the fall as the participation of Adams sinne guilt and punishment The propagation of their sinne and misery to all their posterity Their originall sinne and corruption of nature both in respect of their soules and bodies The ignorance and vanity of our mindes the errour of our iudgements the wickednesse and worldlinesse of all our imaginations the impurity stupidity and horrour of our consciences the losse of our freedome of will in chusing that which is good their auersenesse and rebellion against the will of God and pronenesse to all euill the blockishnesse of our memories to receiue into their keeping any good motions and their slippery feeblenesse to retaine them the infidelity security and hardnesse of our hearts the corruption and disorder of our affections and passions the pollution of our bodies their feeblenesse and lumpish heauinesse vnto any good action From which root of originall corruption haue sprung all kinds of actuall transgressions we being made thereby vtterly vnable so much as to thinke a good thought or to will that which is good Whereof it commeth to passe that our best actions in this state of corruption and vnbeliefe are no better then sinne how glorious soeuer they seeme to the world And heere wee may meditate of the seuerall kinds of actuall sinnes those that are internall as wicked thoughts errours in iudgement forgetfulnesse in our memories vncleane and carnall lusts and those which are externall secret or manifest raigning or not raigning of omission or commission in our words or deeds which we haue committed as principals or accessaries Sinnes of ignorance or of knowledge of infirmity and frailty or of contumacy and rebellion which wee haue wilfully and presumptuously committed against God The like matter of meditation the punishment of our sinnes doth minister vnto vs As namely that by our sinnes wee haue made our selues subiect to the fearfull wrath of God the curse of the Law all the plagues and punishments of this life As all external miseries which are innumerable respecting our estate as pouerty penury losses and crosses or our bodies as heat cold hunger thirst sicknesses and diseases shortnesse and vncertainty of life and death it selfe So also the internall miseries of the soule as terrours of conscience and griefes of minde or contrariwise to be giuen vp of God to our security and hardnesse of hart infidelity finall impenitency and to a reprobate mind And finally the eternall and euerlasting punishments of body and soule in their separation from God and the vnspeakable torments of hell fire And finally we may meditate of the remedilesnesse of this our miserable condition in respect of any created helpe of men Angels or any creature as the top and consummation of all our misery seeing the infinite Iustice of God being offended by our sinnes would not admit of any finite satisfaction The which kind of meditations vpon sinne and punishment serue not only to humble vs before God by bringing vs vnto a true sense of our sinne and misery to make vs to deny our selues in the worke of our Redemption and to fly vnto Christ but also cause vs to admire and praise Gods mercy and goodnesse patience and long-suffering who hath so long borne with vs in the state of infidelity and hath not inflicted vpon vs all these fearfull punishments which our sinnes haue deserued yea to inflame our hearts with most feruent loue towards God and his Christ and holy Spirit who seeing vs in this wretched plight loaded and defiled with the filth of sinne and guilty and liable to all punishments and miseries did pitty vs in this miserable estate and when there was no other meanes of saluation and deliuerance from all these euils wrought our freedome and redemption by the death and obedience of the Lord of life §. Sect. 6 Of the great worke of Redemption by our Sauiour Christ The which great worke of our Redemption by Christ doth aboue all other parts of Diuinity minister vnto vs most plentifull and fit matter for our meditations as seruing notably to worke in our hearts a true hatred of sinne to inflame them with Gods loue to worke them to his feare to kindle in them the zeale of his glory to confirme our faith strengthen our affiance and hope renew our repentance and to stirre vs vp to performe with all cheerfulnesse the duties of a godly life that by walking before him in holinesse and righteousnesse we may glorifie him who hath redeemed and made vs his owne at so high a price Now the poynts which heere affoord vnto vs matter of meditation are manifold As first that it was necessary wee should haue a Sauiour and Mediatour betweene God and vs seeing in his Decree of Election he hath ordained the meanes as well as the end and that none but Christ could saue vs who is the foundation of our Election In Christ wee may meditate both vpon his person and offices And in his person consider both his natures and states both of humiliation and exaltation Heere wee haue plentifull and profitable matter of meditation concerning the Incarnation of Christ his Conception by the holy Ghost in the wombe of the blessed Virgin the framing and sanctifying of his humane nature the assuming and vniting of it to the Diuine nature by a substantiall vnion without confusion separation or alteration of either nature in their properties His Birth and Circumcision and that this Christ borne of the Virgin Mary is the true Messias So likewise we may meditate on his Office of Mediatorship as that he is the alone Mediator betweene God and man How he was called to his office and the testimonies of it of his Baptisme fasting in the Wildernesse and Diuine vnction with the Spirit aboue measure Of the eternity of his Office and parts of it being anoynted of God to bee our Prophet Priest and King Of his Propheticall Office whereby hee hath both outwardly reuealed vnto vs the knowledge of God and his will and inwardly inlighteneth our minds to conceiue it by his grace and holy Spirit and of the confirmation of this doctrine by miracles Of his Priestly Office and of his All-sufficient satisfaction for our sinnes Of his perfect obedience both actiue whereby he hath fulfilled the Law for vs and passiue whereby he hath suffered all those punishments which were due vnto vs for our sinnes And this yeeldeth vnto vs most excellent and profitable matter of meditation in all the parts thereof as his tentations in the Wildernesse by the diuell the manifold miseries which hee indured as pouerty hunger wearinesse contempt disgraces scoffes and bitter taunts reproches slanders reuilings and such like which he suffered in the whole course of his life and those his passions and sufferings a little before his death as his internall and bitter agony in the Garden where his wrastling with Gods wrath and the burthen of his Fathers heauie displeasure for our sinnes which he had taken vpon him forced out of his most blessed
i Exod. 15. 11. Leuit. 19. 2. Psal 145. holinesse of God is his essentiall attribute whereby is signified that his nature is wholy and most perfectly iust infinite in all vertue iustice truth mercy and purity free from all vice iniquity and spot of any corruption and therefore a louer of all purity and sanctity in the creatures and a hater of all vice and impurity as being contrary to his most holy nature k Mat. 5. 45. Psal 145. 8 9. The beneficence of God is his essentiall attribute whereby he is knowne to be in himselfe the fountaine of all bounty and infinitely and absolutely good to the creatures towards whom he exerciseth freely his beneficence and goodnesse l 1. Iohn 4. 8 16. Iohn 3. 35 16. Rom. 5. 8 10. The loue of God is his essentiall attribute whereby is signified that he loueth himselfe chiefely as being the chiefe goodnesse and the creatures as they are good freely approuing rewarding and delighting in them and willing and performing all good vnto them The m Exod. 34. 6. Psal 86. 15. Rom. 11. 6. grace of God is his essentiall property whereby he is known to be in himselfe infinite in grace and extendeth his fauour and benignity freely vnto his creatures The n Exod. 34. 6. Iud. 10. 16. Micah 7. 18. mercy of God is his essentiall property whereby hee is knowne to be most pitifull in himselfe and in his owne nature delighteth to helpe them that are in misery The o Exod. 34. 7. Ezrah 18. 23. 33. 11. clemency of God is his essentiall attribute whereby is signified that he is in his nature most gentle and benigne towards his creatures in anger remembring mercy and graciously pardoning vs when we deserue punishment willing rather the conuersion then the death of sinners The p Esa 30. 18. Rom. 2. 4. long-suffering and patience of God is his essentiall property whereby is noted that he is patient in bearing with sinners expecting their repentance that he may haue mercy vpon them The q Psal 48. 11. 145. 17. Rom. 1. 17. Iustice of God is his essentiall attribute whereby hee is knowne to be infinitely iust in himselfe and exerciseth Iustice towards the creatures being also the Authour of all righteousnesse which is in them The r Iohn 3. 36. Rom. 1. 18. anger of God signifieth his iust and free will in punishing sinne and all iniury offered against himselfe or his Church and people The ſ Psal 5. 4. 44. 8. hatred of God signifieth his iust will whereby he disalloweth detesteth and decreeth to punish euill and sinne in his creatures §. Sect. 7 Of the persons in Trinity And so much concerning Gods attributes whereby his nature is made knowne vnto vs that wee may accordingly serue him and so carry our selues as that we may bee acceptable in his sight Now further we must know him in his persons namely that howsoeuer he is but one in nature and essence yet he is distinguished into three persons the Father Sonne and holy Ghost For the better vnderstanding whereof we are to know that a person in the deity is a subsistance in the diuine essence comprehending the whole diuine nature and essence in it but distinguished by an incommunicable property from other persons vnto which it hath relation Matth. 3. 16 17. 28. 19. Ioh 14. 16. 1. Ioh. 5. 7. Or it is the Godhead restrained or distinguished by his personall propertie And therefore euery person containing in it the whole diuine essence it followeth that whatsoeuer agreeth absolutely to or is spoken of the whole diuine nature in respect of its outward actions and workes towards the creatures doth alike agree to euery distinct person and whatsoeuer agreeth to or is spoken of euery of the persons that likewise agreeth to the whole diuine nature And from hence also it followeth that these three diuine persons are in glory and all other attributes coequall and in respect of time coeternal but yet euery one is distinct frō other by their personall propertie So that the diuine nature being considered with the personall property of begetting is the Father and not the Sonne nor holy Spirit being considered with the personall property of being begotten is the Sonne and not the holy Ghost nor Father and with the personall property of proceeding is the holy Spirit and neither the Father nor the Sonne The Father then is the first person in Trinity who hauing his being of himselfe hath communicated his whole essence vnto the Sonne and so hath begotten him by eternall generation The Sonne is the second person in Trinity who is begotten of the Father The holy Spirit is the third person in the Trinity proceeding from the Father and the Sonne who is therefore called the Spirit because he proceedeth and as it were is breathed from them both and the holy Spirit because he doth immediately sanctifie the elect and make them holy and the Father and Sonne doe it mediately by him §. Sect. 8 Of the knowledge of Gods works and first of his decree And thus haue we briefly spoken of the knowledge of God in respect of his nature and persons now with like or more breuity we are to intreate of the knowledge of God in and by his workes and actions The which are either internall as the actions of the diuine persons one towards another or externall which are his operations and workes towards the creatures And these are principally two First the decree of God And secondly the execution of his decree The decree of God is an act of the diuine will whereby he hath from all eternity purposed that all should be done which is hath beene or shall bee done ordaining all things to a good end and the meanes also with all circumstances whereby they attaine vnto it And this is either common to all or speciall to the reasonable creatures as Angels and men Gods decree which respecteth men and Angels is called predestination which is Gods eternall purpose whereby hee hath ordained the reasonable creatures to certaine ends and to the meanes which conduce vnto them Of which there are two parts election and reprobation Election is Gods eternall decree whereby of his free grace he hath purposed in Christ to bring some to euerlasting life and to the vse of the meanes whereby they may attaine vnto it to the praise of the glory of his grace Reprobation is Gods eternall decree whereby he hath purposed in his election to passe by some men and to leaue them in their sinnes that they may iustly be condemned to the praise of the glory of his iustice §. Sect. 9 Of the execution of Gods decree in mans creation fall and misery The execution of Gods decree is an action or worke of God whereby in time he bringeth to passe all that he hath eternally decreed according to the counsell of his will The which is either temporary or eternall Gods temporary decree is generall
any respect stand in neede of our helpe of the other sort are inward eiaculations and lifting vp our hearts in our secret prayers at all times and vpon all occasions and holy meditations of Gods mercies or our owne miseries or on the meanes whereby we may be inriched with all grace and enabled vnto the performance of holy duties For this priuiledge the heart hath aboue all other parts that whereas they cannot exercise their duties but when fit opportunity is offered as the eare cannot heare the Word but when it is preached nor the hand performe workes of mercy but when it hath meanes to doe them and fit subiects to worke vpon the heart needeth neuer to be idle and out of holy exercise but euen when our bodies are taken vp with the workes of our callings or honest recreations wee may 1. Thes 5. 16 17. 18. on all occasions pray giue thankes and exercise our hearts in holy meditations Psal 1. 2. eyther reioycing in the Lord and his mercies or sighing and sorrowing in the sight and sense of our owne miseries And if our hearts be thus exercised being wholy taken vp with Gods seruice they will haue no leysure for the imployments of the diuell the world and the flesh whereas if they be swept cleane of all spirituall grace and holy duties the diuell will easily enter with whole swarmes of noysome lusts and Math. 12. 46. so pollute them at his pleasure with all manner of poysonous abominations CAP. XII Of Conscience in generall the nature properties and effects of it §. Sect. 1 That the nature of Conscience may partly bee knowne by the name THe last ground of a godly life is a good conscience without which it is impossible to please God or to performe any duty acceptable in his sight In speaking whereof wee will first generally shew the nature of conscience then more particularly intreat of a good conscience The nature of conscience may bee partly knowne by the name which signifieth to know together or with another for as the minde vnderstanding the nature of things is sayd to know them so when another ioyneth with it in this knowledge they are sayd to know together Now there is no creature that can ioyne with man in the knowledge that is secret in his minde according to that of the Apostle No man knoweth the things of a man but the 1. Cor. 2. 11. Spirit of a man that is in him Whereof it is that humane lawes take no notice of the thoughts of the heart either to reward or punish them but it is only the Lord that searcheth the heart and reynes who knoweth and taketh notice together with our mindes of all the secrets which are knowne vnto it Whereby the nature of conscience in part appeareth namely that it is such a faculty in the soule as taketh notice of all our actions and beareth witnesse of them before Gods Iudgement seate eyther with vs when they approue them as good or against vs when as they condemne them as euill So that the conscience is a certayne diuine power which is placed by God in the soule of man as a third party indifferent betweene him and vs somtime speaking for vs and sometime against vs as the equity of the cause requireth It is Gods Monitour which he hath set ouer vs to take notice of all wee doe that hee may either reward our well-doing or punish that which is done amisse And because simple knowledge might see and conceale what it seeth and knoweth God to this science hath added conscience which being placed in vs on the behalfe of the great King of heauen and earth will not let any thing lie hid and smothered but giueth vnpartiall witnes of whatsoeuer is done before his Tribunall eyther excusing vs when wee doe well or accusing vs when we haue sinned against him Not that the Lord needed any such witnesse or Monitour to informe him of our actions for he seeth and knoweth all things past present and to come with one perfect and simple act but because he would in the administration of his iustice proceede in a legal manner that wee hereby might be conuicted of the vprightnesse of his iudgements hauing in our selues a witnesse that iustifieth and approueth them §. Sect. 2 What conscience is being generally considered But that we may yet more clearely discerne the nature of conscience what it is we will thus define it Conscience is a faculty or power placed by God in the soule of man which reflecteth the vnderstanding vpon it selfe causing it to apply its generall and contemplatiue knowledge of truth and falshood good and euill to practicall vse for the ayming and determining of all our particular actions according to the generall rules of reason either with vs or against vs. It is a faculty and not a naturall habit which may bee got and lost for howsoeuer the operations of it may be hindred and deadded for a time by carnall security hardnesse of heart and the violence of our lusts and passion euen as reason it selfe cannot exercise its functions in the time of sleepe or drunkennesse that it neuer vtterly fayleth but when it is awakened by affliction it sheweth it selfe in the actions of accusing condemning and terrifying as in former times Neither is it a bare art of vnderstanding as some would haue it but a distinct faculty working power which in it own vertue produceth diuers So the Apostle Paul speaketh Rom. 2. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is their reasonings the meane while accusing or else excusing one another actions For when the vnderstanding in the Thesy and Theory by way of generall contemplation approueth of any action as good or condemneth it as euill the conscience applyeth it in the Hypothesy vnto a mans owne particular actions and by vertue of those generall notions in the vnderstanding determineth of them either with or against vs that they are good or euill And this it doth as the schooles speake in a practicall Syllogisme in which the reason or contemplatiue vnderstanding so called because it is exercised in contemplation and in seeking out the principles of all knowledge is in respect of this office named also by Diuines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it is the keeper and conseruer of those notions implanted in vs concerning good things to be imbraced and euill things to be shunned of vs this contemplatiue vnderstanding I say doth in this Syllogisme offer vnto vs the Maior or Proposition The conscience which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because as I haue shewed it knoweth not to it selfe alone but with God maketh the Minor or assumption and the facultie of iudgement determining of the fact inferreth the conclusion As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 example The vnderstanding suggesteth this Proposition Hee that serueth God who is the supreme cause and chiefe Good performeth a good dutie The conscience assumeth But thou hast serued God the supreme
as the end of all our actions 13 CAP. III. Of the maine matter of a godly life namely that it must be framed according to Gods will in holinesse righteousnesse and sobriety 14 Sect. 1 That we can no otherwise please God then by framing our liues according to his will 14 2 That not Gods secret but reuealed will must be the rule of our liues and actions 15 3 Reasons prouing that wee can no otherwise please God then by doing his will 15 4 Of the speciall duties wherein a godly life chiefly consisteth 18 CAP. IIII. Of the forme and manner how all Christian duties ought to be performed namely with feruency of desire a settled resolution and earnest indeuour to please God in all things 19 Sect. 1 That these desires resolutions and indeuours are required of all those who will serue and please God 19 2 That all Euangelicall obedience consisteth chiefly in these desires resolutions and indeuours 20 3 That they must not be faint and weak but feruent and earnest 21 4 That they must be intire and totall both in respect of the subiect and obiect 22 5 That our desires resolutions and indeuours must aime at the meanes as well as at the end 23 6 That they must not be lazie and idle but diligent and painfull 23 7 That they must not bee by fits and flashes but constant and durable 24 CAP. V. Of sauing knowledge which is the first maine ground of a godly life How necessary it is and the causes of it 25 Sect. 1 Of the maine grounds of a godly life 25 2 That sauing knowledge is the prime vertue and mother grace from which all others haue their beginning 25 3 That ignorance estrangeth vs from God and the life of grace and glory 27 4 That God is the chiefe Authour and efficient cause of sauing knowledge 28 5 Of the instrumentall causes of sauing knowledge 29 CAP. VI. Of the obiect of sauing knowledge namely God himselfe and his attributes his Word and workes 30 Sect. 1 That there is a God and how we may know it 30 2 Who this God is and how he may be described 30 3 Of Gods attributes and how they are ascribed vnto God 30 4 Of Gods primary attributes and how they may be described 31 5 Of Gods secondary attributes and how they differ from those shadowes of them which are in the creatures 31 6 What Gods secondary attributes are and how they may be described 32 7 Of the persons in Trinity 33 8 Of the knowledge of Gods workes and first of his decree 34 9 Of the execution of Gods decree in mans Creation fall and misery 34 10 Of our recouery out of our misery 35 CAP. VII Of the quantity and quality of sauing knowledge and how necessary it is to a godly life 36 Sect. 1 Of the quantity of knowledge and the diuers degrees of it 36 2 Of the quality of our knowledge that it may be effectuall 38 3 That this sauing knowledge is necessary to a godly life 38 4 Of the meanes of sauing knowledge 39 CAP. VIII Of a liuely and iustifying faith which is the second maine ground of a godly life 40 Sect. 1 That without faith wee cannot performe any duty of a godly life 40 2 That faith and a godly life are inseparable companions 41 3 That they deceiue themselues who dis-ioyne faith from a godly life 42 4 Of a generall faith 43 5 Of iustifying faith what it is and what is required vnto it 43 6 Of the degrees of faith and how they are wrought in vs. 45 7 That the duties of a godly life hold a proportion with our faith whether it be weake or strong 46 CAP. IX Of the meanes whereby wee may obtaine a liuely faith and daily increase it from the least to the highest degree 47 Sect. 1 Of fiue speciall meanes whereby we may obtaine a liuely faith 47 2 Of the sixth meanes 48 3 Of the meanes whereby wee may attaine vnto fulnesse of perswasion 49 4 Of that speciall faith whereby we apply Christ for our sanctification 50 5 Of the meanes whereby wee may strengthen our faith in the assurance of our sanctification 50 CAP. X. Of the third ground of a godly life which is a pure heart 52 Sect. 1 Of a pure heart what it is and from whence it ariseth 52 2 That all true fruits of godlines spring from a pure heart 52 3 That God chiefly desireth the heart aboue all other parts 53 4 That God respecteth no duty vnlesse it proceed from a pure heart 54 5 That all sound repentance must begin at the heart 55 6 Wherein purenesse of heart consisteth 55 7 Of the causes of the hearts purity 57 CAP. XI Of the signes of a pure heart and of the meanes whereby wee may obtaine and preserue it 58 Sect. 1 Of the inward signes of a pure heart 58 2 Of the outward signes of a pure heart 59 3 That it is a good meanes of a pure heart highly to esteeme it 59 4 Of the manifold euils which accompany a polluted heart 61 5 That faith is a chiefe meanes of a pure heart 61 6 Of the meanes to preserue the purity of our hearts the first whereof is to watch ouer them 62 7 The second meanes is to preserue them from all sinne 63 8 The third meanes is to auoyd the occasions of sinne 64 9 The fourth meanes is often to examine our hearts in the sight of God 64 10 The fifth meanes is to be continually taken vp in holy exercises 65 CAP. XII Of Conscience in generall the nature properties and effects of it 65 Sect. 1 That the nature of conscience may partly be knowne by the name 65 2 What conscience is being generally considered 66 3 Of the diuers offices of conscience 67 4 That conscience hath all its power and authority from God onely 68 CAP. XIII Of a good Conscience which is a maine ground of a godly life what it is and the causes of it 69 Sect. 1 What a good conscience is and what is the efficient cause that worketh it in vs. 69 2 Of the meritorious cause of a good conscience 69 3 Of the instrumentall causes 70 4 That a good conscience springeth from a liuely faith 71 CAP. XIIII Of the actions and effects of a good conscience of the peace which it truly speaketh and how it differeth from the false peace of secure worldlings 72 Sect. 1 That a good conscience speaketh goodnesse and peace onely 72 2 That it speaketh peace according to the truth of Gods Word 73 3 The differences betweene the peace of a good and bad conscience as first that the peace of the wicked proceedeth from ignorance of their estate 73 4 That the peace of a good conscience proceedeth from spirituall life of an euill from senselesnesse and deadnesse 74 5 That the peace of the wicked proceedeth from carnall security 75 6 That the peace of an euill conscience proceedeth from worldly imployments 76 CAP.
and that they know his voyce and are able to discerne it from the voyce of a stranger And as it makes vs strangers from God and the Couenant of grace so also from the life of God or the godly life which he commandeth as we see in the example of the Gentiles who hauing their vnderstanding darkned were alienated from the life of God through the ignorance that was in them because of the blindnesse of their heart And contrariwise thrusts vs headlong into all manner of sin for as the Apostle saith in the same place When the Gentiles through their ignorance were thus estranged frō the life of God they became past feeling and so gaue themselues ouer to lasciuiousnes Eph. 4. 18 19. to worke all vncleannesse with greedinesse So Hosea hauing set downe a Catalogue Hos 4. 1 6. of many grieuous sins which made the Iewes liable to Gods heauy iudgements doth after shew that the cause of all their sin and punishment was because they lacked the true knowledge of God in the land Whereof it also is that sinners of all kinds are included vnder the name of ignorant persons who know not God So the Psalmist Powre out thy wrath vpon Psal 79. 6. Ier 10. 25. the heathen that haue not knowne thee and vpon the kingdomes that haue not called vpon thy name And the Apostle saith that the Lord Iesus shall come with 2. Thes 1. 7 8. his mighty Angels in flaming fire to take vengeance on them that know not God And therfore if we would haue any portion in Gods sauing graces or part in heauenly glory if we would not be strangers from God and aliants from his Church if we would performe any duty of a godly life or not be caried headlong into all wickednesse if we would not be subiect to Gods iudgements and fearefull destruction nor exposed to the imprecations of the faithfull in this life nor to the vengeance of a terrible Iudge when Christ shall appeare at his second comming let vs not liue in ignorance but vse all our indeuour to attaine vnto the sauing knowledge of God and his will Neither let vs with ignorant people content our selues with our own good meanings and blind deuotions as our guides in godlines for then our seruice of God will be but will-worship and the carnall conceits of our owne braines and all our Religion being nothing else but bodily exercise and Esa 1. 12. 29. 13. ignorant superstition will be reiected of God as odious and abominable §. Sect. 4 That God is the chiefe Author and efficient cause of sauing knowledge Seeing therefore knowledge is so necessary vnto a godly life we will a little further insist vpon it shewing what it is and the nature and properties of it whereby we shall be the better able to labour after it in the vse of all good meanes and know to our comforts when we haue attained vnto it Sauing knowledge then is a grace of God wrought in vs by his holy Spirit which inlighteneth our minds to know those things which are reuealed of God and his will by his Word and workes that we may make an holy vse of it for the sanctifying of our hearts and direction of our liues in all duties of holinesse and righteousnesse Whereby we may perceiue that not nature but God onely is the Author and efficient cause of this knowledge and so much onely doe we know of God as we are taught of God According to that couenant of grace in which God promiseth that hee Ier. 31. 33 34. will put his Law in our inward parts and write it in our hearts and that wee shall know him from the least to the greatest So our Sauiour speaking of his Elect saith that they all shall be taught of God And againe No man knoweth the Iob. 6. 46. Sonne but the Father neither knoweth any man the Father but the Sonne and he vnto whomsoeuer the Sonne will reueale him Neither is this knowledge a naturall habit of the minde but a grace of God which is not purchased by vs or our owne merits or therefore bestowed vpon vs rather then others because God foresaw that we would vse it when we had it better then they but Gods free gift promised in the couenant of grace The which he worketh Ioel 2. 28. in vs first by sending his Sonne his true essentiall wisedome who hath reuealed vnto vs his Fathers will and being the great Prophet of the Church hath made knowne vnto vs the counsels of God and all things necessary for our Saluation and that not onely nor chiefly to the wise of the world but to the weake and simple according to that of our Sauiour I thanke thee O Father Lord of heauen and earth because thou hast hid these Matth. 11. 25. things from the wise and prudent and hast reuealed them vnto babes And secondly his holy Spirit who was and is sent from the Father and Sonne to teach and lead vs into all truth as our Sauiour promised his Apostles And this is that holy anointing of which the Apostle speaketh whereby wee Iob. 16. 13. know all things and neede not that any teach vs but as this anointing teacheth vs of all things And that Collyrium or precious eye-salue which Christ Apoc. 3. 18. promiseth to giue to the Angell of the Church of the Laodiceans to inlighten their blind eyes in the knowledge of the truth So the Apostle telleth vs that we cannot see nor conceiue the things which appertaine to Gods Kingdome but God hath reuealed them vnto vs by his Spirit for the 1. Cor. 2. 10. Spirit searcheth all things euen the deepe things of God And hence it is that he is called the Spirit of wisedome reuelation and illumination and the Ephe. 1. 17. Iohn 16. 13. Spirit of truth because he is both light and truth himselfe and also inlighteneth our mindes which are naturally full of darkenesse and leadeth vs into all truth needefull for our saluation And therefore if we would haue this sauing knowledge we must goe to the chiefe Fountaine and Author of it and pray often and earnestly that he will for his Sonne and by his holy Spirit take away our naturall blindnesse and open our eyes that we may see the wonderfull things of his Law Psal 119. 8. §. Sect. 5 Of the instrumentall causes of sauing knowledge The instrumentall causes of this knowledge are first the Booke of nature secondly the Booke of Grace The Booke of nature for euen this light being sanctified by Gods Spirit is helpefull to the regenerate for the reuealing of God and his will vnto them And that both the eternall booke of nature which is the conscience and the externall Booke which is the great volume of the creatures For if there be in all men some reliques of the light of nature shining in their consciences which conuince them that there is a God and that this God is most
good powerfull iust bountifull a liberall rewarder of good and reuenger of euill according to the saying of the Apostle That which may be knowne of God is manifest in them for God hath shewed it vnto them then how much more clearely doth this light Rom. 1. 19. shine in the faithful when as it is renewed and made much brighter and clearer by Gods holy Spirit The Booke also of the creatures doth conuince all men that there is a God and that he is infinite in wisedome and power omnipresent and full of goodnesse according to that of the Apostle The inuisible things of him from the creation of the world are cleerely seene Rom. 1. 20. being vnderstood by the things that are made euen his eternall power and Godhead so that they are without excuse And therefore how much more may the faithfull profit by learning and reading this Booke who haue the holy Spirit for their Tutor which openeth their eyes that they may see Gods wisdome goodnesse and power shining in them and their hearts that meditating on them they may make an holy vse of this knowledge for the stirring of them vp to render vnto God prayse and thanksgiuing The Booke of grace also is either the internall writing of Gods Law and will in the heart and inward parts by the Spirit of God which the Lord promiseth to doe in the couenant of grace or the outward Booke of the Ier. 31. 34. holy Scriptures in which are contained all things necessary to be knowne of God and his will for the saluation of our soules And lastly Gods Ministers are his instruments whereby he reuealeth himselfe and his will vnto vs who doe expound vnto vs his written Word and vnfold the mysteries and difficulties thereof that we may vnderstand them And therefore if we would attaine vnto the knowledge of God and his will we are to vse the helpe of those instruments which he hath ordained for this purpose especially we are to desire that inward writing of the Spirit in our hearts and to make vse by reading and meditation of the Scriptures and by often hearing of them expounded and applied vnto vs by Gods faithfull Ministers CAP. VI. Of the obiect of sauing knowledge namely God himselfe and his attributes his Word and workes §. Sect. 1 That there is a God and how we may know it ANd these are the causes of sauing knowledge The obiect of it is God his will and workes Where first we are to know that there is a God who is to be worshipped and serued of vs. Vnto which we attaine by the light of nature which reuealeth this principle vnto vs and conuinceth all men of this truth by the Booke of the creatures in which the infinite wisedome power and goodnesse of the Creator shineth by the terrours of conscience following the commission of heynous sinnes though neuer so secret by the series and dependancy of causes one vpon another in the disquisition whereof there is no end till we come to the cause of causes who hauing his being of himselfe giueth being vnto all things by the goodly order which may be obserued in the creatures and the motion of the heauens and the celestiall bodies by the finall causes one thing being referred to another till wee come to the summum benum and supreme end of all things which is God by the accomplishment of Prophecies foretold long before their euents by the consent of all Nations in acknowledging this principle and finally by the iudgements and punishments executed vpon the wicked euen in this life by all which we come to the cleare vnderstanding of this truth that there is a God although in truth it is so euident in it selfe that no argument can be brought to illustrate it seeing nothing is so cleare and manifest §. Sect. 2 Who this God is and how he may be described Secondly we are to know what this God is or rather who he is For what he is in his owne essence he hath not reuealed in the Scriptures neither are we capeable of this knowledge nor any other creature seeing he is infinite and we finite But who he is he hath made knowne in his Word namely that he is Iehouah Elohim a Spirit infinite in all perfection one in nature and three in persons the Father Sonne and holy Ghost By which description it appeareth that God is primum ens and the first being who hath his essence of himselfe and giueth being to all things as his name Iehouah signifieth that he is vncreated and a Spirit as our Sauiour John 4. 23. the wisedome of the Father hath made him knowne vnto vs not so much thereby shewing his essence what he is which is ineffable and incomprehensible as distinguishing him from all corporeall substances That he is but one because he is infinite in all perfection wisedome power presence and the rest and it is against the nature of infinitenesse to bee more then one because hee made and gouerneth all as supreme Monarch in which Monarchy there can be no copartners and because he is the cause of causes from which all things haue their being and vpon which they wholy depend §. Sect. 3 Of Gods attributes and how they are ascribed vnto God Thirdly we must know that this diuine essence is infinite in all perfection The which perfection is seene in his properties which are not properly in God who is all essence and no qualities for whatsoeuer is in God is God but according to the capacity of our shallow vnderstanding neither doe they differ from his essence nor one from another for God is one and of a most simple nature admitting no diuision into parts faculties or properties nor yet any essentiall distinction but onely in our comprehension or maner of vnderstanding So as we must not take his properties to be any parts of his essence seeing euery essentiall propertie is his whole essence and therefore howsoeuer distinguished in respect of his diuers manner of working towards the creatures yet not in themselues but are inseparable one from another In which respect the wisedome of God is the wise God the power of God the powerfull God and so in the rest And his wisedome power mercy goodnesse iustice truth are all one in their essence there being in God but one most simple and pure act vnto which diuers names are giuen in the Scriptures to shew vnto vs how it is diuersly exercised towards the creatures §. Sect. 4 Of Gods primary attributes and how they may be described Now these Attributes are of two sorts First primary Secondly secondary Primary are those which declare vnto vs the essence of God as he is absolutely in himselfe of which there being no similitude in the creatures they are attributed vnto God alone without communication to any other And in this number are Gods Simplicity Infinitenesse Eternity Immensity Immutability and Omnipresence all-sufficiency and omnipotency His simplicity is an essentiall attribute by which
is signified that Exod. 33. 20. the diuine essence is vndiuided and absolute without composition parts or accidents inuisible impassible and all essence so that whatsoeuer is in God is God His Infinitenesse is whereby is signified that hee is in his essence vncircumscribed and aboue all measure of time place or any thing else but simply immense and incomprehensible The Eternity of God is Psal 102. 27 28. Apoc. 1. 8. Esay 44. 6. an essentiall attribute which signifieth that he is infinite and vncircumscribed by time first and last without beginning or ending absolute without succession wholy all alwaies and at once His immensity is an essentiall Psal 139. 7. 145. 3. Ier. 23. 23. 1. King 8. 27. attribute whereby is signified that the diuine essence is without dimension and circumscription of place wholy euery where present within the world and without the world contayning all things and being contained of nothing His Immutability is an essentiall property whereby is signified that the diuine nature being infinite absolute most simple Mat. 3. 6. Iam. 1. 17. Psal 102. 28. and perfect is subiect to no change of generation corruption augmentation or diminution passion or alteration but euer remaineth one and the same His all-sufficiencie is an essentiall property of the diuine essence whereby is signified that in himselfe alone he is most perfect and absolute and in all things sufficient both for himselfe and for all creatures Finally Gen. 17. 1. Mat. 15. 48. Iob 42. 1. Mat. 19. 26. his Omnipotency is an essentiall property of Gods nature whereby is signified his infinite and transcendent power whereby he is able to doe all things which are not repugnant to his nature and will §. Sect. 5 Of Gods secondary attributes and how they differ from those shadowes of them which are in the creatures The secondary attributes of God are those which are spoken of God in a secondary relation as he is the first and the chiefe Agent working in the creatures especially man some similitudes and resemblances of his owne essentiall attributes which are therfore though improperly called communicable in respect of some analogie and likenesse that they haue with the properties which are in the creatures For there is no perfection or good thing in them to be desired of which the Idea and arch-type is not in God most absolute infinite and eternall But as they are essentiall properties of Gods nature they cannot be communicated to any creature seeing they are most simple and indiuisible but only as it were some shewes and shadowes of them which in many respects differ from those attributes which are in God for in him they are his essence and by it he liueth vnderstandeth and is good gracious and iust but in the creatures they are qualities and bare properties In him they are all most perfect infinite absolute and most excellent immutable and eternall in which regard he may be sayd not only to be wise iust good and blessed but wisdome iustice goodnesse and blessednesse it selfe So that these secondary attributes in God being his nature and essence are to be vnderstood by the primary as by their rule and measure and therefore are to be attributed vnto him most perfectly simply infinitely and absolutely But in the creatures the qualities which are some similitudes of these attributes are mixt imperfect finite and mutable In God all and euery his attributes being his essence they can be but one as his essence is one simple and indiuisible so that by the same essence whereby he is wise he is also true and that by which he is good he is also iust mercifull and blessed But in the creatures their properties are diuers and differ from one another in their formes and operations For by one faculty a man is wise and willeth by another and his qualities of iustice mercy goodnesse truth are different properties one from another §. Sect. 6 What Gods secondary attributes are and how they may be described Now these secondary attributes of God though they be all but one in him yet in our comprehension and conceit who can only iudge of them according to their seuerall kinds of working towards the creatures they are manifold as Gods life and immortality his wisedome truth will goodnesse holinesse beneficence loue grace mercy clemency long suffering patience his iustice anger and hatred all which are needefull to be knowne of euery Christian not onely that wee may take notice of Gods actions and operations towards vs but also may accordingly frame our actions and liues that so being agreeable to his pure and holy nature they may be acceptable in his sight And therefore I thought it necessary to describe them briefly and seuerally referring the Reader who desireth to haue them fully handled to such Treatises as purposely intreate of this argument a Deut. 32. 40. Iohn 1. 4. Acts 17. 28. The life of God is an essentiall attribute whereby is signified that the diuine nature liueth worketh and moueth in himselfe and giueth vnto all things life and motion b Exod. 3. 14. 1. Tim. 6. 16. 1. 17. The immortality of God is his essentiall property whereby is signified that he liueth eternally and neuer dyeth but hath doth and shall for euer liue worke and moue himselfe and giue life action and motion to all things that haue life and motion c Iob 42. 2. Heb. 4. 13. The wisedome of God is his essentiall property whereby is signified that God truely and perfectly with one eternall act of vnderstanding at once doth know himselfe and all things and that not onely externally but also internally in their essence not successiuely by discourse of reason but at once most distinctly and cleerely Of which wisedome there are two parts First his d Rom. 8. 29. 1. Pet. 1. 2. prescience whereby he hath from all eternity seene and known all things which are haue been or shal be with infallible knowledge as being all present to him though past or to come in respect of vs. Secondly e Pro. 8. 14. 16. 4. Acts 2. 23. his counsell whereby hee resolueth to rule and gouerne all things in the best and most wise manner for the setting forth of his owne glory The f Iohn 17. 3. Rom. 3. 4. truth of God is his essentiall attribute whereby he is made known vnto vs to be in himself most true in all his words and works yea truth it selfe the Author of all truth which is in the creatures The g Rom. 9. 18. Ephes 1. 11. God is his essentiall attribute whereby is signified that God with one will of most free and iust act willeth all things approuing or disapprouing whatsoeuer he knoweth The h Marke 10. 18. Iam. 1. 17. Psal 145. 7. goodnesse of God is his essentiall property whereby is signified that he is infinitely good in and of himselfe and the Author of all good in and towards all the creatures The
or speciall The generall is either the creation of all things of nothing or the gubernation of them being made by his prouidence The speciall execution of his decree respecteth either Angels or men To say heere nothing of Angels wee are to know that God hauing created the earth of nothing did make man of the earth in respect of his body and breathing into him the breath of life did create him a liuing soule that man was created according to Gods owne image in wisedome holinesse and righteousnesse made Lord of all the creatures and happie in the vision and fruition of God and his fauour and of the ioyes and pleasures of Paradise That being created good and yet but mutable God left him to the freedome of his will and to be tempted of the deuill Vnto which tentation when hee had yeelded by transgressing Gods commandement in eating of the forbidden fruit he fell from this estate of happinesse into the state of sinne misery and death The which sin is imputed vnto vs who sinned in his loynes he being no priuate person but the roote of mankind and the corruption of his nature deriued vnto all his posterity by naturall propagation the which we call originall sinne whereby Gods image is defaced in vs and we disabled vnto all good and made prone vnto all euill From which originall corruption which is the fountaine of all maliciousnesse haue sprung the cursed streames of actuall transgressions whereby wee haue broken Gods whole Law and euery commandement of it in thought word and deed both by omitting the duties which are commanded and committing the sinnes which are forbidden Whereby we haue made our selues subiect to the curse of the Law and all the plagues and punishments therein threatned both temporall and eternall out of which miserable estate and condition it was altogether impossible to recouer by our owne meanes or the helpe of any or all the creatures §. Sect. 10 Of our recouery out of our misery And this was the execution of Gods decree in respect of mans creation fall and misery Vnto which we must adioyne the knowledge of our recouery out of this wretched condition To which purpose we must know that when we were thus deepely plunged into this state of death and condemnation and in respect of our selues or any meanes of our owne hopelesse and helpelesse for our recouery it pleased the Lord of his meere grace and free mercy to send his Sonne into the world to take our nature vpon him and therein to worke that great worke of our redemption The which hee did perfectly performe both by his merits and efficacie The former hee did by satisfying Gods iustice both by his actiue obedience in fulfilling the Law for vs and by his passiue obedience in suffering death in his body and the anger of God in his soule The which is a sufficient price of redemption for all that doe apply it because he that did this for vs was God and man And so as his humane nature made him capeable of these sufferings so the diuine nature which was the Altar vpon which this sacrifice was offered sanctifyed the gift and gaue vnto it infinite value and dignitie so as it became a sufficient and fit satisfaction for sinne For as sinne being nothing in it selfe but a priuation became of infinite guilt in respect of the infinite Maiesty of God offended by it so the sufferings of Christs humane nature though temporary became of infinite value in respect of the dignity of the person who suffered being God and man And as thus Christ saued vs by his merits so also by his efficacie applying the vertue of his merits vnto vs by his Spirit and Word which begetting in vs a liuely faith that bringeth foorth the fruits of vnfained repentance we performe thereby the Couenant of grace and so are made partakers of Christ and all his benefits which are therein promised For in the preaching of the Gospell this couenant is proclaimed and we are effectually called to the knowledge and participation thereof God giuing Christ vnto vs to be our Sauiour and vs to Christ to bee saued by him yea vniting vs vnto him in one mysticall body whereof hee is the Head and we his members by vertue whereof as we are partakers of him so haue we also right and interest vnto all his benefits Of which vnion the chiefe bond on Gods part is his holy Spirit and on our part a liuely and iustifying faith which is wrought in vs by the preaching of the Gospell made effectuall by the inward operation of the Spirit of God and confirmed and increased by the vse of the Sacraments which are the seales annexed to the Couenant to assure vs that God will not faile to performe all his promises And these things are the obiect of our sauing knowledge or the maine points which we are to know vnto saluation and to inable vs to walke in the way of a godly life that leadeth vnto it The which I would not heere haue touched were not this knowledge necessary heereunto or would haue handled them more fully and exactly but that I feared that they would cause this Treatise too much to swell and farre to exceed the limits which I haue proposed vnto it and also considered that there are already published many Catechismes and summes of Diuinity in which all men at their pleasure may finde these and many other the like points of our Christian Religion thorowly discussed CAP. VII Of the quantity and quality of sauing knowledge and how necessary it is to a godly life §. Sect. 1 Of the quantity of knowledge and the diuers degrees of it THe next point to bee considered in our knowledge is the quantity and measure of it the which is imperfect in the greatest perfection which in this life can be attained For as the Apostle though he had receiued aboundance of the Spirit and such reuelations as were not lawfull to bee vttered confessed of himselfe together with others We know but in part and see 1. Cor. 13. 9 12. 8. 2. through a glasse darkely and if any man thinke that hee knoweth any thing namely in perfection he knoweth nothing as he ought to know For wee 2. Cor. 5. 7. Heb. 11. 1. walke by faith and not by sight And faith is of things vnseene and not in vision and fruition Neither can wee attaine to perfect knowledge vntill we attaine vnto perfect happinesse which is not in this life but the life to come when we shall see God face to face and shall know as we are knowne not by the knowledge of faith which is but by hearing signes semblances and reuelations but of vision fruition and most firme experience For the perfection of our knowledge heere consisteth most in the knowledge and acknowledgment of our imperfection and not in the high degree of quantitie but in the sincerity and truth The which knowledge discouereth our ignorance that we may bewaile it and
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
be fit matter for vs to meditate on of which I will heere set downe some of the chiefe and principall that those who are weake in knowledge and yong beginners in this exercise may be so sufficiently furnished that they need not to neglect it for want of matter §. Sect. 4 That the Scriptures them selues and the things reuealed in them are fit matter for Meditation As the nature of God his actions and decree And that we may proceed in some order we may make the matter of our Meditations either the Scriptures themselues or else the things reuealed in them The Scriptures themselues are a fit subiect for our Meditation by considering that they are the Word not of man but of God and so to be heard and read loued and obeyed of vs that in this regard they are most excellent and to be preferred aboue all other writings most certaine and infallible most perfect and all-sufficient most ancient and durable and finally that they are plaine and easie giuing light to the simple most profitable and necessary to saluation and therefore to bee read and studied of all men The things reuealed in the Scriptures are either those which respect faith and are to be beleeued or else manners and are to bee practised The things to be beleeued are either those which concerne God or the Church The former respect God himselfe or his actions and workes From God himselfe we may haue plentifull matter of diuine Meditation as first that there is a God and the vses that wee are to make of it what this God is and how he hath reuealed himselfe vnto vs in his essence and persons his attributes and names Of which I haue spoken in the beginning of this Treatise and haue briefly described Gods nature and attributes as his simplicity infinitenesse eternity immutability omni-presence all-sufficiency which being rightly vnderstood and remembred will affoord excellent matter of holy Meditations The actions of God are either his decree or the execution of it In the decree it selfe we are principally to meditate vpon our election to saluation the causes and effects and properties of it especially the infallibility and certainty and how and by what reasons and signes being sure in it selfe we may come to be assured that our names particularly are written in the Booke of life In the execution of the decree which is either generall or speciall we haue plentifull matter of Meditation In respect of the generall execution we may meditate first of the workes of creation which were not made all at one instant as they might as easily if God had so pleased but in sixe dayes that by this orderly proceeding we might the better be inabled to meditate vpon them And heere we may meditate on the heauens their glory and beauty their greatnesse and durablenesse their motions and constant order How they are adorned with the glorious brightnesse of the Starres Moone and Sunne be-spangling this vaulty roofe of Gods great building euery one exceeding another in beauty and brauery Thus wee may meditate vpon the diuers regions of the ayre and the creatures contained in them the presaging Commets fiery exhalations the Meteors of the middle region clouds and winds thunder and lightning raine snow haile and frosts whose hidden treasures and true causes none can pry into but he that made them the disagreeing elements ioyning in an excellent harmony for the perfecting of all compound bodies Neither doth the earth and creatures therein contained affoord vnto vs lesse matter of Meditation as trees plants and flowers of excellent beauty and almost infinite variety growing from silly seeds in outward shew not differing many of them one from another The excellent workemanship of the brute creatures the endlesse variety of their inward formes and outward shapes their qualities and properties their life sense and motions with the exquisite organs and instruments euery small particle hauing for these purposes their speciall and necessary vse Their generation whereby being corruptible in themselues they become after a sort incorruptible in their kinds after their death liuing in their posterity Secondly wee may meditate vpon the prouidence of God whereby he preserueth all things which he hath created gouerning and directing them to those ends for which he hath made them especially that mayne end of setting foorth his glory And that he doth thus rule and dispose not onely in a generall manner of all things but of euery particular euen such as seeme to bee of least moment and most casuall and contingent §. Sect. 5 Of the execution of the Decree in the creation and gouernment Againe the particular execution of Gods decree in the creation and gouernment of Angels and men affordeth vnto vs plentifull matter of Meditation As the felicity and glory of the blessed Spirits the Image of God in them their alacrity and cheerefulnesse their speed and diligence in doing Gods will and in ministring vnto the elect for their preseruation and the furthering of their saluation The fall and misery of the euill angels their malice towards God and his elect and their policy and power in seeking their destruction by drawing them to sinne which should double our diligence in arming our selues against all their tentations So also we may haue abundant matter of meditation ministred vnto vs from that which is reuealed in the Scriptures concerning man As his Creation whereby God made mans body of the dust of the earth the Image of God in man consisting in wisedome righteousnesse and true holinesse his felicity in the state of innocency the immortality and excellency of his soule the beauty health and vigour of his body his dominion ouer the creatures the ioyes of Paradise Likewise in our meditations we may consider that man continued not in this blessed estate but fell from it and that the cause hereof was sinne Where we take occasion generally to meditate of sinne what it is how horrible grieuous and contrary to Gods pure nature and how much in this regard hee hateth and detesteth it the fearefull properties of it both in respect of the guilt and punishment temporall as all the calamities and miseries of this life and our spirituall seruitude to Satan and eternall as the losse of heauenly happinesse and euerlasting condemnation both of body and soule More especially wee may meditate on the fall of our first Parents what it was and wherein it consisted the causes of it outward and inward and the lamentable effects which followed vpon it As Gods fearefull curse vpon themselues and vpon the creatures for their sake the defacing of his glorious Image in them the sense of their nakednesse and terrour of conscience accompanying it the losse of their dominion ouer the creatures their thrusting out of Paradise the visible place of Gods presence their separation from him and all other euils both of sinne and punishment The wretchednesse of all mankind in the state of disobedience and vnbeliefe by reason of that corruption which followed
chap. 7. 6. The meanes to be freed from it which are 1. Reasons to make vs abhor it chap. 8. 9. 2. Remedies which are either by taking away the causes of it chap. 10. or by vsing other helps which are ten in number chap. 11. Supernaturall where is shewed lib. 2. 1. What it is chap. 1. 2. The causes and effects of it chap. 2. 3. The meanes to obtaine and preserue it which are eight chap. 3. OF CARNALL SECVRITIE THE FIRST BOOKE CHAP. I. The Preface Of Securitie in generall and more specially of securitie in the state of Innocency and of that which is in vs after the Fall §. 1 That God the supreme goodnesse turneth all euen euill it selfe into good AS it is the nature and propertie of the supreme Goodnesse to make all things like vnto it selfe and euen out of euill to produce that which is good so is it the nature of sinne and corruption so to poyson and taint whatsoeuer it toucheth that though it bee of an indifferent nature yea originally good it maketh it like it selfe euill and sinfull Of the former wee haue God himselfe the best example who being infinite in wisedome power and goodnesse doth not onely effect his good ends by good meanes and instruments but is able to bring light out of darknesse good out of euill and to make the worst instruments fit tooles for the perfecting and polishing his best works And thus he ordinarily vseth the euill of punishment as crosses calamities and afflictions of all kinds corporall and spirituall not onely for the iust punishment of the wicked but for the triall of his owne Seruants the purging and Rom. 8. 28. purifying of them from their corruptions the exercise and by exercise 2. Cor. 4. 17. the manifesting and increasing of their spirituall graces and the furthering and assuring of their saluation Thus he vseth the wicked for the chastizement of his Children and the Deuill himselfe and his malicious tentations for the strengthning of them in Faith Loue Patience and all other sauing graces after they haue had experience of Gods power and goodnesse assisting and giuing them victorie in these spirituall conflicts Yea this chiefe Goodnesse can make euen sinne it selfe in others to serue as a meanes to execute his wise and iust Counsailes as the malicious practises of Iosephs brethren the meanes of his Gen. 45. 5. 7. 8. aduancement and their owne preseruation the sinne of Absolon Achitophel and Shemei for his rod to chastize Dauid and to humble 2. Sam. 12. 11. 16. 10. Act. 2. 23. 3. 28. him for his grieuous falls the sinne of Iudas the Scribes Pharisies and Deuill himselfe to set forward the worke of our Redemption by the death of our Sauiour Yea he can make of sinne in the same partie an Antidote against sinne and as it were smother it in its owne smoke and by letting his Seruants slip into lesser sinnes hee can preserue them from falling or being fallen can pull them out of those which are greater As when by the pricke of other sinnes he letteth 2. Cor. 12. 7. out the wind of pride which is most hatefull vnto him and pernicious vnto our selues and when by leauing vs he suffereth vs to slip Matt. 26. 33. 34. into sinne to make vs cast away selfe-confidence that wee may more firmely cleaue vnto him who alone is able to support vs by a liuely Faith §. 2 That it is the nature of sinne and corruption to turne all into euill Of the other wee haue lamentable experience not onely in Satan but principally in our owne sinfull corruptions which make vs apt and readie to abuse all things vnto sinne and out of the best premises to inferre the worst conclusions And thus our wicked flesh abuseth Gods sauing attributes vnto sinne as his infinite mercy which should cause vs to feare him to moue vs thereby to goe on in our wicked courses more sinning that grace may more abound His Patience and long suffering which should leade vs to repentance to worke in vs hardnesse of heart and by deferring our repentance to treasure vp wrath against the day of wrath His Iustice and righteous Iudgements which should aboue all things make vs afraid to displease him because he is a consuming fire and it is a fearefull thing to fall into the hands of the liuing God the flesh abuseth to make men to despaire of Ezech. 33. 10 11 Esa 22. 12 13. all grace or future good and therefore to lay hold of the present delights of sinne saying with the Epicures Let vs eate and drinke for to 1. Cor. 15. 32. morrow wee shall die But especially and most ordinarily our sinfull corruption abuseth Gods temporall benefits vnto euill which being originally good are vnto vs in respect of their vse of an indifferent nature good to those who vse them well and euill vnto those that abuse them vnto sinne And of this kind is wordly prosperitie with all earthly benefits which doe accompany it as health wealth peace plentie immunitie from dangers and such like the which our sinfull flesh abuseth for the robbing of our soules of all grace and the replenishing of them with all vice and sinne as forgetfulnesse of God pride prophanenesse neglect of Religion and contempt of Gods Ordinances tyrannie oppression crueltie with innumerable others of this Christian Warfare 2. Part. hellish broode as elsewhere I haue more fully shewed §. 3 That fleshly corruption abuseth prosperitie to the be getting in vs carnall securitie Psal 111. 10. Pro. 1. 7. But especially among and aboue the rest doth our fleshly corruption abuse this worldly prosperitie as a meanes to beget in vs carnall securitie which is the Mother and Nurse of all other wickednesse whereby mens hearts being emptied of all feare of God which is the head and beginning of true wisedome are made capable and fit to receiue all manner of wickednesse and to run in a head-long course into all kinds of horrible and hellish impieties Of which we haue too lamentable experience in these our dayes wherein few make conscience of any sinne not punishable by humane Lawes which offereth vnto them either pleasure or profit as neglect of Religion and duties of Gods Seruice bitter Cursing blasphemous Swearing profanation of Gods Sabbaths Crueltie Oppression Briberie Extorsion Whoredome Drunkennesse Fraude Vsurie deceitfull Dealing and matchlesse Pride shewed especially in shamelesse and monstrous fashions of Apparell whereby Women are transformed into Men and Men into Women And what is the cause of all these mischiefs but carnall securitie whereby Men blesse themselues in their wicked courses and put farre from them the Iudgements of God and the euill Day and together with them their Repentance and amendment of life And from whence doth this securitie arise and spring but from our abundance of Gods temporall Blessings long Prosperitie Peace and Plentie abused by our carnall corruption which maketh Men to forget God because they find
securitie when as men haue no sense of their owne wofull estate nor any desire to come out of it What doth it shew but that their hearts are frozen in the dregs of sinne when like a stone wall they beate backe all reproofes What doth it proue when being full of wounds and festred sores from the head to the foot they pull off and cast away the salues which are applyed by the skilfull Chyrurgeon for their cure thinking that they haue no need of them but that they are rotten in their corruption and their sores gangrened which maketh them secure and carelesse because they haue no sense of smart §. 12 The eleuenth signe misse-applying of the Promises The eleuenth signe is when as we misse-apply the Promises of the Gospell vnto vs which doe not at all belong vnto vs because we doe not performe the condition of Faith and Repentance For as the eager longing of the sicke patient after vnholsome meates and drinks doth shew vnto the skilfull Physician what humour aboundeth because it is the nature of euery one of them to affect that food whereby it is chiefly nourished so the Worldlings delight in feeding vpon the Promises of the Gospell doth argue his securitie seeing this spirituall Manna receiued into a carnall stomacke doth nourish and much increase this disease not in it owne nature but through the malignant propertie of the stomacke that receiueth it and the grosse abuse of these foolish Patients who will feed vpon these Cordialls of comfort before their grosse humours are purged by Faith and Repentance and so are not helped at all of their diseases but haue the heat of their Feauer much increased §. 13 The twelfth signe is to delight in a flattering Ministerie The twelfth signe is when as men delight in a pleasing and flattering Ministerie who will soothe them vp in their sinfull courses and let them sleepe securely in their wickednesse without any disturbance So the secure and hard-hearted Iewes being resolued to walke on still in their euill wayes would either haue the Prophets saue their labour and not prophesie at all or if they would needs take the paynes they condition with them to speake vnto them not right but smooth things Esa 30. 6. and to prophesie deceits So the Prophet Michah out of the experience of his time saith If a man walking in the Spirit and falshood doe lye or walking with the wind that is bee so vaine and ambitious of mens prayses that he will be carryed any way with the breath of their mouthes to speake falshood and vntruth saying I will prophesie vnto Mic. 2. 11. thee of wine and of strong drinke hee shall euen bee the Prophet of this people And secure and hard-hearted Ahab could not indure the sharpe though holsome reproofes of Elias nor to bee crossed in his courses by Michaias but is well pleased with the lyes of the foure 1. King 22. hundred false prophets because they spake according to his appetite and fitted their words and matter according to his humour The reason is because being fully resolued to continue impenitently in their sinfull courses and euen to hazard their soules to extremest perils rather then to leaue delighting of themselues with the pleasures of sinne they are willing to be free from all outward checkes of the Word and inward checkes of Conscience and to preserue as much as may be their minds in peace and securitie that they may take their fill of carnall delights when as they are not embittered with any disturbance Wherein they are like vnto foolish Patients who preferring their ease before their health will not haue their festred sores searched to the bottome by the skilfull Chyrurgeon because they will not indure the payne of the cure but rather entrust themselues into the hands of some Mountebanke and Impostuor who will take vpon him to cure them with a healing plaister Or like those who are sicke of the Lethargie who being insensible of their estate had rather continue in it without disturbance to their destruction then to be awakned out of it by any vnpleasing meanes though they are fit and necessary for their recouery CHAP. VII Of eight other signes of carnall securitie arising from the effects of it and other Arguments §. 1 The first signe not to profit by afflictions First on others ANd these are the signes of carnall securitie arising from the causes of it Other signes there are which arise from the effects and some other Arguments As first it is a signe of a secure and hard heart when as wee doe not profit in Gods feare and obedience by afflictions and Gods iudgments and punishments inflicted either vpon other men or our selues Vpon others for euery wise Man is made more wary and watchfull by other mens harmes If wee see another man fall that goeth before vs when we come to the same place we doe more carefully looke to our footing If our Neighbours house be on fire we make it our owne case and labour all we can to auoyd the like mischiefe When Malefactors are seuerely punished those that be guiltie of the same crimes if they haue any grace in them doe take warning and are moued thereby to desist from those wicked courses which bring vnto the Offenders such shame of smart On the other side we account him a most foolish retchlesse and secure person who taketh no warning by other mens euills We thinke him a carelesse child who seeing his brother dis-inherited for his vaine loose and riotous courses doth tread in the same steps and yet promise vnto himselfe to succeed his Father in all his possessions And we esteeme him a desperate Malefactor who seeing his Fellow executed for felony doth at the same time cut purses But yet much more secure and desperate is he to be accounted who goeth on in his sinnes against God when he seeth his fearfull Iudgements executed vpon others for the like wickednes For whereas one Malefactor may escape the hands of the Iudge when Esa 28. 15. another is taken or being apprehended may make better friends and find more fauour then another that is weaker in friends and meanes God is of such power and his hand guided by his all-seeing eye stretcheth out so farre that no man either by secret acting of his sinne or speedy and farre flying can escape his Iudgement seate and he is such an vnpartiall Iudge that he executeth righteous Iudgement vpon all men without respect of persons Now this securitie is much aggrauated when wee will take no warning by those Iudgements which wee see executed not onely on those that are farre off but such as are neere vnto vs as vpon those that haue beene Partners and Companions with vs in that wickednesse which wee see punished in our Neighbours or neere Friends on those who are of the same Family or Kindred and most especially when they are inflicted vpon our owne Children or Parents In which respect Daniel aggrauateth
seeing they who faile in this point alone must needs faile in all the rest applying vnfit if not hurtfull medicines which weaken the body and strengthen the disease But yet it is not enough that the sicknesse by the symptomes and signes be plainly discerned and the causes and effects properties and qualities of it well knowne if the learned Physician and sicke Patient proceed no further but it is also required for the effecting of the cure that there bee first a willingnesse in the Patient to be healed of his infirmitie with a resolution to vse the medicines which shall be prescribed and then skill and faithfulnesse in the Physician to prescribe such as are effectuall for his recouerie And thus it fareth with the spirituall diseases of the soule the Patient and Physician For wee must first labour to know what the sicknesse is by the signes thereof and then be carefull in prescribing applying the best remedies And therefore hauing plainly discouered this dangerous disease of carnall securitie by the signes of it it remayneth now that we come to the cure and shew the meanes whereby he who findeth himselfe sicke of this pernicious disease may be recouered to spiritual health And first because the skill in the physician is nothing in prescribing the best means except there be also a wil in the Patient to vse apply them I wil vse some motiues to perswade all that find themselues affected with this sicknesse to desire with all earnestnesse that they may be cured that so they may be made willing also to apply the remedies And because all physick both for body and soule is in it selfe or at least in conceit vnpleasant to the Patient and none are willing to vse it but those who feele the payne or see the danger of their disease therefore it is fit that wee set downe the nature properties and effects of this carnall securitie that so a desire may be wrought in those who are subiect vnto it to be cured of it The which is more necessarie in that this sicknes is not painfull to the Patient but insensible like the lethargie or dead palsie yea in truth most pleasant and delightfull to the most so that he who hath it is naturally loth to be cured of it because he liueth at ease without disturbance inioyeth quietly all his worldly comforts and goeth on to his destruction with a cheerfull heart merry countenance And therefore the lesse he feeleth the paine the more he needeth to see the danger and seeing himselfe cannot apprehend it because this disease affecteth the mind and taketh away the vnderstanding so as it cannot naturally be discerned by the partie that hath it I will shew how desperate and pernicious it is vnto all those who doe not vse the meanes wherby to be recouered §. 2 That Christ hath giuen vs speciall warning to flee securitie The danger of this disease hereby appeareth in that Christ the great and chiefe Physician of our soules doth so carefully giue warning of it vsing all meanes to let all those that are his to see the danger and to take such courses as they may preuent it or being tainted and ouer-taken with it may be awakned and rowsed vp out of this sweet yet pernicious slumber And this he doth both by Parables Examples and Admonitions and Exhortations which he presseth and enforceth from them For first this is the mayne scope of the Parable of the wise and foolish Virgins of which they being possessed with the true feare of Matth. 25. God stood carefully vpon their watch expecting the vncertaine comming of the Bridegroome and so when hee came were receiued with him into the bridall Chamber of eternall blessednesse but the other being secure and retchlesse spent their time in ease and sloth not vsing any meanes to bee prepared against the time of his approching who being taken vpon the sudden vnprouided and vnfurnished of the oile of sauing grace and the light of an holy life were excluded from the marriage feast and depriued of the fruition of heauenly happines To this end also tendeth the Parable of the wise and faithfull and the euill and vnfaithfull Seruant the one expecting daily his Masters cōming carrieth himselfe in all his affaires and towards his fellowes so wisely and honestly as if his Master were alreadie present and he is for his Matth 24. 45. Luk. 12. 42. reward pronounced blessed and made Ruler of all his Master hath for his fidelitie and care at his comming The other being made secure because his Lord delayeth his comming behaueth himselfe so as though he thought he would neuer come smiting his fellow seruants and eating and drinking with the drunken who is taken vpon a sudden by his Master and in a day when he looketh not for him and for his reward is cut off and appointed to haue his portion with the Hypocrites where shall Luk. 12. 18 19. be weeping and gnashing of teeth Finally at this our Sauiour also aymeth in the Parable of the rich Man who abounding in all prouision and hauing more Corne and Fruits then roome to bestow them in giueth himselfe to secure rest and ease saying to his Soule Thou hast much goods laid vp for many yeeres take thine ease eate drinke and be merry But out of this secure slumber hee is quickly awakned with Gods voyce saying Thou Foole this night thy soule shall be required of thee and then whose shall those things be which thou hast prouided §. 3 The examples of securitie in others seuerely punished ought to be warnings vnto vs. To this purpose our Sauiour also produceth examples mouing vs to bee wise by the experience of others harmes As the example of Luk. 17. 26. those who liued before the Flood and of the people of Sodom and Gomorrah who liued securely in their sinnes eating and drinking buying and selling planting and building marrying and giuing in marriage as though they had beene free from all danger and sure that those pleasures would haue euer lasted But the issue of this sinfull securitie was that they were surprised with Gods fearefull Iudgements at vnawares For no sooner was Noah entred into the Arke but the Flood came and drowned them all and presently after that Lot was gone out of Sodom those sinfull and secure Cities with all their Inhabitants were terribly consumed with fire and brimstone And from both these Parables and Examples the Lord raiseth admonitions and inforceth exhortations mouing vs to shake off carnall securitie and being affected with Christian feare to stand carefully vpon our watch and to be instant in prayer that we may be found readie at Christs appearing Watch therefore for you know not what houre your Lord doth Matth. 24. 42. come And againe Let your loynes be girded about and your lights burning Luk. 12. 35 36. And ye your selues like vnto them that wait for their Lord when hee will returne from the wedding that when hee commeth and