all and euery creature to be esteemed more or lesse good as they more or lesse tend to mans benefit and blessednesse And finally because Almighty God is the supreme end he is also the chiefe Good and all creatures to be esteemed in worth and excellency as they most serue for the magnifying of their Lord and Creator and the aduancement of his glory for which end they haue their being §. Sect. 2 That the practice of Religion and godlinesse is to bee preferred before the theory and bare knowledge of it And thus the end of all arts and sciences is the practice of them and therefore the habit of skill shewed in the exercise of the artsman is much to be preferred because it is the end of theorie and speculation And as this is to be confessed in all other arts so cannot it be denied of Diuinity and Religion the practice whereof doth in excellency surmount the knowledge and theorie as being the maine end whereunto it tendeth For to what purpose doe men spend their spirits and tire their wits in discerning the light of truth if they doe not vse the benefit of it to direct them in all their waies Why doe they rise betimes to see the Sunne if they meane to sit idly still and doe nothing which better suiteth with palpable and Aegyptian darkenesse Why doe they with such care and labour heape vp these rich treasures of learning and knowledge if miser-like they onely looke vpon them and neuer make vse of them for the benefit of themselues and others Why doe they spend their whole liues in sowing the seede and neuer reape the crop or hauing brought in the haruest and filled their barnes and granaries what good will all this doe them if they let it there must and mould and neuer eate the fruit of their labours How vaine therefore is their practice who spend all their strength in polemicall disputes to euince errour and finde out the truth if when they haue found it they will not walke in this light nor let it be the guide of their liues like herein to foolish boyes who striue for a ball which when they haue gotten with much sweate and haue no competitour to contend further for it they cast into a corner with carelesse neglect or hauing fought euen vnto blood to beate others off a Mole hill as from a fort of strength doe make no further vse of it when they haue gotten quiet possession How fruitlesse are the labours of such Pastours and Preachers who spend all their time in painefull studies to barrell vp that knowledge which they meane neuer to vse propounding no other end of their knowledge but to know and as though they enuied all others their esteemed Iewell neuer communicate it by painefull preaching vnto their people who through their negligence haue no more vse of their gifts then poore neighbours haue of a misers treasure which is fast locked vp from them in their barred chests nor are more edifyed by their knowledge then if they were ignorant ideots and destitute of all learning Heerein also rich misers indeed in that they doe not only depriue others of the vse of their wealth but defraud their owne soules of the benefit of it letting it rust without the vse and practice of it in a godly life whereby as they should shine vnto others by a good example so they should make their own calling and election sure and strengthen their faith in the assurance of eternal blessednes which is not promised to them that only know but also do the will of their Joh. 13. 17. Master Finally how bootlesse and vaine is the practice of such professors of Religion among the people who in their diligence to heare Sermons and reade the Scriptures take care onely to inlighten their braines with knowledge which they wholly spend in proud disputes and lauish discourse but neuer suffer it to descend into their hearts to warme and cherrish any holy affections nor to shine out vnto others in the light of a godly life to the glory of God and edification of their brethren by their godly example §. Sect. 3 That the practice of godlinesse is an infallible signe of the sincerity of our knowledge and profession Againe as the practice of all Christian duties in a godly life is to bee preferred before knowledge and profession of Religion so is it the signe and seale whereby we may know if our knowledge bee sound and sauing Luk. 12. 47. Ioh. 13. 17. Luk. 11. 28. and our profession in truth and without hypocrisie For an idle and fruitlesse knowledge furthereth not our saluation but rather leaueth vs without excuse aggrauateth our sinnes and increaseth our condemnation for they are not blessed who know the greatest mysteries of Christs Kingdome but they who make an holy vse of what they know not they that know these things saith our Sauiour but they who doe them not they that heare the Word onely but they who keepe it are blessed Not the hearers of the Law but the doers thereof are iustified saith the Apostle Paul And the Rom. 2. 13. Apostle Iames exhorteth vs to be not onely hearers of the Word but doers also seeing otherwise we shall but deceiue our selues and vtterly lose all the Jam. 1. 22. fruit of our labours Without which practice knowledge puffeth vp not 1. Cor. 8. 1. making vs solidly wise but like bladders filled with winde easily tossed vp and downe at the pleasure of those who extoll vs with their praises and is no christian knowledge though it comprehend the greatest mysteries of Christianity seeing we truely know onely what we practise For as the Apostle Iohn teaching vs to examine the truth of our knowledge saith Heereby we know that we know him if we keepe his Commandements And hee 1. Ioh. 2. 3 4. that saith I know him and keepeth not his Commandements is a lyer and the truth is not in him Finally the more wee know the more grieuous shall our sinne and punishment be if we doe not practise it For the seruant that Luk. 12. 47. knoweth his masters will and doth it not shall be beaten with many stripes Our profession likewise without this practice is but hypocritical making vs to resemble the stony ground which brought foorth a faire greene blade but no fruit to due maturity like the fig-tree which hauing leaues but no figs was accursed like the tree in the Garden which cumbring the ground with its fruitlesse presence was threatned to bee cut downe like Glow-wormes which haue some lustre and brightnesse but no heate seeing such Professours shine with some light of knowledge but without all warmth of Christian charity Neither is that pure Religion and vndefiled Iam. 1. 27. before God which like an emptie barrell maketh a great sound in an outward profession but that which exerciseth it selfe in the duties of Christianity as to visite the fatherlesse and widdowes in their affliction and to
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
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
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
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
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
as the end of all our actions 13 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 14 Sect. 1 That we can no otherwise please God then by framing our liues according to his will 14 2 That not Gods secret but reuealed will must be the rule of our liues and actions 15 3 Reasons prouing that wee can no otherwise please God then by doing his will 15 4 Of the speciall duties wherein a godly life chiefly consisteth 18 CAP. IIII. Of the forme and manner how all Christian duties ought to be performed namely with feruency of desire a settled resolution and earnest indeuour to please God in all things 19 Sect. 1 That these desires resolutions and indeuours are required of all those who will serue and please God 19 2 That all Euangelicall obedience consisteth chiefly in these desires resolutions and indeuours 20 3 That they must not be faint and weak but feruent and earnest 21 4 That they must be intire and totall both in respect of the subiect and obiect 22 5 That our desires resolutions and indeuours must aime at the meanes as well as at the end 23 6 That they must not be lazie and idle but diligent and painfull 23 7 That they must not bee by fits and flashes but constant and durable 24 CAP. V. Of sauing knowledge which is the first maine ground of a godly life How necessary it is and the causes of it 25 Sect. 1 Of the maine grounds of a godly life 25 2 That sauing knowledge is the prime vertue and mother grace from which all others haue their beginning 25 3 That ignorance estrangeth vs from God and the life of grace and glory 27 4 That God is the chiefe Authour and efficient cause of sauing knowledge 28 5 Of the instrumentall causes of sauing knowledge 29 CAP. VI. Of the obiect of sauing knowledge namely God himselfe and his attributes his Word and workes 30 Sect. 1 That there is a God and how we may know it 30 2 Who this God is and how he may be described 30 3 Of Gods attributes and how they are ascribed vnto God 30 4 Of Gods primary attributes and how they may be described 31 5 Of Gods secondary attributes and how they differ from those shadowes of them which are in the creatures 31 6 What Gods secondary attributes are and how they may be described 32 7 Of the persons in Trinity 33 8 Of the knowledge of Gods workes and first of his decree 34 9 Of the execution of Gods decree in mans Creation fall and misery 34 10 Of our recouery out of our misery 35 CAP. VII Of the quantity and quality of sauing knowledge and how necessary it is to a godly life 36 Sect. 1 Of the quantity of knowledge and the diuers degrees of it 36 2 Of the quality of our knowledge that it may be effectuall 38 3 That this sauing knowledge is necessary to a godly life 38 4 Of the meanes of sauing knowledge 39 CAP. VIII Of a liuely and iustifying faith which is the second maine ground of a godly life 40 Sect. 1 That without faith wee cannot performe any duty of a godly life 40 2 That faith and a godly life are inseparable companions 41 3 That they deceiue themselues who dis-ioyne faith from a godly life 42 4 Of a generall faith 43 5 Of iustifying faith what it is and what is required vnto it 43 6 Of the degrees of faith and how they are wrought in vs. 45 7 That the duties of a godly life hold a proportion with our faith whether it be weake or strong 46 CAP. IX Of the meanes whereby wee may obtaine a liuely faith and daily increase it from the least to the highest degree 47 Sect. 1 Of fiue speciall meanes whereby we may obtaine a liuely faith 47 2 Of the sixth meanes 48 3 Of the meanes whereby wee may attaine vnto fulnesse of perswasion 49 4 Of that speciall faith whereby we apply Christ for our sanctification 50 5 Of the meanes whereby wee may strengthen our faith in the assurance of our sanctification 50 CAP. X. Of the third ground of a godly life which is a pure heart 52 Sect. 1 Of a pure heart what it is and from whence it ariseth 52 2 That all true fruits of godlines spring from a pure heart 52 3 That God chiefly desireth the heart aboue all other parts 53 4 That God respecteth no duty vnlesse it proceed from a pure heart 54 5 That all sound repentance must begin at the heart 55 6 Wherein purenesse of heart consisteth 55 7 Of the causes of the hearts purity 57 CAP. XI Of the signes of a pure heart and of the meanes whereby wee may obtaine and preserue it 58 Sect. 1 Of the inward signes of a pure heart 58 2 Of the outward signes of a pure heart 59 3 That it is a good meanes of a pure heart highly to esteeme it 59 4 Of the manifold euils which accompany a polluted heart 61 5 That faith is a chiefe meanes of a pure heart 61 6 Of the meanes to preserue the purity of our hearts the first whereof is to watch ouer them 62 7 The second meanes is to preserue them from all sinne 63 8 The third meanes is to auoyd the occasions of sinne 64 9 The fourth meanes is often to examine our hearts in the sight of God 64 10 The fifth meanes is to be continually taken vp in holy exercises 65 CAP. XII Of Conscience in generall the nature properties and effects of it 65 Sect. 1 That the nature of conscience may partly be knowne by the name 65 2 What conscience is being generally considered 66 3 Of the diuers offices of conscience 67 4 That conscience hath all its power and authority from God onely 68 CAP. XIII Of a good Conscience which is a maine ground of a godly life what it is and the causes of it 69 Sect. 1 What a good conscience is and what is the efficient cause that worketh it in vs. 69 2 Of the meritorious cause of a good conscience 69 3 Of the instrumentall causes 70 4 That a good conscience springeth from a liuely faith 71 CAP. XIIII Of the actions and effects of a good conscience of the peace which it truly speaketh and how it differeth from the false peace of secure worldlings 72 Sect. 1 That a good conscience speaketh goodnesse and peace onely 72 2 That it speaketh peace according to the truth of Gods Word 73 3 The differences betweene the peace of a good and bad conscience as first that the peace of the wicked proceedeth from ignorance of their estate 73 4 That the peace of a good conscience proceedeth from spirituall life of an euill from senselesnesse and deadnesse 74 5 That the peace of the wicked proceedeth from carnall security 75 6 That the peace of an euill conscience proceedeth from worldly imployments 76 CAP.
vs. §. Sect. 4 That the Spirit of God is the Author of spirituall life 1. And if we thus gaine his company and giue him friendly intertainement when he dwelleth in vs possessing our vessels in sanctification and honour Thes 4. 3. Eph. 4. 30. 1. Thes 5. 19. that they may be fit Temples for this pure Maiestie and not vexing and grieuing this holy Ghest by quenching those good motions which he suggesteth vnto vs then will not he be idle in vs but will direct and guide vs in all our wayes and inable and strengthen vs vnto all Christian duties of holinesse and righteousnesse nor come alone to dwell in vs but accompanied with the sweet society of all sanctifying and sauing graces And first of all he will quicken vs in the life of grace who were before dead in trespasses and sinnes and giue vnto vs spirituall motion in all holy actions Eph. 2. 1. the which though at first it be but weake and scarcely to be discerned like a child newly quickned in the wombe yet shall it increase by degrees vntill we be strengthened for the spirituall birth and grow vp from age to age and from strength to strength vnto a perfect man and vnto the Eph. 4. 13. measure of the stature of the fulnesse of Christ of which life the Spirit of God is the principall Author according to that of the Apostle If the Spirit of Rom. 8. 11. him that raised vp Iesus from the dead dwell in you he that raised vp Christ from the dead shall also quicken your mortall body by his Spirit that dwelleth in you without the which we cannot once mooue in the wayes of godlinesse nor after that we haue begun proceede or grow vp vnto any perfection And therefore when we finde our selues dead and dull vnto all good actions we are earnestly to pray with Dauid that God will reuiue and quicken vs Ps 119. 25 107. by his grace and holy Spirit that we may become actiue and able to performe the duties of a Christian and holy life §. Sect. 5 That the Spirit inlighteneth vs in the wayes of godlinesse Secondly hauing giuen vnto vs this life of grace hee will in the next place indue vs with spirituall light and illuminate the blinde eyes of our mindes that we may vnderstand the will and wayes of God reuealed in his Word and attaine vnto such a measure of sauing knowledge as may be sufficient to direct vs in all our thoughts words and actions And this is that voyce of the Spirit which in our conuersion vnto God secretly whispereth in the eare of our minds as it were behind vs saying This is the way walke yee in it when ye turne to the right hand and when yee turne to Esa 30. 20. the left This is that day-spring which the Sunne of righteousnesse with his arising hath caused to appeare and visit vs to giue light vnto vs who sate Luk. 1. 78 79. in darkenesse and in the shaddow of death and to guide our feete into the way of peace This is that Comforter which our Sauiour promised to send after his resurrection who should leade his Disciples and with them all the faithfull into all truth This is that grace of God which hath appeared teaching Iohn 16. 13. Tit. 2. 11 12. vs to deny vngodlinesse and worldly lusts and to liue soberly righteously and godly in this present world This is that holy oyntment and precious eye-salue which openeth and illighteneth the blinde eyes of our minds that we may know all things appertaining to our saluation so as we need no Tutor to teach vs any other doctrine but as the same anoynting hath 1. Ioh. 2. 20 27. taught vs of all things Whereof he is called the Spirit of truth not onely because he is most true and Truth it selfe but also teacheth and guideth vs in the wayes of truth And the spirit of illumination and wisedome not onely Ioh 14. 17 15. 26. because there is in him a measure without measure of light and knowledge but also illighteneth our minds darkened with ignorance and maketh vs who were only wise vnto euill wise vnto good and to the eternall Ier. 4. 22. saluation of our owne soules And vnlesse we be thus illightened by the Spirit of God and haue the way of saluation reuealed vnto vs it remaineth an hidden mysterie of which we are not capeable in our naturall vnderstanding for as the Apostle teacheth vs The naturall man vnderstandeth Eph. 3 3 5. not the things of the Spirit of God for they are foolishnesse vnto him neither can 1. Cor. 2. 14. he know them because they are spiritually discerned and the things of God knoweth no man but the Spirit of God and they vnto whom by the Spirit they are reuealed Vers 10. 11. Vnlesse this light shine in our hearts we remaine in more then an Aegyptian darkenesse sitting still in errour and sinne and not being able to mooue in the actions of holinesse and righteousnesse neither is it possible that we should walke in the wayes of God vntill by the light of his Spirit they be reuealed vnto vs. Finally we must first know the will of God before wee can doe it and so attaine vnto euerlasting blessednesse And Ioh. 13. 17. therefore in the next place if we would leade this godly life we must desire to be inlightened by Gods Spirit in the knowledge of his will and to haue the light of spirituall wisedome added to the life of grace that knowing it in our vnderstandings we may yeeld obedience vnto it in our liues and conuersations praying to this purpose without ceasing for our selues as the Apostle for the Ephesians That the God of our Lord Iesus Christ the Eph. 1. 17 18. Father of Glory would giue vnto vs the spirit of wisedome and reuelation in the knowledge of him the eyes of our vnderstanding being inlightened that we may know what is the hope of his calling and what the riches of the glory of his inheritance in the Saints c. §. Sect. 6 That we must bee ingrafted into Christ before wee can leade a godly life The second maine thing required in those who are to leade a godly life is that they be ingrafted into Iesus Christ by vertue of which vnion he becomming their head and they his members they haue communion with him and are made partakers of the vertue of his death and resurrection Rom. 6. 12. whereby their sinnes are mortified and crucified so as they can no longer raigne in their mortall bodies and they quickned vnto holinesse and newnesse of life and so inabled to bring foorth the fruits of obedience in the whole course of their conuersation For we are naturally dead and buried in the graue of sinne and not able to stirre or mooue in the actions of godlinesse but no sooner are we ioyned to him and touch his body crucified by the hand of faith
effectuall liuely and full of spirituall sap faith springeth as it were the mayne body of the tree and from it all other vertues and graces like the boughes and branches and the profession and practice of Christianity in good workes and the duties of godlinesse like the leaues and fruits doe proceed and grow For first we know God and his sauing attributes and then by faith we apprehend and beleeue them And vvhen by an effectuall knowledge we conceiue by a liuely faith beleeue them as that Iehouah who is our God is infinite in all perfection omnipotent omniscient omnipresent and all-sufficient most good and gracious most mercifull and true then doe we trust in him loue him and grow zealous of his glory obey and serue him praise and reioyce in him and in all things submit our selues to his good pleasure And so when we know and beleeue the former attributes ioyned with his iustice and hatred of sinne they worke in our hearts the true feare of God humility and awfull reuerence moouing vs to honour and worship him in spirit and truth to imbrace and practise all vertues and holy duties because they are acceptable vnto him and to flye and forsake all vice and wickednesse because they are odious in his sight So that sauing knowledge as the roote doth comprize in it the life and sap of all other graces whereof it is that in the Scriptures it is put for them all and comprehendeth in it alone all Religion and the duties of godlinesse Thus the Lord prohibiteth vs to glory in our wisedome strength and riches but let him that glorieth glory in this that hee Jer. 9. 24. vnderstandeth and knoweth me And our Sauiour telleth vs that This is life eternall to know God and whom hee hath sent Iesus Christ It is the maine Ioh. 17. 3. ground and cause of all true obedience and therefore the Lord before he giueth his Law which hee would haue kept and performed prefixeth a Preface wherein he describeth himselfe that his people might know him I am the Lord thy God which brought thee out of the land of Egypt and out of the house of bondage And Dauid exhorting his sonne Salomon vnto Gods seruice doth first require that he should know him And thou Salomon my sonne know thou the God of thy father and serue him with a perfect heart 1. Chro. 28. 9. and a willing mind Neither will any doe him chearefull seruice till they Heb. 11. 6. know what a mighty and gracious Lord he is and what bountifull wages both of temporall and eternall blessings hee giueth vnto those that faithfully serue him It comprizeth in it the summe of all Gods promises concerning his gifts temporall and spirituall in the couenant of Grace I will put my Law in their inward parts and write it in their hearts c. and Ier. 31. 33 34. they shall all know me from the least of them to the greatest of them saith the Lord. It is the cause of all other vertues for before we know them we cannot so much as desire them as our Sauiour implyeth in his speech to the woman of Samaria If thou knewest the gift of God and who it is that saith to Iohn 4. 10. thee Giue mee drinke thou wouldest haue asked of him and hee would haue giuen thee liuing water More particularly it is the cause of faith for we cannot come vnto him nor beleeue in God till we know him and what hee Heb. 11. 6. is And affiance for as the Psalmist saith They that know thy name will put Psal 9. 10. their trust in thee for thou Lord hast not forsaken them that seeke thee Of our loue of God for we must know how louing and louely he is before we can loue him and as the Apostle saith We loue God because hee loueth vs first And the vsuall speech is There is no loue of that of which there 1. Ioh. 4. 19. is no knowledge To which purpose Augustine saith that we may loue Ignoti nulla cupido Inuisa possumus cupere incognita nequaquam Rom. 10. 15. things vnseene but not vnknowne Of our inuocation and prayer for how shall they call vpon him in whom they haue not beleeued and how shall they beleeue in him of whom they haue not heard It is the cause also of our conuersion vnto God and of turning to him from our sinnes by true repentance For the first grace wrought in vs by the Spirit is illumination whereby our mindes are inlightened with a sight of our misery and our hearts inflamed with a desire to come out of it And to this purpose it is said that the Apostle Paul was sent vnto the Gentiles first to open their Act. 26. 18. eyes and to turne them from darkenesse to light and then to recouer them from the power of Satan vnto God c. In a word by knowledge of God we attaine vnto all grace and peace requisite to life and godlinesse according to that of the Apostle Grace and peace bee multiplied vnto you through the 2. Pet. 1. 2 3. knowledge of God and of Iesus our Lord according as his diuine power hath giuen vnto vs all things that pertaine vnto life and godlinesse through the knowledge of him that hath called vs to glory and vertue So that grace and glory holinesse and happinesse are deriued vnto vs by this sauing knowledge and that in such measure as this knowledge is vnto which we haue attained Heere in this life our knowledge is but begun and so with it our sanctification and glory and that being but in part these are imperfect also but when we haue this knowledge in perfection wee shall be perfect also in righteousnesse and blessednesse and when the dim glasse is remooued and we see God face to face and know as we are knowne then shall we in his presence 1 Cor. 13. 12. haue fulnesse of ioy and pleasures at his right hand for euermore To which purpose Psal 16. 11. 1. Ioh. 3. 2. the Apostle also saith Beloued now are we the sonnes of God and it doth not yet appeare what we shall be but we know that when he shall appeare we shall be like him for we shall see him as he is §. Sect. 3 That ignorance estrangeth vs from God and the life of grace and glory Contrariwise want of this knowledge and ignorance of God and his will maketh vs strangers from God and the Common wealth of Israel and Ier. 31. 33 34. Ioh. 10. 14 4 5. howsoeuer we be the Church yet to be no true members of the Church For God hath promised to all that are in the Couenant of grace that hee will put his Law in their inward parts and write it in their hearts and that they shall all know him from the least of them to the greatest of them And our Sauiour saith that he knoweth all the sheepe of his fold and is knowne of them
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
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
gouernours to stampe first Gods seale vpon their children that thereby also they may bee marked for the children of God before Satan hath preuented them by sealing them for his slaues and stamping vpon them the markes of perdition Let them instruct them in the principles of true Religion when as by their docible age they are most fit to learne and most strong and able to retaine what they haue learned in faithfull memories lest neglecting this duty Satan and the world teach them in their schoole of impiety all prophanenesse and wickednesse or if they incline at all to some Religion doe by their instruments seduce them from the truth sow in their minds the seeds of errours schisme and heresies and draw them away from God by teaching them to offer vnto him for his pure seruice their owne or other mens inuentions and traditions will-worship superstition and idolatry §. Sect. 6 Examples of the faithfull who haue catechized their family Lastly the examples of the faithfull in all ages who haue been diligent in the performing of this duty may perswade vs vnto it Thus wee reade Gen. 4. 1 2. that Cain and Abel serued God by sacrifices which they could not haue done there being then no written Word for their direction vnlesse they had beene instructed in Gods true Religion by their parents So Abraham is commended for this duty from whom God would not hide his secret counsels because he knew that he would command his children and his houshold Gen. 18. 19. after him that they might keepe the way of the Lord. Thus Salomon was instructed 1. Chro. 28. 9. Pro. 30. by Dauid his father and by Bathsheba his mother from his tender youth to his riper age as himselfe professeth I was my fathers sonne tender Pro. 4. 3 4. and onely beloued in the sight of my mother He taught me also and said vnto me Let thine heart retaine my words keepe my commandements and liue c. And we reade that Iehoash the King was instructed from his tender youth 2. King 12. 2. in the knowledge of God by his good vncle Iehoiada the Priest So also in the New Testament this duty was practised for there were two sorts of Catechumenoi or such as were catechized first such as were adulti and of ripe age who were catechized in the principles of Christian Religion before they were baptized as Theophilus the Eunuch Cornelius and his houshold Apollos and many others whereof these principles were called Heb. 6. 2. the doctrine of Baptismes And the second sort borne in the Church who being in the Couenant were baptized in their infancie and after that catechized and then confirmed by the imposition of hands whereof the principles were called the doctrine of the imposition of hands in the same place because at their confirmation they first rendred an account of their faith And thus Paul remembring Timothies vnfained faith saith that it dwelt 2. Tim. 1. 5. first in his grandmother Lois and his mother Eunice of whom hee maketh honourable mention because they had instructed him from his youth in the doctrine of it And therefore if wee would bee numbred in the Calender of the faithfull or be made happy in their rewards let vs follow their example and as we haue opportunity and conuenient time let vs catechize and instruct in the principles of Christian Religion all those that being capeable of knowledge are committed to our charge §. Sect. 7 Reasons moouing children to submit themselues to be catechized And these are the reasons which may perswade gouernours to performe this duty of Catechizing vnto which we will adde some others which may mooue those who are vnder their gouernement to submit themselues willingly vnto this Ordinance of God to receiue instruction from them and attentiuely to heare them carefully to treasure vp in their hearts and memories what they haue learned and chearefully to render an account of it when they are called thereunto The which I thought necessary in respect of the backwardnesse which is to be obserued in most families and congregations amongst all sorts not onely nor chiefly among children in yeeres but especially such as being riper in age are notwithstanding children in knowledge The which is caused by their naturall auersenesse to these religious duties by the corruption of their iudgements perswading them that they are vnnecessary by the worldlinesse and prophanenesse of their hearts which hindreth them from attending vnto instruction and consequently maketh them vnwilling to bee called to account because they finde themselues vnable to answere and giue any satisfaction to their teachers by carnall pride and proud bashfulnesse which causeth them scornefully to cast off Christs yoke and contemptuously to refuse subiection vnto his Ordinance because they feare to be disgraced before others for their ignorance and small profiting in the knowledge of Christian Religion and finally by the subtill malice of the deuil which casteth before them all discouragements which hee can deuise or raise against this profitable exercise because he well knoweth that it is a most powerfull meanes to dispell the mists of ignorance through which hee misleadeth men to prophanenesse heresie hell and destruction and to inlighten mens minds with sauing knowledge to beate him from his throne and to cast downe the strong holds of sinne and to set vp and establish in their hearts the gracious Kingdome of Iesus Christ by which they shall be brought to all glory and heauenly happinesse §. Sect. 8 Reasons moouing those which are of yeeres to submit themselues to be catechized if they be ignorant Now these reasons concerne not onely children in yeeres but also children in knowledge though they bee ancient in respect of age The first Eph 2. 10. Luk. 1. 74. Deut 28. 14. Deut. 12. 32. whereof may be taken from the end of their creation and redemption for they are created vnto good workes which God hath ordained that they should walke in them they are redeemed out of the hands of their spirituall enemies that they should serue God in holinesse and righteousnesse before him all the dayes of their liues they are not their owne but bought with a price that they might glorifie their Redeemer in their soules and bodies But none can truely serue the Lord vnlesse they know him his will and Word from which they must not decline to the right hand nor to the left and neither adde any thing to it nor detract ought from it for else through naturall ignorance they will as our Sauiour chargeth the Samaritans worship they know not what Ioh. 4. 22. and in stead of his true seruice offer vnto him their owne will-worship and inuentions Neither can wee come to this knowledge but by the meanes which God hath ordained one of the chiefe whereof is this religious exercise Secondly we haue vowed in our baptisme that we will fight vnder Christs Banner against our spirituall enemies which wee cannot doe without receiuing a
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
nor make any attempt against his enemies but all these things must be purchased and atchieued by labour and diligence then how shall wee thinke euer to inrich our soules with the vnvaluable treasures of Gods graces to attaine vnto that high and supernaturall learning which teacheth vnto vs the knowledge of God and of our selues our Sauiour Christ and his will and truth or to get the victory ouer the spirituall enemies of our saluation which shall be rewarded with a Crowne of glory and triumph seeing they are so many mighty and malicious if we doe not shake off all sloth and with all study and diligence vse all good meanes whereby wee may ouercome all difficulties and compasse these things so much to be desired and so hardly obtained Neither must we thinke it an easie matter to serue the Lord in the duties of a godly life and so slight it ouer as requiring no paines seeing they are things of such high excellency that they are farre aboue our naturall reach and seeing also wee cannot proceed in them but against the violent streames of mighty opposition For the spirituall enemies of our saluation are alwayes ready to stop and hinder vs in our course of Christianity and we wrestle not against flesh and blood but against Ephes 6. 9. principalities and powers and spirituall wickednesses in high places who vsing all diligence to worke our destruction by spoyling vs of all Gods graces and hindring vs from doing any Christian duty it behoueth vs with no lesse diligence to preuent their malice Our arch-enemy Satan neuer resteth but like a roring Lion rangeth still about seeking to deuoure vs and how 1. Pet. 5. 8. then doth it beseeme vs to stand continually vpon our gard and as the Apostle Peter exhorteth vs to watch and to be sober The world is euer forward to allure vs vnto wickednes by euill perswasions and bad examples or to thrust vs into it by threats and violent courses and what diligence then becommeth vs to vse in escaping these snares and preseruing our selues from falling in these tentations But especially our selues are greatest and most dangerous enemies vnto our selues nourishing in our owne bosome such natural corruptiō as maketh vs most auerse vnto all good duties and headlongly prone vnto all sins what diligence therefore should we vse in subduing the strength defeating the wiles of this secret traytor that lyeth still lurking in vs seeking all aduantages to hinder vs in all Christian exercises and to betray our soules as captiues vnto Satan by drawing them into sinne Through this corruption of nature wee are backward vnto all good duties and in our course of Christianity doe as it were row against the streame No longer can wee goe forward then we ply the oare with all diligence indeuor no sooner giue our selues to ease and remit our labor but we are carryed back againe with the wind and tide of our carnall corruptions We wrestle with a cruell monster our own sinful flesh against which we preuaile no longer then we squeeze and crush it with our spiritual gripes for no sooner do we surcease this holy violence against this corruptiō of our nature but it recouereth as it were a new life with increased strength againe setteth vpon vs putting vs to a second labour danger for the obtaining of the victory as we see in the example of Dauid who euen after that hee had well profited in the practice of mortification and gotten the victory ouer his sinfull corruptions by his earnest indeuours in this spirituall exercise intermitting for a while his wonted diligence and giuing himselfe to sloth and ease was shamefully foyled by his traiterous flesh and lamentably plunged into diuers fearfull sinnes Finally by reason of our fall that heauie curse which was denounced against the earth seazeth also vpon our soules which are barren in bearing any good fruits of holinesse and righteousnes and naturally bring forth nothing but the thornes and thistles of sinne and wickednesse vnlesse we spiritually manure them with all painfull diligence and make them more fertile and fruitfull with the sweat of our labours Neither can we expect any haruest of holy duties to spring out of such barren soyles vnlesse we doe well husband them and vse all diligence in tilling and breaking vp these fallow grounds in sowing them with the good seed of heauenly doctrine and in weeding out of them daily some vices and corruptions Againe this diligence is necessary for as if it bee remitted the strength of sinne continually increaseth so the graces of Gods Spirit in respect of the vigour of their operations do daily decrease and languish in vs. For as to the welfare of our bodies it is necessarily required that they be nourished and sustained by the same elements whereof they were first composed which being but a while neglected the spirits languish the strength is abated and the whole body is infeebled and fainteth so also is it no lesse necessary that we vse all diligence in nourishing Gods spirituall graces in vs by the same meanes whereby they were begun in vs as the Word Sacraments Prayer and the rest for if wee doe not giue them continually this spirituall refection and refreshing they will soone abate of their strength wax faint and languish Neither are these graces connaturall with vs or like plants thriuing and well-liking euen when they are neglected in their owne soyle but like trees transplanted out of hot countries into ours as suppose the Orange Lemon tree or such like which need much tending watring in the Summer couering and keeping warme in the Winter that what is wanting in nature may be supplied with art and diligence They are like fire burning not in its owne element or in combustible matter where it needs not labour to continue it but in greene wood which is ready euery hand-while to goe out till it be thorowly kindled vnlesse we diligently blow it and take great paines to make it burne Whereof it is that the Apostle vsing this metaphor exhorteth Timothy to stirre vp and relieue Gods gifts and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Tim. 1. 6. graces in him as it were by blowing the fire which otherwise would decay and languish in him Finally the necessity of this diligence heereby appeareth in that without it we can neither escape Gods curse nor attaine vnto blessednesse For he is accursed of God not onely who is diligent in the seruice of the diuell but also who is negligent in the duties of his seruice seeming like Meroz in a cold neutrality to take neither part and not Judg. 5. 23. he alone who contemneth or omitteth the workes of God but hee also who doth them negligently In which number are our ciuill worldlings Jer. 48. 10. who contenting themselues with their morall honesty iust dealing and keeping their word doe either wholly neglect the religious duties of Gods seruice further then the Law compelleth them or else performe
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
Scriptures and other religious bookes yea though we were like many of the Iewes so conuersant in the Booke of God that we could say the most of it by heart and were able to tell precisely how many words and letters were contained in it all this would yeeld vnto vs no spirituall nourishment nor make vs to thriue any whit in grace and godlinesse §. Sect. 3 That we must come with a purpose to make good vse of all we reade Finally in our preparation we must come to reading with a purpose and resolution to draw all we reade vnto our owne particular vse either for the informing of our iudgements or sanctifying of our affections or reforming of our liues by putting those good duties in practice which we know and learne The which purpose Dauid expresseth in these words Teach me O Lord the way of thy Commandements and I will keepe them vnto Psal 119. 33. the end Otherwise wee can haue no assurance that God will by our reading inlighten our mindes and increase our knowledge for why should be giue vs more if we make no good vse of that we haue Yea why should he not rather take away his Talent if we hide it vnprofitably in a napkin or at least leaue it with vs to increase our account and with it our punishment for the seruant that knoweth his Masters will and doth it not shall bee Luk. 12. 47. beaten with many stripes Let therefore as one exhorteth the holy Scriptures Sint ergo diuine Scripture semper in manibus tuis iugiter mente volâ—â—ntur c. Hyer a 〈…〉 Iâ—â— Scripturas sacras lege vt semper memineris Dei illa verba esse qui legem suâ—m non solùm sciri sed etiam impleri iubet c. Ad Demetriad be alwayes in thy hands and meditate on them in thy minde yet doe not thinke it sufficient for thee to haue Gods Lawes in thy memory if thou forgettest them in thy workes but therefore know them that thou mayest doe what thou knowest for not the hearers of the Law are iust before God but the doers of it are iustified And as the same Author perswadeth in another place So reade the holy Scriptures as that thou alwayes remember them to be the Word of God who requireth not onely that we should know his Law but also fulfill and obey it For it profiteth not to know such things as ought to be done and not to doe them Thou vsest well thy reading of Diuinity if thou settest it as a glasse before thee that thy soule may behold it selfe by looking in it and may either amend deformities and blemishes or more adorne it selfe where it is already beautifull §. Sect. 4 That we must pray before we reade Lastly that we may performe both the preparation and action the better we must lift vp our hearts and when in respect of place and company we conueniently can our voyce also desiring in some short and pithy prayer that the Lord will assist vs in this exercise by his grace and holy Spirit that thereby it may become effectuall for the inlightning of our mindes with sauing knowledge the informing of our iudgements the sanctifying of our affections the nourishing and increasing of our faith repentance and all sanctifying graces and the strengthening of vs in the inner man vnto all the duties of a godly and Christian life to the glory of his holy Name and comfort and saluation of our soules through our Lord Iesus Christ The which inuocation of Gods holy Name is necessary before the reading of the Word for we are naturally blind and therefore had need to pray with Dauid Open mine eyes O Lord that I may see the wonderfull things of the Law Naturally we vnderstand not the things Psal 119. 18. of the Spirit of God neither can we know them because they are spiritually discerned 1. Cor. 2. 11 14. and it is onely the Spirit of God that knoweth the things of God and Luk. 11. 13. reuealeth them vnto vs which we can no otherwise hope to obtaine then by feruent and effectuall prayer CAP. XXX Of the duties required in the action of reading that we may profit by it §. Sect. 1 Of the ends at which wee must ayme in our reading ANd thus much concerning those things which are required in our preparation In the action of reading diuers points are to be considered The first is the ends which wee must propound vnto our selues in it Which are either principall or subordinate The principall end which wee must ayme at in this exercise is the glory of God namely that heereby knowing his will we may glorifie his holy Name by yeelding obedience vnto it and by putting in practice the things which he requireth in the whole course of our liues and conuersations The subordinate end is generally the edification of our selues and our brethren and the saluation of their and our owne soules according to that of the Apostle Attend vnto reading 1. Tim. 4. 13 16. and continue therein for in so doing thou shalt both saue thy selfe and those that heare thee More especially wee must reade the Scriptures to those ends for which the holy Ghost hath commended them vnto vs as vsefull and profitable And first for doctrine and instruction in which regard 2. Tim. 3. 16. we are to reade them for the further inlightning of our minds and informing of our iudgements in the knowledge and acknowledgement of Gods will that we may be directed thereby in all our wayes for the leading of our liues in such a course as may in all things bee acceptable vnto God For we are naturally blind and ignorant and walking in darkenesse and in the shaddow of death we know not what to chuse and what to refuse but the Word of God is a lampe vnto our feet and a light vnto our Psal 119. 105. paths which shining vnto vs in this darkenesse guideth our feet into the way of peace Of which light if we depriue our selues we shall passe our Luk. 1. 79. liues in a more then Aegyptian darkenesse and groping at noone day shall easily be mis-led into all sinne and errour according to that of Salomon for the soule to be without knowledge it is not good and he who wanting Pro. 19. 2. this light to guide him hasteth with his feet sinneth being ready to deceiue and be deceiued The second end at which wee must ayme in our reading is that we may be established in the truth being inabled to defend it and also to refute and conuince the errours and false doctrine which are contrary vnto it especially those wherewith it is most oppugned in the times and places wherein we liue For if wee be conuersant in the Scriptures we shall be able to try the Spirits whether they be of God or no 1. Iob. 4. 1. and not receiue all we heare hand ouer head and so be carried away with euery wind
Sect. 1 The first reason taken from that thankefulnesse which we owe vnto God ANd these are the reasons and arguments respecting Gods workes and benefits towards vs which may perswade vs to performe all the duties of a godly life with diligence cheerefulnesse Besides which there are diuers other motiues arising from those duties which we owe vnto God in lieu of so many great inestimable benefits that are also effectuall to the same purpose As first our vnfained thankefulnesse towards God which we are bound to testifie and approue by performing seruice vnto him in the duties of holinesse and righteousnesse For we Rom. 8. 12. are not debters vnto the flesh that wee should liue according to the lusts thereof but so infinitely indebted vnto God for his innumerable mercies that we are neuer able in the least part to discharge it and are therefore bound euer to remaine thankefull debters and to testifie our thankefulnesse by magnifying his grace and holy Name and by striuing and indeuouring as much as we are able to doe his will and performe all such duties as are acceptable in his sight acknowledging when we haue done the best we can that wee are still vnprofitable seruants who Luk. 17. 10. come farre short of that dutie which wee owe vnto him His grace shining vnto vs when wee were in darkenesse and shadow of death requireth at our hands that wee should no more doe the workes of darkenesse but that we should now walke as it becommeth children of the Eph. 5. 8 10 15 16. light proouing what is acceptable vnto the Lord and by more then ordinary diligence and circumspection redeeming our lost time which we haue mis-spent in the seruice of sinne and Satan The great worke of Redemption also wrought by Christ whereby he hath saued and deliuered vs out of that miserable bondage of sinne and Satan and purchased vs vnto himselfe as his owne peculiar people should make vs zealous Tit. 2. 14. of good workes and in thankefulnesse for so great a benefit most carefull to serue our Lord and Redeemer in holinesse and righteousnesse all the daies of our liues and seeing he hath reconciled vs vnto God his Father by paying for our ransome not siluer or gold or any corruptible Luk. 1. 74 75. thing but that precious price of himselfe and his blood shed for our 1. Pet. 1. 18. Col. 1. 21 22. sinnes that so he might present vs holy vnblameable and vnreprouable in his sight let not vs vngratefully frustrate his end by defyling our selues with sinne but let vs offer our bodies and soules a liuing sacrifice holy and acceptable Rom. 12. 1. vnto God which is our reasonable seruice as the Apostle exhorteth He hath incorporated vs into his owne body and so made vs partakers of himselfe and all his benefits the sonnes of God by adoption and grace and coheires with him in glory and happinesse and therefore let vs bring forth fruits worthy so holy and happie a communion and in all things submit our selues to be ruled and gouerned by so gracious and good an Head The Holy Ghost also hath applied vnto vs by his vertue and efficacie Christs merits and obedience and though heauen and the heauens of heauens are not sufficient to containe him 1. King 8. 27. nor the infinitenesse of his Glory and Maiesty yet he is content to dwell with vs yea in vs yea in vs as in his Temples and therefore let vs not prophane 1. Cor. 6. 19. that which he hath sanctified with his presence and so vex and grieue this Holy Spirit but labour to preseure our bodies and soules in purity and honour that being fit for his habitation he may dwell in vs with pleasure and delight §. Sect. 2 The 2. reason taken from that desire which should be in vs to glorifie God Secondly Gods manifold and rich mercies should moue vs in thankefulnesse to glorifie him who hath beene so good and gracious Luk. 1. 74. 1. Cor. 6. 20. vnto vs which is the maine end why the Lord hath bestowed all his blessings and benefits vpon vs. For therefore he hath created vs that we should glorifie him by our seruice and for this end he hath redeemed vs that we should worship and serue him in holinesse and righteousnesse and that being no longer our owne but his wee should as the Apostle exhorteth vs glorifie him in our soules and bodies Therefore hath he called vs to be a chosen generation a Royall Priesthood an holy 1. Pet. 1. 9. nation a peculiar people that we should shew forth the prayses of him who hath called vs out of darkenesse into his maruailous light And this is the end why the Apostle prayeth so earnestly for the Thessalonians that he would count them worthy of their calling and fulfill in them all the 2. Thes 1. 11 12 good pleasure of his goodnesse and the worke of Faith and power to wit that the name of the Lord Iesus Christ might be glorified in them and they in him Now we thus glorifie God not by adding any thing to his glory but as we are instruments of manifesting it or giue occasion vnto others of glorifying him And thus wee glorifie him in our regeneration and New birth when as his infinite wisdome power and goodnesse doe more wonderfully shine to his glorie in that maruailous change of our nature from death to life from sinnefull vncleannesse to purity and holinesse and of our state from the deepest misery to the highest happinesse then in our first creation Thus also we glorifie him by our fruits of new obedience according to that of our Sauiour Hereby is Joh. 15. 8. your heauenly Father glorified if you bring much fruit Seeing we make it manifest vnto the world that the God whom we serue is himselfe holy pure and iust seeing he is so much delighted in the purity holinesse and righteousnesse of his seruants and cannot indure sinne and Leuit. 10. 2. wickednesse in those that draw neere vnto him And this argument our Sauiour vseth to perswade vs vnto an holy conuersation Let your Matth. 5. 16. light saith he so shine before men that seeing your good workes they may glorifie your Father which is in heauen And the Apostle Peter vseth the same reason Haue your conuersation honest among the Gentiles that whereas 1. Pet. 2. 12. they speake against you as euill doers they may by your good workes which they shall behold glorifie God in the day of visitation Finally wee glorifie him by our godly liues when as by our outward seruice wee approue and testifie that inwardly we loue feare reuerence and depend vpon him as being omniscient who taketh notice of our workes omnipotent and al-sufficient to reward our wel-doing and of infallible truth in all his promises made vnto all those that feare and serue him Now what stronger motiue can there be to perswade vs vnto all the duties of a
withhold from them that walke vprightly And the Apostle Peter testifieth that God according to his diuine power hath giuen vnto vs that is all the faithfull who serue him in holinesse and righteousnesse all things that pertaine vnto life and godlinesse through the knowledge of him who hath called vs to glory and vertue whereby are giuen vnto vs exceeding great and precious promises c. Now these blessings and benefits which God hath promised as the gracious rewards of a godly conuersation are either temporall and of this life or eternall and of the life to come Those of this life are either corporall concerning the body and outward estate or spirituall respecting chiefly the good of the soule by inriching it with all sanctifying and sauing graces The benefits of the former kinde are promised to all those who serue the Lord and carefully obserue all his Commandements although not absolutely but conditionally so farre foorth as the corporall blessings will best stand with Gods glory and our spirituall and eternall good Thus the Lord promiseth in the Law that hee will giue vnto those who obserue and keepe it all the Deut. 28. blessings of this life respecting either their persons or states As that hee will blesse them in themselues and also in their children and posterity Leuit. 26. that he will giue them health of body and a long life and good dayes Psal 34. 12. prosperity and plenty of all good things strength of body and gifts of the minde as wisedome fortitude and the rest that he will blesse them in the field and in the house at home in the city and abroad by giuing them victory ouer all their enemies and causing them to be had in honour and high esteeme amongst all the nations which dwelt about them All which his gifts are vnto those that feare God double blessings because he not onely giueth the things themselues but also the right vse of them whereby they become truely profitable Secondly because he maketh his gifts sufficient in what proportion soeuer they are for their preseruation and comfort and by giuing contentment with them causeth them to satisfie their desires whereas worldly men are insatiable like the graue and hell which neuer say Enough Thirdly because hee doth measure out vnto them such a proportion of worldly blessings as is most fit for their spirituall estate that they may bee more mindfull of him and haue their faith hope affiance humility and other sauing graces exercised and increased and doth not suffer them to abound in such superfluous excesse as would bee rather an heauy burthen vnto them then a benefit a meanes to quench his graces in them and to distract them in all religious duties a snare to intangle them in worldly cares and to withdraw their hearts from him and to fasten them vpon the world an occasion to make them forget him and like pampered horses to kicke against him that feedeth them to weaken their affiance and to make them trust in themselues and their owne prouisions to puffe them vp in pride towards him and insolencie towards their neighbours as though they excelled them as much in true worth as they exceed them in worldly wealth The which is a singular benefit to the faithfull that seeing they cannot through naturall corruption measure their appetite the Lord like a carefull and skilfull Physician should stint and diet them letting them haue so much not as they desire but as they are well able to disgest seeing a greater quantity would but surcharge their stomakes and cause a surfet turning all the superfluity into crudities and the hurtfull humours of vice and sinne as pride couetousnesse loue of the world and such like which would much hazzard and impaire their spirituall health And thus the Lord promiseth corporall blessings vnto them that serue him not simply and absolutely but so as they may be truly beneficiall not because he would haue them so mercenary as to serue him chiefly for worldly wages as the deuill charged Iob for hee respecteth onely that filiall obedience which ariseth out of a Iob 1. 9. liuely faith and vnfained loue but seeing we are so sensuall that we haue things present in great esteeme and neglect future blessings much more precious and permanent therefore the Lord graciously condescending vnto our weakenesse and infirmities doth also promise and giue vnto vs corporall benefits as it were temporary wages that receiuing besides our future hopes this present pay we might the rather be incouraged to performe vnto him diligent seruice Thus the Lord perswadeth vs not to forget his Law but to apply our hearts to keepe his Commandements because Pro. 3. 2. length of dayes long life and peace they shall adde vnto vs. Thus wisedome mooueth all to imbrace her not onely for her spirituall excellencies but Pro. 8. 18. also because riches and honour are with her and those which seldome meete Iob 22. 24 25. durable riches and righteousnesse vnlesse these promises are rather to bee taken in a spirituall sense And our Sauiour Christ perswadeth vs to forsake the world and our selues by this argument because no man that leaueth Mar. 10. 29 30. house or brethren or sisters c. for his sake and the Gospels but they shall receiue an hundred fold now in this time houses and brethren and sisters c. and in the world to come eternall life The Apostle also vseth this reason to perswade vnto Christian beneficence not only because they should reape a plentifull haruest of their seed so sowne in heauen but also because God 2. Cor. 9. 6 8. was able to returne vnto them such sufficient plenty of temporall blessings that they might still abound vnto euery good worke So that Gods earthly and corporall benefits which he hath promised to those that serue him may serue as strong though not the strongest reasons to make vs diligent in all Christian duties For howsoeuer carnall and worldly men are to be condemned who stand most affected to temporary rewards enquiring who will shew them any good and what profit there is in seruing the Almighty Mal. 3. 14. when any man perswadeth them vnto it yet Gods owne children though they are chiefly to regard spirituall grace and heauenly glory may haue in performance of their duty some respect to earthly benefits and incourage themselues in Gods seruice in hope to receiue such a proportion of them as will stand with their spirituall good and eternall saluation to which end God hath promised them §. Sect. 3 That by a godly life Gods sauing graces are much increased in vs. The second sort of the benefits of this life are Gods spirituall graces all which are much increased by a godly life And first heereby our faith is much confirmed and increased by our frequent performing the duties of holinesse and righteousnesse For as often Acts doe confirme and increase an habit and both our bodily strength and all faculties of
my life that therein I may doe thee seruice and vse all good meanes for the furthering and assuring of my saluation O Lord giue mee a true sense and feeling of thy loue that I may loue thee againe and a liuely apprehension and taste of thy rich mercy and goodnesse that mine heart and voyce may returne vnto thee the praises that are due Yea so much the more O Lord increase my thankfulnesse by how much the lesse worthy I am of the least of thy mercies by reason of my manifold and grieuous sinnes For I confesse vnfainedly that miserable estate in which I am by nature both in respect of my originall corruption in which I was conceiued and borne whereby all the powers and faculties of my body and soule haue beene wholly defiled and vtterly disabled vnto all duties of thy seruice for which I was created and that I haue made my selfe much more miserable by adding heereunto actuall transgressions whereby I haue broken all and euery of thy Commandements in thought word and deed both by omitting the duties which thou hast commanded and committing the contrary vices and sinnes which thou hast forbidden the which as they are for the quality of them haynous so doe they in number exceed the haires of mine head and the starres of heauen Yea Lord I haue not onely thus sinned against thee in the dayes of my ignorance when as I neither had any knowledge of thee and of thy will nor so much as any desire to serue and please thee but euen since the time that thou hast called mee to the knowledge of thy Truth and by the good motions of thy Spirit hast perswaded mee to imbrace professe and practise it since thou hast allured mee by thy gracious promises to serue thee and hast incouraged mee heereunto by innumerable blessings and large testimonies of thy fauour I haue often sinned against thee through frailty and infirmity and not seldome against my knowledge and conscience Oftentimes I haue neglected thy seruice to serue in the meane while mine owne sinfull lusts and when I haue vndertaken it I haue performed it oftentimes after a cold and formall manner with much weakenesse and wearinesse vnchearefulnesse and deadnesse of heart and spirit By all which my sinnes thus multiplyed against thee I haue iustly deserued to bee depriued of all thy blessings and benefits and to bee ouerwhelmed with all those fearefull punishments threatned in the Law respecting both this life and the life to come O Lord my God affect my heart with vnfained sorrow in the sight and sense of this my sinne and misery And as it is a burthen too heauy for mee to beare so let mee haue such a feeling of it that I may hunger after the righteousnesse of Iesus Christ and apply it vnto mee by a liuely faith and so make good the Couenant of grace which thou hast made with mee one speciall branch whereof is this that thou wilt remember my sinnes no more I confesse that I haue offended thy Iustice but my Sauiour Christ hath satisfied it by paying my debt to the vttermost farthing accept therefore of his satisfaction and impute not vnto mee that debt which hee hath discharged I haue deserued eternall death and condemnation but hee was condemned that I might bee acquitted and hath suffered the bitter death of the Crosse and thine anger due vnto my sinnes that I might bee freed from death and thy displeasure and therefore O Lord I beseech thee for his sake to take away the guilt and punishment of all my sinnes that they may neuer bee imputed vnto mee in this life nor in the life to come And being thus iustified by faith and at peace with thee let mee also obtaine peace of conscience in the assurance of the remission of my sinnes and thy loue and fauour in Iesus Christ Giue vnto mee thine holy Spirit and thereby seale mee vp vnto the day of my Redemption and make mee thine owne Child by adoption and grace Let mee approoue my selfe to bee thy Child by resembling thee my heauenly Father in holinesse and righteousnesse by hating and forsaking all that is euill and by louing and imbracing all that is good Sanctifie mee thorowout in my soule and body and let mee not onely make an holy profession with my mouth but let it proceed from my heart and bee expressed in the whole course of my life Encourage mee in this worke against all difficulties by assuring mee that thou wilt bring it to good effect and let mee apply vnto my selfe thy gracious promises which assure mee as well of my sanctification and victory ouer my corruptions as of my iustification and freedome from the guilt and punishment of my sinnes Let mee set continually before mee thy Law as the rule of my life and labour to conforme my obedience in all things thereunto denying vngodlinesse and all worldly lusts and liuing holily and religiously in respect of thee righteously and charitably in respect of my neighbours and temperately and soberly in respect of mine owne person Let mee labour to obserue thy whole Law in forsaking all sinne especially that which is most sweet and pleasing to my corrupt flesh and in imbracing all vertues and Christian duties which thou hast commanded especially those vnto which my nature is most auerse Let mee not content my selfe with such an hypocriticall holinesse as is destitute of righteousnesse nor with such a meerely morall righteousnesse as is without holinesse but let mee approoue my piety to bee sincere by my iustice charity and mercy and let these bee sanctified by my true godlinesse and religious deuotion Let mee not stand at a stay contenting my selfe with that small measure of sanctification which is begunne in me but let mee daily striue in the vse of all good meanes whereby I may attaine vnto more perfection and so sanctifie them vnto mee by thy holy Spirit that they may bee effectuall to perfect that good worke which thou hast begunne Inrich mee more and more with all sanctifying and sauing graces with the knowledge of thee and thy will a liuely faith in Iesus Christ vnfained repentance for my sinnes firme affiance and confidence in thee feruent loue of thee and my neighbours yea euen mine enemies for thy sake Inflame mine heart with an ardent zeale of thy glory replenish it with thy feare that it may neuer depart from thee Strengthen mine hope in the assured expectation of all thy gracious promises especially those which concerne my euerlasting happinesse giue mee patience in all my troubles thankefulnesse for all thy benefits peace of conscience spirituall ioy in the assurance of thy loue and the grace of perseuerance in the profession and practice of thy true Religion vnto the end Remoue all stumbling blockes of offence out of my way comfort me against all discouragements and arme me against all the tentations of my spirituall enemies that they may neuer preuaile against me Take me into thy gracious protection