11. 18. heart and in thy soule and thou shaâ—â— bind them for a signe vpon thine hand and they shall bee as frontlets betweene thine eyes Binde them continually vpon Pro. 6. 21. thine heart and tye them about thy necke So the Lord inioyneth Ioshua though a Captaine and chiefe Magistrate that hee should not suffer the Iosh 1. 8. Law of God to depart out of his mouth but that hee should meditate therein day and night that he might obserue to doe according to all that was written therein And thus we are as the Apostle exhorteth to haue our conuersation in heauen Phil. 1. 20. which is chiefly done when as we chiefly mind heauenly and spirituall things and set our affections as he speaketh elsewhere on things aboue and Col. 3. 2 3. not on things vpon the earth For where our chiefe life is there our heart and soule should be but we are dead to the world and flesh and our life is hid with Christ in God being then to appeare when as Christ shall appeare in glory Of which duty and Christian exercise wee haue an example in holy Dauid who in many places professeth that hee meditated in Gods Law day Psal 119. 15 48 72. and night that is had his thoughts fixed vpon holy things at all times and vpon all good occasions and that they were sweeter to his soule and spirituall Psal 119. 10. taste then honey to his mouth and that hee esteemed them in his iudgement and answerably affected them in his heart aboue gold yea much fine gold which made him not to put it off as a worke to be done Vers 103. at his best leasure but rather then hee would want time to doe it his eyes Vers 148. preuented the night watches that he might meditate in Gods Word And thus the blessed Virgin hauing heard the words of our Sauiour Christ is said to haue pondred them in her heart that is by meditating vpon them in her Luk 2. 19. mind she had wrought them into her heart and affections §. Sect. 5 The first reason taken from the excellency of this exercise Which examples that wee may imitate let vs consider the reasons which may perswade vs vnto it The first whereof is the excellency of this holy exercise which aduanceth vs vnto high and heauenly priuiledges For it increaseth our sweet communion with God the chiefe Goodnesse in whose fruition consisteth all our happinesse and giueth vs admittance into his presence and liberty to talke and conferre with him as with our friend about all things which concerne his glory and our owne saluation It exalteth our mindes and soules aboue the highest pitch of worldly things and causeth vs euen whilest we are vpon earth to haue our conuersation in heauen It causeth vs whilest we carry about with vs this body of flesh to be heauenly minded and partakers of the Diuine nature whilst by this neere society and familiarity it maketh vs like vnto God with whom wee conuerse in holinesse and happinesse It entreth vs into the first de grees of the heauenly ioyes and as our state of mortality will beare it imparteth vnto vs some first beginnings of the vision and fruition of God and inableth vs with Moses to discerne as we are capeable some small glimpses of his glory And as his face did shine when hee had conuersed with God in his bodily presence so our soules doe shine in purity brightnesse and glory by comming neere vnto him and entertaining with him this spirituall communion And as the waxe which is yellow in its owne nature by lying long in the beames of the Sunne changeth the colour and attaineth vnto a Virgin-like whitenesse and purity so wee who with the Spouse in the Canticles are browne and blacke through naturall infirmities doe become more bright and beautifull whilest conuersing with our Bridegroome Christ in this neere familiarity the beames of his loue and fauour doe shine vpon vs. §. Sect. 6 The second reason taken from the profit of it The second reason is the profit of Meditation which is inestimable seeing it is fit and vsefull to all purposes For if we bind Gods will and Word Pro. 6. 22 23. continually vpon our heart and tye it about our necks when we goe it shall leade vs when we sleepe it shall keepe vs and when we are awake it shall talke with vs. By the helpe of it we make vse of all other helpes it seruing to the soule as the stomacke to the body for the well disgesting of all spirituall nourishment In which respect one holdeth it for no better then presumption Nulla ars doceri praesumitur nisi intenta prius meditatione discatur Greg. in pastor lib. 1. c. 1. for any to take vpon them to teach any other Arts vnlesse himselfe haue first learned and made it his owne by intentiue Meditation By it we come to the sight and sense of our corruptions which lye lurking and hidden in vs impossible to be purged and reformed because they are not so much as discouered By it we finde out our wants that we may vse meanes whereby they may bee supplied and discouer our weakenesses that wee may labour to get more strength By it we discouer the subtile stratagems of our spirituall enemies that wee may auoyd them and are fore-armed against their tentations and strengthened to ouercome them By it wee spie out the wiles of our owne deceitfull hearts their shifts and cunning deuices their windings and turnings rouings and wandrings and bringing them in subiection to the spirituall part doe reduce them into some order By it we banish vaine cogitations and lusts of the flesh and cause our minds and hearts to be taken vp with such thoughts and desires as are holy and religious It is the best preseruatiue against all sinne and a most soueraigne antidote against carnall security whilest it discouereth our spirituall danger and mooueth vs to preuent it by timely repentance It singularly improoueth our spirituall estate by increasing sauing and fruitfull knowledge inward sanctity in our affections and the outward practice of it in our liues It inricheth our soules with all spirituall and sauing Est animorum ingeniorumque nostrorum naturale quoddam pabulum consideratio contemplatioque naturae doctóque homini erudito cogitare est viuere Cicer. lib. 4. Acad. quaest Omnis profectus ex lectione meditatione procedit quae enim nescimus ex lectione discimus meditatione conseruamus Isidor de summo bono Psal 1. 1 2. graces faith hope charity affiance and the true feare of God It is the spur of our deuotion the fuell of our zeale and the common incentitiue to all vertue It is the food of our soules by which they are spiritually nourished and euen the life of our life as an Heathen could see by the light of nature It weaneth our hearts and mindes from the world and lifteth them vp to heauen It maketh vs to
who make best vse of it for the glory of him that gaue it by causing it to shine in their liues and conuersations As we see in the example of Dauid who became wiser and of greater vnderstanding Psal 119. 100. then the Ancient yea then his Teachers because hee kept Gods Precepts Vpon these alone is bestowed the gift of discerning betweene the sauing Truth and the traditions and precepts of men according to that of our Sauiour If Iohn 7. 17. any man will do his will he shall know the doctrine whether it be of God c. As for them who hide this rich talent without vse the Lord will depriue them of it and giue them ouer to their owne ignorance and errours And those who allow a place for it onely in their heads and will afford it no roome in their hearts by louing imbracing and practizing it it is iust with God to send them strong delusions that they should beleeue 2. Thes 2. 10 11 lies that they all might be damned who beleeue not the truth but had pleasure in vnrighteousnesse As we see in the example of many in these times who hauing beene inlightned with the knowledge of true Religion haue become a prey to Priests and Iesuites and though otherwise of good vnderstanding haue beene seduced and perswaded to beleeue the most sottish absurdities in all Popery of which there can be giuen no other reason then this that they did not loue the light of Gods Truth nor were carefull to walk by it in an holy conuersation but resolued to continue in such profane wicked courses euen against knowledge and conscience as would suffer them to finde no shadow of peace and comfort in the Doctrine of the Truth and therefore they haue sought it in popish dispensations and absolutions which allow them after that they haue with the harlot in the Prouerbs wiped their mouthes to returne againe to their former vncleanenesse in which regard I doubt not to affirme that whereas errour and ignorance do make one Papist loose licenciousnesse and resolued profanenesse doe make many Finally whereas those who haue the knowledge of the truth only seated in their braynes and haue no feeling of the power and efficacy of it for the sanctifying of their hearts and the reforming of their liues are easily seduced with cunning sophistry when as they are puzzled with subtil arguments which they are not able to answere they contrariwise who haue found and felt in themselues the efficacy of truth for the changing of their mindes and hearts and the renewing of their liues will neuer forsake it but will imbrace and professe it vnto the death and cheerefully seale it with their blood when for want of learuing and Art they are not able to defend it against the subtil obiections cunning sophistry of their aduersaries As we see in the example of many of the holy Martyrs who being vnlettered haue maintained the truth in the impregnable fort of their hearts when their heads haue beene too weake to preserue it from violence In which regard it were much to bee desired that all Ministers who haue the charge of soules committed vnto them would be carefull after that by catechizing they haue throughly grounded their people in the sound knowledge of the truth in the next place to worke it into their hearts and affections and to perswade them vnto an holy practice of it in their liues and conuersations both by shining before them in their light of doctrine and also of an holy example by the one shewing vnto them the way of truth and by the other leading them in it like good guides as it were by the hand At which marks as I haue aymed in the whole course of my Ministery both by preaching and writing so especially in these my present labours the which I haue made bold to dedicate vnto your Grace that they may remaine vnto the world as a testimony how much I loue and honor you as being in these perillous times a chiefe piller vnder his Maiesty to vphold the sincere truth of Religion against all errors nouelties and heresies which otherwise were likely to grow too fast amongst vs and also a principall Patrone of sound and solid preaching which you are ready vpon all occasions to countenance both with your authority and also by your painefull practice as on the other side to decry as much as in you lyeth that vaine or vanitie of such Preachers which only seeke to preach themselues by making ostentation of their wit learning and reading without any care to speake vnto the capacity of the people as though their maine end were rather to make the excellency of their gifts knowne for their owne praise or preferment then to communicate them vnto others to the Glory of God that gaue them or the good of their fellow seruants for whose sake they were entrusted vnto them The Lord long continue your Grace to be a singular instrument of his glory by maintaining the purity and practice of his true Religion in his Church to the ioy of all that wiâ—h well to Sion and the increasing of your owne glory and happinesse in the life to come Your Graces humbly deuoted in all Christian duty and seruice IOHN DOVVNAME TO THE CHRISTIAN READER IT is the duty Christian Reader of all who desire to approoue themselues faithfull subiects and seruants to our great Lord and Soueraigne that they consecrate themselues wholly vnto his seruice not only in the spirituall Warfare by fighting his battels euen vnto the death against the many and mighty enemies of his glory and our saluation but also in the time of peace by doing his will and performing all holy duties of his seruice which in his Word he requireth of them And therefore as I haue indeuoured heretofore according to the measure of grace receiued to prepare and fit all those who vouchsafe to peruse my poore labours that they may performe the duties of valiant Souldiers in my Bookes of the Christian Warfare so perceiuing that those my paines haue much aboue their worth found good acceptance with all those that feare God I haue now also beene incouraged to vndertake the other and not only to describe the duties of a godly life in which we ought to serue our Lord and Master but also to shew the meanes wherby we may be inabled hereunto and how we may remoue the impediments which otherwise might hinder vs from entring into or proceeding in the wayes of godlinesse The which my labours if they prooue as profitable to those that reade them as they haue beene painefull vnto me in framing and composing them I shall thinke my selfe abundantly recompenced and much more reioyce when I see the haruest of my hopes then euer I had cause to sigh and grone through wearinesse in my laborious seed-time Of which though I should faile as I hope I shall not yet as it is said of Vertue that it alwayes bringeth a reward with
Sect. 9 That the duties of a godly life must spring from the fountaine of loue The fifth thing required is that all the duties of a godly life which we performe doe spring from the fountaine of loue which is a fruit of a liuely faith wherby being assured of Gods loue towards vs in Iesus Christ we begin to loue him againe and our neighbours for his sake and receiuing the bright beames of his fauour into our hearts haue them illightened and warmed thereby and so reflect them backe againe towards God in our loue of his Maiesty and zeale of his glory abhorring whatsoeuer is displeasing and louing and practising that which is acceptable in his 1. Tim. 1. 5. Matth. 22. 40. Rom. 13. 10. sight For this loue is the end of Gods commandements and compriseth in it the whole summe and substance of the Law and therefore it is the base and foundation of all true obedience and whatsoeuer proceedeth not from loue cannot be accounted any seruice vnto God seeing it is not done for his sake but out of selfe-loue and for worldly respects which being sinnefull and corrupt doe pollute all the actions which doe spring from them §. Sect. 10 That the duties of a godly life must proceede from thankfulnesse The sixth thing required vnto a godly life is that we performe all holy and Christian duties out of our thankefulnesse towards God as for all his benefits spirituall and corporall bestowed vpon vs namely our election creation preseruation and the rest so especially for that maine benefit the great worke of our redemption by Iesus Christ whereby he hath made vs of the slaues of Satan his owne seruants of the children of wrath his owne children by adoption and grace of the seruants of sinne the seruants of righteousnesse and of the heires of hell and condemnation coheires with Christ and inheritours of heauenly happinesse The which benefits being rightly considered must needs make vs truely thankefull vnto him of whom we haue so great saluation and out of this thankefulnesse truely zealous of his glory to whom we are so deepely indebted and to expresse both the one and the other by our earnest indeuour and conscionable care to glorifie his holy name by shining before men in the light of a godly life And that this ought to be the maine motiue to incite vnto the practice of an holy conuersation it appeareth heereby in that the Apostles doe so frequently vse it as a forcible argument to prouoke vs vnto it You are bought with a price therefore glorifie God in your body and in 1 Cor. 5. 20. your Spirit which are Gods Ye were sometimes darkenesse but now are ye light in Eph. 5. 8. the Lord walke as children of light And therefore we must take heede that we doe not performe holy duties out of an opinion of merit to make God beholding vnto vs or to satisfie his iustice which is onely done by Christs perfect righteousnesse and obedience or to leaue our workes of supererrogation as a treasure vnto the Church to be sold vnto those who most wanting them will buy them at the highest price or to purchase by them Gods heauenly Kingdome which is a free inheritance and the meere gift Matth. 25. 31. Rom. 6. 23. of grace which God hath of his sole bounty and good will giuen vnto vs in and for Iesus Christ but let vs doe what wee are able and be sorry in our hearts that we can doe no more out of vnfained thankefulnesse vnto God for the many and inestimable benefits which of his free grace and vndeserued goodnesse he hath multiplyed on vs. §. Sect. 11 That the duties of a godly life must bee done in humility The seuenth thing required vnto a godly life is that all the Christian Esa 57. 17. duties which we performe bee done in humility and lowlinesse of spirit for this is a grace most acceptable vnto God which will mooue him to inhabite in vs as his Temples by his holy Spirit for hee dwelleth with him that is of a contrite and humble spirit to reuiue the spirit of the humble and to reuiue the heart of the humble ones It mooueth him to bestow all other graces and inlargeth our hearts that they may be fit to receiue them for the meeke will he guide in iudgement and the meeke will he teach his way And Psal 25. 9. this Argument the Apostle Peter vseth to perswade vs to bee clothed with 1. Pet. 5. 5. humility Because God resisteth the proud and giueth grace vnto the humble It is the ornament and signe of all other graces and of all Christian duties whereby we may know whether they be counterfeit and hypocriticall or in sincerity and truth for the oyle of sauing grace and the water and winde of pride will not mixe together and therefore we must bee emptied of the one before we can be replenished with the other According to the song of the blessed Virgin He hath filled the hungry with good Luk. 1. 53. things and the rich he hath sent empty away So that if we would be inriched with Gods graces and be strengthened by his Spirit vnto the duties of a godly life we must as we increase in them increase also in humility and as our Sauiour hath taught vs When we shall haue done all those things which are Luk. 17. 10. commanded vs we must acknowledge that we are vnprofitable seruants who haue done nothing but that which was our dutie to doe To which purpose let vs often meditate of the imperfections and corruptions of our best actions which might iustly mooue the Lord to reiect them and vs also for them if in the seuerity and strictnesse of his iustice he should looke vpon them Let vs thinke not onely of the good we doe but also of the euill which we commit and the good which we leaue vndone and then there will be no place for pride but rather for that bitter and lamentable complaint of the Apostle That which I doe I allow not for the good that I would I doe not Rom. 7. 15 19 24. but the euill which I would not that I doe O wretched man that I am who shall deliuer me from the body of this death Let vs consider not so much how farre we haue proceeded in the Christian race but rather how much remaineth and how farre we yet come short of the goale of perfection according to the Apostles example I count my selfe saith he not to haue apprehended but this one thing I doe forgetting those things which are behind Phil. 3. 13 14. and reaching foorth to those things which are before I presse towards the marke for the price of the high calling in Christ Iesus Finally though we had attained vnto some perfection yet there were no place for pride but rather for the greater humility seeing wee are the more indebted vnto God for his aboundant grace and bounty for as the Apostle saith
Who maketh thee to differ from another And what haue we that we haue not receiued now if thou diddest receiue it why doest thou glory as if thou hadst not receiued it For who is proud of his debts or the more puffed vp the more hee is obliged to another And as we must in these respects in our greatest perfection bee humble towards God so also towards our brethren whom wee seeme to haue out-runne in the Christian race seeing we haue out-stripped them not in our owne strength for naturally we are alike dead in trespasses and Eph. 2. 1 3. sinnes and the children of wrath as well as they but it is Gods free grace that hath put this difference betweene vs which if we be humble and meeke in spirit he will daily continue with increase but if wee waxe proud of our gifts and progresse in the wayes of godlinesse and boast with the Pharise Luke 18. of our good deeds preferring our selues before others whom wee thinke doe come farre behind vs God who abhorreth pride aboue all other vices because it most impeacheth his glory can stint his bountie and withdraw his strength he can put a thorne in our foot which will stay our speed and cause the messenger of Satan to crosse vs in our course and by his buffettings 2. Cor. 12. 7. to hinder vs in our race till we haue learned to be more humble As on the other side hee can inrich those whom we haue most contemned with a large measure of sauing grace and put such vigour and vertue into them by his holy Spirit that they shall as much out-strip vs in the wayes of godlinesse as before we seemed vnto our selues to haue out-runne them §. Sect. 12 That we must propound Gods glory as the end of all our actions The last thing required vnto this godly life is that we propound Gods glory as the maine end of all our actions not doing them for worldly respects Rom. 14. 8. or our owne profit either temporall or spirituall principally but that Gods will may be done in them for he is the summum bonum and supreme end of all things and for his glory we were elected created redeemed iustified sanctified and shall be glorified And when we haue attained to heauenly happinesse and haue the possession and fruition of Gods euerlasting Kingdome the maine end of all our glory shall be to glorifie God who hath thus aduanced and glorified vs. For the foure and twenty Apoc. 4. 10 11. Elders in the Reuelation fell downe before him that sate on the throne and worshipped him that liueth for euer and euer and cast their crownes before the throne saying Thou art worthy O Lord to receiue glory and honour and praise for thou hast created all things and for thy pleasure they are and were created The which their practice wee must imitate in the Kingdome of grace if euer we meane to raigne with them in the Kingdome of glory labouring to do Gods will in earth as it is done in heauen with all alacrity and cheerefulnesse speed and diligence that his name may bee hallowed and glorified and his Kingdome aduanced and magnified as we beg in the Lords prayer For as it is the subordinate end of our election that we may be holy so the maine and supreme end of this end is that our holinesse and glorification may be to the praise of the glory of Gods grace Eph. 1. 4 6. who of his free mercy hath sanctified and glorified vs. And therefore in all our actions we must propound Gods glory as the supreme end of them according to that of the Apostle Whether ye eate or drinke or whatsoeuer ye doe 1. Cor. 11. 31. doe all to the glory of God So our Sauiour commandeth vs that our lights should to this end shine before men that they seeing our good workes may glorifie Matth. 5. 16. our Father which is in heauen And the Apostle Peter exhorteth vs to haue our conuersation honest among the Gentiles that whereas they speake against vs as 1. Pet. 2. 12. euill doers they may by our good workes which they shall behold glorifie God in the day of visitation And if thus by our godly liues wee glorifie God on earth he will glorifie vs in heauen but if in leading these liues we Pharisaically Matth. 6. 2. aime at our owne glory we haue all the reward which we can expect or if neglecting this maine end we principally aime at our owne good which should be subordinate vnto it as the satisfying of Gods iustice for our sinnes to be registred in the Calender of the Saints or to merit and purchase for our selues the Crowne of eternall blessednesse we shall hereby derogate from the glory of Gods free grace and the all-sufficient merits and satisfaction of Iesus Christ and so after all our paines and labour be vtterly frustrate of our hopes CAP. III. Of the maine matter of a godly life namely that it must be framed according to Gods will in holinesse righteousnesse and sobriety §. Sect. 1 That wee can no otherwise please God then by framing our liues according to his will WHat the person must be that is to leade a godly life and how he ought to bee qualified that must offer vnto God any acceptable seruice wee haue shewed in the former Chapter And now it remaineth that we intreate of the latter part of the description wherein the actions which in this life are to be performed are generally expressed And heere two things are to bee considered first the matter of this godly life or the maine duties which are to be performed and secondly the forme and manner how they ought to be done The matter is either generall or more speciall Generally it is required that we please God in all things conforming our wills and actions our thoughts words and workes in all holy obedience to his will leauing and forsaking whatsoeuer is displeasing vnto him and repugnant to his holy will and commandement and contrariwise imbracing and practising whatsoeuer is acceptable in his sight for his will is the perfect rule of righteousnesse and whatsoeuer agreeth with it is iust and good but whatsoeuer swarueth from it either on the right hand o◠the left is crooked euill and wicked and consequently odious and displeasing in his sight And therefore if we would please God we must in the first place deny our selues and our owne wills saying with our Sauiour Not my will but thine bee done neither must we aske counsell of carnall reason nor when we know Gods will dispute with flesh and blood whether it be fit or vnfit profitable or vnprofitable reasonable or against reason to doe that which God commandeth but we must yeeld vnto it absolute obedience doing Gods will as the Saints and Angels doe it in heauen cheerefully and readily without gainesaying doubting or replying For if earthly Princes will not indure to haue subiects scan their Lawes nor examine
15. 10. grace seeing of our selues we are not able so much as to thinke a good thought 2. Cor. 3. 5. Phil. 2. 13. but it is God alone that worketh in vs both the will and the deed §. Sect. 5 Of the excellency and vtility of humility And this is that humility which as it is in it selfe most excellent so vnto vs most profitable and therefore of vs to be much esteemed and earnestly 1. Pet. 5. 5. desired It is most excellent as being the most beautifull ornament which maketh vs appeare glorious in the sight of God in which respect the Apostle exhorteth vs to decke our selues with it Yea it adorneth all other vertues making them as the foyle the Iewell being in themselues rich and beautifull much more precious and glorious in the sight of God and men It is most profitable also for when we humble our selues and become euen with the earth we are thereby preserued from falling and when we iudge our selues we shall not be iudged of the Lord. Yea if wee humble our selues the Lord will exalt vs and if with the poore Publicane we 1. Cor. 15. 32. Luk. 18. 12. acknowledge our sinnes we shall depart iustified and find God faithfull 1. Ioh. 1. 9. of his promise in forgiuing vs our sinnes So the Apostle Iames Humble your selues in the sight of the Lord and he shall lift you vp And the Apostle Jam. 4. 10. Pro. 15. 35. Peter Humble your selues therefore vnder the mighty hand of God that he may exalt you in due time And thus the Lord exalteth the humble by inriching them with all his gifts both temporall spirituall and eternall With temporall benefits for by humility and the feare of the Lord are riches honour Pro. 22. 4. and life With spirituall graces for he resisteth the proud but giueth his 1. Pet. 5. 5. grace to the humble Hee filleth the hungry with good things but sendeth the proud empty away For he a Psal 25. 9. Mat 11. 25. Pro. 11. 2. teacheth them his wayes and reuealeth vnto them the secrets of his Kingdome making them thereby wise vnto their saluation He giueth them the grace of iustification and the b Luk 18. 12. Mat. 11. 28. forgiuenesse of of all their sinnes Hee maketh them c Gen. 32. 10. 1. Chro. 29. 15. thankefull in prosperity acknowledging themselues with Iacob and Dauid lesse then the least of Gods mercies and that all the good which they haue they haue receiued it from God and not onely patient but also thankefull d Lam. 3. 22. in greatest afflictions acknowledging that it is the mercies of the Lord that they are not vtterly consumed He blesseth them with his e Esa 57. 15. Iob 22. 29. presence taking delight to dwell with them that are of an humble heart and contrite spirit and so with his power and prouidence safegardeth them from all euill Finally in the life to come he crowneth humility with eternall glory and felicity according to that of our Sauiour Blessed are the poore in spirit for theirs is the Kingdome Mat. 5. 3. of heauen So that humility is not onely it selfe a most excellent grace but the chiefe meanes also of obtaining all other graces seeing God giueth them onely to the humble For they only shall haue the riches of Gods best and most precious gifts who will bee thankefull vnto God for them those onely are thankefull who highly esteeme them and they alone make this estimate who haue felt the want of them and earnestly desired them and they and no other haue thus done who are thorowly humbled in the sight and sense of their owne pouertie emptinesse and nakednesse §. Sect. 6 Of the meanes whereby we may attaine vnto humility And thus when our hearts are inlarged with that loue of this excellent and profitable grace let vs in the next place carefully vse all good meanes whereby we may be decked and adorned with it And first we must often and seriously meditate vpon Gods excellency and infinitenesse in wisedome glory power iustice and goodnesse and then the opinion of our owne worth will vanish like the light of a candle when the Sunne shineth in its full brightnesse and our seeming perfection which much pleased vs when we beheld it alone or compared it with others who come short of vs will appeare to be nothing but imperfection and wee vile and of no worth in our owne eyes Secondly let vs compare our state as it is with that it was in our creation and there will be great cause of humiliation in the best gifts and graces in vs seeing they are but the ruines of an old building and like base worne-out ragges of sumptuous apparell Thirdly let vs compare our vertues and duties with that which the Law requireth and so we shall haue good cause to be cast downe in the sight of our imperfection when we see what perfection euen vpon the penaltie of the curse it exacteth of vs. Fourthly let vs meditate on the matter whereof we are made and into which we shall againe be resolued and then may wee in all humility say with Iob to corruption Thou art my father and to the Iob 17. 14. worme Thou art my mother and my sister yea with Dauid that we are wormes and no men And acknowledge with Abraham that wee are but dust and Psal 22. 6. Gen. 18. 27. ashes vnworthy to appeare in Gods presence or to make any suite vnto him Fifthly let vs set our many and grieuous sinnes before vs our originall corruption which is the roote of all wickednesse and our actuall transgressions both of omission and commission and withall the wrath of God and curse of the Law due vnto them and this will make vs with the Publicane to cast downe our eyes and smite our brests and with broken and contrite hearts to cry out God be mercifull vnto me a sinner Luk. 18. Sixthly with our graces and vertues let vs compare our vices and corruptions and so our few graines of gold will be couered with such a masse of drosse our small quantity of good corne mixed with so much chaffe that our good parts will not so much lift vs vp as our ill will pull downe and humble vs if we weigh them in the ballance of an vnpartiall iudgement Seuenthly let vs remember that we haue nothing but what we haue receiued 1. Cor. 4. 7. and 15. 10. and that by the grace of God we are that we are and therefore let vs not boast as though we had not receiued them but retaining the ioy and comfort of Gods graces vnto our selues let vs returne all the praise and Iam. 1. 17. glory vnto him whose gifts they are and not carry our selues as proud owners but as humble and thankefull debters Eighthly let vs consider that what good things soeuer are in vs they are the Lords talents of Luk. 16. 2. which we must giue an account at
is proper and peculiar to him alone As religious adoration Inuocation dedicating Churches and consecrating of festiuals to their honour and such like Secondly all irreuerence in Gods seruice As when the externall worship is performed without the inward with deceitfull lippes and not with the heart and in spirit and truth which is the seruice of Hypocrites Lastly Mat. 15. 8 9. when as the publike seruice is performed without any vnanimity of the heart or vniformity of externall rites and ceremonies or with such as are vncomely apish light and opposite to the vse of edifying 1. Cor. 14. 40. §. Sect. 2 Of prayer and inuocation And these are the things which generally are commanded or forbidden in this Commandement The speciall duties which are here principally required are three Inuocation preaching and hearing the Word and the administration of the Sacraments In respect of the first there is 1. Thes 5. 17. 1. Iohn 5. 14. first required that we pray and the neglect hereof condemned Secondly that wee pray according to Gods will performing those things therein which in his Word hee requireth And these are either essentiall vnto prayer or accidentall The things essentiall respect either the person vnto Psal 50. 15. Luke 11. 2. Ephe. 2. 12. Iohn 16. 23. Rom. 8 26 27. whom we must pray which is God only and no other or the person in whose name alone we must pray namely Iesus Christ and not in the mediation or intercession of any creature Thirdly by whose helpe to wit the holy Ghost who helpeth our infirmities and teacheth vs to pray as we ought Fourthly After what manner that is before prayer with due preparation and in prayer in respect of our soules that we pray in the Psal 108. 1. Eccle 4. 17. Col. 3. 16. 1. Cor. 14. 15. spirit and not with the lips alone nor with wandring thoughts In our mindes that we pray with vnderstanding and not in an vnknowne tongue nor in ignorance not conceiuing what we vtter with our mouthes In our Eccles 5. 1. Gen. 32. 10. hearts that we pray with reuerence in respect of God and humility in respect of our selues In our bodies there is required that wee vse such voice and gestures as are most fit to stirre vp our affections and deuotions 1. Cor. 14. 40. to the religious performing of this duty Lastly there is required that wee pray for those things which are good and lawfull hauing Mat. 7. 11. all our suites warranted by the Word of God The things accidentall required in prayer are the circumstances of persons place or time In respect of persons prayer is either publike in the Congregation or priuate In respect of the place prayer is not limited 1. Tim. 2. 8. but wee haue liberty in all places to lift vp pure hands vnto God In respect of the time wee must pray without ceasing as often as any 1. Thes 5. 17. fit opportunity and occasion is offered The kinds of prayer are Iam. 1. 5. 5. 16. 1. 6. Mat. 21. 22. either petition or thankesgiuing In all our petitions there is required 1. A sense of our wants 2. Feruent desires to haue them supplied 3. A speciall faith that our requests shall be granted grounded vpon Gods promises After our petitions made we must quietly rest vpon God perswading our selues that wee shall obtaine them in due time Secondly we must carefully vse all good meanes which may serue Gods prouidence in conferring these blessings vpon vs. Thirdly If wee doe not presently obtaine we must perseuere in prayer without fainting or wearinesse The other part of prayer is giuing of thanks whereby wee praise God for all his benefits either receiued or promised vnto which the same things are Col. 3. 16. Phil. 1. 4. to be fitted which were generally required in prayer as that they be rendred to God alone in the name of Christ by the holy Ghost with vnderstanding in our mindes and reuerence and humility with thankfulnesse and cheerefulnesse in our hearts §. Sect. 3 Of the duties of Gods Ministers And so much of the duties respecting prayer Those that respect the ministery of the Word are of two sorts the first respect Gods Ministers Rom. 10. 15. 2. Cor. 5. 18 19. that preach it The second the people that heare it In respect of the Minister it is required first that his person be qualified and fitted for this high function in which regard hee ought to be once lawfully called to this office inwardly by God and outwardly by the Church Secondly he is to haue his calling approued and sealed vnto him by his sufficiency 1. Tim. 3. 2. Esa 6. 8. of gifts both in knowledge and vtterance and willingnesse of minde to imploy them to Gods glory and good of his people Secondly for the matter which he preacheth it is required that he deliuer nothing but that which is grounded vpon the pure Word of God and that he rightly expound 1. Thes 2. 13. 2. Cor. 2. 17. the Scriptures by the Scriptures and diuide the Word of God aright both in obseruing profitable doctrines out of the Text and in applying them to his hearers for instruction in the truth confutation of 1. Tim. 3. 16. errours exhortations to duties reproofe of offenders and consolation of the weake and afflicted Thirdly for the manner there is required that he speake in the euidence of the Spirit as if God by him did speake vnto 1. Cor. 2 4. the people Secondly in simplicity without any impiety of humane inuētions or affectation to shew his owne learning gifts 3. in integrity and vprightnes 1. Cor. 2. 4 5. 2. Cor. 4. 2. 2 Tim. 2. 15. 1. Thes 2. 4. 1. Cor. 4. 2. Mat. 7. 29. Tit. 2. 15. 2. 7. Ezech. 3. 8 9. Ephes 6. 19. John 7. 18. 2. Cor. 11. 2. as in Gods sight and presence chiefly ayming to please God and men 4. In fidelity hauing in his ministery no respect of persons but deliuering Gods message impartially to the noble and base rich poore friēds and strangers all alike Fifthly with authority power according to the example of our Sauiour not fearing the face of any gainsayer or opposer Sixthly with al grauity as becommeth the waightinesse of his Ambassage Seuenthly with all liberty and freedome of speech and spirit taxing and reprouing sinne wheresoeuer he findes it And finally with feruent zeale of Gods glory and the saluation of the people §. Sect. 4 Of the duties of hearers and such as respect their preparation The duties which respect the hearing of the Word are of three sorts The first such as are to bee performed before wee heare which Eccles 4. 17. Heb. 4. 2. Luke 8. 13 14. Ier. 4. 4. are two principally The one that we fit and prepare our selues before wee presume to approach into Gods presence to performe this holy duty the which is done partly by remoouing those impediments
full of imperfections and weake in those graces 2. Chro. 30. 19. which are necessary vnto the worthy receiuing of this holy Sacrament we will in that part of our liues which remaineth striue after more perfection and conscionably labour in the vse of all good meanes whereby we may increase our knowledge faith repentance and charity towards our neighbours And lastly earnest and hearty prayer vnto God for the remission of our sinnes for the assistance of his Spirit in our intended action for a new supply of sanctifying graces and for his blessing vpon his holy Ordinances the Word and Sacraments that they may be effectuall for the renewing and increasing of them in vs and for the strengthening of vs vnto the duties of a godly life In the action of receiuing wee are to be exercised both by meditation and action We are to meditate on the outward signes Bread and Wine and the things signified by them the precious Body and Blood of Christ as also of the Analogie and relation betweene them When we see the Bread and Wine set apart from a common to an holy vse we are to be put in mind thereby that so Christ was set apart and sealed to the office of Mediatourship that he might bee our Ioh 6. 27. Esa 49. 1 5. Prophet Priest and King and so worke that great worke of our Redemption When we see one Bread and one Wine consisting of many Graines and Grapes we are to be put in mind thereby that there is but 1. Tim. 2. 5. one Mediatour betweene Gods vs euen the man Iesus Christ and that he hath but one body the Catholike Church consisting of many members When 1. Cor. 12. 12 13. wee see the Bread broken and the Wine powred out wee are to call to mind that so the body of Christ was broken and crucified and his blood shed for our sinnes that it might be spirituall food for our soules to nourish them to life euerlasting When we see the Minister giue and deliuer the Bread and Wine we are to remember that so God offereth the Body and Blood of his Sonne to be receiued spiritually by faith of euery worthy receiuer The actions to be performed are first to receiue the Bread and Wine at the hands of the Ministers and to eate and drinke them with our bodily mouthes Secondly to performe an inward action answerable thereunto namely by the hand and mouth of faith to receiue and feed vpon Christs Body and Blood for our spirituall nourishment Thirdly to remember the infinite loue of God and his Christ to vs the one in giuing his deare Sonne the other his precious Body and Blood for our Redemption and being truely thankefull vnto them in our hearts for these inestimable benefits to set foorth their praises both by our lips and liues songs of Thankesgiuing and holy conuersation After the receiuing of the Supper we are to performe these duties First to bee perpetually thankefull vnto God the Father Sonne and holy Spirit as for all his benefits so especially for that great worke of our Redemption and for deriuing and assuring vnto vs the fruit of it by his Word Sacraments and holy Spirit Secondly wee must examine how wee haue profited by receiuing of the Supper for the satisfying of our spirituall hunger and the replenishing of our empty soules with the gifts and graces of Gods holy Spirit which were the maine ends for which we came to the Lords Table Lastly we are to performe carefully our purposes and promises made vnto God and our selues that we will conscionably and diligently vse all good meanes for the furthering of vs in the duties of repentance and a godly life CAP. VIII Of the duties required in the third and fourth Commandement §. Sect. 1 Of the sanctifying of Gods Name which is taken diuersly in the Scriptures c. and how it ought to be done THe third Commandement requireth that wee sanctifie Gods Name and glorifie him out of his publike and solemne seruice in the whole course of our liues and conuersation The Name of God signifieth diuers things in the Scriptures as first God himselfe and his attributes which are his Essence Secondly his Glory Thirdly his Titles as Iehouah Elohim Iah Fourthly his Word Fifthly his Religion Sixthly his Workes And to take it in vaine is to vse it in our thoughts words and workes rashly lightly and without iudgement or in vaine and to no end or falsly wickedly and contumeliously to his dishonour which is heere forbidden Contrariwise in this Commandement God requireth that we sanctifie and glorifie his holy Name and as it is Holy Reuerend and Glorious in it selfe so to vse it holily and reuerently in all our thoughts words and actions And on the other side he forbiddeth vs to vse Gods Name that is his attributes Titles Word Religion and Workes vainely that is rashly irreuerently and lightly vpon no iust cause or else prophanely falsly and contemptuously to Gods dishonour The mayne duties required of vs are first that wee effectually know beleeue and remember God and his attributes and also often thinke and meditate on them holily and Rom. 10. 10. reuerently that wee make profession of God and his attributes and vpon all occasions speake of them in like manner and that wee walke worthy such an holy knowledge and profession in our liues and conuersations Deut. 28. 58. Secondly that wee desire Gods glory in our hearts and indeuour Psal 50. 23. 1. Cor. 10. 31. to set it foorth by all meanes making it the matter of our speech and glorifying him by our praises and thankesgiuing and the end also of all our words and actions Thirdly that we vse Gods Titles and Names iudiciously in matters of waight and importance after a serious and reuerent manner and to a good end Fourthly that wee vse Gods Word religiously and holily reading meditating and conferring of it with a desire studie and indeuour to know remember and practise it That we make it our Schoolemaster to teach and instruct vs in all truth our chiefe 2. Tim. 3. 16. guide for the directing and reforming of our hearts and liues and the Luk. 11. 28. squire and rule according to which wee frame all our words and actions Fifthly that wee walke worthy our high calling and by our holinesse and Psal 119. 1. Act. 23. 1. 24. 16. righteousnesse adorne the Religion which we professe carrying our selues in all things vprightly in respect of God and inoffensiuely in respect of men Sixthly that in our thoughts words and actions wee make an holy and religious vse of all Gods workes both of creation and gouernment and both meditate and speake of them so as it may redound to Gods glory knowing him by his workes and glorifying him in them by Rom. 1. 19 20 21 Ps 19. 1. 139. 14. acknowledging them his workemanship and his wisedome power and goodnesse shining in them And also to our owne good imitating
either from the causes which are efficient or finall or from the subiect and adiuncts of our afflictions And first in our meditations we are to consider that God himselfe is chiefe cause and principall Author of all our afflictions whatsoeuer bee the meanes and instruments The which may confirme our patience and comfort vs in our afflictions seeing they must needs be good and iust as comming from him who is the chiefe Goodnesse in himselfe and the Authour and fountaine of all goodnesse which is in the creatures Secondly that hee hath not onely in some generall manner in his eternall counsell preordained our afflictions and left all the rest to bee disposed by chance and fortune but that hee specially ordereth and ruleth them with his most wise iust and gracious prouidence both in respect of their manner measure and continuance making the ends of all inferiour causes to serue for his supreme ends which are his glory and our saluation Thirdly that the meritorious causes of all our afflictions are our sinnes which are so many and grieuous that our greatest afflictions are farre lesse and lighter then by our sinnes we haue iustly deserued Fourthly that our afflictions are not signes of Gods hatred nor the punishments of a iust Iudge but the chastisements and corrections of a gracious Father and that they proceed from his meere loue the which appeareth first in the measure of our afflictions both in respect of their quantity and time of continuance For he hath appointed a measure which cannot be exceeded and this quantity is small and light and how long also they shall last and continue the which time is short and momentany in comparison of that super-excellent and eternall waight of glory which they shall cause vnto vs. Yea he so measureth our afflictions vnto vs as that they do not exceed our ability to indure 1. Cor. 10. 13. them seeing he is alwayes ready to lessen our burthen or to increase our strength that we may be able to beare it Neither doth the Lord take delight in our smart to inflict vpon vs more then is needfull but measureth our afflictions not according to desert but so much onely as is necessary for his owne glory and our saluation §. Sect. 4 That our afflictions tend to the setting foorth of Gods glory Fifthly let vs also consider the ends of our afflictions which God propoundeth vnto them wherein his great loue shineth and appeareth The first and chiefe whereof is his owne glory seeing he manifesteth his power and goodnesse by assisting vs in our afflictions and by taking occasion thereby to shew and try his spirituall graces which he hath bestowed vpon vs the which should comfort vs in all our troubles seeing God heereby vouchsafeth vs this high priuiledge to be instruments of his glory The second end is the good both of our neighbours and our selues They receiue much good by our afflictions seeing they learne by our example to feare God in his iudgements and are restrained from the same sinnes which they see corrected in vs. Secondly as wee are ensamples of Gods graces shining in this fiery triall and also through our infirmities of humane frailty that seeing Gods perfection in our imperfections and his power and wisedome in our folly and weakenesse they may take occasion to glorifie him Thirdly because by our afflictions wee are made more compassionate and more able and ready to comfort others with those consolations wherewith our selues haue beene comforted The which also should make vs patient in our troubles yea euen to be thankfull and greatly to reioyce in that God vseth vs as meanes and instruments of our neighbours good whom wee ought to loue as our selues and as much as in vs lieth to helpe them in all things which may further their saluation §. Sect. 5 That God vseth our afflictiōs as means of our owne good Secondly let vs consider that the Lord vseth our afflictions as notable meanes of our owne good and of deriuing vnto vs many singular benefits both in respect of this life and the life to come For first hee vseth them for trials for the discouery of those spirituall graces which he hath giuen vs not vnto himselfe who knowing all things needeth no such helpes but vnto vs and others that hee may bee glorified in them and take occasion thereby to glorifie vs by crowning his gifts when by this Iam. 1. 12. triall they are approoued and may also edifie those who obserue them in vs and mooue them to follow our good example And likewise for the making knowne of our infirmities and corruptions that wee may be truely humbled in the sight and sense of them In which regard our greatest trials not exceeding our strength as God hath promised should bring vnto vs an answerable measure of sound comfort seeing they are assured signes vnto vs of the greatest measure of sauing graces in vs. Secondly hee vseth them as effectuall meanes to further our conuersion fitting and preparing vs thereby for the more diligent hearing of the Word and so working in vs by both ioyned together true contrition and humiliation Thirdly hee vseth them as speciall meanes to preuent sinne and to preserue vs from falling into it and also to mortifie and subdue those corruptions by all good meanes which adhere and cleaue vnto vs as pride carnall concupiscence selfe-loue and loue of the world The which should greatly increase our patience and comfort vs in afflictions for if we are willing to indure so much to be eased of bodily and temporall euill how much more should we chearefully indure any afflictions to bee Heb. 12. 9. freed from those which are spirituall and euerlasting as the Apostle reasoneth Fourthly he vseth them as notable helpes to increase in vs all his spirituall graces as sauing knowledge and remembrance of God a liuely faith vnfained repentance firme affiance hope loue feare patience and humility both by making vs more carefull in the vse of the meanes whereby they are begun and increased in vs and by exercising them with these trials And also to bring forth the fruits of these graces by new obedience prayer and more zealous performance of all other duties of his seruice Finally by our afflictions the Lord also maketh vs more forward to imbrace all vertues and to performe all Christian duties which concerne both our neighbours and our selues For whereas prosperity vsually incourageth men to wrong and oppression affliction being sanctified vnto vs is a notable motiue to perswade vs to carry our selues iustly in all our actions to be mercifull and compassionate towards others in their miseries and to bee meeke humble and courteous towards all men So also they increase the knowledge of our selues our courage Christian fortitude and strength to beare our crosses and miseries as being the spiritual exercise of these graces and finally our temperance sobriety modesty chastity as it were easie to shew if we could heere insist in these particulars In respect also
which wee haue spoken in part and shall say more in the following discourse But aboue all inuocation and prayer desiring God who is the Authour of our spirituall birth and being and also of our preseruation and growth in godlinesse that hee will perfect his good Phil. 1. 6. 2. Cor. 13. 9. Phil. 1. 9 10 11. Col. 1. 9. and 4. 12. Heb. 13. 21. 1. Pet. 5. 10. worke which he hath begun in vs sanctifie vs throughout in our soules and bodies and bring vs from one degree to another till at last wee come to a perfect man in Christ whereof we haue the holy Apostles in many places as fit precedents and examples who by their feruent prayers craue at Gods hands this growth in grace for themselues and others Finally if we would be good proficients in Gods seruice wee must often thinke of the worthinesse and excellency of our heauenly Master who is the chiefe Goodnesse and infinite in all perfection and therefore aboue all deserueth our best paines and diligence of his inestimable loue towards vs shining in our Creation Preseruation and that great worke of our Redemption by the death of his deare and onely Sonne for who would not loue him that hath so loued vs and labour to approoue it by striuing to serue him daily in more perfection Of the Passion and sufferings of Christ which will make vs thinke that we can neuer doe too much for him who hath done and suffered so much for vs. Of the perfection which the Law requireth vnder the penalty of a fearfull curse and of the gracious promises and sweet incouragements of the Gospell belonging to all those who striue and labour daily to attaine vnto this perfection Of the manifold and inestimable blessings both temporall spirituall and eternall which God hath partly put presently into our hands and partly confirmed vnto vs by infallible assurances all which liberall and bountifull wages if we be not too too ingratefull will make vs daily to double our diligence in doing him seruice Finally we must oftentimes meditate of the breuity of our liues and vncertainty of this short time compared with the excellency and eternity of our heauenly happinesse promised to all them who spend this momentany and vncertaine time in the duties of Gods seruice the which if any thing will moue vs to improoue the time present to the best aduantage seeing we are not sure of another day like wise Merchants who lay hold of a good penny-worth when it is offered and the prudent Pilot who setteth vp all his sailes whilest the wind and tide fauour him because he is vncertaine how long it will last and his opportunity being once past cannot be recouered at his owne pleasure CAP. V. Of the meanes whereby we may be inabled to leade a godly life and first of the ministery of the Word §. Sect. 1 That if we will leade a godly life we must vse the meanes inabling vs vnto it VNto the rules of direction which helpe and further vs in the duties of a godly life wee are to adde the consideration of certaine speciall meanes respecting practice whereby wee may be the better inabled to performe them For as God in his Decree hath ordained the ends at which we must chiefly aime that we may attaine vnto them so also the meanes which conduce vnto these ends As for example hee hath propounded his glory as the supreme end of all things and withall diuers meanes whereby it is aduanced and magnified as our faithfull seruice and obedience to his Commandements faith in Christ and such like He hath ordained vs to saluation and that we may attaine vnto it hee hath linked his Decree to this end by certaine subordinate causes and meanes as Creation Redemption Effectuall calling Iustification Sanctification and Preseruation Hee hath decreed that we should liue our naturall life vnto our appoynted time but withall that we should vse the meanes of food clothing sleepe physick by which it is preserued and maintained And thus also as hee hath ordained that we should liue the life of grace so likewise that wee should vse the helpes and meanes which hee hath appoynted for the beginning continuing and finishing of it which if wee neglect wee can haue no more hope of attaining vnto it whatsoeuer faire pretences wee make of our feruent desires to atchieue this end then of comming to happinesse being destitute of holinesse without which the Apostle telleth vs Heb. 12. 14. we shall neuer see God or of liuing to old age without the vse of the meanes meate drinke and apparell or of liuing to Gods glory when as we delight in the workes of darknesse and shine not in the light of an holy life The which as it must make vs carefull to vse all good helpes appoynted by God for the inabling vs vnto the duties of a godly life so our second care must be that wee vse them as meanes and not supreme and principall causes but relying our selues chiefly vpon God his wisedome and goodnesse power and promises the death and Resurrection of Christ effectually applyed vnto vs by the holy Spirit let vs vse these meanes as being his ordinances which hee hath appoynted to serue his prouidence yet without putting our trust and confidence in them as sufficient in themselues to conferre grace or to inable vs vnto the duties of a godly life seeing without the chiefe Worker assisting vs in the vse of them by his holy Spirit they are able to doe nothing and contrariwise if they be wanting he is all-sufficient without them to make vs liue holily in this world and happily in the life to come Now these meanes are either ordinary and in continuall vse vpon all occasions or extraordinary and to be vsed but at some times when some speciall causes mooue vs vnto them and both of them either publike or priuate or else mixt and to be performed sometimes publikely in the Congregation and sometimes priuately by our selues or with others The publike meanes are the ministery of the Word the Sacraments and prayer The which admit of a double consideration in respect of their diuers relations to seuerall ends For as they are duties performed vnto God that wee may glorifie him by doing vnto him seruice in them they are parts and branches of piety and a godly life in which sense we haue already intreated of them but as they helpe and further vs for the begetting and increasing in vs of all spirituall graces and the inabling of vs vnto all other Christian duties they are the meanes of a godly life in which sense we are now to speake of them Wherein they may be resembled vnto coyne and treasure the which is not onely a part of our wealth but also the meanes of purchasing and procuring house lands goods and all other riches or vnto the hand which in one relation is a part or member of the body but in another respect an instrument and speciall meanes for the
sence of our imperfections if wee did not also obserue men subiect to the like infirmities walking before vs in the wayes of godlinesse and inuiting vs to follow them who though they goe not so swiftly as they should yet haue much outstripped vs in the Christian race Furthermore this society and communion with the faithfull is a notable meanes to make vs familiar with God and to inioy the fellowship of his holy Spirit which is the chiefe bond that vniteth vs together in this holy communion For where two or three are gathered together in Matth. 18. 20. Christs name and Gods feare to performe Christian exercises and to further one another in the waies of saluation there he also is in the midst of them taking notice of their actions and making himselfe better knowne vnto them his face and fauour his bounty and goodnesse whereby they are incouraged with more chearefulnesse to doe him seruice §. Sect. 8 That good company preserueth vs from falling into many sins and inciteth vs to many duties Finally it is a notable helpe vnto a godly life because it is a powerfull Magna pars peccatorum tollitur si peccaturis testis assistat Seneca Epist 11. Malum quippe quod nemo videt nemo arguit c. Bernard Epist 115. meanes to restraine and pull vs backe when as we are ready to fall into any sinne In which regard that wise heathen man perswadeth his friend to suppose some graue man to bee present when he was alone because men would not easily offend if there were alwaies some by to bee witnesses of their faults And one of the Ancients vseth it as a reason to disswade from a solitary life because thereby wee become more prone to sinne seeing that euill which none seeth none rebuketh and where there is none to reprehend both the tempter assaulteth more securely and the offence is committed more licentiously If thou doest any good things in good company no man prohibiteth But if thou wilt doe euill thou art not suffered for presently thou art by many obserued reproued and amended whereas contrariwise if they behold any good they all admire it honour and imitate it In which respect also good company doth no more forcibly restraine vs from euill then incite and prouoke vs vnto that which is good For as iron sharpeneth iron so a man sharpeneth the countenance of his Pro. 27. 17. friend that is one friend by the presence of another is whetted on and prouoked to doe such good duties as deserue his approbation In which respect the Apostle exhorteth Christians to obserue one another that they may whet and sharpen each other to loue and good workes For if euen Heb. 10. 24. hypocrites and men of ingenuous natures though they care not for good exercises are ready to ioyne with their friends in them to get their allowance and loue Then how much more will it quicken those that are truely religious vnto euery good worke and Christian dutie which they like and loue when with the approbation of their friends they haue the allowance of God and their owne consciences And if Saul himselfe prophecied by keeping company with the Prophets being as it were rap't and rauished for the time with a diuine furie how 1. Sam. 19. 20 21. much more shall those that are truely religious bee much inflamed with zeale and deuotion in all holy exercises when being in good company they are rap't vp and rauished with the diuine breath of the holy Spirit which bloweth amongst them §. Sect. 9 That by good company wee are fitted to performe Christian duties one towards another Lastly good company is a singular helpe vnto a godly life as it fitteth and enableth vs to vse all Christian duties one towards another whereby we doe mutually further one another in all holy and religious actions tending to edification to the inriching of vs with all sauing graces and the strengthening of vs vnto all good workes The first whereof is mutuall obseruation and watching ouer one another that we may take all occasions of doing good both by restrayning those from sinne that are ready to fall into it and by inciting and prouoking one another vnto all vertuous actions Vnto which the Apostle exhorteth Let vs saith he consider one another to prouoke vnto loue and to good workes For Heb. 10. 24. the Law of charity requiring that wee should loue our neighbours as our selues bindeth vs to seeke their good as well as our owne and to this end to watch ouer them that we may take all good opportunities whereby we may further them in the waies of godlinesse And therefore let vs not thinke that wee haue discharged our duty when as wee haue vsed the meanes of our conuersion and saluation and that we haue nothing to do with other men seeing our Sauior requireth that when we Luke 22. 32. are conuerted we strengthen our brethren And the Apostle giueth vs in charge that we should not onely looke on our owne things but that euery man should also looke on the things of others And not to take care of our brethren Phil. 2. 4. as well as our selues is plainely to discouer that we are of Cains spirit Gen. 4. who refused to be his brothers keeper and no true members of Christs body whose property is not to respect their owne good alone but as it is conioyned with the good of the whole bodie and of all the rest of their fellow members The second Christian dutie is instruction whereby with all readinesse we informe the ignorant in all the waies of godlinesse inlighten them in the knowledge of God and his truth and open their eyes that they may turne from darkenesse to light and from the Acts 2◠18. power of Satan vnto God that they may receiue forgiuenesse of sinnes and inheritance amongst them which are sanctified by faith in Christ. Whereby also wee reclaime the erroneous which wander out of the way of truth which is a speciall dutie required by the Apostle Brethren if any of you Iames 5. 20. doe erre from the truth and one conuert him let him know that he which conuerteth the sinner from the errour of his way shall saue a soule from death and shall hide a multitude of sinnes Which duties if we performe wee shall be richly rewarded in Gods Kingdome where they that turne many to Dan. 12. 3. righteousnesse shall shine in the light of glory like the Starres in the firmament as they shined here in the light of truth The third dutie is admonition whereby wee put our brethren in minde of their dutie when they seeme to forget and neglect it by falling into sinne and lying Rom. 15. 14. 1. Thes 5. 14. in it without repentance or omitting the duties of Gods seruice either those which are generall and belong to all Christians or those which specially belong to them in their seuerall places and callings of which I haue spoken
vnto vncleannesse but vnto holinesse that the grace of 1. Thes 4. 7. Tit. 2. 11 12. God which bringeth saluation appearing or shining vnto vs in the ministery of the Gospell teacheth vs to deny vngodlinesse and worldly lusts and to liue soberly righteously and godly in this present world which lesson if we learne not we had been better to haue sate still in darknesse seeing our knowledge will but aggrauate our sinne and increase our condemnation according to that of the Apostle To him that knoweth to doe good and doth it not to him it is sinne and that of our Sauiour The seruant that knoweth his Ioh. 9. 31. Jam. 4. 17. Luk. 12. 47. Masters will and doth it not shall be beaten with many stripes Finally our Sauiour telleth vs that if we be grafted in him we must bring forth fruit seeing euery branch that beareth not fruit he taketh away and casteth forth as a branch that is dead and withered and men gather them and cast them into the Ioh. 15. 2 6. fire and they are burned And therefore if wee would haue any assurance that we are effectually called that Christ is ours and we his and that being vnited vnto him as liuely members of his body we haue right vnto him and all his benefits let vs as the Apostle exhorteth walke worthy the vocation Ephes 4. 1. 2. Pet. 1. 10. wherewith we are called and as the Apostle Peter perswadeth Let vs make our Calling and Election sure by adding one vertue vnto another and bringing forth the fruits of them all in a godly and Christian life §. Sect. 2 The second reason taken from our Iustification and the fruits which follow it Finally the benefit of our Iustification with all the fruits that doe follow it are so many strong motiues to incite vs vnto the duties of a godly life for God in our Iustification of his free grace imputing vnto vs the death and obedience of Iesus Christ hath forgiuen vs all our sinnes and pronounced vs iust and righteous in his righteousnesse By which inestimable benefit he hath bound vs to serue and glorifie him in all holy duties who hath done so great things for vs. For seeing there is no euill like the euill of sinne no tyranny and bondage alike miserable therefore when God of his free grace hath freed vs from it wee must with all care flee sinne and take heed that wee doe not againe come into this thraldome And seeing he hath forgiuen vs so great a debt let this make vs Luk. 7. 47. loue him much and expresse our loue by seruing and pleasing him in the duties of holinesse and righteousnesse The which vse the Apostle maketh of this benefit namely that being dead vnto sinne that is freed from Rom. 6. 10 12 18. the power and tyranny of it and aliue vnto God we should not let sinne any longer raigne in our mortall bodies that we should obey it in the lusts thereof but that we should yeeld our selues vnto God as those that are aliue from the dead and our members as instruments of righteousnesse vnto God and that being made free from sinne we should become the seruants of righteousnesse Which if we doe not we can haue no assurance that wee are redeemed by Christ and iustified seeing the same vertue and power of Christs death and Resurrection which taketh away the guilt and punishment of our sinnes in Ephes 5. 25 26. 1. Pet. 2. 24. our Iustification is as effectuall to sanctifie vs in the killing and crucifying of our corruptions and our spirituall quickening to holinesse and newnesse of life in our sanctification and as well did there issue out of his pierced side the water of ablution to cleanse vs from the pollution of sinne as the blood of Redemption to free vs from the guilt and punishment The fruits also which follow our Iustification doe effectually perswade vs to serue God in all the duties of a godly life For seeing wee are reconciled vnto God by the death of Christ our care must bee to walke in such a course as may preserue vs in his loue for Christ hath as the Apostle speaketh reconciled vs in the body of his flesh through death to present Col. 1. 21 22. vs holy vnblameable and vnreprooueable in his sight We haue receiued the Spirit of Adoption crying in our hearts Abba Father that it may be also Rom. 8. 15. in vs the Spirit of Sanctification and inable vs to please God in al things as it beseemeth his children And in whomsoeuer this Spirit is them it regenerateth raising them from the death of sinne to the life of righteousnesse Ephes 3. 12. So our free accesse to the Throne of grace should make vs take heed of sinne which will be as a wall of separation betweene God and vs and to liue in such holinesse of life as may still preserue our confidence in making our suits knowne vnto God The loue of God shed abroad in Rom. 5. 5. our hearts by the holy Ghost will inflame them with loue towards him and make vs carefull to approue it by liuing according to his will The peace of God following our Iustification by faith and passing all vnderstanding Rom. 5. 1. must make vs diligent in shunning those things which might disturbe it and imbracing and practising such vertues and holy duties as will preserue it Our spirituall ioy and reioycing in God will make vs auoyd all knowne sinnes which would interrupt our ioy and turne it into Rom. 5. 3. sorrow and to please the Lord in all things that his face and fauour may make vs still glad Our hope of heauenly happinesse will also much incourage vs in the worke of our sanctification for as many as haue this 1. Ioh. 3. 2 3. hope that they shall be like Christ in glory purge themselues as he also is pure as the Apostle teacheth vs. In a word there is no benefit accompanying grace and saluation which may not serue as an effectuall reason to moue vs to the practice of all holy duties both out of thankefulnesse towards God for such inestimable gifts and for the better assuring our selues that we haue receiued them seeing God hauing giuen them all vnto vs for this end we haue no reason to perswade our selues that wee haue any interest in them vnlesse they further vs to it and stirre vs vp in some measure to glorifie God in all the duties of an holy life And therefore if wee haue any loue towards God wrought in vs by so many rich mercies or any true loue towards our selues which is chiefely shewed in seeking the assurance of such inestimable benefits let vs aboue all things labour and indeuour to serue and pleased God by bringing forth the fruits of holinesse and righteousnesse in the whole course of our liues and conuersations CAP. XXXIX Other motiues arising from those duties which we owe vnto God and our neighbours §.
Sect. 1 The first reason taken from that thankefulnesse which we owe vnto God ANd these are the reasons and arguments respecting Gods workes and benefits towards vs which may perswade vs to performe all the duties of a godly life with diligence cheerefulnesse Besides which there are diuers other motiues arising from those duties which we owe vnto God in lieu of so many great inestimable benefits that are also effectuall to the same purpose As first our vnfained thankefulnesse towards God which we are bound to testifie and approue by performing seruice vnto him in the duties of holinesse and righteousnesse For we Rom. 8. 12. are not debters vnto the flesh that wee should liue according to the lusts thereof but so infinitely indebted vnto God for his innumerable mercies that we are neuer able in the least part to discharge it and are therefore bound euer to remaine thankefull debters and to testifie our thankefulnesse by magnifying his grace and holy Name and by striuing and indeuouring as much as we are able to doe his will and performe all such duties as are acceptable in his sight acknowledging when we haue done the best we can that wee are still vnprofitable seruants who Luk. 17. 10. come farre short of that dutie which wee owe vnto him His grace shining vnto vs when wee were in darkenesse and shadow of death requireth at our hands that wee should no more doe the workes of darkenesse but that we should now walke as it becommeth children of the Eph. 5. 8 10 15 16. light proouing what is acceptable vnto the Lord and by more then ordinary diligence and circumspection redeeming our lost time which we haue mis-spent in the seruice of sinne and Satan The great worke of Redemption also wrought by Christ whereby he hath saued and deliuered vs out of that miserable bondage of sinne and Satan and purchased vs vnto himselfe as his owne peculiar people should make vs zealous Tit. 2. 14. of good workes and in thankefulnesse for so great a benefit most carefull to serue our Lord and Redeemer in holinesse and righteousnesse all the daies of our liues and seeing he hath reconciled vs vnto God his Father by paying for our ransome not siluer or gold or any corruptible Luk. 1. 74 75. thing but that precious price of himselfe and his blood shed for our 1. Pet. 1. 18. Col. 1. 21 22. sinnes that so he might present vs holy vnblameable and vnreprouable in his sight let not vs vngratefully frustrate his end by defyling our selues with sinne but let vs offer our bodies and soules a liuing sacrifice holy and acceptable Rom. 12. 1. vnto God which is our reasonable seruice as the Apostle exhorteth He hath incorporated vs into his owne body and so made vs partakers of himselfe and all his benefits the sonnes of God by adoption and grace and coheires with him in glory and happinesse and therefore let vs bring forth fruits worthy so holy and happie a communion and in all things submit our selues to be ruled and gouerned by so gracious and good an Head The Holy Ghost also hath applied vnto vs by his vertue and efficacie Christs merits and obedience and though heauen and the heauens of heauens are not sufficient to containe him 1. King 8. 27. nor the infinitenesse of his Glory and Maiesty yet he is content to dwell with vs yea in vs yea in vs as in his Temples and therefore let vs not prophane 1. Cor. 6. 19. that which he hath sanctified with his presence and so vex and grieue this Holy Spirit but labour to preseure our bodies and soules in purity and honour that being fit for his habitation he may dwell in vs with pleasure and delight §. Sect. 2 The 2. reason taken from that desire which should be in vs to glorifie God Secondly Gods manifold and rich mercies should moue vs in thankefulnesse to glorifie him who hath beene so good and gracious Luk. 1. 74. 1. Cor. 6. 20. vnto vs which is the maine end why the Lord hath bestowed all his blessings and benefits vpon vs. For therefore he hath created vs that we should glorifie him by our seruice and for this end he hath redeemed vs that we should worship and serue him in holinesse and righteousnesse and that being no longer our owne but his wee should as the Apostle exhorteth vs glorifie him in our soules and bodies Therefore hath he called vs to be a chosen generation a Royall Priesthood an holy 1. Pet. 1. 9. nation a peculiar people that we should shew forth the prayses of him who hath called vs out of darkenesse into his maruailous light And this is the end why the Apostle prayeth so earnestly for the Thessalonians that he would count them worthy of their calling and fulfill in them all the 2. Thes 1. 11 12 good pleasure of his goodnesse and the worke of Faith and power to wit that the name of the Lord Iesus Christ might be glorified in them and they in him Now we thus glorifie God not by adding any thing to his glory but as we are instruments of manifesting it or giue occasion vnto others of glorifying him And thus wee glorifie him in our regeneration and New birth when as his infinite wisdome power and goodnesse doe more wonderfully shine to his glorie in that maruailous change of our nature from death to life from sinnefull vncleannesse to purity and holinesse and of our state from the deepest misery to the highest happinesse then in our first creation Thus also we glorifie him by our fruits of new obedience according to that of our Sauiour Hereby is Joh. 15. 8. your heauenly Father glorified if you bring much fruit Seeing we make it manifest vnto the world that the God whom we serue is himselfe holy pure and iust seeing he is so much delighted in the purity holinesse and righteousnesse of his seruants and cannot indure sinne and Leuit. 10. 2. wickednesse in those that draw neere vnto him And this argument our Sauiour vseth to perswade vs vnto an holy conuersation Let your Matth. 5. 16. light saith he so shine before men that seeing your good workes they may glorifie your Father which is in heauen And the Apostle Peter vseth the same reason Haue your conuersation honest among the Gentiles that whereas 1. Pet. 2. 12. they speake against you as euill doers they may by your good workes which they shall behold glorifie God in the day of visitation Finally wee glorifie him by our godly liues when as by our outward seruice wee approue and testifie that inwardly we loue feare reuerence and depend vpon him as being omniscient who taketh notice of our workes omnipotent and al-sufficient to reward our wel-doing and of infallible truth in all his promises made vnto all those that feare and serue him Now what stronger motiue can there be to perswade vs vnto all the duties of a
chill and cold terrours of death cannot daunt and dismay vs. It calleth to our remembrance our former care to serue and please God and how we haue walked with him before him though not in legall perfection yet with integrity and vprightnesse Esa 38. 3. of heart how we haue done that which is good in Gods sight It witnesseth with our consciences that wee haue beene faithfull Stewards who haue well husbanded Gods talents intrusted vnto vs and that our accounts are euen so that we neede not feare now when we are called to a reckoning Yea it putteth into our hands a generall acquittance sealed with the blood of Christ that wee may haue it in readinesse when we appeare before our Iudge It telleth vs that now all our labours are ended and that nothing remaineth but to receiue our wages and to keepe with God his Saints and holy Angels a perpetuall Sabbath in all ioy and happinesse that now wee are safely passed thorow a sea of danger and are arriuing and entring into the heauenly Hauen of euerlasting rest that we haue fought a good fight and 2. Tim. 4 7. 8. finished it with an happy victory and that now nothing remaineth but to receiue the Crowne of righteousnesse which the Lord the righteous Iudge hath layde vp for vs and is now ready to set vpon our heads with triumph and glory Againe a godly life changeth the nature of death and of a curse for sinne maketh it to become a great blessing as being a meanes to free vs from all euils and to enter vs into the fruition of the chiefest good so that whosoeuer with the Apostle haue led their liues in the true feare of God may say with him For to me to liue is Phil. 1. 21. Christ and to die is gaine For the death of the godly puts an end to all their troubles that all teares may be wiped from their eyes It causeth them Apoc. 21. 4. cease to sinne which so long as they liue in the flesh hangeth vpon them as an heauie burthen and presseth out of them many a sorrowfull sigh and deepe grone It bringeth with it a ioyfull rest from all their labours which in this life are so tedious and troublesome and putteth an end to their wearisome pilgrimage It freeth them from all worldly miseries from pouerty and penurie sores and sicknesses slanders and disgraces and bringeth with it heauenly plentie and the riches of Gods Kingdome perpetuall health euerlasting glory It putteth an end to the spiritual conflict and to all the assaults of our many mighty and malicious enemies so as they shall neuer more be able to disturbe our peace It separateth vs from the society of wicked Psal 120. 5. worldlings which whilest wee liue is so irkesome and dangerous and from participating with them either in their sinnes or punishments It secureth vs from the euils to come and acquitteth vs from approching dangers Finally as it putteth an end to all our euils both of punishment and sinne so it serueth as an entrance into the full fruition of all good and for a straite gate whereby we passe into heauenly happinesse All which considerations should be effectuall reasons to perswade to the leading of a godly life which is alwaies attended vpon by such a blessed death that bringeth so many comforts with it when all other comforts faile and so many ioyes after it of all which they depriue themselues who neglect Gods seruice and spend their time and strength in the eager pursuite of worldly vanities §. Sect. 9 Of the inestimable benefits which a godly life will bring in the world to come Finally as a godly life is in this world profitable to all purposes so is it most beneficiall in respect of the life to come For thereby wee Rom. 8. 1. Apoc. 20. 6. are secured from that euerlasting woe and misery prepared for all those who liue and die in their sinnes seeing there is no condemnation to those who are in Iesus Christ which walke not after the flesh but after the Spirit and the second death shall haue no power ouer them who haue their part in the first resurrection to holinesse and newnesse of life Secondly we are assured hereby of heauenly happinesse For they that haue followed Matth. 19. 28. Christ in the regeneration shall accompany him in glorie They that haue liued like Gods children in holinesse and righteousnesse as in this life they haue the adoption of sonnes and the Spirit of adoption Rom. 8. 15. crying in their hearts Abba Father so shall they in the life to come receiue from their Father their heauenly inheritance whereas they who haue neglected these duties can neither haue this hope here nor that fruition hereafter seeing without holinesse no man shall see God For 1. Ioh. 3. 2 3. Heb. 12. 14. howsoeuer as one saith God made vs without our selues yet he will Augustine not so saue vs. But hauing giuen vs a Being reasonable soules and his Word whereby he hath made vs acquainted with his will and required our conformity and obedience he will haue vs ioyne with him in working out our owne saluation by performing those duties Phil. 2. 12. which he hath prescribed and to walke in the way of holinesse and righteousnesse which leadeth to euerlasting happinesse So that though our seruice of God in holy duties be not the cause of eternall life and glorie but the free mercies of God and merits of Christ yet being the way which leadeth vnto it all may be assured that they shall attaine to heauenly happinesse who goe constantly in it whereas contrariwise they who neuer goe in this way can neuer come vnto that glory vnto which it leadeth Finally a godly life is most profitable in respect of the life to come because God graciously crowneth his owne graces in his children and the fruits of them in their new obedience with a proportionable measure of glory and happinesse so that they who haue in this life shined brightest in the light of grace Dan. 12. 3. and godlinesse shall in that life shine brightest in glorie and blessednesse They who haue most glorified him by their holy conuersation he will impart vnto them the greatest measure of glory and both make them capable and replenish them with greatest ioyes So that if wee haue any care or desire to be secured from endlesse miseries or to be assured of eternall happinesse let vs be moued hereby to serue and please God in the duties of an holy life yea seeing the Lord in some proportion fitteth his wages to our workes and the rich rewards of his free grace according to those indeuours which he hath wrought in vs of seeking his glory let vs being transported with an holy ambition deuote our selues wholy to his seruice not only labour to keep an ordinary pace with others but striuing for the richest prize let vs indeuour to out-strip all that run with