innumerable multitudes be knit together if charity be wanting and in stead thereof heart-burnings and contentions be admitted And as without charity there can bee no communion betweene man and man so neither betweene man and God which principally consisteth in fruition and fruition in loue seeing we cannot loue God vnlesse we also loue one another as the Apostle telleth vs. We cannot without it haue any assurance that 1. Ioh. 4. 20. we belong to God or that we are his children by adoption and grace yea rather we may conclude that we are the children of the deuill seeing the Apostle Iohn maketh the hauing or not hauing of charity a prime marke 1. Ioh. 3. 10. of difference whereby they may bee discerned the one from the other Againe all our other graces and gifts though they make neuer so glorious a shew yet if charity be wanting are all of no value If we could speake 1. Cor. 13. 1 2 3. with the tongues of men and Angels and haue not charity we should become as sounding brasse or a tinkling Cymball If we had the gift of Prophecie and vnderstood all mysteries and all knowledge yea if we had all faith namely of working miracles and could remooue mountaines and had not charity we were nothing And though we could bestow all our goods to feed the poore and could giue our bodies to be burned and had not charity it would profit vs nothing Furthermore where there is not charity there faith also is wanting or in stead of it a dead faith which hath no operation for faith worketh by Gal. 5. 6. loue and if we haue a liuing faith the Apostle Iames telleth vs that we Iam. 2. 18. may shew it by our workes among which the workes of mercy and charity haue a chiefe place Whereas if these be wanting our faith is as he compareth it like a body without breath and no better then a stinking carcase Verse the last in Gods estimate Finally charity is most necessary if euer we meane to attaine to eternall saluation or to escape hellish destruction seeing the sentence of life or death shall at the day of Iudgement be pronounced Mat. 25. 34 41. according to the workes of charity either performed or neglected by vs as being the chiefe outward euidences whereby our inward grace of faith apprehending Christ vnto saluation may to the iustifying of Gods righteous Iudgements be vnto all demonstrated and declared CAP. XI Containing in it the duties which are required in the fifth Commandement §. Sect. 1 Of the general duties required in the fifth Commandement WEE haue more largely intreated of charity righteousnesse and sobriety as those generall vertues and duties which comprize in them the whole summe of the second Table because wee would more briefly touch the particular duties which vnder them are contained referring the Reader vnto such Catechismes and Common places of diuinity as handle them more fully and perfectly especially to those exact Tables vpon the Commandements lately published by the right reuerend and my most honoured and deare brother from whose full and liuing fountaine I haue in a great part deriued these streames Not that I take any pleasure in doing that againe which was much better done before but because this Treatise of a godly life should haue beene maimed if I had not in some manner handled the maine parts and principall duties required vnto it and I could adde no more vnto that exact abstract in so short a discourse then light vnto the Sunne by setting vp a dimme shining candle nor alter the method and manner of it vnlesse I could haue beene content for varieties sake to haue made it worse and to goe out of the right way because I would not trauaile in the beaten path The duties and vertues then required and the vices and sinnes forbidden in the second Table are either peculiar to superiours and inferiours in the fifth Commandement or common to all in the fiue other The duties and vertues required in the fifth Commandement are either common to all superiours and inferiours or peculiar to the diuers sorts of them The generall duties belonging to all superiours are first to approoue themselues worthy of honour both in respect of their own vertues and good parts also in their carriage towards their inferiours and as they desire the honour of parents so to performe the duties which belong vnto them Secondly to behaue themselues moderately Deut 17. 20. Iob 29 8. 1 Pet. 3. 7. modestly and grauely towards their inferiours and not with proud insolency and vaine lightnesse Thirdly to goe before them according to knowledge and to shine vnto them in a good example and the light of a godly life The duties common to all inferiours are both inwardly to esteeme reuerently of them according to their place acknowledging Gods Image in them honoring those gifts of excellency which he hath Iob 29. 8. Gen. 18. 2 8. 1. King 2. 19. Iob 29. 9 10. 1. Pet. 3. 6. 1. Sam. 1. 15. Gen. 18. 4 5. Mat. 8. 9. bestowed vpon them and also outwardly to shew reuerence and respect of them both in all signes of honour as rising vp to them putting off the hat bowing the knee going to meete them giuing them precedence both in place and speech and vsing vnto them words of reuerence and due respect and also by our approouing of the inward reuerence of our hearts and the outward reuerence shewed in these signes and complements in truth and substance by all our actions when we haue any occasion of performing this reall reuerence §. Sect. 2 Of the duties of superiours in excellency and of inferiours towards them The speciall duties respect the diuers sorts of superiours and inferiours For men are superiour vnto others either in excellency onely or in authority also and gouernment In excellency as first those who are indued with better gifts whether inward or outward Inward as the gifts of the minde to wit vertue wisedome learning arts and sciences whose duty is that acknowledging them as talents lent vnto them by God of which Mat. 25. 14. 1. Cor. 4. 7. 1. Cor. 15. 10. they must giue an account they be not puffed vp in pride because they excell others but rather bee the more humble in respect of that straight reckoning which shall be required of them and also that with all care and good conscience they imploy these gifts principally to the glory of God 1. Cor. 12. 7. that gaue them and in the next place to the good of their neighbours and furthering of their owne saluation The duties of inferiours are first to acknowledge their gifts to the glory of God and praysing his bountie and goodnesse towards them Secondly to reuerence and respect the party indued with them and to seeke to be profited by them as our need requireth and opportunity is offered Superiours in outward gifts and place are first the aged whose duties are to bee in
all their carriage Tit. 2. 2 4. Pro. 16. 31. and behauiour graue and sober to counsell and instruct the yonger out of their greater wisedome and experience and to bee examples and precedents vnto them of all good duties And the duties of the 1. Tim. 5. 1. Leuit. 19. 32. Iob 32. 4 6 7. Iob 12 12. 32. 7. yonger sort towards them are to reuerence them inwardly and outwardly as fathers to imitate their good example and acknowledging their wisedome and better experience to make vse of their counsell and instructions for their information and direction Secondly superiours in birth and place as nobility and gentry whose dutie is that as they are Peeres of the Realme and pillars of the Common-wealth so they aboue others seeke the good and flourishing estate of it and bee as pillars of Marble firme and strong to vphold it with their strength like those pillars Iachin and Boaz which Salomon built and not through luxurie prodigality and all excesse wasting their estates and retayning onely their titles and honours become like rotten posts gilded and painted which let the building fall when it leanes vpon them Secondly that they approoue themselues truely noble and generous by being like the nobles of Berea more forward in receiuing the Word and Act. 17. 11. imbracing true Religion then ordinary men Thirdly that being placed like starres in this earthly firmament they doe good to their inferiours both by shining vnto them in the light of a good and holy example and by those vitall influences of comfort in the workes of protection mercy and Christian charity vnto which their greater meanes high places and dignities doe inable them and not like wandering Planets which keepe no where any settled residence and are so clouded with obscurity that the poore know not where to finde them when they most need them The duty of inferiours towards them is that they giue vnto them that honour and respect which is due vnto their places and not enuy vnto them their high dignities knowing that promotion commeth neither from the East nor West but from God onely wise who pulleth downe one and setteth vp another as it seemeth best to his godly wisedome Thirdly superiours in wealth and riches whose duty is to vse them as great and notable instruments of doing good both publikely in the Church and Common-wealth and priuately to particular persons as God offereth vnto them occasion and opportunity and not wastefully consume them on their owne lusts nor niggardly hoord them vp doing no good with them either to themselues or others The duty of inferiours and the poorer sort towards them is that as God hath aduanced them aboue themselues in these temporall blessings so in humility acknowledging their preferment they giue vnto them that respect which their place and state requireth and communicate vnto them the benefit of their labours as the other vnto them the benefit of wages and rewards Secondly that they reuerence them in respect of that ability with which God 1. Sam. 25. 8. hath inabled them to doe good publikely to Church and Common-wealth and priuately vnto themselues and others Lastly among superiours in excellency we are to number benefactours whose duty is to giue 2. Cor. 9. 7. Luk. 6. 33 34. their benefits cheerefully without grudging and quarrelsome wrangling which displeaseth more then the gift contenteth Secondly to giue freely and not with sordid respect of greater aduantage Thirdly speedily whilest Pro. 3. 28. there is power in their hands and not after many delayes Fourthly discreetly making choyce either in respect of the parties worth or at least Mat. 25. 40. present necessity and not rashly and carelesly which is rather through neglect of the gift then for loue of the party vpon whom it is bestowed Lastly hauing bestowed benefits they must not boast of them to others nor Iam. 1. 5. insult ouer the party to whom they haue done good which were but to make their benefit as a golden chaine to bind them to slauery nor finally to vpbraid them with what they haue done vpon euery slight occasion which is no more pleasant to the party who hath fed of their fauours then the distastefull vpbraydings which follow a surfet The duties of inferiours towards their benefactours are first inward and hearty thankfulnesse whereby they acknowledge them as Gods instruments in doing them good and accordingly loue and respect them according to their desert Secondly they are not to vilifie the benefit but highly to esteeme it either for its worth or their necessity and vse of it or the minde and good will of the giuer And outwardly also they are to testifie their thankefulnesse both by word in thankesgiuing praysing their benefactour Rom. 16. 4. as opportunitie is offered and magnifying the greatnesse of the benefit receiued and also in deed both by being alwayes ready to make requitall when God shall giue abilitie and by supplying what is wanting in their power by their feruent prayers for them vnto God 2. Tim. 1. 16. who is all-sufficient to recompence and reward their bountie towards them §. Sect. 3 The duties of superiours in authority in generall and of inferious towards them Superiours in authority are such as haue not onely a place of excellency aboue vs but also of power and iurisdiction as our gouernours Whose duty in generall is to vse all good discipline both in respect of rule and gouernement and also due correction and punishment They ought to gouerne them in the Lord as his deputies and in his stead and therefore to doe the acts of iustice as if God himselfe were present or did but vse their bodies tongues and parts to performe his owne will In which respect their chiefe care must be as to doe Iustice themselues and administer righteous iudgement so to containe their inferiours in the duties of 1. Tim. 2. 2. piety and iustice therein seeking not themselues or their owne gaine by corruption bribery extorsion or any kinde of wrong and oppression but Rom. 13. 4 6. 2. Chro. 19. 6. the glory of God chiefly and next vnto it the good of their societies and of euery particular person vnder their gouernment In respect of correction and punishment their duty is to administer Iustice according to the qualitie of their inferiours offence wherein they are to vse discretion rightly iudging both of the cause and the disposition of the offendour and correcting lighter faults and infirmities with rebukes and threatnings and greater faults committed wilfully with reall punishments proceeding herein with wisedome iudgement loue and patience seeking either the amendment of the parties if they bee corrigible or of the societies in which they liue by taking away sinne and euill auerting Gods more fearefull and generall iudgements and causing others to feare and Gen. 18. 21. Iosh 7. 25. so to auoide the like sinnes and not out of passion choller and hatred of their persons And secondly they must
to bee performed are either common to all the members of this body which is that they l 2. Sam. 24. 17. Neh. 1. 4. 2. 3. Ier. 9 1. Ps 122. 6 7 8. loue their countrey and preferre in their iudgements desires and indeuours the good of it before the good of all others or of themselues or the speciall duties of superiours and inferiours as the supreme Soueraigne and Magistrates or subiects and people The generall dutie of the former is that as they desire the honour of parents m 1. Pet. 2. 13 14. Gen. 4◠8. Iudg. 5. 7. so to carry themselues in all things as fathers of their countrey and subiects The speciall duty of Soueraigne Princes is the good lawfull and commendable exercise of his soueraigne power especially in making good Lawes and seeing them duly executed in creating and making good Magistrates of State and containing them in their duty in shewing mercy vnto those whom they may lawfully pardon being obnoxious to the rigour of the Law and Iustice towards those who by the Lawes of God and the Common-wealth ought to die In hearing of causes of great importance which respect the good of the Common-wealth and of particular persons especially of high and last appeales in waging warres and concluding peace so as they may be iust profitable and safe for their Countrey In all which hee is to aime chiefly at Gods glory and the good of the Church and Common-wealth Which duties that he may performe he must be qualified and furnished with many excellent vertues as a Deut. 17. 19. piety religion and the true feare of God b Pro. 29. 4. Iustice c Pro. 20. 28. clemency d Deut. 17. 17. Pro. 28. 16. bounty and liberality e Psal 2. 10. wisedome and learning f Ios 1 6. Deut. 31. 23. fortitude and courage g Pro. 30. 4 5. Eccl. 10. 13 14. temperance and sobriety h Deut. 17. 17. Pro. 31. 3. chastity i Deut. 17. 20. Psal 131. 1. Exod. 18. 21. Deut. 1. 13. 16. 19 20. 73. 8. 2. Sam. 18. 3. 21. 17. Lam. 4. 20. 1. Tim. 2. 12. Psal 61. 6 7. 1. Pet. 2. 17. Pro. 24 21. 1. Pet. 2. 13. Rom. 13. 1 5. Rom. 13. 6 7. Mat 17. 27. 22 21. Psal 82. 1. 1. Pet. 2. 13 14. modesty and humility The speciall duty of Magistrates is that in executing of their office they conscionably labour to aduance the glory of God the honour of their Soueraigne and the good of the whole Common-wealth and of all the particular members of it Vnto which these vertues are required in them that they be men of k courage fearing God louers of iustice haters of wrong and all euill faithfull and true free from couetousnesse and haters of bribes and rewards wise and prudent iust and vnpartiall hauing in iudgement no respect of any mans person The speciall duties of subiects towards their Soueraigne are first a singular loue of them approoued by their speciall care of their safety by their high esteeme of them and frequent and feruent prayers for them Secondly to honour and reuerence them as the supreme gouernours vnder Christ ouer all persons and in all causes Thirdly to be obedient and subiect vnto them in all things lawfull and that in the Lord and for conscience sake Fourthly to be seruiceable and helpefull vnto them both with their bodies and states The speciall duties of the people towards their Magistrates are to loue and reuerence them as Gods deputies to submit themselues to their lawfull Commandements and punishments and finally to be thankefull vnto them and ready with all chearefulnesse to allow vnto them such stipends and fees as are due for their maintenance CAP. XII Of the duties required in the sixth Commandement §. Sect. 1 Of the summe of this Commandement And of anger and hatred IN the foure following Commandements are all those common vertues and duties required which concerne all our neighbours in generall and all the contrary vices and sinnes forbidden all which concerne either their person and life or the adiuncts belonging to them as their chastity goods and fame Those vertues and vices which respect the person and life are inioyned or forbidden in the sixth Commandement in these words Thou shalt not kill which hath precedency before the other because the person and life are of greater worth and excellency then the adiuncts that appertaine vnto them The summe whereof is this that wee in all our thoughts words and deedes imbrace all vertues and performe all duties which tend to the good of the person and preseruation of the life both of our neighbours and our selues and flee the contrary vices and sinnes whether they be inward or outward And these are either the rootes and fountaines from whence the rest doe spring and flow as anger and hatred or the fruits and streames which arise and issue from them The first duty commanded is iust anger against the sinnes of our neighbours and our Eph. 46. 26. Mar. 3. 5. selues vnto which is required that it arise from iust causes and be directed to good ends that it be in a lawfull manner and measure and continue a fit and conuenient time And heereunto are required as the meanes of it patience long-suffering and mildnesse goodnesse slownesse to anger and readinesse to forgiue The contrary vice whereof is heere forbidden of which I will not heere speake hauing written largely of it in another Treatise of Anger place The second vertue commanded is an holy hatred of our owne and our neighbours sinnes which is alwayes ioyned with the loue of the persons Leuit. 19. 17 18. Now the fruits of holy and iust anger and hatred are to a Pro. 19. 11. 10. 12. Psal 38. 13 14. passe by an offence b Matth. 6 12 14. 18. 21. Col. 3. 13. Luk. 17. 3 4. Leuit. 19. 8. freely to forgiue wrongs and iniuries and euen to forget them and to requite c Mat 5. 44. good for euill to those who haue wronged vs by d Pro. 25. 21 22. helping and e Psal 35. 13. Act. 7. 60. praying for them and finally to vse all f 1. Pet 3. 8. Gen. 23. 4 6. 24. 19. Act. 27. 3. humanity and courtesie towards all men acquaintance and strangers §. Sect. 2 Of the inward duties and vertues heere required Other more speciall fruits may be distinguished according to the difference of persons towards whom they are referred As first if our neighbours are in prosperity we are not to enuie them if they bee our superiours nor to emulate them being our equals nor to disdaine them being our inferiours but contrariwise g Num. 11 29. Act. 26. 29. wish vnto them all good things which we haue or they want and congratulate their well-fare and communicate with them in our h Rom. 12 15. 1. Cor. 12. 26. reioycing at their happinesse If they
that hath a good conscience reioyceth in it when it is alone without the company of any worldly comfort in the greatest solitude it presenteth vnto vs a Theater Nullum Theatrum virtuti conscientiâ maius Cic. Tusc l. 2. of delights And not only in the absence of all worldly good but also in the presence of the greatest worldly euils For he that hath peace with God and peace of conscience reioyceth in tribulatiō as the Apostle speaketh So when the Apostles were beaten for Christs cause their backes were no more loaded Rom. 5 3. Act. 5. 41. with stripes then their hearts lift vp with ioy because they were thought worthy to suffer for him So when Paul and Sylas were imprisoned Act. 16. and their feete in the stockes their ioy was at liberty and the roome that contained them was not able to confine it It accompanieth the Conscia mens recti famae men dacia ridet Ouid. 4. Fast faithfull in all their afflictions and maketh their burthen light which is intolerable to those that want it In their greatest pouertie it is in stead of riches In all their sicknesse it is a comfortable cordiall In the noysome stench of worldly slanders and reproaches it is a sweete oyntment and precious perfume which cheereth and reuiueth their spirits So when Paul was apprehended and arraigned as an hainous malefactor this comfort refreshed him that he had liued with all good conscience before God So when he was pressed out of measure euen vnto death with troubles and Act. 23. 1. persecutions he reioyced in this the testimony of his conscience Yea euen at the day of death when all worldly comforts like false friends forsake 2. Cor. 1. 12. vs or staying with vs doe become like Iobs kinsmen miserable comforters seruing for no vse but to aggrauate our griefes the ioy of conscience triumpheth ouer death it selfe because it is vnto vs but a straight doore thorow which we shall enter into a faire Palace of euerlasting blessednesse Yea it shall cheere our hearts at the day of Iudgement and when they who haue spent their dayes in carnall delights shall droope and desire the hills to fall vpon and couer them the ioy of conscience Apoc. 6. 16. will cause vs to lift vp our heads because the day of our full redemption Luk. 21. 28. Benè sibi conscius falsis non debet moueri conuitijs nec aestimare plus ponderis in alieno esse conuitio quà m in suo testimonio Amb. de offic Nemo plus videtur aestimare virtutem c. quà m qui boni veri famam perdidit ne conscientiam perderet Sen. Epist 72. draweth neere If then wee can finde in our selues this true spirituall ioy that will beare vs vp in all estates and keepe vs aboue water in the greatest stormes of worldly afflictions it is a manifest signe of a good conscience whereas contrariwise if we haue no ioy sauing that which is fed with the fewell of worldly prosperity and is presently extinguished when the water of tribulation is cast vpon it if it leaue vs when we most neede it and will stay on no termes any longer with vs then whilest it may haue the company of health wealth pleasures and preferments friends and fame If we reioyce more in earthly then in spirituall and heauenly things in the name and credit of vertue and grace more then in the things themselues and in the fame more then in the conscience of well-doing and lesse grieue when we haue made shipwracke of conscience then when we are at a losse in the pursuite of glory and esteeme amongst men it is a signe that the conscience is carnall and corrupt sauouring more of the world and earthly vanities then of spirituall grace and the things of God §. Sect. 8 That a good conscience may be known by the integrity and constancie of it Finally a good conscience may be knowne by the integritie and constancy of it For it laboureth to approoue it selfe before God and men in all things and at all times It respects the whole Law of God and sheweth it selfe in euery commandement as well as in any due order and proportion being obserued in the waight and excellencie of euery duty It ioyneth piety and holinesse with honesty and righteousnesse and faith with good workes and so giueth place and precedency to the chiefe duties as that it doth not thrust out of dores the least and meanest with carelesse neglect As we see in the example of Dauid who had respect to all Psal 119. 6. Gods Commandements and of Paul who kept a good conscience in all things So Heb. 13. 18. also a good conscience is knowne by our constancie in holy and righteous duties and may iustly take to it selfe that Motto or word of our late renowned Queene of happy memory Semper eadem It is the same in all places and in all companies at home as well as in the Church alone as in company among the godly and sincere as the godlesse and prophane It changeth vpon no occasion but keepeth a iust and equall tenour in the performance of the duties of holinesse and righteousnesse whether honour 2. Cor. 6. 8. or dishonour good report or euill report gaine or losse prosperity or aduersity attend vpon them Which integrity and constancie if we find in vs it will giue vnto vs this comfortable euidence that wee haue a good conscience But if contrariwise wee share stakes betweene God and the world and in some things like Herod heare and obey his Word willingly and willingly in other things stop our eares and neglecting his reuealed will giue our selues ouer to be ruled by our owne carnall lusts If like ciuill worldlings we onely make conscience of the duties of Iustice and honesty and neglect the duties of Religion and piety or if with hypocrites we are forward in the outward duties of piety and make no conscience of honesty and iust dealing with all men nor of the workes of mercie towards those that are in want and misery and are so wholly for faith that we are nothing for good workes If wee are religious and honest by fits when it will best serue our worldly ends and be Saints in the Church and deuils at home or fit our conuersation to all companies seeming zealous and deuout among them that feare God and cold and carelesse of all Christian duties among the godlesse and wicked wee may hence conclude that our consciences are corrupt and carnall CAP. XVII Of the meanes whereby we may get a good Conscience and preserue it being gotten §. Sect. 1 The first meanes of getting a good conscience is highly to esteeme it NOw when by these signes we haue examined our selues wee shall finde either that we haue a good conscience or that we want it If we haue it not then are we carefully to vse all good meanes whereby we may attaine vnto it but if vpon triall we
difficult continuing no longer then some outward cause of feare or reward doth set them on going And as the heate of a bath continueth alwaies because it proceedeth from an inward cause which changeth the nature of the water whereas the waters of a pond cannot be made warme but with much labour and and difficultie and continue in their heate no longer then the outward cause worketh it in them so when as faith hath warmed our hearts with zeale of Gods glory and made them actiue and operatiue in performing the duties of his seruice this heate and motion continue with ease and cheerefulnesse because they are spiritually naturall and proceede from an inward cause whereas if worldly causes worke this heate of zeale as honour and preferment in the heate of Iehu it being vnnaturall and forced soone returneth to its wonted coldnesse Finally faith thus renewed will make vs to serue God with cheerefulnesse and delight because it incourageth vs in our labours by apprehending and putting into our hands not onely the present pay of all Gods temporary blessings and benefits but also the euidences and conueighances of our heauenly happinesse which God of his free grace hath by his writings in the Word and his seales the Sacraments made ouer vnto vs. And who wouldnot cheerefully and with ioy doe him faithfull seruice who giueth vs present pay aboue the worth of our worke and for our better encouragement assureth vs that all this shall be but a small earnest in respect of the mayne bargaine and but the first fruits of that full crop and plentifull haruest of heauenly happinesse CAP. IIII. Of our daily exercise in seeking God and what are the things which are required vnto it §. Sect. 1 That our seeking God daily is a necessary duty THe second mayne dutie which wee are dayly and euen throughout the day to performe is to seeke the Lord our God by consecrating our selues wholy both in our soules and bodies vnto his worship and seruice The which dutie is required in many places of the Scriptures So Dauid exhorteth the Princes of Israel to set their hearts and soules to seeke the Lord their 1. Chro. 22. 19. God and the Lord by his Prophet requireth it of all the people Seeke ye Esa 55. 6. the Lord whilst he may be found and call yee vpon him while he is neere And againe Seeke yee the Lord and yee shall liue For howsoeuer the Lord in Amos 5. 4. respect of the infinitenesse and immensitie of his nature and essence filleth all places with his presence and therfore cannot be farre as the Apostle speaketh from euery one of vs for in him we liue and moue and haue our being as the heathens saw euen by the very light of nature and though Acts 17. 27 28. in the state of innocencie and integrity man had sweete communion with God and inioyed the comfortable and liuely influences of his sauing graces and dwelled in God and God in him yet through the fall of our first parents and the ouerspreading corruption which did accompany it man lost God was depriued of his presence was wholy estranged from that happie and holy communion and had all influence of his grace stopped from And together with this inestimable losse he lost also the sense of this losse and of all the miseries which did accompany it and therefore neuer cared or desired to seeke and finde him that being againe revnited vnto him hee might thereby recouer his lost happinesse till God out of his free grace and infinite goodnesse pittying mans losse and misery like the good Shepheard sought vs first who like wandring sheepe Esa 53. 5. Luke 15. 4 5. did stray from him without any desire of returning and carrying vs home to his sheepefold caused vs to finde him before we sought him yea when wee gainesaid and refused to make this search according to that of the Prophet cited by the Apostle I was found of them who sought mee not I Esa 65. 1 2. Rom. 10. 20 21. was made manifest vnto them that enquired not after me All the day long I haue stretched out my hands vnto a disobedient and gaine saying people Yea but seeing wee haue now found God and haue him alwaies by his grace present with vs what needeth may some say this daily search and disquisition seeing that labour may seeme vaine and to little purpose which is spent in seeking that which is already found To which I answere that we may doe that act in an higher degree of perfection which in the first degrees is done already yea seeing wee can neuer in this world doe it so perfectly as we should therfore we ought to doe it daily and continually that we may aspire vnto more perfection And this God who by his preuenting grace caused vs to seeke him for our owne good requireth vs to doe daily and more and more for our greater good and because all our happinesse doth consist in our finding and inioying him not contenting himselfe that we should be in the first and least degrees happie by finding and inioying him in some small measure hee maketh it our daily taske to seeke him more and more that finding him more perfectly wee may perfect our happinesse in our full finding and fruition Yea in truth there is none that hath truely found him who doth not daily indeuour to finde him more and more For what hungry man that hath once tasted delicate meates that can content himselfe with a taste onely and doth not rather desire to feede on them till he be satisfied and his hunger allayed what wise Merchant finding a treasure in a field which he hath long sought contenteth himselfe onely to haue found it and doth not rather purchase the field that he may inioy the treasure hid in it or finding a precious pearle satisfieth himselfe with a slight sight of the lustre and beautie of it and doth not rather sell all he hath to buy it being neuer at quiet till he safely possesseth it in his owne Cabinet or who finding a rich mine of gold or siluer is contented with the first oare which it offereth vnto his view and doth not rather digge deeper and deeper till hee haue made himselfe owner of the whole treasure And therefore it is impossible for any man that hath tasted how good God is to those that seeke him to leaue off and so content himselfe but hee will labour still to feede on him more and more till he as the Psalmist speaketh be satisfied with his likenesse in the Kingdome of heauen seeing Psal 17. 15. in his greatest fruition in this life hee knoweth that he wanteth much of him And to leaue off further hungring after God after that wee haue tasted of his loue bounty and goodnesse and to content our selues with a taste only without further feeding on them is an euident signe that we are in the number of those relapsed hypocrites who cannot be renewed
for our priuate prayer in the morning respecteth the time when it is to bee performed of which though I can giue no necessary rule because all mens occasions and opportunities are not alike yet for the greatest part it is most conuenient that we doe it betimes as soone as we are ready before wee vndertake any worldly businesse and haue our mindes taken vp with any earthly thoughts Because wee shall then bee most free from all incumbrances which may distract vs in this holy exercise and make vs lesse fit to performe it as wee ought as also because if we offer vnto God the first fruits of our thoughts and affections they will sanctifie all our following indeuours and season them so with holinesse that they will become more acceptable vnto God Or if some extraordinary occasion and waighty businesse haue caused vs to deferre it our second care must bee that wee doe not neglect it altogether but sequestring our mindes and affections from all earthly thoughts and wordly imployments wee must take the next and best opportunity which shall bee offered vnto vs and thinke no excuse or businesse so important as may make vs vtterly to omit it §. Sect. 7 Of prayer with the rest of the family The next duty of piety after our priuate prayer is prayer with the rest of the family which is to be performed ordinarily by the master and gouernour who is to be the mouth of the rest to commend them and their suits vnto God For according to the example of the Patriarches and holy men in times past he ought to be not only a gouernour to rule them and a Prophet to teach and instruct them but also a Priest to offer the sacrifice of prayer and thankesgiuing not onely for himselfe but also for all those that are committed to his charge neither ought any man to thinke that he may be exempted from this duty or that in respect of his honour and greatnesse he may be priuiledged from this holy seruice vnto God and as an inferiour duty delegate it to his deputy if he himselfe bee able to performe it but rather with the holy Patriarches to esteeme it an honourable prerogatiue which he will no more put off from himselfe to another then he will the regiment and gouernment of his house and family Much lesse must we thinke it sufficient that wee haue prayed alone or content our selues with our priuate deuotions if we haue others vnder our gouernment and committed to our charge seeing we are to take no lesse care of their soules then of their bodies nor that they serue vs in the duties of their callings then that they serue God in the duties of piety and Christianity without which we can expect no blessing vpon their labors For if Ioshua though a great Captaine and Commander and so greatly imployed both in warres and gouernment would not hereby excuse himselfe but vndertaketh for al in his family that he and his houshold would serue Iosh 24. 25. the Lord if Dauid though a King would not content himselfe with his Psal 101. 3. integrity in the gouernment of the State but voweth also that hee would performe all domesticall duties with a perfect heart And if Salomon though a mighty Monarch in the height of his honour thought himselfe more honoured in being the mouth of the whole people to commend their suits vnto God let not any man thinke himselfe so great that hee is too good to performe this duty But alas the neglect hereof is growne so ancient among honourable personages that it now pleadeth prescription so that these family duties are wholly neglected or else put off from themselues to be performed by a deputy And little hope I haue that my writings and reasons should be so powerfull as to infringe this custome which hath in it almost the strength of a law and reuoke the practice of family duties vnto ancient perfection and yet I thought it fit to speake the truth and leaue the successe to the authour of it neither thought I it conuenient in setting downe the rules of piety that I should fit the straight square to the generall crookednesse of the worke but to leaue it in its perfection that the worke in Gods good time may be reduced vnto it Let therefore all masters of families know that it is their duty which God will require of them not onely to pray by themselues but also to call together all their family and to ioyne with them in this holy exercise vnto which they may be incouraged by Gods gracious promise that where two or three be gathered together in Christs name there hee will be in the Math. 18. 20. midst of them Secondly because by making their house a house of prayer they shall make it a little temple which God will fill with his presence and replenish with his blessings both temporall and spirituall Thirdly because nurturing their children and seruants in the feare of the Lord and exercising them in this duty of Gods seruice they shall make them more faithfull and conscionable in performing all duty and seruice vnto themselues not onely formally and in outward appearance but cheerfully and from the heart Fourthly because it is the chiefe meanes of the preseruation of the whole house and family from sinne and from danger and of deriuing Gods manifold blessings vpon the whole society Lastly because they can no otherwise expect that God will prosper their labours Psal 127. 1 2. to the good of the master and the whole house and family vnlesse they vse the meanes which he hath ordained and obtaine his blessing by their daily prayers without which they shall not thriue in their labours but spend their indeuours and strength in vaine Now for the time of the morning when this duty is to be performed no certaine rule can bee prescribed only this in generall that it be then done when as all or the most of the family may in respect of their common occasions most conueniently assemble together And although it were to be wished that it may be betimes in the morning before they goe about their worldly businesse that they may be free from distraction and sanctifie all their following labours by these good beginnings yet because the imployments are diuers in almost all the members of the family and require that some should goe about them sooner and some later and because it often falleth out that the gouernours by reason of age weaknesse or other infirmities cannot rise so soone as others because they must haue regard to their health therefore if in these respects this time cannot be allotted to this seruice some other which is most conuenient may be chosen which if it can bee no sooner in regard of the common meeting together of the whole household it will be fit that it be done before dinner Of which the lesse inconuenience will follow if euery one in the family and the gouernours for all the rest
posterity that in the sweate of their face they should eate their bread By which borrowed speech from the practice of those who labour with their hands is meant that all of all estates and conditions should serue God with paines and diligence according to the nature of that calling which they haue taken vpon them as Magistrates in their gouernment Ministers in their studies preaching and other Ministeriall functions the Artificer and Craftsman in his Science and Trade the Husbandman in the workes of Husbandry And it is indefinitely said in Iob that man is borne vnto labour as the sparkes Iob 5. 7. flie vpward so that he who would haue pasport to leade an idle life must forgoe the priuiledge of being a man Yea not onely men but women also are tyed to this taske of daily labour in their callings neither may they eate the bread of idlenesse as the Wiseman speaketh but must take 1. Tim. 5. 14. Pro. 31. 27. paines according to their place and state either in working with their hands if they be poore or by gouerning their families and with the good huswife in the Prouerbes looking well to the wayes of their houshold or some other honest imployment which may keepe them from idlenesse fit them for a charge and make them more helpefull vnto others and in some kinde or other profitable members of the Common wealth For if they consume their time in sloth and idlenesse and according to the common custome of many in the world spend all the rest of the morning which they can spare from sleepe in curious adorning of their bodies in frizling and curling the haire painting the face with such like vanities and the afternoone in vaine talking and courting idle visitations carding playing and sporting themselues in such carnall delights they for ought I know to the contrary shall as well as men bring vpon themselues all the former euils of sinne and punishment §. Sect. 2 That Gentlemen haue no priuiledge of idlenesse and how they should spend their time As for Gentlemen and those that haue attained vnto lands and riches whereby they are able to maintaine themselues and their charge though they are not in respect that God hath thus aduanced them aboue others to performe seruile workes which were too much basenesse nor to ouer-toyle themselues in bodily labour which were needlesse and vnprofitable for the Common wealth by taking from the poore their worke and with it their wages and meanes of maintenance yet they are not exempted from such labours and imployments as beseeme their place and state Yea in all reason because God hath beene so gracious vnto them aboue others that hee hath aduanced them to more honourable callings wherein they may exercise themselues in imployments of a more excellent nature and greater worth with greater ease and hath richly rewarded them before-hand with such extraordinary pay and bountifull wages aboue the rest of their fellowes whose labours are more base and toylesome lesse honourable and important therefore of all others they should be least idle in this faire easie and honourable seruice and exceede all others in diligence as farre as they exceede them in these many and rich priuiledges And heereof it is that Sodome was so much condemned and fearefully punished because abounding in all wealth and plenty they exceeded also in sloth abusing the blessing of riches and prosperity to pride fulnesse of bread and Ezech. 16. 49. aboundance of idlenesse Besides then those religious duties of praying hearing the Word reading meditating and such like in which it becommeth Gentlemen and rich men to bee most diligent as hauing more leasure and better opportunity to performe these exercises then the poorer sort there are also many ciuill duties in which their time and paines may be profitably imployed As first and chiefly the duties of Magistracy if they be furnished with fit gifts for it by God and called thereunto by superiour authority wherein they are chiefly to aime at Gods glory and the good of the Church and Common wealth by preseruing Iustice truth and peace the beating downe of all vice and sinne and the aduancing of vertue and godlinesse in them And not the pleasing of their owne humours the pleasuring of their friends and the filling of their purses with gifts and bribes But if they be not fit for these imployments or not called thereunto then may they profitably be exercised in gouerning their owne families appointing their seruants to their worke ouerseeing their labours and taking account of what they haue done in husbanding and managing their estates that they may as much as in them lyeth preserue it intire and leaue it to their posterity And what time they can spare from these imployments they may profitably spend either if they be of a martiall disposition in feates of Armes riding of great Horses and such like exercises whereby they may bee fitted for the seruice and defence of their Countrey Or if they be naturally inclined to contemplation and a quiet and peaceable life they may apply themselues to the study of Law Physicke or Diuinity that they may not onely bee able to direct themselues in all things that concerne their estates bodies and soules but also may be helpeful vnto their neighbours about them by directing them in their courses and resoluing them in all their doubts when as they resort vnto them to aske their counsell Vnto which studies if our Gentility were inclined I see no reason why they might not bee like that worthy and renowned P. Mornay du Plessis of France famous in all Countreys for his valour and learning the greatest Schollers in the Common wealth next vnto them that reside in the Vniuersities seeing they haue most leasure and opportunity to follow their studies and best purses to furnish their Libraries Or if they haue not beene brought vp to learning they may imploy their time profitably in according differences and ending controuersies betweene their neighbours in vsing all good meanes both by word and example to discountenance sinne and aduance vertue in doing the workes of mercy as ouerseeing the poore and taking order for their prouision relieuing the hungry clothing the naked visiting the sicke to which duties God hath inabled them aboue others by making them stewards in his family and committing a greater portion to their ordring and disposing And if Gentlemen would thus spend their time they should be truely noble in the eyes of God and men and reape more true lasting honour in their Country by this their Christian conuersation then the antiquity of their house their ancient and ennobled pedigree their coates of Armes Ensignes of Gentilitie their gilded Coaches and gay apparell can yeeld vnto them Yea which is aboue all they should by these courses haue the inward peace of a good conscience and inioying Mat. 25. 20 21. their earthly priuiledges as pledges of Gods loue and earnest-pennies of their saluation their hearts would not bee
and example who chose rather to speake fiue words 1. Cor. 14. 19. with vnderstanding that he might teach others then ten thousand words in an vnknowne tongue and fitted his speech vnto those which were babes in Christ and fed them with milke and not with stronger meate because 1. Cor. 2. 2 3. they were not able to beare it becomming vnto the weake as weake that Chap. 9. 22. hee might gaine the weake and all things to all men that he might by all meanes saue some Finally that Salomon himselfe who excelled in all learning and wisedome stooped to the capacity of the meanest and fitted his Pro. 1. 4 5. speech that not onely the wise in heart might increase in learning but also that the simple might attaine vnto wisedome §. Sect. 4 Reasons which may moue all Gouernours to this dutie of catechizing First because it is Gods Commandement And thus haue wee shewed the causes of the great neglect of this holy exercise Let vs in the next place consider of some reasons which may reforme it and perswade all sorts of men to put it in practice with more diligence The which may be reduced vnto two heads as respecting either gouernours of families and Ministers who are to giue instruction or inferiours in the family as children and seruants and people in the congregation that they may giue themselues ouer to bee instructed by them The former sort may be perswaded by these reasons First because it is Gods Commandement that parents and gouernours of families should teach and catechize their children and seruants not onely instructing them in the knowledge of Christian Religion but also requiring an account of them by way of questions and answers how they haue profited by their teaching for the increasing of their knowledge Thus the Lord requireth of the people of Israel that they should not onely themselues remember and lay vp in their hearts his words and workes which they had heard and seene but also that they should teach them their sons and Deut. 4. 9. 6. 7. Exod. 12. 26. their sonnes sonnes And in another place These words which I command thee this day shall bee in thine heart and thou shalt teach them diligently vnto thy children and thou shalt talke of them when thou sittest in thine house and when thou walkest by the way and when thou lyest downe and when thou risest vp So the Psalmist saith that God established a Testimonie in Iacob and appointed a Law in Israel which he coÌ„manded their fathers that they should make them known Psal 78. 5 6. vnto their children c. But if parents neglect this dutie Ministers are tyed to performe it both by Christs precept who inioyned them to feede his Lambes as well as his Sheepe and also by his example seeing his care extended to little children whom hee would haue to come vnto Marke 10. 14. him and also in his childhood submitted himselfe to this ordinance of God though he were replenished with all diuine wisedome and more fit to teach then to be taught of others and sitting as it is probable among the cathecumenoi which came to be catechized heard the Doctours and Luk 2. 46. asked them questions Now Christs examples in holy duties are our instructions according to that I haue giuen you an ensample that you should Joh. 15. 13. The second reason drawne from the loue of parents doe as I haue done to you The second reason is drawne from the loue of parents towards their children and of pastours towards their flocke which ought to extend vnto the soule more then to the body as being much the more excellent part And therefore if they prouide for their bodies all things necessary as food clothing houses lands how much more should they be carefull for the nourishment of their soules which if they neglect they shew plainly that their loue is carnall and but to the halues louing onely the worse part or rather none at all For Godlinesse is the chiefest 1. Tim. 6. 6. and 4. 8. gaine and is profitable both vnto body and soule for all things hauing the promises of this life and of that which is to come §. Sect. 5 Other reasons inforcing the former duty The third reason is taken from the consideration of their naturall pronenesse vnto euill euen from the brest as experience teacheth which by Prou. 22. 6. nunc adhibe puro pectore verba â—â—cr nunc te melioribus offer Quo semel est imbutarecens seruabit odorem Testadiu Horat. ad Lollium epist lib. 1. ep 2. wholesome and timely instruction is to bee preuented that being first seasoned with this precious liquor of true Religion and sauing knowledge they may retaine the taste and sauour of it to the end of their dayes According to Salomons counsell Traine vp or as the word signifieth Catechize a child in the way that he should goe and when he is old he will not depart from it Vnto which if we adde their readinesse to relapse into their naturall corruptions if by wholesome instructions they bee not daily confirmed and strengthened in good courses and how soone sinne will grow to a custome and bring them to an habite of wickednesse from which they can hardly afterwards be reclaimed wee shall easily vnderstand the profit and necessity of this exercise Fourthly the desire that children and seruants should performe their duties to their parents and gouernours should make them carefull in the first place to teach them Religion and the true feare of God For if this be not the foundation all other obedience is false and counterfeit seeing they who yeeld it are onely tyed vnto it in the carnall bonds of feare and rewards and therefore it quite ceaseth when they cease Neither will any with an honest heart and good conscience performe it if it rise not out of loue and obedience towards God but with respect of persons selfe-loue and such other sinister and by-respects Fifthly the care which euery Christian should haue to propagate the Church of God should mooue them to this duty seeing God is thereby glorified when as his Kingdome is inlarged and aduanced for as the Wise man saith In the multitude of a people is the honour of a King Now Prou. 14. 18. this is most reasonable that God who created our children should be honoured by our consecrating of them vnto his seruice and that wee should re-deliuer them vnto him who first gaue them vnto vs seeing they are his by a double right both of creation and redemption and also chalenged 1. Cor. 6. 20. Psal 127. 3. by him as his owne right and heritage Sixthly this may moue vs vnto this duty if we consider that the time of youth is most seasonable for instruction seeing then like waxe they are most apt to receiue all impressions of good or euill and also to retaine them when they are receiued And therefore let it be the care of all
their carriage and gouernement but behaue themselues in all things grauely and with a kinde of Christian Maiesty and authority according to the example of Iob who obserued such grauity in his carriage that when the young men saw him they hid themselues and the aged arose and Iob 29. 8 9. stood vp the Princes refrained talking and laid their hand on their mouth The which as it gaineth authority to gouernours so the contrary leuitie and lightnesse of behauiour doth expose their persons to scorne and their gouernement to neglect and contempt Thirdly there is required that piety iustice and sobriety doe shine in the whole course of their conuersation that so they may become examples vnto their inferiours of an holy righteous and vnblameable life then the which nothing is more powerfull and effectuall to draw inferiours to imitation of those vertues which they obserue in them And therefore Dauid intending a strict reformation of his house beginneth first with himselfe that hee might be an example vnto all the rest and resolueth that he will behaue himselfe wisely in a perfect way and walke within his house with an vpright heart and then that hee will banish out the wicked from his family and entertaine and countenance the religious and faithfull of the land Whereas contrariwise if they take neuer so much paines in teaching them their duties yet if they doe not make their owne liues examples of their rules but run a contrary course in their practice they shall not so much further them in the wayes of godlinesse by their instructions as discourage and hinder them by their bad example Fourthly they must not insult ouer their inferiours with tyrannicall pride and cruelty nor doe all they may by reason of their power and authority to keepe them vnder as base vnderlings out of a fond and false opinion raysing the pitch of their absolutenesse and greatnesse out of their slauish deiection who are vnder their gouernment but they must mixe with their power and authority parent-like loue brotherly humanity and Christian mildnesse and modesty that their inferiours may honour them as fathers as well as feare them like Lords and may yeeld vnto them free cheerefull and voluntary obedience subiecting to their gouernement Rom. 13. 5. not onely their bodies and outward actions but also their hearts wills and inward affections For if the hearts of Kings themselues must not bee lifted vp aboue their brethren then much lesse should the hearts Deut. 17. 20. of inferiour gouernours in families bee thus exalted Fifthly they must gouerne in the Lord as his Vice-gerents and Deputies and chiefly ayme therein at Gods glory remembring that from him they haue all their authority and that they exercise not their owne but the iudgements of the Lord according to the saying of good Iehoshaphat to his Iudges Take 2. Chro. 19. 6. heede what yee doe for ye iudge not for man but for the Lord who is with you in iudgement And this must make them chiefly to aime by their gouernement to containe their inferiours in the duties of piety and righteousnesse that God may be glorified both by themselues and also by all those which are in the family And finally they must make it appeare in all their gouernement that they doe not wholly ayme at their owne particular and priuate profit but also at their ioynt good which is the chiefe cause why the Lord hath made them superiours vnto others not that they may serue their turne of them and looke no further but that they may like the head the members of the body gouerne them for their benefit And this argument the Lord vseth to perswade inferiours to honour their superiours that it might goe well with themselues in the land which the Lord gaue Deut. 5. 16. them And the Apostle mooueth them to doe that which is good vpon the like reason because their gouernours were the Ministers of God to them for good if they did well Rom. 13. 4. §. Sect. 2 Of the iustice loue which are required in gouernement The things required vnto the administration of their gouernement are iustice and loue the which must be tempered the one with the other that loue may moderate and sweeten iustice and iustice may keepe loue vnpartiall and vpright lest our actions sauouring of nothing but iustice seeme rigorous and expose vs to hatred and loue not guided nor backed by iustice degenerate into doting fondnesse and so expose vs to contempt whereas both rightly mixed the one with the other will cause reuerence and obedience The which mixture must bee vsed in all our actions towards all vnder our gouernement although these vertues are to bee exercised diuersly and the one to be more manifested then the other according to occasion time persons and deserts For though we ought to loue all yet those especially who excell in Gods graces and profit most in all religious Christian and ciuill duties and to such our loue must bee most manifested to incourage them to go on in their good courses and to draw others to follow their example The which was Dauids practice as he professeth who though he were indifferently iust towards all his subiects yet his loue exceeded towards the faithfull of the land and those which walked Psal 102. 6. in a perfect way But especially our loue and iustice must appeare in our rewards and chastisements which are the mayne bonds and very sinewes of gouernement We must reward those who deserue well partly by our words commending their good actions which is a great incouragement to well-doing as the Apostle implyeth when hee vseth it as a reason to perswade inferiours to their duty Doe that which is good saith he and thou shalt haue praise of the same the which our Sauiour will vse to Rom. 13. 3. his seruants at the last day Well done good and faithfull seruant thou hast Mat. 25. 23. beene faithfull ouer a few things c. And partly by deeds the which must sauour both of iustice in giuing them their due wages and of loue and bounty by giuing according to our ability gifts to incourage them in their well-deseruing Chastisements also must be vsed towards them who will not otherwise be reclaimed from their faults nor kept in due order either in words only by gentle or more sharpe reproofes according to the quality of the offence or by stripes when nothing else will serue For otherwise we shall offend against God in neglecting being his Deputies to glorifie 1. Sam. 2. 29. him in his Iustice against our selues by becomming accessary to their sins against the parties offending whom we reclaime not but suffer them to go on in their wickednes to their destructions against those of the same family whom by this impunity we incourage to follow their ill example and the whole society which is hereby made obnoxious to Gods Iustice But this correction is only good when it is necessary being like
Creatour Fourthly because in our sharpest persecutions we are so inwardly comforted with the consolation of Gods Spirit that in our greatest sufferings our ioy may well exceed our griefe For as the 2. Cor. 1. 5. sufferings of Christ abound in vs so also our consolation aboundeth by Christ as the Apostle found in his owne experience And this is that lasting and full ioy that our Sauiour promised to giue and so to continue it vnto vs Ioh. 15. 11. that no man should bee able to take it from vs. This is that ioy which causeth vs to reioyce in tribulation singing vnto God with Paul and Silas Psalmes of praise when our backes are torne with stripes and our feet Act. 16. 25. fastened in the stockes §. Sect. 5 Of the patience which the Saints haue shewed in suffering persecutions Fourthly let vs incourage and comfort our selues against all persecutions by remembring the patience and meekenesse the ioy and thankfulnesse which the Saints and holy Martyrs of God haue shewed in suffering all crosses and calamities tortures and grieuous paines which the wicked world could inflict vpon them For wel may we go forward in this afflicted way with ioy and comfort when as we haue the Word of God to be our guide the holy Martyrs of former ages as precedents for our imitation and the faithfull that now liue with vs to beare vs company Thus wee reade that the Apostles reioyced that they were counted worthy to suffer shame for the Name of Christ Thus the Saints tooke ioyfully the spoiling of their Act. 5. 41. goods knowing in themselues that they had in heauen a better and more induring Heb. 10. 34. substance And when they were tortured accepted not deliuerance that they might obtaine a better resurrection Others had triall of cruell mockings Heb. 11. 35 36. and scourgings bonds and imprisonment They were stoned sawne in sunder tempted and slaine with the sword c. And thus the holy Martyrs of the Primitiue Church and of later dayes euen tyred their tormentors with their patience and constancie out-faced their most bitter tortures with their cheerefull countenances reioyced in the scorching flames and euen before they died triumphed ouer death And therefore as the Apostle exhorteth seeing we are compassed about with so great a cloud of witnesses let vs Heb. 12. 1. lay aside euery weight and the sinne which doth so easily beset vs and let vs run with patience vnto the race that is set before vs c. §. Sect. 6 That our persecutions for righteousnesse sake shall bee richly rewarded Fifthly let vs consider the great and rich rewards which are giuen graciously vnto all those who suffer for the truth and righteousnesse sake For Phil. 1. 29. first in it selfe it is an high and holy priuiledge to suffer any thing for the name of Christ which the Apostle maketh a higher degree of dignity then simply to beleeue in him to iustification which is common to ordinary Christians For vnto you saith he it is giuen in the behalfe of Christ not onely to beleeue on him but also to suffer for his sake which is a prerogatiue peculiar to the holy Martyrs In which regard the Apostle Iames would haue vs to account it not an ordinary matter of common reioycing but of exceeding ioy when wee are thus tempted and tryed But how Iam. 1. 2. much more haue we cause of vnspeakeable ioy in our greatest afflictions and persecutions if we consider the present comfort which wee feele in conscience of well-doing and the inward peace and ioy in the holy Ghost which alwayes accompany our sufferings for the profession of the truth and practice of holy duties and the future rewards which God hath promised to all that indure them with constancie and patience For if wee lose this life which is mortall and momentany we shall in lieu thereof find such an one as is immortall and euerlasting If we suffer with Christ we shall Ioh. 12. 35. also raigne with him If we be persecuted for righteousnes sake we are by Christs 2. Tim. 2. 12. owne mouth pronounced blessed because the Kingdome of heauen belongeth Mat. 5. 10. vnto vs. So the Apostle Peter If ye suffer for righteousnesse sake 1. Pet. 3. 14. happy are ye and be not afraid of their terrour neither be troubled yea rather as our Sauiour exhorteth Reioyce and be exceeding glad for great is your Mat. 5. 11. reward in heauen And the Apostle Peter likewise willeth vs to reioyce in as 1. Pet. 4. 13. much as we are partakers of Christs sufferings because when his glory shall be reuealed we shall be glad also with exceeding ioy And surely if we consider well of it there can be no greater cause of sound reioycing seeing there is no comparison betweene our present sorrowes and future ioyes betweene our smart of afflictions and solace of heauenly delight either in their quantity or continuance according to that of the Apostle I reckon that Rom. 8. 18. the sufferings of the present time are not worthy to be compared with the glory which shall be reuealed in vs for after that we haue suffered but a little while 1. Pet. 5. 10. God will call vs into his eternall glory by Christ Iesus and as the Apostle speaketh These light and momentany afflictions shall cause vnto vs a farre more 2. Cor. 4. 17. exceeding and eternall weight of glory And therefore let vs not looke to the sorrowfull seed-time but to the ioyfull haruest not to our present labours but to our Sabbath of rest not to our bleeding wounds in the Christian Warfare but to our victory and euerlasting triumph not to the fire and faggot gibbet and sword but to the glorious Crowne which Apoc. 2. 10. shall be set vpon his head that fighteth vnto the death Let vs looke to Iesus Heb. 12. 2. the Author and finisher of our faith who for the ioy that was set before him indured the Crosse despising the shame and is now set downe at the right hand of the Throne of God that so following his example wee may partake with him in ioy and happinesse On the other side let vs set before vs the dreadfull estate of those men at the day of Iudgement who either to please men or to gaine their worldly ends or finally for feare of punishment haue denyed Christ and his Truth either verbally with their mouthes or really in their actions For amongst other desperate sinners the fearefull Apoc. 21. 8. shall be reiected of Christ and haue their portion in that lake which burneth with fire and brimstone And as they haue denyed him before men so he will Mat. 10. 33 34. 7. 23. deny them before his Father in heauen saying Depart from me ye workers of iniquity I know yee not Suppose therefore that wee could by neglecting all Christian duties attaine vnto the honours riches and pleasures of the earth
the face p 183. l. a fin 4. r. stopped from him p. 188. l. 9 r. whole rayes p. 189. l. 4. r. our selues p. 197. l 27. 28. r. tentations p. 200 l. a fin 4 r. and stales of p 203. l. the last r. good guidance p 267. l a fin 6. r. misbeseeming p. 28â— l. 2. r. diffention of p. 214. l 21. r. to be preferred p. 350. l. 35. r with naming p. 373. l 31 r. no more p. 374 l. a fin 4. r. yet by this p. â—83 l. 36. r. compounding of contentions p. 429 l. â— r. could not make p 433. l. 25. r. furious anger p 438. l. 22. r. constancie is p. 454. l. 11 12. r. faith inableth vs. p 468. l. 10 in Marg r. leiunare vigilare p. 469. l 24. in Marg. r. Ad fariam p. 493. l. 1. r. sealed vnto vs. p 496. l. 1â— â— our soules p. 497. l. a fin 5 r. mulation and. p. 498. l. 22. r. gratefulnesse p. 499. l. 8. r. disburse p. 506 l 1. r. when as thereby p. 544 l. 2 r. to purge out p. 552. l a fin 4. r. at all times p. 568. l. a fin 8 r. also profitable p. 608. l. a fin 3. 2. r. that is contained p. 614 l. 32. r. of examination p. 616. l. 9. r. of examination p. 643. l. a fin 3. r by disgesting p 644. l. 1. r. For as there p. 714. l. 7. r. often actes and l. 13. r. acts of sinnes and l. 29. r. faith is assured of p 716. l. 31. r. cleansing p. 727. l. 40. r. owne proprieties p. 729 l. 38. 39 c. reads vs for them our for their and we for they p. 749. l. 27. r. will soone p. 804. l. 10. r. comfortable vse p. 812. l. 4. r. our market p 821. l 1. r. not worthy p. 841. l. 9. r. their intrusion p. 848. l. 11. r. most deiected p. 855. l. 4. r. seruice and liue as p. 878. l. 2. r. getting and l. 25. r. Is it not A TREATISE OF SECVRITIE Diuided into two Bookes THE FORMER INTREATING OF CARNALL SECVRITIE AND HARDNES OF HEART Wherein the Nature Originall and Causes of it are displayed and described the Kinds of it distinguished and the Differences betweene them expressed the Signes whereby it may be knowne shewed with the Preseruatiues and Remedies whereby we may be kept from falling into this dangerous disease or recouered if we be alreadie fallen THE LATTER INTREATING OF SPIRITVALL AND CHRISTIAN SECVRITIE Wherein is shewed what it is the Causes and Effects of it and the Meanes whereby it may be obtayned and preserued Published as an Antidote against the dangerous Securitie of these last Times By IOHN DOWNAME Batchelar in Diuinitie and Preacher of GODS Word ZEPH. 1. 12. And it shall come to passe at that time that I will search Ierusalem with Candles and punish the men that are setled on their lees that say in their heart The Lord will not doe good neither will doe euill LONDON Printed by WILLIAM STANSBY 1622. TO THE RIGHT HONOVRABLE Sir Henrie Mountagu KNIGHT Baron of KIMBOLTON Viscount MANDEVILLE Lord President of his MAIESTIES most Honorable Priuie Counsell And to the truely Noble and Vertuous Lady the Lady MARGARET his Wife J. D. wisheth all temporall happines with the confluence of all spirituall Graces in this life and eternall blessednesse in the life to come Right Honorable and my most honored Lord and Lady AS long peace and prosperitie are the common causes of carnal securitie and hardnesse of heart so these the vsuall forerunners of fearefull punishments seeing in this desperate Disease which we may fitly call the stone in the heart more gentle Medicines will not effect the cure For when mens hearts are come to brassy or flinty hardnesse nothing will melt them without some extraordinary worke of the Spirit but the fiery furnace of Affliction nothing will bruise and breake them but the heauy hammer of Gods dreadfull iudgements And this is manifest in the examples of all Ages which are left vnto vs in the Scriptures to giue vs warning As of the old world Sodome and her bordering Cities and of the Israelites Gods owne best beloued people all which as they were lulled asleepe in the Cradle of carnall Security with the pleasing and bewitching tunes of peace and pleasure so were they alwayes when they least suspected it surprised vpon the suddaine in their lethargie of sinne with some remarkable plagues and punishments And therefore considering with my selfe that our long peace plenty and prosperity hath infected the most that liue in our land with deepe security and retchlesse carelesnesse and caused them to dreame that this Sun-shine will neuer set I could not chuse but suspect and daily expect the neer approching of the other and that the darke night of affliction and calamity will ere long surprize vs vnlesse the loude cries of Gods Ministers doe speedily awaken vs out of our lethargie and moue vs to meet the Lord and preuent his iudgements by turning vnto him in vnfayned repentance In which regard being appoynted and called by God to bee one of his though least worthy watchmen whose office requireth that we should not only our selues keep the spirituall watch but also as much as in vs lyeth awaken others I thought it my duty by giuing warning of these approaching dangers to rowze vp as many as I could out of this sleepe or rather lethargie of securitie And because my voyce were farre too weake though I could as the Lord requireth lift it vp as a Trumpet to be heard of all the people of this Land I haue indeuoured to conuay the sound thereof as it were by these paper Pipes euen vnto the most remote places and to those especially where the liuely voyce of Gods faithfull watchmen is rarely heard either because the meanes of their maintenance by sacriledge and Church-robbery or symonicall fraud is taken away or because dumbe or idle and sleeping watchmen doe hold their places without any care to performe their duty as neither keeping the watch themselues nor being either able or willing to keepe others waking The which my labours I haue made bold to dedicate vnto your Honors To you my Lord I confesse not without some presumption as not being hitherto known vnto you yet herein not vnexcusable in that it proceedeth from a desire to shew how much I honor you for your profession and protection of Gods true and sincere Religion in that Honourable place vnto which God hath called you your loue to Learning and fouour towards the Learned But to you Noble Ladie in whose notice and vndeserued respect I haue beene more happie I haue deuoted this poore part and mite of my worthlesse Workes that liuing in these Paper Monuments as it were in my longest lasting posterity I may euen after death hath imposed silence still testifie vnto the world mine humble loue and vnfayned thankefulnesse for your manifold and great fauours vouchsafed vnto me and how
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
godly life then to consider that God infinite in Glory and Maiesty doth vouchsafe vnto vs this honour to make vs who are so base and contemptible instruments of his glory and that not because he needeth our helpe but that he may take occasion hereby to glorifie 1. Sam. 2. 30. vs and to crowne our workes with glory and happinesse §. Sect. 3 The third reason taken from the will of God that we should thus serue him Finally it may be an effectuall reason to moue vs to imbrace holinesse and to bring forth the fruites of it in a godly life because it is 1. Thes 4. 3. 2 Pet. 3. 9. Matth. 26. 39. the will of God that we should so doe according to that of the Apostle This is the will of God euen your sanctification For the will of God is the perfect rule of all Iustice and goodnesse according to which we must frame all our actions which that we may fulfill we must vtterly renounce our selues and our owne pleasure saying with our Sauiour Not my will but thine be done with him esteeming it our meat drinke to doe the will of our heauenly Father And this is that we daily aske in the Lords Prayer that the wil of God may be done in earth as it is heauen that is Ioh. 4. 34. that we may obey it with that speed and diligence cheerefulnesse and delight as the holy Angels And therefore vnlesse wee pray in hypocrisie we must labour and indeuour that wee may in our practice attaine vnto that which wee craue at Gods hands in our daily prayers Now that it is the will of God that we should serue him in keeping his Law and performing all the holy duties of a godly life required in it it is cleere and euident by his Word wherein he hath reuealed his will and by innumerable precepts and exhortations by which we are pressed and perswaded to sanctification and new obedience So the Apostle exhorteth vs as Gods Ambassadour to a Eph. 4. 23 24. 5. 14 15. be renued in the spirit of our mindes and to put on the new man which after God is created in righteousnesse and true holinesse And againe b 2. Cor. 5. 17. If any man be in Christ let him be a new creature c Rom. 12. 2. 13. 14. And be not conformed to the world but be ye transformed by the renuing of your mindes that ye may proue what is that good acceptable and perfect will of God d 1. Cor. 15. 34. Col. â—1 3. Awake to righteousnesse and sinne not e 2. Tim. 2. 22. Heb. 12. 1. Fly also youthfull lusts but follow Righteousnesse Faith Charity Peace c. Thus the Lord exhorteth by the Prophet Esay f Esa 1. 16 17. Eccle. 12. 13. Matth. 22. 37. Cease to doe euill learne to do well seeke iudgement relieue the oppressed c. And finally the Wiseman after a long discourse concludeth with this as the summe of all which either he could teach or any other Feare God and keepe his Commandement for this is the whole duty of man And therefore seeing the Lord who hath absolute authority ouer vs and full right vnto vs doth in these and innumerable other places command and exhort vs to performe the duties of holinesse and righteousnesse and thereby to serue him in the whole course of our liues who is our Creator Preseruer Redeemer we must carefully indeuour to yeeld our obedience vnlesse we would rather shew our selues stubbornely rebellious and enemies both to his glory and our owne saluation And that we may be incouraged to serue God in all Christian duties with more diligence and cheerefulnesse let vs remember that if we doe our best indeuour we and our seruice shall be accepted though it be full of imperfections and stained with many corruptions For he doth not deale with Mal. 3. 17. 2. Cor. 8. 12. vs as a seuere Iudge according to the rigour of the Law but like a gracious Father he passeth by our infirmities and accepteth the will for the worke And though nothing as it is stained and imperfect can be pleasing vnto God whose exact Iustice and pure eye can indure no blemish yet the duties which we performe vnto him respectiuely doe please him and moue him also to delight in vs. For they please him not as they are tainted with the corruption of our will but as by them we doe his will who hath commanded vs to doe them Not as they are done by vs who are defiled with sinne for how can any thing Joh. 14. 4. Math. 3. 17. 17. 5. cleane come out of vs that are vncleane But as they are done in Christ in whom he is well pleased and fruits of this Vine which we beare being ingrafted in him by a true and liuely faith Not as they are imperfect and stained but as their imperfections are couered with Christs perfect righteousnesse and their corruption washed away by his blood Not as they are done by vs but as they are the fruits and effects of his owne holy Spirit working in and by vs. They doe not please him in their owne worth but because our persons are accepted and please him being iustified by faith in Iesus Christ reconciled vnto him and children by adoption and grace whose poore indeuours are accepted of our gracious Father for perfect obedience and the rather because howsoeuer we faile through weaknesse and infirmitie yet the mayne end which we propound in them vnto our selues is that we may by performing our duty glorify our heauenly Father and because though our workes be vnperfect yet they are done with perfect hearts that is in vprightnesse and sincerity which maketh vs doe the best we can and to bewaile our imperfections because wee can doe no better Finally they please God not that hee hath any pleasure in vnrighteousnesse or imperfect righteousnes but because we doing them out of loue and filial obedience he also loueth vs so is well pleased with our workes of piety righteousnes because they tend to our good to whom in his loue he wisheth so wel as being the way which will bring vs vnto eternall life and happinesse §. Sect. 4 The fourth reason is that we may adorne the Gospell of God which we professe The last motiue respecting our duty towards God which may perswade vs to serue him by a godly life is that hereby we may adorne Deut. 4. 6 7 8. the Gospell of God and of Iesus Christ which we professe and cause it to bee well spoken of by all that see the fruits of it in our vnblameable and holy conuersation And this argument the Lord vseth to perswade his people to obserue his Commandements because hereby they should not onely get honour vnto themselues amongst the Nations but moue them likewise to speake well of his Lawes and statutes when as they should see the fruits of them in their obedience And thus the