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
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
and none shall bee able to plucke vs out of his and his Fathers hands It is he that confirmeth vs vnto the end that we may 1. Cor. 1. 8. Esa 54. 10. bee blamelesse vnto the Day of our Lord Iesus Christ The promises of God which in Christ are yea and Amen vnto the glory of God by vs are they which stablish vs in him and it is hee that hath sealed vs and giuen vs the 2. Cor. 1. 21 22. earnest of the Spirit in our hearts And therefore if wee would perseuere in grace and in the wayes of godlinesse we must beg it at Gods hands and pray for our selues as the Apostle for the Colossians that he will replenish Col. 1. 10 11. vs with knowledge of his will in all wisedome that wee may walke worthy the Lord vnto all pleasing being fruitfull in euery good worke and increasing in the knowledge of God strengthened with all might according to his glorious power vnto all patience and long-suffering with ioyfulnesse And as he prayeth for the Thessalonians that the Lord will make vs to increase and abound in loue 1. Thes 3. 13. to the end that he may stablish our hearts vnblameable in holinesse before God vnto the comming of our Lord Iesus Christ with all his Saints THE FIFTH BOOKE OF A GODLY LIFE CONTAINING IN IT THE HELPES AND MEANES WHICH INABLE VS VNTO IT CAP. I. Of the rules of a godly life whereby we may be directed in the right performing of all Christian duties And first of such rules as respect the causes of it both principall and subordinate §. Sect. 1 Of the helpes inabling vs to leade a godly life HAuing shewed what the godly life is and the duties wherein it consisteth with the properties belonging to them which serue as way-markes and signes whereby wee may know that wee are in a right course it now remaineth that wee intreat both of the helpes whereby we may be furthered in the wayes of godlinesse and also of the impediments which hindring vs in our Christian course are to bee carefully remooued out of the way if we would trauell in it with any ease and comfort and come happily to the end of our iourneys For as they who are to run a race for a corruptible crowne thinke it not sufficient to know perfectly the way with the nature and properties of it as whether it be long or short vp or downe the hill rough or plaine but also carefully vse all helpes which may further them in the race and remooue all impediments which may hinder their speed and frustrate their hopes of comming seasonably to the goale and winning the Garland so must we all take the same course in running of the spirituall Race of a godly life that we may obtaine that Crowne which is heauenly and immortall The helpes whereby wee may bee furthered and inabled to leade a godly life are either the meanes which tend to the aduancing of it or the arguments and reasons which may induce and perswade vs to vse them and to practise all Christian and holy duties in the whole course of our liues cōuersation The meanes respect either direction or practice The former consisting in certaine rules which are to be obserued that we may profitably proceed in the wayes of godlines The other in wel vsing of certaine special meanes which God hath ordained sanctified to this end that they may inrich vs with his spirituall sauing graces strengthen vs to the performing of those Christian duties which belong to a godly life The rules to bee obserued haue either reference to such things as belong to all Christian duties or to the duties themselues §. Sect. 2 The first rule is that wee make God the supreme end of all Christian duties and wholly deny our selues in them Of the former sort are such as concerne either their causes or their circumstances The causes are chiefe and principall or else subordinate and Mat. 5. 16. 1. Cor. 10. 31. 1. Pet. 2. 12. instrumentall The chiefe and principall cause of working all holy duties in and by vs is God himselfe the Father Sonne and holy Spirit Concerning whom this first rule is to bee obserued that seeing God is the chiefe Author of all good duties which can be performed by vs that therefore we also make him the supreme end of them propounding vnto our selues his glory in the vndertaking of any action as the mayne motiue that induceth vs vnto it And seeing he is first and last in all holy duties which are performed of vs and both beginneth continueth and finisheth his workes of grace in and by vs yea seeing wee our selues are wholly his 1. Cor. 6. 20. both by right of creation preseruation and redemption therefore being his and not our owne we must deuote and consecrate our selues wholly and all our actions and intentions to his seruice performing all Christian duties not as acts of our owne wills to please or profit our selues but as workes which he willeth and commandeth and are therefore pleasing and acceptable in sight So that this must be our first step entrance to the Christian duties of a godly life vtterly to deny our selues and our owne wills and acknowledging God to be all in all wee are to resigne both our persons actions to be directed and guided as he pleaseth and to make his will in all things the rule of ours not performing the duties of a godly life because they are pleasing vnto vs or plausible vnto others but because God requireth them and it is his will that being sanctified we should glorifie 1. Thes 4. 3. him in bringing forth much fruit We must if we wil be Christs Disciples in the very first place deny our selues and take vp our crosse and follow him We Ioh. 15. 8. must not like vntamed Heifers run range which way we list but we must take vpon vs his easie yoke and light burthen and casting off our pride and Mat. 11. 29. selfe-will we must learne of him to be humble and meek in spirit We must be content to be not what we would but what God wil haue vs both doing and suffring whatsoeuer he cōmandeth or imposeth We must go the way that nature shunneth if God chuse it for vs and walk with Peter not whither Joh. 21. 18. we would but whither we would not An example of which obedience we haue in the Saints of Macedonia who resigned themselues vnto the Lord in doing 2. Cor. 8. 5. his wil in him to the direction of his holy Apostle And in Paul also who before his conuersion applied himselfe to do his own wil and to please the Act. 9. 6. chiefe Priests but no sooner was he cast down humbled but presently he offreth himselfe to Gods seruice and desireth to be guided by the will of Christ Yea our Sauiour himselfe who is the most perfit patterne for our imitation though his
and branches thereof and the speciall duties required vnto it but also the meanes both publike and priuate whereby wee may bee inabled and the arguments and reasons whereby wee may be moued and perswaded to performe them and likewise haue shewed the greatest and most vsuall lets and impediments whereby men are commonly hindred from entring into and proceeding in the wayes of godlinesse and how also wee may remoue and ouercome them And now nothing remaineth but that I intreat thee Christian Reader by the mercies of God and as thou tendrest his glory and the eternall saluation of thine owne soule that thou wilt resolue and indeuour to walke in this alone way that leadeth to heauenly happinesse now that he hath so plainly discouered it vnto thee For much better were it for thee neuer to haue knowne the way of truth and godlinesse then after thou knowest it not to walke in it seeing the seruant Luk. 12. 47. that knoweth his Masters will and doth it not shall be beaten with many stripes Heretofore thy ignorance might somewhat extenuate thy sinne and neglect of Gods seruice in the duties of a godly life and mitigate also thy punishment because thou mightest pretend thy willingnesse to walke in this way but that thou diddest want a guide to goe before thee But now this pretence is taken away and thou quite left without all excuse For what can the Lord by his Ministers doe more for the saluation of thy precious soule then to shew thee the way that leadeth to eternall blessednes and to teach thee how thou maist walke in it to make knowne vnto thee what thou must doe that thou maist be saued and the meanes also whereby Act. 2. 37. thou maist be inabled to doe it to exhort and perswade thee by effectuall reasons to vse these meanes that so thou maist walke in this way and to teach thee how to remooue all those impediments which might otherwise hinder and discourage thee in thy course O let not therefore his so great grace be vnto thee not onely in vaine but also to thy losse Let nor O let not these my poore yet painfull labours which I haue vndertaken with cheerfulnesse proceeded in with comfort and finished with ioy that I might glorifie God in thy saluation rise vp as a witnesse against thee at that great Day because thou hast onely read them and after cast them into some corner without further vse If thou knowest these things Luk. 11. 28. Joh. 13. 17. blessed art thou if thou doest them And happy yea thrice happy shall I thinke my selfe if being furthered by my poore meanes in the wayes of saluation thou maist be my crowne and my reioycing Frustrate not I beseech thee the maine end of my painfull labours so much desired so often and earnestly begged and defraud mee not of my hope and ioy and therewith thy selfe also of thine owne saluation It is not my writing nor thy reading that can saue our soules in that great Day of the Lord but the holy practice of those duties which I teach and thou learnest in the whole course of our liues and conuersations which because wee are vnable to performe in our owne strength but it is the Lord onely which inableth Phil. 2. 13. vs both to will and to doe let vs I intreat thee pray one for another desiring of the Lord that we may not onely bee filled with the knowledge of Col. 1. 10 11. his will in all wisedome and spiritual vnderstanding but also that in this light we may walke worthy of the Lord vnto all pleasing being fruitfull in euery good worke and increasing in the knowledge of God strengthened with all might according 2. Tim. 3. 17. to his glorious power vnto all patience and long-suffering with ioyfulnesse And that we may not onely be perfect and thorowly furnished vnto all good workes but also that we may be stedfast vnmoueable and alwayes abounding 1. Cor. 5. 58. Prou. 16. 9. and 20. 24. Ier. 20. 23. in the worke of the Lord for as much as we know that our labour is not vaine in the Lord. But man knoweth not his owne wayes neither is it in man that walketh to direct his steps and how much lesse is hee able in his owne strength to be a guide vnto others or by his most powerfull perswasions to moue them to accompany him in the wayes of godlinesse O thou therefore who art the Authour of light and life and the rich Fountaine of all grace and glory as thou hast graciously inlightened my mind with the knowledge of thy will and inabled me also to reueale it vnto others so inflame mine heart with the beauty and brightnesse of it that I may loue and imbrace it kindle in me more and more holy desires confirme my resolutions and strengthen all my good indeuours that as I haue taught thy wayes vnto others so I my selfe may walk constantly in them that so I may shine before them both in the light of doctrine and also of a good and holy example in the whole course of my life and conuersation Ioyne also I humbly beseech thee with these my poore labours which I haue wholly deuoted to thy glory and the good of my brethren the inward assistance of thy grace and holy Spirit and thereby adde such power and efficacie vertue and vigour vnto them that they may not onely reueale the way of saluation to the vnderstanding of the Christian Readers but may also effectually moue and perswade them to walke in it sincerely and vprightly constantly and continually vnto the very end of their liues to the glory of thy great Name and the comfort and saluation of all our soules through thine onely Sonne and our blessed Sauiour Iesus Christ to whom with thee and thy most holy Spirit three persons and one onely true God most wise glorious gracious and blessed be ascribed of vs and thy whole Church all glory and praise might Maiesty and dominion both now and euermore Amen A PARAPHRASE VPON THE LORDS PRAYER ALmighty and eternall God Father of our Lord Iesus Christ and in him our gracious Father wee thy poore children by adoption and grace heere acknowledge that wee are vtterly vnworthy to bee counted in the number of thy meanest seruants and much lesse deserue that high title and priuiledge to bee called thy sonnes and children For wee haue not demeaned our selues as it becommeth children of such a Father in all loue reuerence and obedience nor approoued our selues to be like vnto thee in wisedome holinesse and righteousnesse We haue abased our selues to doe seruice vnto sinne and Satan for the trifling wages of worldly vanities neuer considering that wee are the children of such a glorious Father and heires to such an heauenly inheritance We doe not like children securely rest vpon thy fatherly prouidence and cannot with boldnesse approch to the Throne of Grace to make our suits knowne vnto thee by reason of our self-guiltiness
it so may I truely say of these my labours out of which so much profit comfort and contentment haue accrewed vnto my selfe that I should haue no iust cause to repent for the scantnesse of my reward although no other fruit should spring from them But if I be not deceiued as we are apt to be no lesse blinded in iudging of our spirituall and mentall then of our naturall and corporall births these my present labours will proue no lesse profitable vnto all that peruse them then any of the former Yea if my affection corrupting my iudgment doth not cause me to looke vpon them like Fathers vpon the children of their old age with an ouer-partiall eye they are in some respects to be preferred before any of the other both because the subiect on which they intreate hath the priuiledge of excellency and necessity as being the maine duties of Christianity which are to be performed thorowout the whole course of our liues and also because they generally concerne all sorts of men who thinke themselues bound to doe God any seruice or to carry themselues so as that their works and wayes may be accepted of him If any man shall thinke that I haue described the duties of a godly life with more strictnesse and in greater perfection then any can attaine vnto in this state of imperfection and so haue required more of others then I can any wayes be able to performe my selfe let him know that the worke must be fitted to the rule and not the rule to the worke and that this must be straight and perfect although by reason of the crookednesse of the matter or stuffe no worke-man is able to frame it so but that it will in many places decline and swarue from it And though the marke of perfection be so small and so farre out of our reach that none in this life can hit it yet must it be set before vs and we must striue to shoot at it as neere as w 〈…〉 seeing they are more likely to haue the prize of the best game who aime at it then those who looke another way For my selfe none can accuse me of so many and great imperfections in my course and practice of these duties as I am ready to charge my selfe within the court of mine own conscience yet if I would not belie the grace of God in me I must professe that I doe labour to performe that my selfe which I propound vnto others and though I cannot attaine to the goale of perfection as I haue here described it out of Gods Word yet bewayling my stiffenesse and lamenesse in running the Race I indeuour and presse in some measure towards Phil. 3. 13 14. the marke for the price of the high calling of God in Iesus Christ and no more then this doe I require of others Now because wee cannot grow in grace and godlinesse without the assistance of Gods Spirit and this cannot be had vnlesse we sue and seeke for it and because also godlinesse in a great part consisteth in powring forth our soules before God in humble and hearty frequent and feruent prayers therefore lest any thing which is necessary should be wanting to this Treatise I haue in the end of it set downe diuers formes which may serue either for the vse of weake Christians who cannot fit themselues with better or for some direction to guide them in composing or conceiuing others according to their owne particular occasions If any man thinke them ouer-long and tedious to him I confesse they are so though there is scarce two amongst them that may not be treatably vttered in a quarter of an houre and therefore I would not torture his deuotion by perswading him to racke and stretch it aboue its due length and strength but rather I would aduise if hee meet not with shorter Prayers which better please him that hee deuide both the Confessions and Petitions with some marke of a Pen so as he may vse one halfe at one time and the rest at another And so Christian Reader I leaue thee to the Lord and his good blessing vpon all thy studies and indeuours only requesting these two things at thine hands First that as I haue laboured much in giuing thee directions for the leading of a Christian life so thou wilt also striue with all thine indeuour to walke in this way reuealed vnto thee And secondly that if thou reape any fruit of my paines as I doubt not thou wilt if thou reade to profit by them constantly vnto the end and not heere and there by fits and snatches thou wilt be pleased to affoord me the benefit of thy Prayers that together with thy selfe I may continue and hold out vnto the end in the profession and practice of all Christian and holy duties vntill hauing finished our course with ioy we doe both of vs receiue the Crowne of righteousnesse which God of his free grace hath laid vp for vs and for all those who loue his appearing Octob. the 16. 1622. Thine in the Lord Iesus our Head and Sauiour I. D. A TABLE CONTAINING IN IT THE CONTENTS of the Chapters and Sections in the Treatise following The Contents of the first Booke CAP. I. Containing the Preface to the following Treatise which sheweth the excellency profit and necessity of the subiect matter therein handled pag. 1. Sect. 1. THat the end of euery thing is to be preferred before the meanes which are destinated vnto it 1. 2 That the practice of Religion and godlinesse is to bee preferred before the theory and bare knowledge of it 2 3 That the practice of godlinesse is an infallible signe of the sincerity of our knowledge and profession 3 4 That the practice of godlinesse is the touch-stone of our faith 3 5 That though a godly life is not the cause yet it is the way to euerlasting happinesse 4 6 That all Gods Ministers should inforce this doctrine and practice of a godly life 4 CAP. II. Containing the definition of a godly life whereby we may know what it is and wherin it consisteth 5 Sect. 1 What a godly life is both according to the Law and the Gospell 5 2 That a godly life chiefly consisteth in Euangelicall and filiall obedience and what it is 5 3 That the regenerate onely can leade a godly life 6 4 That the Spirit of God is the Authour of spirituall life 7 5 That the Spirit inlighteneth vs in the wayes of godlinesse 7 6 That we must be ingrafted into Christ before we can leade a godly life 8 7 That onely those can leade a godly life who are in the couenant of grace 9 8 That a liuely faith is necessarily required to a godly life 10 9 That the duties of a godly life must spring from the fountaine of loue 10 10 That the duties of a godly life must proceed from thankfulnesse 11 11 That the duties of a godly life must be done in humility 11 12 That we must propound Gods glory
whole carriage and conuersation must bee religious ciuill and honest 306 4 How wee must carry our selues in the company of those which are worldly and wicked 307 CAP. XXVIIâ— Of Christian conferences which we must vse when we are in company for our mutuall good 309 Sect. 1. That our speeches must bee gracious and prudent 309 2 Of Christian admonition and what is required to the right performance of this duty 310 3 That wee may lawfully conferre of morall and ciuill things 314 4 That we must carefully auoyd all corrupt communication 314 CAP. XXâ—â— Of Christian prudence which we are to vse in all our conferences 315 Sect. 1. How wee must carry our selues when we conferre with those that excell vs in gifts 315 2 How we must behaue our selues when as we conferre with ciuill worldlings 317 3 How we must deale with them that are openly prophane 318 4 Of the manifold and dangerous abuses of conferences in these dayes and the causes of them 319 5 That Christian and religious conferences are exceeding profitable 320 CAP. XXX Of those duties which concerne our workes and actions one with another both out of contracts and in our buying and selling 321 Sect. 1. That wee must labour both to doe and receiue all the good we can in our dealings with others 321 2 That wee must take all occasions of gaining others to Christ 322 3 That in all our dealings and bargainings we must carry our selues vprightly and honestly 323 4 That wee must sell onely things saleable 324 5 That wee must set and sell our wares at an equall price 325 6 That in buying and selling all fraud and deceit must be auoyded 326 7 How to auoyd the faults commonly committed betweene buyers and sellers 327 CAP. XXXI That Gouernours of Families ought to traine vp those who are vnder their charge in the duties of godlinesse 328 Sect. 1. That it is not enough for Gouernours to bee themselues religious but they must also traine vp those who are vnder their gouernment in the knowledge and practice of Religion 328 2 Diuers reasons to mooue Gouernours vnto this duty 329 3 That it is the duty of Householders to catechize their family and of the causes why it is neglected 332 4 Reasons which may mooue all Gouernours to the duty of catechizing First because it is Gods Commandement 333 5 Other reasons inforcing the former duty 334 6 Examples of the faithfull who haue catechized their Family 335 7 Reasons moouing children to submit themselues to be catechized 335 8 Reasons mouing those which are of yeeres to submit themselues to bee catechized if they bee ignorant 336 9 Of the great profit of this exercise of catechizing 338 CAP. XXXII Of Family duties which respect wise and religious gouernment 340 Sect. 1. What things are required to wise gouernment 340 2 Of Iustice and loue required vnto gouernment 341 CAP. XXXIII How we ought to behaue our selues in the estate of prosperity that we may thriue in all spirituall graces 343 Sect. 1. What prosperity is and how apt wee are to abuse it through our corruption 343 2 That wee must bee diligent lest our prosperity become vnto vs an occasion of sinne and how it is to bee done 344 3 That wee must not forget God nor be vnthankfull and take heede that his blessings doe not draw our hearts from him 344 4 That we must beware of pride security and hardnesse of heart licentiousnesse and contempt of spirituall and heauenly things 346 5 That wee must not bee slothfull in Gods seruice and take heed that worldly things become not snares and thornes vnto vs. 348 6 That wee must carefully arme our selues against such tentations as are incident to this estate 349 7 That we must not too highly esteeme nor too earnestly affect and seeke after earthly things 349 CAP. XXXIIIâ— How wee may rightly vse the estate of prosperity so as it may be an helpe vnto godlinesse 350 Sect. 1. That wee must vse Gods temporall blessings as helpes vnto sauing graces and spirituall duties 350 2 That we must vse them for the common good of the Church and Common-wealth 352 3 Three other cautions to be obserued for the right vse of prosperity 353 4 Of the right vse of apparell 354 CAP. XXXV How we ought to behaue our selues in the estate of affliction so as we may profit thereby in all sauing graces 356 Sect. 1. What afflictions are and the diuers kinds of them 356 2 Of our preparation before the approch of afflictions 356 3 Of patience in afflictions and what is required vnto it 358 4 Of the meanes and motiues vnto patience First because God is the Authour of all our afflictions 359 5 That our afflictions tend to the setting forth of Gods glory 360 6 That afflictions are meanes of our owne good 361 7 That the world is a place destinated to afflictions 362 8 That the faithfull in all ages haue beene partakers of the like or greater afflictions with vs. 362 9 Comforts arising from the good issue of all our afflictions 363 CAP. XXXVâ— Of those Christian duties which are to be performed in the euening and night 364 Sect. 1. That the euening must not bee spent in sloth and idlenesse 364 2 Of euening exercises as meditation reading and Christian conferences 364 3 Duties to be done at our going to bed 365 4 Of examination how wee haue spent the day past 366 5 Meditations at our lying downe 368 6 Duties to bee done in the night As first prayer and thankesgiuing 369 7 Speciall meditations fit for the night 371 8 That the profit of these duties will farre exceed the paines 372 CAP. XXXVII That wee must moderate our sleepe and not spend too much time in sloth and sluggishnesse 373 Sect. 1. That this moderation is commanded in the Scriptures and the contrary sloth condemned 373 2 The manifold euils which excessiue sleepe bringeth 375 3 That sloth is displeasing to God and how it may be auoyded 376 CAP. XXXVIIâ— Of duties to bee performed on the Lords Day for the sanctifying of it 377 Sect. 1. Of our preparation before the Sabbath 377 2 Of generall preparation in the whole weeke 378 3 Of speciall preparation the Euening before the Sabbath 378 4 That in our preparation we must purge our selues from all sinfull corruptions 379 5 That wee must vse all helpes which may further vs in the sanctifying of the Lords Day 380 CAP. XXXIX That the whole Lords Day must be consecrated vnto him First by resting on it from all labour and from sinne 381 Sect. 1. That the whole Day must bee spent in religious exercises 381 2 That wee must rest from our owne workes on the Lords Day 383 3 That wee must abstaine from carnall recreations 384 4 That wee must rest from sinne of all kinds 386 5 That wee must not thinke our owne thoughts on the Lords Day 387 6 That we must not do the Lords works after our owne manner 387
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
buyer and when hee is gone away Pro. 20. 14. then hee boasteth of his bargaine So those who offer much vnder that iust value of the wares which their owne iudgement doth set vpon them whereby the seller is driuen to aske much aboue that so hee falling as the other riseth like the Scales which interchangeably tossing vp and dovvne stand at last in their due equipoyse hee may bring the price to some indifferencie all which vaine-spent time and labour might vvell haue beene saued many idle words spared and diuers abuses shunned and auoyded if on both sides they had vsed Christian simplicitie Finally the buyer much offendeth vvhen hauing agreed vpon the price and comming to pay it hee giueth not vnto the seller his full due but either wittingly misreckoneth him in the summe or tendreth vnto him in stead of currant and lawfull money slippes and base coyne vvashed clipped and light gold or pieces of lesse value oftentimes for those of greater vvhich through ouer-sight by reason of their likenesse may very easily bee mistaken the one for the other §. Sect. 7 How to auoid the faults commonly coÌ„mitted betweene buyers and sellers All which faults among buyers and sellers which so intolerably raigne in these times would easily bee auoyded if as wee professe wee would preferre Iustice and charity before deceit and selfe-loue and accordingly would labour to mortifie the one as hurtfull and pernicious and magnifie the other as most excellent and profitable both for the setting foorth of Gods glory and the furthering and assuring of our owne saluation If wee would but consider that God is present and beholdeth all our dealings and will one day as a righteous Iudge call them to account to reward them if they bee vpright and iust or to punish 1. Thes 4. 6. them if they bee wicked and deceitfull If finally when wee come to summe vp our gettings in our Trades at the yeeres end wee would put all our gaines in the one Scale and our soules which wee haue hazzarded to euerlasting losse by our vniust vntrue and deceitfull dealing into the other and consider how light they bee in comparison of it which as our Sauiour hath taught vs cannot bee counterpoysed by the Mark 8. 36. waight and worth of the whole world And so much concerning our dealings with one another in contracts and bargaynes the which I thought necessary to bee in some briefe manner handled in this Treatise because all Christians almost are often imployed in them and many whose callings consist in trading doe spend the most part of their liues in it As also because the corruptions of the times are so many and grieuous so backed with the multitude and countenanced with custome that they are scarce thought to bee any sinnes insomuch as many which otherwise feare God are often ouertaken with them either through ignorance walking according to the common course for want of better direction or being compelled as they suppose with vrgent necessitie to doe as others doe because there being so few which doe as they should and such multitudes which vse fraud and deceit if they should in their trading and dealings vse truth and iustice simplicity and honest plainenesse they should as the Prophet complaineth of his times become Esa 59. 15. a prey vnto others and bee exposed to the common spoile The which danger would in great part bee auoyded if men could liue by faith and cast themselues vpon Gods prouidence in the vse of lawfull meanes seeing hee neuer faileth them that trust in him And also if there were a generall reformation of these abuses and corruptions among them that sincerely professe Religion and truely feare God which might easily bee done without any danger to their estates seeing what is wanting in ill-gotten gaines would bee abundantly supplyed by the greatnesse of their custome for who that is wise would goe ordinarily to others where hee is likely to be deceiued when as hee may trade with them from whom he may assuredly expect honest and plaine dealing And so much concerning those duties of Christian conuersation which are to bee obserued in all companies and societies CAP. XXXI That Gouernours of families ought to traine vp those which are vnder their charge in the duties of godlinesse §. Sect. 1 That it is not enough for gouernours to be themselues religious but they must also traine vp those which are vnder their gouernment in the knowledge and practice of Religion THe next duties belonging vnto a godly life are such as a Christian ought to performe in his family all which may generally bee referred to this mayne duty that hee not onely duly and diligently serue God himselfe but also teach those who are vnder his charge to ioyne with him and not onely by instruction shew them the right way but also by wise and religious gouernement guiding and training them vp in the feare of the Lord hee must cause them to accompany him and to put in practice the holy duties of Gods seruice in which he hath informed them Neither is it sufficient that gouernours of families be good Christians in their owne particular and personall carriage but according to that place wherein God hath set them and that vocation whereunto they are called they ought to be Christian gouernours and not onely fight the Lords battels as common Souldiers but as wise and valiant Captaines they must leade on those which are vnder their charge and see that they in their places performe good seruice to our grand Emperour and chiefe Commander the Lord of Hosts as well as they And as Stewards and Bayliffes vnder our great Lord and Master they must appoint their children and seruants vnto their taske and see also that they performe it And thus Ioshuah as a gouernour of the Common-wealth instructed the whole congregation in the Law of Ios 8. â—5 24. 15. God with the women little ones and the strangers that were conuersant amongst them And as a master of a family vndertaketh not onely for himselfe but also for his whole houshold that hee with them would serue the Lord. And as Dauids care extended to the wise and religious gouernement of the whole Common-wealth as their King and Soueraigne so he thought these high and waighty imployments no priuiledge to exempt him from performing his speciall duty as a Master in the well ordering of his family And therefore he professeth that hee would walke within his house with Psal 101. a perfect heart neither nourishing wickednesse in himselfe nor induring it in any of his seruants And that hee would driue out and expulse vngodly men out of his family and setting his eyes vpon the faithfull of the land and such as walked in a perfect way as his speciall fauourites he would make choice of them for his houshold seruants Yea vertuous Hester Hest 4. 16. though a Queene matched with an idolatrous King and vnder an heathenish gouernement not onely her selfe diligently
of them and haue distinctly handled and cleered the maine points of Religion contained in them Not that the Scriptures doe not themselues sufficiently teach all things necessarie vnto saluation without any humane addition but because the Lord intending to vse the ministery of his seruants the Prophets and Pastors of his Church for the edification of his people hath caused them to be so penned as that there should be continuall vse both of their expositions and application Which whoso contemne or neglect and content themselues with the sole reading of the Scriptures if they be not of eminent parts and indued with a great measure of spirituall vnderstanding they will but slowly proceed in the growth of their knowledge nor without much labour and long study attaine vnto any great perfection though they may get some such competency as is necessary to saluation For many eyes see more then one and great workes are effected more speedily and easily that are set forward with the helpe of many hands And therefore I cannot commend their course though otherwise they be godly and religious and much lesse those who set them in it that neglect the reading of all others bookes besides the holy Scriptures because they haue all-sufficiency in them though in respect of the publike meanes they much preferre as they haue good cause the Word sincerely and soundly preached before the Word barely read notwithstanding that this publike reading is to be preferred before priuate as before I haue shewed As though children should content themselues with the whole loafe of bread or ioynt of meat because they haue in them sufficient nourishment and refuse to haue it cut out and carued vnto them vnlesse it be at a publike feast because with much adoe they can twitch and pull some little pieces and fragments from them which may bee enough to hold life and soule together But let such know that howsoeuer the Scriptures containe all things necessary to saluation yea are sufficient to saue the most ignorant through the inward illumination of the Spirit where all other helpes and meanes are wanting yet where these are to bee had they will be lesse sufficient and effectuall to vs if wee neglect them seeing the Lord granteth them vnto vs to this end that wee should vse them for the cleering of those places that are obscure and for the inforcing and applying of those poynts that are more plaine for the discussing of doubtfull cases and for the laying open of many poynts of doctrine necessary for our direction in the course of a godly life which being many of them not manifestly expressed but implied and to bee gathered by necessary consequence it is not within the reach of euery ones capacity to gather them sufficiently by their owne reading and meditation especially if they neglect wilfully those helpes which the Lord graciously doth offer vnto them §. Sect. 5 Some speciall directions for the choyce of fit Authours which may helpe vs in the practice of godlinesse Now amongst those innumerable bookes which are set forth by learned and godly men we must vse singular care to chuse such as are most profitable for our edification As those first and before others which are sufficient to informe our iudgements in the maine poynts of Christian Religion the knowledge whereof is necessary to saluation Of which we may haue plentifull choyce both those which handle all these poynts more briefly and compendiously as Doctor Nowels Catechisme Master Bezaes Confession questions answeres Doctor Hall Doctor Burges and Master Balls Catechismes A briefe method of Catechizing The way to true blessednesse and many others and such as handle the same poynts more fully and largely as Virels Catechisme Bastingius The summe of sacred Diuinity A treatise of Christian Religion Vrsinus Catechisme Caluins Institutions and the Workes of our reuerend Countreyman Master Perkins who hath excellently handled the most poynts of Christian Religion in his learned and religious writings And hauing thorowly informed our iudgements by reading and studying some of these or others of like nature which by the light of our owne iudgements or helpe of others directions we thinke fittest for vs wee may then also profitably peruse other writings which may further and direct vs in the duties of piety and of a godly life As Master Rogers his seuen Treatises or if they seeme too long for our little leisure the abridgement of them the which is so exactly done that in my iudgement it fully comprizeth in it the whole summe and substance of them all with the addition of many other particular poynts and proofes Or another intituled Directions to a godly life gathered out of the same 7. Treatises Besides other books in our own language which as excellently as in any other handle both learnedly and religiously many speciall parts of Christianity and particular discourses tending to piety which are most perswasiue pithy and profitable to further vs in all the duties of a godly life Amongst which I cannot but commend vnto thee Christian Reader that plaine and familiar exposition of the ten Commandements with all other workes of the same Authours The workes of those reuerend seruants of God Master Greenham Master Arthur Dent and of my late worthy assistant Master Daniel Dike who shall be euer vnto me of happy memory in whose Treatises nothing seemeth wanting which piety learning and wit could adde vnto them And finally the workes of our famous and diuine English Seneca in Doctour Hall which wit and piety are so matched as that they seeme to striue which should exceed the other Many other labours of worthy men might bee added some of which still remaine as excellent ornaments and lights in Gods Church and some are at rest with the Lord and haue receiued the Crowne of their labours but that I would not too much increase mine owne booke with naming other mens and also because I thought it fit to leaue some to the Readers choyce and to the aduice of others which vpon notice of their estates can direct them better Onely aiming at mine owne maine end of perswading all to the duties of a godly life let mee giue this generall rule to bee obserued that wee rather make choyce of such bookes as doe soundly informe the iudgement and worke powerfully vpon the heart and affections then of such as containing little but idle eloquence and frothy conceits of wit doe nourish in the Reader vaine curiosity and please his phantasie with fruitlesse flashes Yea I would perswade the deuout Christian to whom I chiefly write who laboureth more after piety then learning and speculatiue knowledge that they would principally reade such bookes as will make them more holy and religious rather then more learned and such experimentall Diuinity as will fit and further them for Christian practice rather then for discourse Neither can I commend to such the studies of Genealogies Chronologies controuersies except hauing begun with those before-named they haue not onely leisure
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
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
our selues in vaine by labouring after impossibilities Finally that though wee haue neuer so much grace and be as forward as any in the duties of godlinesse yet we may fall from this state and become as wicked as any other and therefore seeing when we haue done our best in seruing God and haue with much paines stored our selues with all spirituall graces wee may lose all our labour and become notwithstanding all our care and diligence vtter brankrupts in all goodnesse it were our best course to giue ouer this doubtfull paines in the seruice of God and to satisfie our owne lusts with the present fruition of worldly delights Of all which tentations which Satan as impediments casteth in our way to discourage vs in the course of godlinesse I haue largely spoken in the first part of my Christian Warfare and therefore heere thus briefly passe them ouer referring the Christian Reader to that Booke for his more full satisfaction in these points §. Sect. 5 Satans tentations whereby he seeketh to hinder vs from entring into the wayes of godlinesse or from proceeding in them In respect of the godly life it selfe Satan raiseth against vs many lets and impediments either to hinder vs from entring into the course of Christianity or to make vs performe the duties required in it superficially and vnprofitably In respect of the former he vseth many deuices to stop our entrance into the wayes of godlinesse And first he laboureth to keepe our eyes blinded with ignorance that wee may not see the wayes of godlinesse wherein we should walke or if they be discouered by the light of the Gospel shining vnto vs hee will indeuour to keepe vs from seeing the profit and necessity of walking in them The former whereof we may auoyd by remembring and considering that sauing knowledge is one of the chiefe grounds of a godly life without which it is no more possible that we should performe the duties of Christianity then to walke in difficult wayes hauing no eyes to guide vs nor light to direct vs in them And therefore we must not content our selues with our good meaning and ignorant deuotion which can bring foorth no better fruits then blind superstition and will-worship which are odious vnto God but vse all good meanes whereby our minds may be inlightened with the sauing knowledge of Gods truth and carefully inquire after the good and old Ier. 6. 16. wayes as the Prophet speaketh that wee may walke therein and finde rest to our soules And for the auoyding of the other wee must know and remember that nothing in the world is so profitable and necessary as to walk in the wayes of godlinesse after that by the light of truth they are discouered vnto vs seeing this alone though all worldly things bee wanting will make vs happy and blessed in this life and the life to come Luk. 10. 42. whereas if we haue all other things and want this wee shall be wretched and miserable Secondly Satan laboureth to hinder vs from entring into the wayes of Christianity by alluring vs to continue in our sinful courses with the baites of worldly vanities and by causing vs to content our selues with the present possession of these earthly trifles hee maketh vs to neglect our heauenly hopes which are infinitely more excellent and permanent For the escaping of which snare wee must labour to contemne these inticing baites by considering that these worldly things are in respect of spirituall grace and heauenly glory vaine and vnprofitable vncertaine mutable and momentany as elsewhere I haue plainely shewed Christ Warf 2. part Thirdly he hindreth vs frō all duties of godlinesse by the deceitfulnesse of sin which he secretly windeth into our hearts by degrees till by many acts of wickednesse he hath brought vs vnto a custome which is like another nature and hath in it the commanding force of an vnresistable Law Which hindrance if we would auoyd we must watch ouer our selues that our hearts be not hardned through the deceitfulnesse of sinne to which purpose Heb. 3. 13. we must shunne the first occasions withstand the first motions of it and plucke vp these cursed plants before they be thorowly rooted or if wee haue already loaded our consciences with these dead workes our second care must bee to breake off our sinnes by vnfained repentance offering heerein to our corrupt nature an holy violence and as the Apostle speaketh We must lay aside euery waight and the sinne that doth so easily beset Heb. 12. 1. vs clinging as it were about our neckes to hold vs backe that wee may so runne with patience vnto the Race which is set before vs making voyd by degrees the strong custome of sinne by the acts of piety and righteousnesse vntill wee haue confirmed in vs the contrary custome of godlinesse and new obedience Finally Satan laboureth to hinder vs from entring into the course of Christianity by perswading vs to make delayes and when he cannot any longer make vs beleeue that it is needlesse or of small waight but that seeing the profit and necessity of it wee doe resolue to leaue our former sinfull liues and to betake our selues vnto Gods seruice he will perswade vs to deferre it for a time as a thing vnpleasing to our corrupt nature and vnprofitable to our worldly ends vntill we may finde some fitter opportunity and haue better settled our earthly businesse The which impediment I shal haue fitter occasion to remoue in the following Discourse Onely let vs here remember that if we will be aduised by our Sauiours wise counsell We must first seeke the Kingdome of God and his righteousnesse Math. 6. 33. which being a matter of greatest waight and in comparison onely necessary we must not put it off till after-times which are vncertaine but secure our selues of it whilest the day of saluation lasteth And these are the common impediments which Satan casteth into our way that he may stop vs from entring into the wayes of godlinesse with which if he cannot so farre preuaile as to make vs neglect all holy duties altogether hee will in the next place indeuour to make them vnprofitable for our saluation To which purpose amongst many other lets he chiefly and most vsually vseth these two The first is to keepe vs from feeling in them any power of godlinesse for the bettering of our spirituall estate by causing vs to performe these duties in a cold and formall manner more for custome then conscience sake The other is to make vs fickle and vnconstant in them performing them by fits and flashes when we haue least to doe and haue some spare time from our worldly imployments The former whereof wee may auoyd by setting our selues about the duties of Christianity as our mayne businesse with all resolute diligence and zealous deuotion knowing that it is impossible to trauaile in this way so full of difficulties and dangers without serious indeuour or to performe duties of so high a nature
at the Day of Iudgement If wee haue beene faithfull and diligent in our Masters seruice wee shall haue nothing to doe then but to receiue with ioy our reward and wages If wee walke not after the flesh but after Rom. 8. 1. the Spirit wee are in Iesus Christ and there is no condemnation due vnto vs for hee was condemned that wee might bee acquitted and suffered the punishment of our sinnes that Gods Iustice being satisfied and wrath appeased wee might bee freed from hell and death If wee bee partakers of the first Resurrection from the death Apoc. 20. 6. of sinne to the life of righteousnesse the second death shall haue no power ouer vs. Now what stronger motiues can there bee vnto a godly life then to bee thereby assured of deliuerance from these greatest euils For how terrible a thing is it to fall into the hands Heb. 10. 31. of the euer-liuing God and to bee called to account before his Iudgement Seate who searcheth the heart and reines and will call vs to a reckoning for euery idle word Whose iustice is so perfect and his examination so strict that though wee were as Matth. 12. 33. iust as Iob yet wee should not bee able to answere one of a thousand Iob 9. 2 3. Though wee were as holy as Dauid yet had wee neede to pray with him Enter not into Iudgement with thy Seruant O Lord for Psal 143. 2. in thy sight shall no man liuing bee iustified How fearefull and intolerable endlesse and easelesse are those hellish torments which they must indure who are not in this life acquitted from them And consequently how inestimable is this benefit and worthy to bee valued more then ten thousand worlds to bee fully assured that wee haue through Christ escaped this seuere Iudgement hellish condemnation and euerlasting torments with the deuill and his angels which assurance wee can no otherwise attaine vnto then by seruing God in the duties of a godly life and bringing forth the fruits of our faith in repentance and new obedience But I shall not neede to presse these points any further although much more might bee said of them as being most effectuall motiues to perswade vs to flee all sinne and to practise all Christian duties in the whole course of our liues seeing they are much beaten vpon and largely handled by many others there beeing scarce any that omit them who write of and perswade vnto Christian resolution CAP. XLII Other reasons taken from those singular priuiledges which are peculiar vnto those who serue God in the duties of a godly life §. Sect. 1 The first priuiledge is that the image of God is repayred in vs. ANd so much concerning the priuatiue benefits which accompany a godly life The positiue benefits which we receiue by it are manifold For first hereby the image of God is repayred in vs and wee are made like vnto him seeing this image chiefely consisteth in wisedome holinesse and righteousnesse whereby knowing God and his will we are transformed in all holy obedience vnto it So the Apostle saith that we haue put on the New man which is renued in knowledge after the image Col. 3. 10. of him that created vs. And exhorteth vs to bee renewed in the Spirit of Ephe. 4. 23 24. our mindes and to put on the new man which after God is created in righteousnesse and true holinesse So that if we be renewed in wisedome and knowledge in holinesse and righteousnesse we shall become like vnto God hauing his image through Christ renewed in vs after which wee were created but had it defaced in vs by the fall of Adam And this argument the Scriptures doe often vse to perswade vs vnto an holy and righteous life So the Lord himselfe presseth this reason to his people For I am the Lord your God ye shall therefore sanctifie your selues and Leuit. 11. 44. Leuit. 19. 2. 20. 7. yee shall bee holy for I am holy And againe Yee shall sanctifie your selues and be ye holy for I am the Lord your God And our Sauiour Christ exhorteth vs to bee therefore perfect that as children of our heauenly Father Matth. 5. 45 48 wee may resemble him in perfection So the Apostle would haue vs to approue our selues to be the sonnes of God by being blamelesse harmelesse Phil. 2 15. without rebuke in the midst of a crooked peruerse nation And the Apostle Iohn teacheth vs how we may approue our selues to haue fellowship 1. Iohn 1. 6 7. with God namely by walking in the light as he is in the light And Eph. 5. 1. finally the Apostle Peter perswadeth vs to an holy life by the same reason As he that hath called you is holy so bee yee holy in all manner of 1. Pet. 1. 15 16. conuersation because it is written Be ye holy for I am holy Neither in truth can any thing bee more effectuall to perswade vs to an holy life then this argument if it bee well waighed For the neerer wee come to this most absolute and perfect patterne the more we shall bee restored to that state of excellency and perfection in which we were created the more wee resemble him who is the chiefe Goodnesse and blessednesse the more wee shall exceede in goodnesse and glory in holinesse and happinesse the which alwaies accompany one another The more like we are vnto God the more communion we shall haue with him the more hee will loue vs and delight in vs as a Father ordinarily best loueth that childe that most resembleth him in fauour and nature though oftentimes out of meere selfe-loue because hee seemeth to liue in him and not for any excellencie that is in those parts and qualities which hee loueth in him And if generally likenesse causeth loue when there is no worth in the thing beloued how much more will God infinitely loue vs when as by our likenesse we shall be made most louely and that for his owne sake with a pure and perfect loue because his Image is stamped in vs and he after a sort liueth in vs and we in him his holinesse and righteousnesse being manifested in our godly life and conuersation §. Sect. 2 The second priuiledge is that by a godly life we haue title interest in all Gods promises and first of temporall blessings Secondly by a godly life wee haue interest vnto all Gods promises whereby he hath assured vs of all his blessings and benefits both temporall 1. Tim. 4. 8. Psal 34. 9 10. Psal 84. 11. 2. Pet. 1. 3 4. and eternall according to that of the Apostle Godlinesse is profitable vnto all things hauing the promise of the life that now is and that which is to come So the Psalmist saith that they which seeke and feare the Lord shall not want any good thing For the Lord God is a sunne and shield he will giue grace and glory and no good thing will hee