise of a true fast and in another intituled The Christian exercise of fasting written many yeeres since by the right Reuerend Father and my most deare brother that nothing materiall can be added vnto it And therefore I will content my selfe to set downe after mine owne manner some of those poynts briefly which are most essentiall and necessary vnto this exercise for how should I in a Chapter expresse all fully which would require a whole Treatise referring the Christian Reader vnto those learned Treatises if he desire more thorow satisfaction and particular direction in any of them And first that wee may begin with the description of this duty A fast as we here vnderstand it is a voluntary religious and solemne action vndertaken vpon some extraordinary occasion wherein we seriously humble our selues before God in the sight and sense of
A GVIDE TO GODLYNESSE Or a Treatise of a Christian Life Shewing the duties wherein it Consisteth the helpes Inabling the Reasons parswading vnto it the Impediments hindering the Practise of it and the best meanes to Remoue them Whereunto are added diuers Prayers And a Treatise of Carnall Securitie By JOHN DOVNAME Batcheler in Diuinitie and Minister of Gods Word Jeremiah 6. 16. Aske for the old pathes where is the Good way and walke therein and you shall finde Rest for your Soules Printed at London by Felix Kingstone For Ed. Weuer W Bladen at the North dore of Pauls Charitie Humilitie 〈◊〉 〈◊〉 Iohn Payne sculpsit TO THE MOST REVEREND FATHER IN GOD GEORGE BY GODS PROVIDENCE ARCHbishop of CANTERBVRY his Grace Primate of all England and Metropolitane and one of his Maiesties most Honourable Priuie Councell I. D. wisheth all happinesse temporall and eternall SEeing there is nothing most Reuerend so highly to bee esteemed or so much to be desired of all Christians as the glory of God in the saluation of his people as being the principall and chiefe end of our creation and being of our preseruation and continuing in the world therefore it behoueth all men who would not faile of their end and so liue in vaine in their seuerall callings wherein God hath placed them to haue this alwaies in their eye as their chiefe marke and to propound it as the principall scope of all their actions vsing all good meanes whereby it may be furthered and aduanced As Princes and Magistrates by enacting good lawes and seeing them duely executed making their owne liues as it were rules of that obedience which they require of the people and liuely examples and patternes for their imitation Ministers by leading those which are committed vnto their charge in the waies of truth and godlinesse not onely by their preaching and writing instruction admonition perswasion and exhortation but also by practizing those duties which they teach others and shining before them in the light of a godly life Finally the people by yeelding their cheerefull obedience to the godly lawes of Gouernors and by imbracing the found and profitable doctrine and imitating the Christian and religious examples of their godly Teachers The consideration whereof hath moued me to imploy my talent both by preaching and writing for the aduancing as much as in me lieth the glory of my great Lord and Master and the good saluation of my fellow seruants or rather to cast my mite into the Churches treasury hoping that he will accept it though not in its own value and worth yet because I haue desired to be faithful in a little and willing in my penury to offer vnto him all that I haue And studying how I might best imploy my paines and indeuours for the aduancing of the former ends I could finde no one part of Diuinity more profitable in these times for me to spend my strength vpon then that which consisteth more in experience and practice then in theory and speculation and more principally tendeth to the sanctification of the heart then the informing of the iudgement and the increasing of knowledge and to the stirring vp of all to the practice of that they know in the duties of a godly life and in bringing foorth the fruits of faith in new obedience then to fit them for discourse For as in the ciuill state wee neede not so much to haue new lawes enacted as to haue the old executed and obserued nor to haue these cleared to the vnderstanding by the learned in that Science as to haue them obeyed and practized by all estates and conditions so in the Church knowledge so far exceedeth our obediēce not that which is sauing and experimental which is neuer seuered from vse practice but that which is curious and vselesse that we more neede all good helpes to worke that we haue into our hearts for the inflaming of them with feruent zeale and true deuotion then to haue a greater measure of this light infused into our heads which beeing destitute of feeling and practice in which the power of godlinesse chiefely consisteth doth as the Apostle speaketh but puffe vs vp and maketh vs rather 1. Cor. 8. 1. more learned then more godly and religious Againe seeing the Lord aboue all other parts requireth the heart as being the first mouer and chiefe agent in this little world of man which ordreth and disposeth of all the rest me thinks his Ambassadours cannot better spend their paines then in wooing and winning espousing and vniting them vnto him in those inuiolable and inseparable bonds of feruent loue and deuout zeale and in perswading and enabling men to approue the sincerity of these holy affections in their godly liues and vertuous actions Finally these discourses of practicall Diuinity tending to stirre vp deuotion and to excite men to the duties of a godly life are most fit and necessary for these times First because the world is already full of such bookes as doe fully handle the Doctrine of Diuinity in all the points and parts of it and also of learned controuersies wherein the truth is sufficiently defended and all errours which doe oppose it refuted refelled Secondly because our long peace and prosperity haue much cooled and quenched the feruour of our zeale and deuotion and haue caused vs contenting our selues with some cold formalities and slight profession to neglect the sincere practice of those substantiall duties which are required to a godly and Christian life Lastly because in these declining times wherein many men waxing weary of the Truth and being glutted with long feeding on the spirituall Manna do desire to returne to the fleshpots of Egypt and for carnall respects doe fearefully relapse into Popery and superstition there is no meanes more effectuall to stay them from apostacie and backsliding then that first by catechizing they should be soundly grounded in the knowledge of the Truth which we professe In which regard wee haue iust cause to praise God for our Soueraignes care in reuiuing this holy exercise which hath long languished in many places through carelesse neglect And secondly that being by this meanes inlightned in the knowledge of the Truth they haue it by powerfull perswasions wrought into their hearts and affections that they may also practise it in their liues and conuersations without which all other meanes will be vneffectuall either for the inlightning of the minde with sauing knowledg or the inclining of the wil to imbrace it and to continue firme and resolute against errors and heresies For whereas sound and sauing knowledge of the truth and the constant acknowledgement and profession of it are the gifts of God which none can attaine vnto but those vpon whom he pleaseth to bestow them he vouchsafeth these graces vnto those alone who loue his Truth and bring forth the fruits of it in their holy practice To these only this rich talent of truth is intrusted to these it is doubled and redoubled
the Lord hath done for vs which will make vs thinke that we can neuer be too earnest in seeking his glory nor too intent and feruent in all holy duties of his seruice That it is an inseparable propertie of all grace to be zealous in them and therefore there can be no grace at all where zeale is wanting That is an vndoubted signe of those who are the redeemed of the Lord to be zealous of good works therfore where there is no zeale there can be no Tit. 2. 14. signe of redemption by Christ finally that luke-warmenesse is most lothsome vnto God and that those who are so he will spue out of his mouth Apoc. 3. 17. §. Sect. 3 Of reioycing in God what it is and the meanes wherby we may attaine vnto it The second vertue arising from loue is ioy and reioycing in God when being assured of his loue towards vs and louing him againe tasting for the present how good the Lord is and perswading our selues of the full fruition of him in the life to come we are exceedingly delighted and euen glory in the assurance and sense of Gods fauour For it is the nature of loue to make vs reioyce in the thing beloued and as the more excellent any thing is in our conceite the more our loue exceedeth so according to the measure of our loue such also is our ioy when we inioy it And therefore needes must our ioy and reioycing in God exceed all other ioy because our loue ought to bee proportioned to his goodnesse and excellency and our ioy to our loue In which respect this diuine ioy swalloweth vp all worldly griefe and causeth vs to glory not onely in worldly prosperity but also in persecution and tribulation Rom. 5. 3. And this is that ioy vnto which the Scriptures exhort vs Reioyce in the Phil. 4. 4. 1. Thes 5. 16. Psal 37. 4. Lord alway and againe I say Reioyce Reioyce euermore Delight thy selfe in the Lord and he will giue thee the desires of thine heart Which if we attaine vnto then haue wee euen in this life the first beginnings of our heauenly happinesse For as the Apostle teacheth vs the Kingdome of God Rom. 14. 17. consisteth in righteousnesse peace and ioy in the holy Ghost Now the meanes to obtaine this ioy is to labour after assurance that wee are vnited vnto Christ for we cannot haue it in our selues but in and through him according to that of the Apostle We ioy in God through our Lord Iesus Christ Rom. 5. 11. by whom now we haue receiued the atonement Secondly if we would haue this ioy we must labour after the assurance of our iustification and remission of our sinnes for peace with God followeth our iustification by faith Rom. 5. 1 3. and ioy this peace Thirdly let vs labour after this assurance that wee are the sonnes of God by adoption and grace and to haue it sealed vnto vs in our hearts and consciences by his holy Spirit that so our assurance of our heauenly inheritance may vphold our ioy and reioycing in the middest of temporary crosses and afflictions Finally let vs labour to feele Gods loue shed abroad in our hearts by the holy Ghost which wee shall best discerne by finding them inflamed with feruent loue towards God approoued to bee sincere by our care to flee all sinne which is odious vnto him and imbracing all vertue and goodnesse which is acceptable in his sight And if wee inioy God in this mutuall loue wee shall in all estates glory and reioyce in it and in the middest of all worldly extremities comfort our selues with Dauid in the Lord 1. Sam. 30. 6. 1. Thes 1. 6. our God §. Sect. 4 Of thankfulnes vnto God what is required vnto it and the meanes of it The third vertue arising from the loue of God is vnfained thankfulnes for when in consideration of Gods goodnesse mercy and bounty towards Psal 116. 12. vs our hearts are inflamed with his loue and replenished with ioy vnspeakeable and glorious then doe we thinke with Dauid what wee may returne vnto him for all his benefits and finding no possible meanes of making the least requitall in regard of our impotency and Gods all-sufficiency we doe at last resolue to remaine for euer thankfull debters and to expresse our thankefulnesse both by our words in praysing and magnifying and in all our actions by glorifying him our Benefactour who hath beene so infinitely gracious vnto vs seeing wee haue nothing else to returne vnto him So that our loue of God proceeding from his loue towards vs is the roote of our thankefulnesse and our reioycing in his loue and goodnesse an inseparable companion of it For this thankefulnesse is a vertue whereby knowing acknowledging and reioycing in the sense and feeling of Gods loue goodnesse and bountie towards vs wee are inwardly thankefull vnto him for all his benefits and outwardly expresse it by praysing and glorifying his holy Name both by our lips and liues whereby it appeareth what is required to this vertue of thankefulnesse First that wee apprehend Gods loue and inwardly reioyce in it hauing our hearts thorowly affected with the sense of his goodnesse and bounty towards vs. Secondly that wee doe not ascribe the blessings and benefits which wee inioy vnto any Jam. 1. 17. thing else but onely vnto God as our supreme and chiefe Benefactour who is the principall Author of all our good Thirdly that wee doe not smother our thankefulnesse in our hearts but cause it to breake forth first in our words by praysing magnifying Gods holy name for as the Psalmist speaketh It becommeth the righteous to be thankefull and secondly in Psal 33. 1. our workes by doing those things which are pleasing vnto God in whom our soule delighteth that so the light of our godly liues shining before men we may cause them also to glorifie our Father which is in heauen Mat. 5. 16. The which ought to be performed of vs in all things and at all times both in prosperity and aduersity plenty and penury health and sicknesse according to that of the Apostle But be filled with the Spirit speaking to your selues in Psalmes and Hymnes and spirituall songs singing and making melodie Eph. 5. 18 19. in your hearts to the Lord giuing thankes alwayes for all things vnto God the Father in the name of our Lord Iesus Christ An example whereof wee haue in Iob who blessed the Lord when he was depriued of all his substance Iob 1. 21. and in the Church grieuously afflicted who in the middest of all her calamities did acknowledge Gods mercies in that they were not vtterly Lam. 3. 32. consumed Now the meanes whereby vve may be stirred vp to this duty and inabled to performe it are first to consider that this thankfulnes and thanksgiuing is good pleasant and comely according to that of the Psalmist Praise ye the Lord for it is good
14. and aduance vs and inrich vs greatly with all his blessings as hee hath promised So the Apostle saith that in respect of the bare act of his preaching the Gospel he had nothing to glory of because a necessity of performing this duty was laid vpon him and a woe denounced if he performed it not but if he did not by constraint but willingly then hee should 1. Cor. 9. 16 17. haue at Gods hands a reward Finally let vs serue God with this cheerefulnesse because thereby we shall get vnto our selues an infallible marke and signe that we are in the estate of blessednesse For the Psalmist describing a blessed man bringeth in this as one of his speciall properties that his Psal 1. 2. delight is in the Law of the Lord so that hee meditateth in it day and night And therefore let vs not content our selues with cold carelesse and formall seruice but performe it vnto God with cheerefulnesse and delight without which it is neither pleasing vnto him nor profitable vnto vs And seeing this is not a flower which groweth in natures soyle but a gift of God who worketh in vs both to will and to doe of his good pleasure whereof it is that Dauid acknowledgeth the free-will offerings of himselfe and his Phil. 2. 13. people towards the building of the Temple to haue wholly proceeded 1. Chro. 29. 14. from God who had giuen them both these gifts and also willing hearts to returne them therefore let vs begge it daily at Gods hands that taking away our dulnesse and drowzinesse our auersenesse and backwardnesse vnto holy duties he will giue vs grace to serue him in all things with alacrity and cheerefulnesse ioy and delight §. Sect. 3 That we must serue God in all holy duties zealously and deuoutly The second property respecting the heart is true zeale which as wee heere consider it is a deuout consecrating of our selues wholly both in soule and body to the seruice of God and an ardent desire study and indeuour to glorifie him by walking before him in the duties of a godly life So that it is nothing but the intension of our loue and cheerefulnesse vnto these holy exercise and of our anger and mislike against all the impediments whereby wee are opposed and hindred in them And this is commended vnto vs in the Scriptures as an excellent grace the beauty and brightnesse whereof no where shineth more cleerely then in this subiect For if it be good as the Apostle saith to bee zealous in a good matter Gal. 4. 15. where can this zeale more exceed in goodnesse then when it is imployed and spent in the duties of Gods seruice and of a Christian life then the which nothing can be better It is the vitall heate and as it were the very spirits which intendeth all other graces and with the warmth of it increaseth their vertue and vigour giuing vnto them motion and making them actiue and operatiue in their seuerall functions And it is giuen vs of God as a singular Antidote against that cold and killing poyson of carnall formality and that stupid blockishnesse and senselesse dulnesse and deadnesse which naturally hath ouerspred all the powers of our body and minde in performing the duties of Gods seruice And if it bee wanting we will soone grow cold and carelesse either neglecting them altogether or performing them with a luke-warme indifference for forme and fashion sake not greatly regarding whether we doe or leaue them vndone which will make them lothsome in Gods sight But if our hearts bee inflamed with this zeale then will we feruently affect all holy duties of Gods seruice as being notable meanes of aduancing his glory and not suffer our selues to be withdrawne from them by worldly vanities which wee neglect and contemne in comparison of the other And then will we also with an holy anger oppose and ouercome all impediments and hindrances which stop vs in our Christian course and especially make warre against our owne corruptions which dull our deuotion and make vs slacke and backward to holy duties which that we may doe let vs consider that this zeale is the end of our Redemption and an vndoubted signe that Christ hath purchased vs vnto himselfe with the price of his owne blood For therefore gaue Tit. 2. 14. he himselfe for vs that he might redeeme vs from all iniquity and purifie vnto himselfe a peculiar people zealous of good workes So that if we doe not shew our zeale in all vertuous actions and Christian duties we doe not attaine to this end and consequently plainely declare that we are not redeemed by Christ who being God equall with his Father and infinite in wisdome and power cannot faile of those ends which hee propoundeth vnto himselfe Let vs consider also that this zeale is an inseparable fruit of true repentance 2. Cor. 7. 11. as the Apostle plainely sheweth Whereof it is that Christ in his Epistle to the luke-warme Laodiceans ioyneth them together Be zealous Apoc. 3. 19. and repent because they could no otherwise approoue themselues true conuerts till leauing that state of tepedity and luke-warmenesse they were inflamed with feruent zeale of Gods glory For when we soundly seriously repent vs of our sins and especially our sloth sluggishnesse coldnesse and carelesnes in holy duties then bewailing hating our former courses we set our selues with all earnestnesse to reforme these corruptions become zealously deuout in all holy duties that we may redeeme our former lost time which we haue fruitlesly mispent in their neglect wherby it appeareth that our repentance cannot be vnfained vnlesse this zeale be ioyned with it nor any duty of a godly life sincere which is not approu'd by this property CAP. VII Of the properties which respect the whole man And first diligence in all duties of Gods seruice §. Sect. 1 That this diligence must be vsed in all good duties and about the meanes of them THe properties which respect the whole man are two diligence and constancie By diligence I vnderstand that sedulity and assiduitie industry and labour which wee are content to vse and take for the compassing and obtaining effecting and atchieuing of those things whereupon wee haue set our hearts and affections The which property doth alwayes accompany the duties of a godly life if we rightly performe them as God requireth of vs and is an inseparable fruit of those which went before For when wee performe them with alacrity and cheerefulnesse and doe esteeme them our chiefe delight then are wee not onely in our hearts zealously affected towards them but so industrious and diligent in pursuing of them that we thinke no paines or labour too much that we may bring them to good effect And then shaking off all naturall sloth and sluggishnesse all idlenesse and vnprofitablenesse wee will set our selues close to our Christian taske and performe those religious duties and that holy and spirituall seruice which our
be directed by them and tread in their footsteps so long as they goe before them in the wayes of truth and godlinesse and finally that they should march after their spirituall Captaines and Leaders and ioyne with them in fighting against the enemies of their saluation For it were as good for them to want these burning and shining Lights if they sit idly still and doe nothing to haue no such examples if they neuer imitate them to bee without guides if they will not follow them and these Captaines and Leaders if they let them sustaine alone the brunt of the battell and not like faithfull Souldiers ioyne common forces against common enemies Thirdly I answere that if the speciall imployments of our particular callings might make vs dispence with the generall duties of Christianity and Gods seruice the Ministers calling if we faithfully walke in it and diligently performe our duties hath as much businesse and imployment and not many fewer or lesse distractions from priuate religious duties then those which are of other professions As besides his priuate studies Reading and Meditation vnto 1. Tim. 4. 15 16. which hee must seriously attend that hee may prepare and fit himselfe for the publike seruice of the Church and the gouernment of his owne family hee must also watch ouer his flocke visit the sicke strengthen the weake comfort the afflicted priuately admonish those that erre and goe out of the way exhort those that are sluggish and rebuke those who wilfully offend and continue in their sinnes All which if they be performed with that conscionable care which they ought will leaue them as little time as other men for their priuate deuotions although vnder this pretence they must not bee neglected Finally though more bee required of Gods Ministers in respect of degree seeing where the Lord bestoweth a greater measure of his gifts and graces there hee requireth that they should in a greater measure bring foorth the fruits of holy obedience yet the same duties are to bee performed of all Christians according to the proportion of their grace receiued and both alike are tyed to yeeld vnto God their common Master religious seruice although those who exceed in knowledge and other gifts are bound to doe them in more perfection And howsoeuer a greater measure of knowledge is required of the Minister then the people because his lips must preserue Mal. 2. 7. it as in a common Treasury that they may haue recourse vnto him for the supplying of their wants yet as all men must liue by their owne Habac. 2. 5. faith so also they must walke by their owne sight and haue such a measure of knowledge and illumination of the Spirit as may be sufficient to direct them in all Christian and religious duties For their soules being alike precious vnto them as theirs are who are called to the Ministery and the way and meanes the same which bring both to eternall life and happinesse it behoueth them both alike to labour after this common saluation in the performance of the same Religious duties which are also required of both as common vnto them §. Sect. 5 Their obiection answered who pretend the want of meanes But here againe they are ready to obiect that if they had such means of knowledge and other sauing graces as others enioy and such helpes and furtherances in the duties of a godly life as many abound with then with some reason they were to be blamed if they did neglect them But alas they are vnder some ignorant or idle minister which cannot or wil not instruct them or such vnconscionable guides as shine not in the light of a good example but rather lay stumbling stones of offence before them by their enormious and scandalous liues and neglecting all good duties themselues doe dis-hearten and discountenance them who are carefull to performe them rather then any wayes encourage them either by their words or actions In which regard they thinke that they may be excused if they be not so zealous and forward in performing the Religious duties of Gods seruice and of a godly life To which I haue in part before answered namely that if this be our case first we must vse all good meanes to moue them to their dutie especially that we powre forth our hearty prayers vnto God for our Pastours and Ministers intreating him that he will inlighten their mindes and sanctifie their hearts and affections and so make them as able as willing to performe those high and holy duties vnto which they are called And secondly if the courses which they still hold affoord vs no better hopes then accounting the glorifying of God in the eternall saluation of our soules that one thing necessary which is farre to be preferred before all earthly commodities wee must labour to place our selues vnder such Pastors and Teachers as will carefully and conscionably breake vnto vs the bread of life and shine before vs not onely in the light of doctrine but also of an holy life conuersation In the meane time these outward wants must not make vs neglect the Religious duties of a godly life or if they doe they cannot be sufficient to excuse our negligence which doth not so much proceed from the want of externall meanes or those discouragements which are without vs as from the secret corruptions that lie lurking within vs. Which if they were thorowly mortified and our hearts inflamed with feruent zeale and true deuotion we would not be moued by these publique defects and discouragements to neglect the priuate duties of Gods seruice yea rather wee would vse them with more diligence as being through want of the other pressed vpon vs with a greater necessity For he that hath no friends or parents to looke vnto him or such as greatly care not whether he feed vpon wholesome food or famish for want of bread findeth that he is the more bound hereby to prouide for himselfe Whereas contrariwise these corruptions which make vs neglect the duties of Gods seruice still remayning in vs and quenching in our hearts all zeale and deuotion would make vs alike cold and negligent in our priuate exercises of Religion although the publike meanes which we enioyed were neuer so excellent Of the former we haue an example in Dauid who when he liued in the barren wildernesse had his soule so watred with the dew of Gods grace that it neuer brought forth more better fruits of holines and so inflamed with the fire of Gods Spirit that he was neuer more deuout in religious exercises nor more zealous in the priuate duties of Gods seruice though being banished and exiled from the Tabernacle and the publike place of Gods worship he was withall depriued of the ordinary means of his saluation And the like we see in the example of the persecuted Martyrs who neuer were more feruent in their priuate deuotions then when they durst not shew themselues in open assemblies but hid their heads frō
so much in respect of the cleere euidence heereof in it selfe or the forciblenesse of the arguments which are brought to conuince and perswade naturall reason as in regard of Gods authority who is most infallible in his truth infinite in his goodnesse and almighty to performe whatsoeuer he hath promised Which assent being effectuall in vs doth worke in our vnderstandings a perswasion that our sinnes though in themselues haynous yet compared with Gods infinite mercies and the all-sufficient merits of Iesus Christ are pardonable in our iudgements a precious and high esteeme of these mercies and merits aboue all worldly things In our hearts an hungring and thirsting desire to be made partakers of them for the remission of our sinnes in our wils a firme resolution to renounce all other meanes and to rest wholly vpon Gods mercies and Christs merits for our iustification and saluation And in our actions a carefull indeuour to vse all good meanes whereby we may bee more and more assured of Gods loue in Christ and among the rest in all things to please God in all our thoughts words and workes that so we may glorifie him from whom wee expect so great grace and mercy and make our calling and election sure The third thing required is an apprehension and application of the promises of the Gospell the infinite mercies of God and all-sufficient merits of Christ vnto our selues in particular which is the forme and very life of faith and maketh the things thus applyed vsefull and effectuall for our iustification and without which wee shall haue no more benefit by them then a man hath by a soueraigne salue and cordiall medicine not applyed and taken or by warme clothes which are not put on The last thing required is affiance and confidence when as knowing assenting vnto and applying Gods mercies and Christs merits vnto our selues we rest and rely wholly vpon them for our iustification and saluation §. Sect. 6 That after illuminatiō there are three degrees of faith and the maner how they are wrought in vs. So that after illumination there are three degrees of faith the first is an effectuall assent to the promises of the Gospell which worketh in our hearts an hungring desire after Christ and his benefits and in our wills a resolution to cast our selues vpon him alone for our saluation By which the Christian truly liueth but yet like a new borne babe who weakely performeth the actions of life but knoweth not that he either liueth or mooueth And so weake it is in apprehension and application that he can hardly discerne it and often calleth in question whether he hath any hold at all or no. It is strong in desiring but feeble in performing resolued by all meanes to sticke vnto Christ but yet scarce sensible of any vnion It admireth the glorious beames and brightnesse of Gods loue shining in the Word but feeleth little warmth of ioy and comfort by it in his owne heart and conscience It worketh in the weake Christian an hungring after the sincere milke of the Word that he may grow vp thereby but with little or no sense that he is nourished or any whit increased in the spirituall growth He seeketh earnestly for grace and peace but they seeme to fly from him and is still wishing for more and more but hath little comfort in feeling and fruition His desires so farre exceed the proportion which he hath receiued that it is swallowed vp of them so that nothing in appearance remaineth And like couetous men he thinketh not on what he hath but vpon what he hath not and spends a great part of that time in complaints of his wants which should be imployed in praysing God for that plenty which hee hath receiued But this faith is still in growth though they that haue it doe not see it growing for the Lord is no more ready to inlarge our hearts with hungring desires after grace then to satisfie them this being his maine end why like the Merchant hee stretcheth out these empty bags that he may replenish them with a greater portion of these hid treasures And therefore when the weake beleeuer carefully and conscionably laboureth in the vse of all good meanes for the strengthening and increasing of his faith as hearing the Word Sacraments Meditation Prayer and such like the Lord with his Spirit so blesseth them vnto him that from this first degree of faith he commeth to the second namely to a comfortable apprehension of Gods promises as belonging to himselfe to some sense and feeling of the loue of God shed abroad in his heart by the holy Ghost and to some assurance that hee in particular hath part and interest in Gods mercies and Christs merits whereby he is iustified and shall be saued And this is the second degree of faith which being but weake in the apprehension of Christ and his righteousnesse and in the sense and feeling of Gods loue is assaulted with much doubting and oftentimes shaken with grieuous tentations whereby the Christians hold seemeth for the time wholly lost and his faith in the operations of it almost quite extinguished and therefore hauing attained vnto this degree he resteth not in it as sufficient but laboureth in the vse of all good meanes whereby his faith may bee more and more strengthened and increased vntill it come to the third and last degree of perfection which is that plerophorie and fulnesse of perswasion of the remission of our sinnes of our vnion with Christ and Gods vnchangeable Rom. 8. 38 39. loue towards vs in him from which nothing in the world shall be able to diuide vs as we see in the Apostle Pauls example Vpon which followeth Christian security in the assurance of Gods protection and peace of conscience that passeth all vnderstanding which though it be assaulted yet Rom. 5. 3. is seldome impeached and impugned with any violence of tentations trouble of mind or terrours of conscience And from hence springeth inward ioy vnspeakeable and glorious out of our assurance and sweete feeling 1. Pet. 1. 8. of Gods loue and the certaine perswasion of our owne saluation whereby wee are made cheerefull and constant not onely in doing all which God commandeth but also in suffering whatsoeuer hee inflicteth §. Sect. 7 That the duties of a godly life hold a proportion with our faith whether it bee weake or strong And these are the degrees of a liuely faith without which or some one of them we cannot doe any thing pleasing vnto God or set one step forward in the way of godlinesse for faith is a cause and an inseparable companion of a godly life of which if we be destitute in the least degrees well may we be ignorantly deuout and zealously superstitious but wee shall neuer performe any one dutie in such sort as God will accept of it And according to the degree and measure of our faith such also will bee our fruits of godlinesse they holding a proportion the one with
that hath a good conscience reioyceth in it when it is alone without the company of any worldly comfort in the greatest solitude it presenteth vnto vs a Theater Nullum Theatrum virtuti conscientiâ maius Cic. Tusc l. 2. of delights And not only in the absence of all worldly good but also in the presence of the greatest worldly euils For he that hath peace with God and peace of conscience reioyceth in tribulatiō as the Apostle speaketh So when the Apostles were beaten for Christs cause their backes were no more loaded Rom. 5 3. Act. 5. 41. with stripes then their hearts lift vp with ioy because they were thought worthy to suffer for him So when Paul and Sylas were imprisoned Act. 16. and their feete in the stockes their ioy was at liberty and the roome that contained them was not able to confine it It accompanieth the Conscia mens recti famae men dacia ridet Ouid. 4. Fast faithfull in all their afflictions and maketh their burthen light which is intolerable to those that want it In their greatest pouertie it is in stead of riches In all their sicknesse it is a comfortable cordiall In the noysome stench of worldly slanders and reproaches it is a sweete oyntment and precious perfume which cheereth and reuiueth their spirits So when Paul was apprehended and arraigned as an hainous malefactor this comfort refreshed him that he had liued with all good conscience before God So when he was pressed out of measure euen vnto death with troubles and Act. 23. 1. persecutions he reioyced in this the testimony of his conscience Yea euen at the day of death when all worldly comforts like false friends forsake 2. Cor. 1. 12. vs or staying with vs doe become like Iobs kinsmen miserable comforters seruing for no vse but to aggrauate our griefes the ioy of conscience triumpheth ouer death it selfe because it is vnto vs but a straight doore thorow which we shall enter into a faire Palace of euerlasting blessednesse Yea it shall cheere our hearts at the day of Iudgement and when they who haue spent their dayes in carnall delights shall droope and desire the hills to fall vpon and couer them the ioy of conscience Apoc. 6. 16. will cause vs to lift vp our heads because the day of our full redemption Luk. 21. 28. Benè sibi conscius falsis non debet moueri conuitijs nec aestimare plus ponderis in alieno esse conuitio quà m in suo testimonio Amb. de offic Nemo plus videtur aestimare virtutem c. quà m qui boni veri famam perdidit ne conscientiam perderet Sen. Epist 72. draweth neere If then wee can finde in our selues this true spirituall ioy that will beare vs vp in all estates and keepe vs aboue water in the greatest stormes of worldly afflictions it is a manifest signe of a good conscience whereas contrariwise if we haue no ioy sauing that which is fed with the fewell of worldly prosperity and is presently extinguished when the water of tribulation is cast vpon it if it leaue vs when we most neede it and will stay on no termes any longer with vs then whilest it may haue the company of health wealth pleasures and preferments friends and fame If we reioyce more in earthly then in spirituall and heauenly things in the name and credit of vertue and grace more then in the things themselues and in the fame more then in the conscience of well-doing and lesse grieue when we haue made shipwracke of conscience then when we are at a losse in the pursuite of glory and esteeme amongst men it is a signe that the conscience is carnall and corrupt sauouring more of the world and earthly vanities then of spirituall grace and the things of God §. Sect. 8 That a good conscience may be known by the integrity and constancie of it Finally a good conscience may be knowne by the integritie and constancy of it For it laboureth to approoue it selfe before God and men in all things and at all times It respects the whole Law of God and sheweth it selfe in euery commandement as well as in any due order and proportion being obserued in the waight and excellencie of euery duty It ioyneth piety and holinesse with honesty and righteousnesse and faith with good workes and so giueth place and precedency to the chiefe duties as that it doth not thrust out of dores the least and meanest with carelesse neglect As we see in the example of Dauid who had respect to all Psal 119. 6. Gods Commandements and of Paul who kept a good conscience in all things So Heb. 13. 18. also a good conscience is knowne by our constancie in holy and righteous duties and may iustly take to it selfe that Motto or word of our late renowned Queene of happy memory Semper eadem It is the same in all places and in all companies at home as well as in the Church alone as in company among the godly and sincere as the godlesse and prophane It changeth vpon no occasion but keepeth a iust and equall tenour in the performance of the duties of holinesse and righteousnesse whether honour 2. Cor. 6. 8. or dishonour good report or euill report gaine or losse prosperity or aduersity attend vpon them Which integrity and constancie if we find in vs it will giue vnto vs this comfortable euidence that wee haue a good conscience But if contrariwise wee share stakes betweene God and the world and in some things like Herod heare and obey his Word willingly and willingly in other things stop our eares and neglecting his reuealed will giue our selues ouer to be ruled by our owne carnall lusts If like ciuill worldlings we onely make conscience of the duties of Iustice and honesty and neglect the duties of Religion and piety or if with hypocrites we are forward in the outward duties of piety and make no conscience of honesty and iust dealing with all men nor of the workes of mercie towards those that are in want and misery and are so wholly for faith that we are nothing for good workes If wee are religious and honest by fits when it will best serue our worldly ends and be Saints in the Church and deuils at home or fit our conuersation to all companies seeming zealous and deuout among them that feare God and cold and carelesse of all Christian duties among the godlesse and wicked wee may hence conclude that our consciences are corrupt and carnall CAP. XVII Of the meanes whereby we may get a good Conscience and preserue it being gotten §. Sect. 1 The first meanes of getting a good conscience is highly to esteeme it NOw when by these signes we haue examined our selues wee shall finde either that we haue a good conscience or that we want it If we haue it not then are we carefully to vse all good meanes whereby we may attaine vnto it but if vpon triall we
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
mine heart to performe thy Statutes alway euen vnto the end Concerning the former it is not sufficient to intitle vs vnto true godlinesse that we be religious by fits hauing our good and bad dayes or that wee spend some time in religious exercises and then thinke that we are set at liberty to liue as wee list and to follow the lusts of our owne flesh that wee sometime performe Christian duties when our worldly profits or pleasures will giue vs any leasure and neglect or slightly performe them when wee haue other imployments or as it were in some religious humour and pang of deuotion caused by feare of some approching iudgement or by smart of some present affliction For inconstancie which is a fruit of folly will not stand with true godlinesse which is the head and prime part of spirituall wisedome the which as it inableth vs to choose that which is best so also Psal 111. 10. to be constant in our choyce Whereas folly and impiety are full of vanity and lightnesse causing men according to that sway which they beare in them to be vnsettled and inconstant in all their wayes if at least they haue any inclination vnto religious duties and be not wholly settled vpon their dregs and like Meteors hanging in the ayre sometimes moouing towards heauen and soone after falling backe againe towards the earth But no further progresse hath any made in piety then hee hath profited in the constant practice of religious duties and they who are sometimes hot and sometimes cold and sometimes betweene both luke-warme who one while performe seruice vnto God and another while neglect it now deuout and seemingly zealous in good things and soone after cold and negligent carnall and prophane haue iust cause to suspect themselues that as yet they haue made no sound entrance into the practice of godlinesse §. Sect. 2 The former point illustrated by some comparisons For the course of Christianity in the Scriptures is compared to the Kings high-way and they who goe on in it to trauellers going on in their iourney towards their owne Country and therefore to be sometime seene in this way is no signe that in good earnest wee trauell in it if wee sometimes goe forward and sometime backward but rather that wee are walking for recreation and will giue ouer when we feele any wearynesse Euen theeues and robbers doe sometimes crosse the high-way though their ordinary haunt be in the woods and mountaines yea will trauell in it for a while that they may be thought true men and so get the better aduantage by being vnsuspected of executing their designes but it is onely the honest traueller that goeth constantly in his iourney and trauelleth in it from morning to night It is compared likewise to the running of a Race wherein none get the Garland but they who runne as they 1. Cor. 9. 24. ought and as runners doe not sometime run and sometimes stand still one while hold the right course and another while leauing it spend their time and trauell in by-wayes or in going by fits forward and backward for so they should be Non-proficients ridding no ground and after much labour lost be as farre from the Goale and Garland as they were at the beginning when they first set foorth so none get the Garland of glory who doe not runne constantly in the Race of godlinesse and they who runne by fits and starts sometimes going forward and sometime standing still or going backeward or out of the way become heereby Non-proficients in Christianity and after that by much vnsettled rambling vp and downe they haue tyred themselues in this course they are like the blind Horse in the Mill in the same place and case they were in the beginning no more mortified to sinne nor richer in sauing graces no more expert and actiue in Christian duties no neerer the Goale nor surer of the Garland at the end of their liues then when they first entred into the profession of Religion Yea oftentimes hauing wearied themselues in this fruitlesse labour and seeing the small benefit that they haue reaped of it for want of hope and assurance of euer getting either the Garland of grace or the Crowne of glory they quite giue out and ceasing any longer to run in the Christian Race doe returne backe againe like the Dog to his vomit and run as fast as euer they did in their old wicked courses that so they may not lose all but may gaine at least the prizes of worldly vanities which Satan offereth vnto those who run swiftest in the wayes of wickednesse Finally the Christian life is our spirituall Husbandry in which there cannot be without losse any intermission of our labour but one businesse being finished another presently is to bee vndertaken After breaking vp of our fallow grounds and plowing there must bee sowing and harrowing after seed time weeding and then reaping and carrying into the barne Neither must the spare time between these maine imployments bee spent in idlenesse but in tending of our cattell which are the helpes of husbandry in making and mending of our fences in lopping and topping plashing and pruning threshing out of the Corne that it may be fit for our owne vse or carryed out to the Market with many other imployments of like nature So is there no intermission of our paines in the spirituall Husbandry but after one duty performed we must set our selues about another and spend our whole time either in preparing our hearts that they may be fit grounds to receiue the seede of Gods Word or about the art of sowing or couering the seede that it may not be stolne away or in weeding it from vices and corruptions when it beginneth to grow or in preseruing and strengthening all the good helpes and meanes which will inable and further vs in all our Christian labours or in making or repairing our spirituall fences which may keepe out the beasts of the field and enemies of our Christian thrift or in reaping the present crop of Gods sauing graces which will comfortably sustaine vs in the full assurance and expectation of the euerlasting Haruest of heauenly happinesse §. Sect. 3 A complaint of mens vn constancie in performing the duties of a godly life And yet alas how many of vs who seeme most forward in the profession of Christianity that haue not in the greatest part of their life come to any settled constancie in performing the duties of godlinesse How many professe themselues trauellers towards our heauenly Countrey and yet are vnconstant in all their wayes and vnsettled in all their courses sometime performing the duties of a godly life and sometime neglecting them altogether seruing God one day or in some small part of it spending the rest of their time in seruing Satan the world and their own lusts How many that make a faire shew as though they would run the Christian Race who one while go forward and another while as out of breath
horse full of courage which being well backed may doe good seruice but if he be ill managed carryeth his rider into headlong danger But zeale ioyned with prudence is most necessary for our well proceeding in all vertuous actions seeing like the spirits in the body it giueth to our soules liuely heat wherby they are moued in the course of godlinesse and are made actiue in all Christian duties laboriously vsing all good meanes whereby they may bee furthered and couragiously opposing and remouing all lets and impediments which crosse vs in our way And therefore if we would deserue the name of true Christians wee must take heed that wee incline not to that damnable errour of carnall worldlings who make zeale and prudence flat opposites thinking those that are most feruent most foolish and with Iehu his companions censuring them as mad fellowes that with 2. King 9. any zeale performe their duty seeing holy Dauid who in wisedome exceeded Psal 119. 100. and 69. 9. his teachers and ancients was so zealous in Gods seruice that scoffing Michol condemned him of folly yea our Sauiour Christ himselfe 2. Sam. 6. 20. Col. 2. 3. who is the Wisdome of his Father and in whom all the treasures of wisedome are hid as the Apostle speaketh as hee excelled all men in prudence so also in holy zeale seeing he was not onely thorowly heated but Joh. 2. 17. euen consumed in this diuine flame as hee professeth Neither can true prudence be more seuered from holy zeale then zeale from prudence being Calor innatus humor primogenius siue radicalis herein like the naturall heat and radicall moysture of the body which preserue mutually one another and both faint and faile when either languisheth and decayeth For prudence without the warmth of zeale like frozen waters loseth its motion in Christian duties and like the parts of the body from which the animall spirits are stopped becommeth senselesse and benummed falling as it were into a dead Palsie Yea if zeale doe not put into it Christian courage it groweth so wary and full of caution that it attempteth nothing because in all things it foreseeth danger and so at last degenerateth into worldly wilinesse and irreligious policie Finally we must decke our selues and all Christian duties with true humility ascribing all the glory of them vnto God alone from whom onely we had power and will to doe them and reseruing nothing vnto our selues but the shame of their imperfections and corruptions let vs acknowledge that we are sufficiently rewarded if our frailties and infirmities be graciously pardoned But of this also I haue spoken in the beginning of this Treatise §. Sect. 9 That we must chiefly esteem chuse affect the duties of godlinesse according to their worth and excellency The fifth rule is that in our iudgements we esteeme in our wills chuse with our affections desire and imbrace and in our actions practise and exercise Christian vertues and duties according to their worth and excellency profit and necessity keeping as much as in vs lyeth a due proportion betweene them in our iudgements esteeming and preferring in our wills chusing in our affections louing and desiring and in our actions seeking after and practising euery good grace and duty in their due time and place preferring in our estimate choyce desires and practice the chiefe and principall vertues and duties before the meane and the meane before others that are inferiour vnto them Not that we may neglect the least grace of God or Christian duty or so regard the greatest and most excellent as that we dis-esteeme the least and meanest for as our Sauiour saith Whosoeuer breaketh one of these least Commandements and shall teach men Mat. 5. 19. so he shall be called the least that is none at all in the Kingdome of heauen but that we must when they may all stand together giue the priority and precedencie in iudgement desire and practice to the chiefest both in time and earnestnesse of indeuour spending our first and best time the feruour of our zeale and chiefe vigour and strength both of body and minde about them or if wee are brought into such straights of necessity that all cannot bee done but some must necessarily bee omitted that then the lesser giue place to the greater till wee can get fit opportunity of performing both Thus wee must preferre Theologicall vertues as faith affiance hope charity humility and the feare of God before those which are humane and ciuilly Morall as temperance chastity ciuill iustice almes-deeds and such like and generally our duties towards God before our duties towards our neighbours and our selues the Commandements of the first Table before those of the second a due proportion being obserued Morall duties being compared with Morall degree with degree as the greatest with the greatest middle with middle and least with least more desiring and zealously indeuouring to get the chiefe graces and performe the religious duties of Gods seruice then those which meerely concerne our selues or our neighbours Thus wee are more feruently to effect and diligently to practise Morall and substantiall duties then those which are ceremoniall and circumstanciall yea to reiect these latter when both will not stand together according to that I will mercy and not sacrifice and the practice of our Sauiour Hos 6. 6. who neglected the outward rest of the Sabbath that hee might doe the workes of the Sabbath in curing and healing the lame and diseased The contrary whereof God condemneth in the Iewes and reiecteth Esa 1. 11 12 17. 66. 1 2 3. their ceremoniall seruice as odious and abominable because they tooke occasion thereby to neglect the Morall And thus they offend who spend their chiefe zeale about ceremonies and circumstances of Gods seruice and imploy their best strength and indeuour either in defending or opposing them being in the meane time more cold and slacke in the mayne parts of Gods seruice and the principall duties of a godly life Thus we must preferre the seruice of God it selfe before the meanes of it and the duties of piety and charity before the helpes which further vs in them as the doing of the Word before hearing the practice of godlinesse before the teaching or learning of it when both cannot well stand together prayer and the workes of piety and righteousnesse before fasting and outward abstinence In which regard the Lord reiecteth Esa 58. 3 4 5 6. the fasts of the Iewes because they preferred them before the workes of Iustice and charity neglecting these vnder colour of doing the other And thus likewise they faile who place their Religion chiefly in hearing the Word in the meane time neglecting the practice of what they heare and learne in the duties of their callings and in the workes of Iustice and mercy towards their neighbours heerein like vnto rich misers which spend all their time and strength in gathering riches and when they haue got them into their
teach vs what time we can best spare from our other waighty and ordinary imployments and when wee are best disposed and fitted for the deuout performance of this religious duty yet sauing other mens better iudgement ordinarily and for the most part the first houre of the morning as I suppose is fittest for it first because generally the morning is fittest for all studies and exercises of the minde when the decayed strength is repaired and the spent spirits refreshed and renewed by our rest and all the faculties of our soules more strong and vigorous Secondly because if by our waighty imployments wee are scanted of time in the rest of the day wee may to performe so good a duty borrow an houre from our ordinary time of sleepe without any hinderance to our other businesse Thirdly because hauing not as yet intermeddled with worldly affaires we may performe it with lesse distraction And lastly because meditation is a good preparatiue to our morning sacrifice of prayer Yet if any man vpon other reasons or his owne experience teaching him that he is best fitted both in respect of his deuotion and other occasions doe chuse rather to meditate in the euening I leaue it as a thing indifferent to his free choyce onely I would aduize that wee make choyce of such a time wherein we are fresh and vigorous in our spirits and minds and not when they or our bodies are spent and wearied either with bodily labour or studies of the mind §. Sect. 4 Constancy in this exercise The third thing respecting the time is that as we must be constant in setting apart obseruing of some certaine time of the day for the vndertaking and beginning of this exercise so much more in continuing our meditations the time appoynted Neither must it bee performed by fits and snatches intermingling with them our worldly thoughts or other businesse sometime intermitting and then againe afresh setting vpon them For when the mind is thus distracted betweene things so opposite in nature the one is an hindrance to the other and like the dog that runneth or hunteth after two Hares at once it catcheth neither Besides when our minde is let loose to wander after earthly things it is not easily againe composed and reduced into order but we shall stand in need of a new preparation and so be still beginning and neuer bring any thing to perfection And therefore when wee haue begun this exercise wee must constantly proceed as neere as we can without distraction or intermission for that whole space of time which we haue allotted vnto it not breaking off our meditation vntill wee haue brought it to some issue and receiued by it some spirituall refection Now what proportion of time is to be allotted to this exercise we cannot prescribe any certaine stint or limits but must leaue it to be measured out vnto euery one by his owne deuotion which is not a like in all nor in the same man at all times Besides there is great difference betweene one another mans leisure in respect of variety of important occasions pressing some more then others and euery man more or lesse at sundry times Neither are wee alwayes a like fitted but sometimes are more dull and dead to spirituall exercises and sooner weary of them sometimes more cheerfull and heauenly-minded and able to hold out in this spirituall race without breathing or intermission at one time sooner prepared and better able to performe and at another longer in working our backward hearts to this duty Onely this in general may be said that our outward exercise must not in time exceed our inward abilities nor the burthen which wee impose our spirituall strength Both because the Lord is onely delighted with cheerfull seruice and cannot brooke that which is dead and forced and also because if we ouer-weary our selues it will coole and quench and not inflame and increase our deuotion and make vs the more loth to come the next time to take our spirituall repast when as wee did not leaue with an appetite but departed away glutted with lothing satiety §. Sect. 5 Of the disposition and gesture of the body The last circumstance to be obserued is the disposition and gesture of the body which doe not a little further the deuotion of the soule In which there is required first that the body be composed to rest and quiet that it doe not by much agitation and violent motion disturbe and distract the mind nor by spending the spirits and wearying of the outward parts make the exercise tedious and toylesome Secondly here is required silence that the mind may more freely discourse with it selfe without any interruption of outward noyse vnlesse it be in case that the heart be surcharged with the heat and vehemency of our passions and feruour of deuotion and doe need some vent to giue it ease As for the gesture of the body no certaine rules can be giuen but it must be left to be ordered and disposed by Christian prudence and experience Onely in generall wee may obserue these things First that our gesture and carriage of our bodies be reuerent in respect of that glorious presence before which we present our soules and bodies and the waightinesse of the duty about which we are imployed seeing this may somewhat further the inward reuerence of the heart Secondly that wee vse that gesture which in our experience we find most auaileable to stirre vp our deuotion for these outward gestures of the body are but the hand-maids of the mind and heart which must giue their attendance that they may bee ready to yeeld vnto them that seasonable seruice which they shall appoint as most fit and profitable To which purpose diuers gestures are diuersly commended Some in their Meditations preferre quiet resting of their bodies vpon their bed or pallet whereby they find their minds and soules best fitted for spirituall motion and discourse and most free from the distraction of all outward obiects Some sitting and inclining their bodies to one side their table or cheare supporting their elbow and their hand their head Some standing still with their eyes lifted vp towards heauen the Hauen of their hopes and visible place of Gods inuisible presence but yet closed to auoid distractions Some walking which being a healthfull exercise refresheth the body and maketh it a more fit instrument of the soule to performe this duty without wearinesse But which of these we vse it is not much materiall seeing in themselues one is not better then another though in respect of vs they may be more or lesse conuenient in regard of the variety of seuerall mens dispositions Thirdly and lastly it is not vnprofitable to frame the gesture of the seuerall parts according to the matter in hand vpon which we meditate and our inward affection in thinking of it As when wee are humbled in the sight and sense of our sinnes and are ashamed and grieued because we haue by them dishonoured and
The fourth rule of direction which I would commend to the deuout Christian in his reading for the better inabling of him in the duties of a godly life for I doe not take vpon me to prescribe directions vnto the learned in their studies but rather desire to bee directed by them is that they make choyce not of many bookes of the same argument but of such as either in their owne iudgements experience or by the direction of others they know to be best and fittest for the informing of their iudgements in all things necessary for their saluation and sanctifying of their hearts and affections that they do not so much affect the reading of many Authors as to studie thorowly those which they do reade by distinguishing them through serious meditation to turne them in wholesome nourishment for the preseruing of their spirituall health and the strengthening of them in all the graces of Gods Spirit For there is no end of making so neither of reading many bookes and much reading in this kinde is a wearinesse to the flesh Eccles 12. 12. And therefore as those which are inuited to a great feast doe not if they haue care of their health eate a little of euery dish or more then their stomackes can well disgest seeing the superfluities would turne to crudities and breede ill humours and obstructions in the body so in that great variety of spirituall food which in these dayes is set before vs cooked and dressed after diuers manners it is not the best course for a Christian who hath a care of his soules health to feede of many or more then hee is able by meditation to disgest seeing this would but the more weaken and confound the memory and vnsettle his iudgement so as he cannot tell what to take and what to leaue and fill his minde with raw conceits and indigested opinions but to make choyse of some of the most approued Authors in euery kinde and to studie thorowly till he hath turned them to good nourishment and doth feele his soule refreshed and strengthened by them And as it is not the best way for any that intendeth to make himselfe a good States-man to ramble and runne ouer in his trauailes many countreys seeing much and making vse of little for the improuing of his knowledge and experience in State-policie but rather to stay so long in euery place till he haue noted those things which are best worthy his obseruation so also is it in the trauailes and studies of the minde by which if we would be bettered in our iudgements and affections it is not our best course to run slightly ouer many things taking onely such a general view of them as somewhat increaseth our speculatiue knowledge but to rest vpon the points wee reade that wee may imprint them in our memories and worke them into our hearts and affections for the increasing of sauing knowledge which chiefely consisteth in feeling and experience Which course if wee take we shall profit more by one good booke often read and thorowly pondered then by running ouer a multitude after a superficiall manner For if men of ordinary capacities and memories can hardly in once or twice reading of a booke attaine vnto the true sense and meaning of the Author nor comprehend many of his notions and mayne intentions in all the particulars of his discourse in their vnderstandings onely especially considering that the minde of the most diligent reader is often carried away with distractions of many kindes how much lesse is it possible to conuert these spirituall treasures at the first view to all their speciall and seuerall vses to lay them vp orderly in our memories that when wee haue most neede wee may know where to finde them to worke them into our hearts and affections that wee may haue sense and feeling of their fruite and benefit for inward sanctification and outward practice in the duties of godlinesse §. Sect. 5 That we must labour to vnderstand thorowly what we reade The fifth point to bee obserued in this exercise is that wee reade with vnderstanding and that hauing made choyse of such bookes as are within the compasse of our capacity we doe not content our selues with a slight perusall but that wee thorowly vnderstand what wee reade and not passe to a new point till wee see in some sort the meaning of that wee last had in hand The which rule hath place chiefely in reading of the Scriptures priuately by our selues wherein it is better to reade fiue words with the vnderstanding then ten thousand when we vnderstand the meaning of them no more then if they were 1. Cor. 14. 19. written in a strange language In which regard their practice bringeth little profit who set themselues as it were to their taske in reading ouer the Bible euery yeere and so many Chapters euery day if they rest in the deede done and haue little care how they doe it and take more paines in reading ouer the words then in attaining to their meaning vnto whom if Philips question to the Eunuch were propounded Vnderstandest thou what thou readest they were not able to shape vnto it so good an answere seeing they want not so much an Acts. 8. 30. interpreter to expound darke prophecies as an intentiue and industrious minde setting it selfe to vnderstand what it is able by study to comprehend The which I speake not to discourage any in this exercise farre be it from me to quench the smoking flaxe but rather to perswade them to continue it still with more fruite and benefit the taste and feeling whereof can onely make them constant in it for who delighteth long to feede on that meate wherein he findeth no rellish or sweetenesse neither is it my meaning that in reading the Scriptures men of ordinary callings and gifts should tye themselues to vnderstand all they haue read before they proceede further for many points are so deepe and mysticall that for the vnderstanding of them they will thorowly exercise the greatest learning and best wits yea oftentimes euen such with much studie shall not be able to comprehend them but onely I would not haue any negligently to slight ouer what they reade but seriously to apply their mindes to vnderstand as much as they can and as for places of difficulty they are not by them to be stopped in their course of reading as it were with blocks lying in their way but to passe by them vnto more easie and plaine passages vnlesse their leysure learning and liberty will afford them the helpe of some good Commentary to cleare their doubt Onely they may take notice of such difficult places as they thinke would if they were well vnderstood bee most profitable for their vse and seeke to be resolued of them by some of more knowledge and learning and chiefely of their owne Minister whose lips should preserue knowledge that the people committed to his charge may seeke the Law at his mouth Mal.
our selues in vaine by labouring after impossibilities Finally that though wee haue neuer so much grace and be as forward as any in the duties of godlinesse yet we may fall from this state and become as wicked as any other and therefore seeing when we haue done our best in seruing God and haue with much paines stored our selues with all spirituall graces wee may lose all our labour and become notwithstanding all our care and diligence vtter brankrupts in all goodnesse it were our best course to giue ouer this doubtfull paines in the seruice of God and to satisfie our owne lusts with the present fruition of worldly delights Of all which tentations which Satan as impediments casteth in our way to discourage vs in the course of godlinesse I haue largely spoken in the first part of my Christian Warfare and therefore heere thus briefly passe them ouer referring the Christian Reader to that Booke for his more full satisfaction in these points §. Sect. 5 Satans tentations whereby he seeketh to hinder vs from entring into the wayes of godlinesse or from proceeding in them In respect of the godly life it selfe Satan raiseth against vs many lets and impediments either to hinder vs from entring into the course of Christianity or to make vs performe the duties required in it superficially and vnprofitably In respect of the former he vseth many deuices to stop our entrance into the wayes of godlinesse And first he laboureth to keepe our eyes blinded with ignorance that wee may not see the wayes of godlinesse wherein we should walke or if they be discouered by the light of the Gospel shining vnto vs hee will indeuour to keepe vs from seeing the profit and necessity of walking in them The former whereof we may auoyd by remembring and considering that sauing knowledge is one of the chiefe grounds of a godly life without which it is no more possible that we should performe the duties of Christianity then to walke in difficult wayes hauing no eyes to guide vs nor light to direct vs in them And therefore we must not content our selues with our good meaning and ignorant deuotion which can bring foorth no better fruits then blind superstition and will-worship which are odious vnto God but vse all good meanes whereby our minds may be inlightened with the sauing knowledge of Gods truth and carefully inquire after the good and old Ier. 6. 16. wayes as the Prophet speaketh that wee may walke therein and finde rest to our soules And for the auoyding of the other wee must know and remember that nothing in the world is so profitable and necessary as to walk in the wayes of godlinesse after that by the light of truth they are discouered vnto vs seeing this alone though all worldly things bee wanting will make vs happy and blessed in this life and the life to come Luk. 10. 42. whereas if we haue all other things and want this wee shall be wretched and miserable Secondly Satan laboureth to hinder vs from entring into the wayes of Christianity by alluring vs to continue in our sinful courses with the baites of worldly vanities and by causing vs to content our selues with the present possession of these earthly trifles hee maketh vs to neglect our heauenly hopes which are infinitely more excellent and permanent For the escaping of which snare wee must labour to contemne these inticing baites by considering that these worldly things are in respect of spirituall grace and heauenly glory vaine and vnprofitable vncertaine mutable and momentany as elsewhere I haue plainely shewed Christ Warf 2. part Thirdly he hindreth vs frō all duties of godlinesse by the deceitfulnesse of sin which he secretly windeth into our hearts by degrees till by many acts of wickednesse he hath brought vs vnto a custome which is like another nature and hath in it the commanding force of an vnresistable Law Which hindrance if we would auoyd we must watch ouer our selues that our hearts be not hardned through the deceitfulnesse of sinne to which purpose Heb. 3. 13. we must shunne the first occasions withstand the first motions of it and plucke vp these cursed plants before they be thorowly rooted or if wee haue already loaded our consciences with these dead workes our second care must bee to breake off our sinnes by vnfained repentance offering heerein to our corrupt nature an holy violence and as the Apostle speaketh We must lay aside euery waight and the sinne that doth so easily beset Heb. 12. 1. vs clinging as it were about our neckes to hold vs backe that wee may so runne with patience vnto the Race which is set before vs making voyd by degrees the strong custome of sinne by the acts of piety and righteousnesse vntill wee haue confirmed in vs the contrary custome of godlinesse and new obedience Finally Satan laboureth to hinder vs from entring into the course of Christianity by perswading vs to make delayes and when he cannot any longer make vs beleeue that it is needlesse or of small waight but that seeing the profit and necessity of it wee doe resolue to leaue our former sinfull liues and to betake our selues vnto Gods seruice he will perswade vs to deferre it for a time as a thing vnpleasing to our corrupt nature and vnprofitable to our worldly ends vntill we may finde some fitter opportunity and haue better settled our earthly businesse The which impediment I shal haue fitter occasion to remoue in the following Discourse Onely let vs here remember that if we will be aduised by our Sauiours wise counsell We must first seeke the Kingdome of God and his righteousnesse Math. 6. 33. which being a matter of greatest waight and in comparison onely necessary we must not put it off till after-times which are vncertaine but secure our selues of it whilest the day of saluation lasteth And these are the common impediments which Satan casteth into our way that he may stop vs from entring into the wayes of godlinesse with which if he cannot so farre preuaile as to make vs neglect all holy duties altogether hee will in the next place indeuour to make them vnprofitable for our saluation To which purpose amongst many other lets he chiefly and most vsually vseth these two The first is to keepe vs from feeling in them any power of godlinesse for the bettering of our spirituall estate by causing vs to performe these duties in a cold and formall manner more for custome then conscience sake The other is to make vs fickle and vnconstant in them performing them by fits and flashes when we haue least to doe and haue some spare time from our worldly imployments The former whereof wee may auoyd by setting our selues about the duties of Christianity as our mayne businesse with all resolute diligence and zealous deuotion knowing that it is impossible to trauaile in this way so full of difficulties and dangers without serious indeuour or to performe duties of so high a nature
consider first that this is a shamefull and horrible abuse of Gods mercy and goodnesse which hee will neuer let goe vnpunished to take occasion thereby the more to offend and diplease him by wilfull continuing in sinne and neglecting the duties of his seruice To prouoke God to wrath because he is patient and long-suffering and to sinne against him because hee is good and gracious and ready to forgiue And finally to neglect all duties of his seruice because he is such a bountifull Master that he giueth of his free grace and mercy rich wages and rewards without all merit and desert For these should rather be arguments to inflame our loue towards him and to make vs so much the more zealous of his glory and fearefull to offend so gracious a God according to that of the Psalmist There is mercy or forgiuenesse with thee that thou mayest bee feared Or if through Psal 130. 4. frailty and infirmity we haue contrary to our purpose and resolution been ouertaken of any sinne this patience and loue of God should be a strong motiue to make vs to rise out of it by vnfained repentance according to that of the Apostle Despisest thou the riches of his goodnesse and forbearance and long-suffering not knowing that the goodnesse of God leadeth thee to repentance Secondly let vs consider that as the Lord is infinite in mercy and compassion so hee is no lesse infinite in iustice and truth that as he is mercifull Exod. 34. 6 7. and gracious long-suffering and abundant in goodnesse and truth keeping mercy for thousands forgiuing iniquity to ansgression and sinne so also hee is iust in all his wayes and holy in all his workes and will by no meanes cleare the Psal 145. 17. guilty visiting the iniquity of the fathers vpon the children vnto the third and fourth generation that as he is a mercifull Sauiour so also a iust God and Esa 45. 21. Psal 11. 7. a righteous Lord who loueth righteousnesse and will not let sinne goe vnpunished but will iudge euery man according to his works and that he is a terrible 2. Cor. 5. 10. Iudge especially to those who abuse his mercy and long-suffering And therefore let vs not disioyne these things which cannot be seuered nor imagine such a mercy in God as will not stand with his Iustice which were to mayme the Diuine nature and to pull as it were one of his hands from him which outragious violence offered vnto his holy Maiesty hee will neuer suffer to goe vnpunished Let vs with Dauid so acknowledge that hee is good as that wee doe not deny that Psal 25. 8. Psal â—01 1. hee is also vpright and in our songs so sing of his mercy as that wee doe not disioyne his Iudgement from it Let vs remember that in God and in all his workes mercy and truth doe meete together righteousnesse Psal 8â— 10. and peace doe kisse each other Let vs not say His mercy is great he will Ecclus 5. 6 7. be pacified for the multitude of my sinnes for mercy and wrath come from him and his indignation resteth vpon sinners Neither let vs presuming on Gods mercy and patience make any tarrying to turne vnto the Lord nor put it off from day to day for suddenly shall the wrath of the Lord come foorth and in thy security thou shalt be destroyed and perish in the day of vengeance Thus the Apostle telleth vs that if we despise the riches of Gods goodnesse and forbearance Rom. 2. 4 5 6 which should leade vs to repentance we shall after our hardnesse and impenitent heart treasure vp vnto our selues wrath against the day of wrath and reuelation of the righteous iudgement of God who will render vnto euery man according to his deeds And the Lord threatneth that if any man hearing the words of his curse against sinners doe blesse himselfe in his heart saying I shall haue peace though I walke in the imagination of my heart to adde drunkennesse to thirst that he will not spare him but that his anger and iealousie shall smoake against that man and all the curses that are written in the booke of the Law shall Deut. 29. 19 20. lie vpon him and the Lord shall blot out his name from vnder heauen Let vs remember what the Apostle teacheth vs namely that no outragious sinners continuing in their wickednesse without repentance shall inherit the Kingdome of Christ and of God and therefore exhorteth that wee suffer no Eph. 5. 5 6. man to deceiue vs with vaine words seeing because of these things commeth the wrath of God vpon the children of disobedience Finally let vs consider that though Gods mercies be in themselues infinite and aboue all his workes and all his gracious promises which are in Christ yea and Amen yet they are limited by his infallible truth and appropriated vnto repentant sinners and therefore cannot extend to the presumptuous who take occasion from his mercies to continue impenitently in their sinnes but he will glorifie his iustice in punishing them as hee glorifieth his mercy in pardoning the sinnes of all those who turne vnto him by vnfained repentance And therefore let vs acknowledge with the Psalmist that the Lord is good Psal 73. â— and gracious yet not to all but onely to Israel euen to such as are of a cleane heart and that as the eyes of the Lord are vpon the righteous and his eares open to heare their cry so the face of the Lord is against them that do euill to cut off the Psal 34. 15 16. remembrance of them from of the earth Let vs not presume vpon Gods mercy whilst we continue impenitently in our sins but let vs stand in awe of Gods Iustice and Iudgements and sin not and offer first the sacrifice of righteousnesse Psal 4. 4 5. and then put our trust in the Lord. Those likewise who presuming vpon the all-sufficiencie of Christs death merits and satisfaction doe take occasion thereby to continue in their sinnes without repentance and to neglect the duties of a godly life may easily remooue this dangerous impediment out of their way if they will but seriously consider that this is a most fearefull abuse of his inestimable loue who hath done so much for vs when as we vse his helpe to vphold vs in our sinnes and his death and merits as a pillow whereon we may sleepe more securely in our wickednesse Whereas he came not to ratifie and confirme but to dissolue and abolish 1. Ioh. 3. 8. the workes of the deuill And gaue himselfe for vs not onely to free vs from all sinne in respect of the guilt and punishment but also to purge Tit. 2. 14. vs from all iniquity and that being his peculiar people we should bee zealous of good workes He hath redeemed vs out of the hands of all our spirituall enemies Luk. 1. 74 75. that wee may serue him in holinesse and righteousnesse
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
his holy Spirit are not onely nourished and strengthened with their ordinary food as hearing the Word prayer holy conferences and good company but through Gods Spirit assisting them are able to turne euen Iron ages into good nourishment and the poyson of euill examples into cordials and preseruatiues to strengthen them the more against common corruptions and raigning sinnes And therefore to excuse our neglect of Christian duties belonging to a godly life because we liue in euill places and times what is it but to proclaime that we are like vnto them and are not yet regenerate by Gods Spirit nor changed in our natures but still remaine in the state of corruption and consequently lyable to death and condemnation CAP. XX. Diuers other obiections made by the flesh against a godly life propounded and answered §. Sect. 1 That it is not enough to liue harmlesly vnlesse we performe religious duties ANother obiection which the flesh maketh against the strict performances of Christian duties is that it is vnnecessary seeing if we be harmlesse and not guilty of hainous sinnes as idolatry blasphemy murther adultery drunkennesse theft and such like but liue honestly amongst our neighbours doing no man any hurt and in good fame and name in the world the Lord will accept of vs and beare with our infirmities though wee be not so precise as many others in performing the duties of a godly life as they haue been before described To which I answere that the Lord will neuer accept of vs as his seruants and children if wee doe not at least desire resolue and indeuour to yeeld vnto him intire obedience to his whole Law as well by doing the duties which he hath commanded as in leauing vndone the vices which he hath forbidden and that this obedience chiefly consisteth rather in performance of that which is good then in abstinence from that which is euil that if to be harmelesse and innocent were all that is required to Christianity then were wee best Christians when we sit idly still rather then when wee are in action yea though we should sleepe out our whole liues because then wee are furthest off from doing any hurt But let vs consider that God requireth seruice at our hands and he is counted but a sorry seruant who receiuing meate drinke and wages doth content himselfe if he doe his Master no harme though he neuer indeuour to doe him any good That the axe is set to Math. 3. 10. the root of the tree to cut it downe that it may be cast into the fire if it bringeth not forth good fruit though it should beare none that is euill and the barren tree must be hewne downe and cast out of the Lords Vineyard Luk. 13. 7. because it doth but cumber the ground That we must be not onely trees of innocency but trees of righteousnesse if we be of Gods planting which Esa 61. 3. Luk. 8. 44. are distinguished from euill trees destinated to the fire not by bearing nothing but by bringing forth good fruit Let vs remember that the Fig-tree was cursed by our Sauiour not because it had vpon it figs like those in one of Ieremies baskets which were so very naughty that they could Ier. 24. 2. Math. 21. 19. not be eaten they were so bad but because it had none at all when Christ purposely came to finde some vpon it That the vnprofitable seruant is by Math. 25. 30. his Lord reputed an euill seruant and adiudged to punishment for not increasing his Masters Talent though he had not mis-spent it in riotous liuing And that the sentence of condemnation shall passe against those Mat. 25. 41 42. who neglect to doe the workes of mercy to Christs poore members though they neuer oppressed or wronged them Finally let vs know that they deceiue themselues who dreame of a meane betweene not doing good and doing euill for if we be not on Gods side wee are against him if Luk. 11. 23. we gather not with Christ we scatter abroad neither can wee sooner cease to Esa 1. 16. doe euill but presently we begin to doe that which is good §. Sect. 2 That it is not sufficient to serue God in some things and at some times Againe it is ready to obiect that if it be not sufficient to abstaine from euill and from grosse and hainous sinnes but that wee must also performe the contrary duties yet at least it is not necessary that we should be tyed so strictly vnto all duties of holinesse and righteousnesse which God requireth or if to all yet not at all times but that it is enough if wee performe some good duties either towards God or our neighbours though wee neglect others and that wee bee at some times zealous and deuout though at other times we take our liberty and ease our selues of this hard taske by taking our pleasures seeing as long as wee liue in this world wee cannot be Saints but must liue like other men as being alike fraile and full of infirmities To which I answere that euen in this life we must be of the communion of Saints if euer we meane to communicate with them in glory and happinesse and howsoeuer corruption of nature and humane frailties hang vpon vs yet we must not willingly nourish them and cheerfully obey the flesh in the lusts thereof for if we liue after the flesh we shall Rom. 8. 13. dye but we must labour through the Spirit to mortifie the deeds of this body of sinne that we may liue as the Apostle teacheth vs. And although we cannot by reason of the law of the members and the sinne that hangeth vpon vs yeeld vnto the Law that perfect and strict obedience which it requireth for in many things we sinne all yet if euer we would haue any Iam. 3. 2. sound comfort in the gracious promises of the Gospell wee must yeeld vnto God the obedience of sonnes which consisteth in an earnest desire full resolution and diligent indeuour to please our heauenly Father by framing our liues according vnto his will in all things and at all times We must put off as much as in vs lieth the whole old man with all his corrupt Eph. 4. 22 23 24 and deceitfull lusts and being renewed in the spirit of our mindes we must put on the New man which after God is created both in righteousnesse and true holinesse Wee must haue with Dauid respect vnto all Gods Commandements Psal 119. 6 20. and leade our liues both in godlinesse and in honestie For though wee be 1. Tim. 2. 2. neuer so deuoute and zealous in religious duties yet if we doe not ioyne with them the duties of charity and righteousnesse God will reiect vs as being no better then hypocrites according to that of the Prophet I hate Amos 5. 21 22 24. I despise your feast dayes and I will not smell in your solemne assemblies Though yee offer me burnt offerings and