away both these causes and effects of it And first wee must rowze vp our spirits and stirre vp Gods graces in 2. Tim. 1. 6. vs as the Apostle exhorteth that wee may not bee weary of well-doing by 2. Thes 3. 13. considering the waight and worth the profit and necessity of Christian and religious duties in comparison whereof all worldly things ought to be neglected as vaine and of no value Let vs remember that all the promises of grace life and saluation shall be assured vnto vs if we faint not whereas we shall haue no part or interest in them though we haue made neuer so good beginnings or proceedings if we doe not still goe forward and hold out vnto the end For if we indure Matth. 24. 13. to the end we shall be saued if we fight vnto the death we shall receiue the Crowne Apoc. 2. 10. of Life But if wee lay our hand vpon the Plough and looke backe we shall Luk. 9. 62. not be though worthy of the Kingdome of heauen Finally let vs dayly renue the meanes of Spirituall life and strength that so they also may be renued and repayred as hearing reading meditation prayer watchfulnesse holy conferences and the rest without which the soule will grow faint and languish like the body which is depriued of corporall food but especially when we feele our faintnesse and languishing wearinesse let vs vnite all the powers of our soules in prayer vnto Almighty God desiring him by the inward operation of his holy Spirit to quicken our deadnesse and strengthen our weakenesse that we may not waxe wearie of well doing but continue constant vnto the end Now concerning the effects of this slothfull wearinesse which are also great impediments to a godly life as hindring vs from entring into it or proceeding in it inconstancie and vnsettlednesse in performing Christian duties and want of feruencie in our loue and zeale in doing of them I shall not neede to adde any thing here for the remoouing of them seeing I haue spoken before of perseuerance and constancie in the dayly performance of all Christian duties and of that feruour of loue and zeale which ought to be vsed in doing of them And therefore thus much shall suffice to haue spoken of those impediments which arise from the flesh and corruption of our nature and also of the helpes and meanes whereby wee may remoue them CAP. XIII Obiections against a godly life made by the flesh answered and first such as pretend impossibility and difficulty §. Sect. 1 That a godly life is possible vnto vs. BVt the flesh doth not onely hinder vs in the duties of a godly life by those reall impediments which it casteth in our way of which I haue before spoken but also by suggesting into our mindes many strong obiections which tend to this maine end that wee may be discouraged from entring into the course of Christianity And first the flesh is ready to obiect that in this state of frailty and corruption it is vtterly impossible to lead a godly life in that manner as it hath beene before described For who can bring that which is cleane out of that which Iob 14. 4. is vncleane Who can leade such a life as is pleasing and acceptable vnto God whose pure eyes can indure nothing which is impure and imperfect seeing the Prophet telleth vs that our best righteousnesse is as Esay 64. 6. a polluted cloth and the Apostle who so farre exceeded vs that now liue in piety and righteousnesse notwithstanding complayneth that he could not doe the good he would but contrariwise did the euill he would Rom. 7. 15. not And therefore it is in vaine to wearie our selues about impossibilities and so to lose both the pleasures of this life and that which is to come And thus the flesh perswadeth vs to play the bankerupts and to resolue that because we cannot pay all our whole debt that therefore wee will pay nothing at all To which I answere with our Sauiour Christ that those things which are impossible to vs are both possible and easie vnto God who hath promised to assist vs if we desire and indeuour to serue and please him Secondly I answere that though nothing will please God but that which is pure and perfect all our best actions are full of corruption imperfection yet this need not to discourage vs from doing the best we can seeing Christ who hath perfitly fulfilled the Law for vs couereth our imperfections with his most perfect righteousnes washeth away our corruptions in his most precious blood so that we may doe the best we can then what is wanting on our part shal be supplied on his For what the Law could not doe in Rom. 8. 3. that it was weake through the flesh God sending his owne Son in the likenes of sinfull flesh and for sin condemned sinne in the flesh that the righteousnes of the Law might be fulfilled in vs who walke not after the flesh but after the Spirit as the Apostle speaketh Thirdly though that perfect obedience which the Law requireth be impossible vnto vs in respect of our frailty corruption yet that Euangelical obedience required in the couenant of grace namely that beleeuing in Christ we desire resolue indeuor to please God in al things is not so Though we haue no ability to performe seruice vnto God in that exact perfection which the Law requireth yet if we doe that which we are able in sincerity truth with vpright hearts good cōsciences we shal through Christ be accepted of God For he reiecteth not the least indeuours of his faithfull seruants who desire Nehem. 1. 11. to feare his name He will not breake the bruised reed nor quench the smoking Matth. 12. 20. flax till he bring forth iudgement vnto victory He spareth vs as a father spareth Mal. 3. 17. his sonne that serueth him and if we haue a willing mind we shal be accepted according 2. Cor. 8. 12. to that we haue and not according to that we haue not He pittieth our frailties and infirmities like as a father pittieth his children that feare him Psal 103. 13 14. out of this pitty pardoneth them For he knoweth our frame remembreth that we are but dust And though he hath most pure eyes which can indure no pollution yet he beholdeth not iniquity in Iacob neither doth he see Num. 23. 21. peruersnes in Israel Nor is he any accepter of persons but in euery nation he that Act. 10. 35. feareth him worketh righteousnes not according to the rigor of the law from which Christ hath freed vs but in the truth and vprightnes of his heart is accepted of him And thus was Dauid accepted as a man according to Gods own heart because he applied himselfe to obserue his precepts alwaies Psal 119. 112. to the end notwithstanding his grieuous sins and fearefull fals
but presently like the body touched by Elizaeus 2. King 13. 21. in the graue we receiue such vertue and vigour from him that we are reuiued and raised from this graue of sinne vnto holinesse and newnesse of life We are by nature wild vines who bring foorth nothing but sowre grapes of maliciousnesse and sinne but when wee are ingrafted into the Ioh. 15. 1 4 5 8. true vine Iesus Christ we change our nature and receiuing the liuely sap of grace from this roote of righteousnesse we bring foorth the fruits of obedience whereby our heauenly Father is glorified and we assured of our election and saluation Finally without him wee can of our selues doe Matth. 5. 16. 2. Pet. 1. 10. nothing as he hath taught vs but being vnited vnto him we may say with the Apostle that we can doe all things through Christ which strengtheneth vs. Phil. 4. 13. And this is that which the same Apostle teacheth vs We are buried saith Rom. 6. 4 5 6. he with him by baptisme into death that like as Christ was raised vp from the dead by the glory of the Father euen so we also should walke in newnesse of life For if we haue beene planted together in the likenesse of his death we shall be also in the likenesse of his resurrection Knowing this that our old man is crucified with him that the body of sinne might be destroyed that hencefoorth wee should not serue sinne And therefore if we would bee new creatures let vs put on Iesus Christ and labour to be vnited vnto him by his holy Spirit and a Rom. 13. 14. liuely faith for in him alone we are elected vnto holinesse in him onely we are created vnto good workes which God hath before ordained that we should Eph. 1. 4. 2. 10 walke in them §. Sect. 7 That onely those can leade a godly life who are in the couenant of grace The third thing required is that we be in the couenant of grace made with vs in Iesus Christ whereby God hath assured vs that he will bee our God and that we shall be his people he our gracious Father and we his children whom he will accept in his best beloued For vntill we be in this couenant our persons are not accepted we remaining the slaues of sinne and in the state of death and condemnation and consequently nothing which we can doe seeme it neuer so glorious is pleasing in Gods sight We are till then vnder the law and couenant of workes if not as it was giuen to the Iewes yet as it was ingrauen in our hearts in our creation and Rom. 2. 14 15. consequently vnder the curse which is denounced against all that doe not Gal. 3. 10. continue in all which is written in the booke of the law to doe it namely in that perfection which the law requireth Of which fayling innumerable times we cannot according to this strict rule yeeld obedience nor performe the duties of a godly life But when we are admitted into the couenant of grace made in Iesus Christ then this rigour of the law is remitted and we are tyed onely to the obedience of sonnes which consisteth more in our wills desires and indeuours then in our abilities to performe our dutie in perfection The which obedience as this perfect law of liberty doth require so doth it inable vs to doe that which it requireth For in this couenant the Lord promiseth that he will take away our stony hearts which Ezek. 11. 29. 36. 26. Ioh. 16. 13. will rather breake then bow vnto his will and giue vs hearts of flesh which will incline to all good motions of his Word and holy Spirit And that hee will giue his holy Spirit vnto vs to conduct and rule vs in all our 1. Ioh. 2. 27. wayes and to support strengthen and comfort vs against all the difficulties and discouragements which doe affront and crosse vs in our Christian course That he will write his Law not in Tables of stone but in our Ier. 31. 31 32 33 34. hearts that we may not depart from him And if contrary to our purpose we slip in our way the Lord hath promised that he will not remember our Mal. 3. 17. sinnes to impute them vnto vs but will spare vs as a father spareth his sonne that serueth him Now what can bee a greater incouragement vnto the performance of all the duties of an holy life then to know that wee are accepted of God and that our obedience though imperfect and mingled with much corruption and weakenesse shall in Christ not onely be pardoned but highly regarded and richly rewarded by our louing Father And therefore let vs labour to be in the couenant of grace vnto which nothing on our part is required but a liuely faith in Christ applying all Gods promises made vnto vs in him and that we bring forth the fruits of this faith in vnfained repentance and new obedience §. Sect. 8 That a liuely faith is necessarily required vnto a godly life The fourth thing required in those who are to leade a godly life is a liuely faith whereby we vnderstand not onely a generall faith whereby we know and beleeue that the duties which we performe are agreeable to Gods will and warranted by his Word but a true liuely and iustifying faith whereby we are ingrafted into Iesus Christ and made partakers of all his benefits For we must first by him be made righteous before wee can doe the workes of righteousnesse wee must first become good trees Matth. 7. 18. before we can yeeld good fruits and be liuely branches of the true Vine Iesus Christ which sucke from this roote the sap of grace and holinesse before we can beare the sweete and ripe grapes of new and true obedience which are acceptable to God and well rellishing vnto his taste In which respect the Apostle telleth vs that without faith it is impossible to please God Heb. 11. 6. because whatsoeuer is not of faith is sinne Besides our best righteousnesse is Esa 64. 6. like a polluted cloth stained with our corruptions and mingled with our imperfections and consequently cannot indure the seuere triall of Gods strict iustice nor be accepted of him who being infinite in perfection in himselfe alloweth of nothing that is imperfect vnlesse being vnited vnto Christ we be made partakers of the benefit of his death and obedience and so haue the imperfection of our actions couered with his perfect righteousnesse and their pollution washed cleane away in his most precious blood And therefore if we would leade such a godly life as may be pleasing vnto God we must first labour to be indued with a liuely faith that all our fruits of obedience springing from this roote may bee accepted in and for Christ and be allowed through his righteousnesse and obedience which deserue to bee reiected in respect of their owne pollution and imperfection §.
corrupted and disabled cannot be a sufficient ground of a godly life till after our regeneration it be renewed and restored in some measure vnto that integrity and perfection which it had in our first creation And this we call good conscience which is a maine foundation of godlinesse guiding and inabling vs to the performance of all good duties which God requireth In speaking whereof we will first shew what it is and then the causes of it the effects and fruits which spring from it the properties and signes whereby wee may know it and the meanes by which we may obtaine it if it bee wanting or preserue and keepe it if we already haue it Concerning the first A good conscience is that which being renewed by Gods Spirit and a liuely faith applying vnto vs the vertue of Christs death and obedience doth speake peace and truly testifie vnto vs according to the Scriptures that we are redeemed out of the hands of all our enemies reconciled vnto God iustified sanctified and shall perseuere in grace vnto saluation and that all our actions are warranted by the Word and accepted of God in Iesus Christ though in themselues imperfect whereby we are comforted in all things made cheerefull and diligent in Gods seruice and willing to doe all things which may be pleasing vnto him The causes of a good conscience are diuers The principall efficient is God the Father Sonne and holy Spirit The Father bestoweth this gift vpon vs who as in the beginning he first created and placed it in vs as an vncorrupted Iudge and vnpartiall witnesse betweene him and vs so it is he alone that doth renew and repaire the ruines thereof contracted through the fall of our first parents by which together with all other faculties conscience was corrupted and either so deadded seared and benummed that it had no sense and feeling at all or when it awakened out of this deadly swowne did nothing but accuse and terrifie vs or vniustly excuse and incourage vs in our sinfull courses by presenting vnto vs false comforts §. Sect. 2 Of the meritorious cause of a good conscience The meritorious cause of it is God the Sonne and our Sauiour Iesus Christ who satisfying Gods iustice and appeasing his wrath by his death and obedience freed vs from the guilt and punishment of our sinnes reconciled vs vnto God and made our peace with him vpon which followeth peace of conscience and freedome from the accusations and terrours of it For when by the Law of God or light of nature it is set a-worke to Rom. 8. 1 33 34. affright and disquiet vs in regard of our sinnes then shewing our pardon sealed by the blood of Christ it is calmed and quieted hauing nothing to lay to our charge which Christ our surety hath not satisfied for vs. Whereof it is that our Sauiour was prophetically named The Prince of peace and prefigured vnder the type of Melchizedech because hee is not Esa 9. 6. onely the King of righteousnesse by whom we are iustified but also King of Heb. 7. 2. peace as the Apostle speaketh who making our peace with God did thereby also procure for vs peace of conscience For the Iudge hath no authority to condemne nor the witnesse to accuse nor the Iaylour to imprison nor the executioner to punish and torment when the supreme Soueraigne King of heauen and earth being satisfied by the sufferings of his Sonne hath sent vs his free pardon and wee haue pleaded it in the Court of conscience Yea rather the Iudge doth then acquit and absolue vs and the witnesse saith nothing against vs but as a messenger of good things doth testifie vnto vs this ioyfull tydings And hence it is that our Sauiour was no sooner borne vnto vs but the holy Angels were sent as Gods Heralds to proclaime this peace Glory bee vnto God in the highest and in earth peace good will towards men The which peace our Sauiour Luk. 2. 14. wrought as a Mediatour betweene God and vs by satisfying his iustice and offering himselfe as an all-sufficient sacrifice for the sinnes of all his elect So the Apostle saith It pleased the Father that in him should all fulnesse dwell And hauing made peace through the blood of his Crosse by him Col. 1. 19 20. to reconcile all things to himselfe And else-where he affirmeth that we were without Christ being alients from the Common-wealth of Israel and strangers Eph. 2. v. 12. to 18. from the Couenant of promise hauing no hope and without God in the world but that now in Christ Iesus we who sometimes were farre off are made nigh by the blood of Christ For hee is our peace who hath made both one and hath broken downe the middle wall of partition betweene God and vs Hauing abolished in his flesh the enmity euen the Law of Commandements contained in ordinances to make in himselfe of twayne one new man so making peace And that he might reconcile both vnto God in one body by the crosse hauing slaine the enmity thereby And came and preached peace vnto vs both them which were a farre off and to them that were nigh And thus working our peace with God he brought also peace to our consciences when as by his blood hee had clensed them from the guilt and punishment of sinne for if the blood of Bulls and Goates sanctified to the outward purifying of the flesh how much Heb. 9. 13 14. more shall the blood of Christ who through his eternall Spirit offered himselfe without spot to God purge our consciences from dead workes to serue the liuing God Finally the conscience is renewed and sanctified by God the holy Ghost whilest he applieth Christ and all his benefits the vertue of his death and precious blood and maketh them effectuall for the purging of our consciences from all sinnefull corruption and spirituall defilements that wee may be inabled to performe pure and acceptable seruice vnto God §. Sect. 3 Of the instrumentall causes of a good conscience For the effecting whereof he vseth as his instruments the preaching of the Gospell and administration of the Sacraments and a liuely faith which by them both made effectuall by the inward operation of the Spirit is begotten and also confirmed and increased in vs. First the preaching of the Gospell is the instrument which the Spirit vseth whereby a good conscience is wrought in vs for when the Law preached and the curse threatned like a strange winde and tempest hath rent the mountaines and broken in pieces the rockes of our proud and hard hearts and as the earthquake and fire which Elias saw and felt hath terrified the conscience with the guilt of sinne and caused vs to hide our faces from Gods presence 1. King 19. 11 12 then the still voice of the Gospell causing these stormes to cease doth quiet and calme the conscience so as wee can without terrour yea with much ioy and comfort heare the voyce of God
his owne good the preseruation of his life the welfare and health of his body the chastity of himselfe and his wife the prosperity of his estate and his owne credit and good name so ought we vvith like loue to seeke by all meanes the good and preseruation of our neighbours in euery of these and all other respects The speciall and spirituall loue vvhereby a man loueth himselfe causeth him chiefly to seeke the inriching of his soule vvith all sanctifying grace and to further by all meanes his euerlasting saluation and vvith such loue also vve must loue our neighbours doing them all the good vve can both in respect of their bodies and states but principally in seeking their spirituall good and the eternall saluation of their bodies and soules §. Sect. 10 That we must loue our neighbors as Christ hath loued vs. But because our loue of our selues by reason of our naturall corruption is whilst we continue in this life weake and imperfect and therfore no fit rule for our loue towards our neighbours to be squared by therefore our Sauiour hath propounded vnto vs a much more perfect patterne for our imitation euen that most admirable and diuine loue wherewith hee hath loued vs This is my Commandement that ye loue one another as I haue loued Ioh. 15. 12. you As therefore Christ hath loued vs first before we loued him or any waies deserued his loue and hereby moued vs to loue him againe so 1. Ioh. 4. 19. ought wee to preuent one another with our loue and thereby prouoke them to returne vnto vs the like dutie Secondly as Christ loued all his Rom. 5. 8. elect freely without any respect of merit yea when we were strangers sinners and enemies not because of any goodnesse in vs but that by his Loue he might bring vs to good so ought our loue to be free and not mercinary so farre foorth as it may redound to our owne profit but we must loue strangers that thereby we may make them our familiar acquaintance Our enemies that we may make them our friends and euen those that are now euill and sinners that we may bring them to grace and goodnesse Thirdly as Christ loued all the elect without respect of persons both old and young rich and poore base and noble wise and simple so ought we to loue all sorts and conditions of men in whom we finde already or may hope to finde heereafter the signes and markes of Gods election Fourthly as Christ loued vs perfectly in respect of the manner with a sincere and ardent loue and not in tongue and profession onely but in deed and truth so as no waters of affliction nor death it selfe could Cant. 8 6. drowne or dampe so ought we striue to loue one another and to be ready according to his example when iust occasion is offered to seale and approoue 1. Iohn 3. 16. our loue towards them euen with the shedding of our blood Fifthly as Christ loued vs who were in him elected of his Father in a speciall and peculiar manner aboue all others and out of this loue hath giuen himselfe for vs according to that of the Apostle Who hath loued me Gal. 2. 20. and giuen himselfe for mee so ought we to loue all with a generall and common loue but Gods elect with a peculiar and speciall loue aboue the rest and be ready as the Apostle speaketh to doe good vnto all but especially Gal. 6. 10. vnto those who are of the household of faith Lastly as Christ loueth vs with a constant loue and to the end and will not reiect vs for our frailties and infirmities because in his loue he respecteth not his owne profit but our saluation So ought our loue to be constant towards our neighbours and not to languish and faint vpon slight occasions respecting herein not our owne profit but their benefit and aboue all the euerlasting saluation of their bodies and soules CAP. X. Of the reasons which may moue vs to imbrace charity §. Sect. 1 Of the excellency of charity ANd thus haue I shewed what is that charity both towards our selues and our neighbours which is required in the second Table In the next place I will set downe some reasons which may moue vs to imbrace it all which will reduce vnto these their heads the excellency vtility and necessity of it The excellency of this charity herein appeareth in that our Sauiour Christ maketh it the summe of all other duties and vertues required in the second Mat. 22. 39. Table so that if we haue charity we haue all morall vertues if that bee wanting we are destitute of them all Yea the Apostles not without the direction of his holy Spirit doe seeme to goe further making this charity the epitome and summe of the whole Law He that loueth another saith Rom. 13. 8. Paul hath fulfilled the Law If ye fulfill the royall Law saith Iames according to the Scripture thou shalt loue thy neighbour as thy selfe ye doe well Where either by a Synecdoche of the whole for the part we are as some doe to vnderstand the second Table onely or because true obedience to it doth necessarily inferre our obedience to the first in that it is an inseparable fruit and vndoubted signe of it it may not vnfitly comprehend our totall obedience to the whole Law Secondly in that the Apostle preferreth 1. Cor. 12. 31. 13. 13. it before those chiefe and fundamentall vertues Faith and Hope and that both because if we consider them meerely in themselues it is of a more excellent nature and also in respect of the extent both of latitude and time for whereas they respect our selues only and our owne saluation this extendeth to the good and saluation of many others and whereas they continue onely for this life charity attaineth to its greatest perfection in the life to come and shall euer remaine as a principall part of our euerlasting ioyes And thus also the Apostle Peter commendeth charity vnto vs aboue all other duties Aboue all things saith he haue feruent 1. Pet. 4. 8. charity among your selues for charity shall couer the multitude of sinnes Finally the Apostle sheweth the excellencie of charity whereas hee exhorteth vs aboue all things to put on Charity as being the bond of perfectnesse or the most perfect bond seeing wee are thereby vnited vnto Christ our Col. 3. 14. Head and as fellow-members one with another For howsoeuer we are thus vnited first and principally by the Spirit of God and a liuely faith yet this bond of vnion is perfected and made more firme and strong by this grace of charity which transforming and changing vs into the very nature of the things beloued doth cause vs to become one with them and so inseparably vnited that nothing in the world no not death Cant. 8. 6. it selfe is of sufficient force to pull vs asunder §. Sect. 2 Of the profit of charity in
yet thought of most to be no sinnes and free from the censure of law the which the Papists doe stifly defend making this concupiscence and lust after baptisme to bee no sinne Now this purity of minde and heart here required consisteth of two parts originall righteousnesse and perfect loue of our neighbours and our selues and the concupiscence of the Spirit Originall righteousnesse is both a cleanenesse from all vnrighteousnesse and euill concupiscence against our neighbours and a disposition and pronenesse to all the duties of charity the which righteousnesse the Lord hauing in our first creation planted in our natures doth iustly require it of vs in his Law though by our fall in the loynes of our first parents we haue lost it and can neuer attaine vnto it in any perfection Yea he doth it not onely in iustice towards all but also in mercy towards his elect to this end that seeing hereby their vnrighteousnesse corruption and misery in themselues they might bee forced to renounce themselues and their own righteousnesse and flee vnto Christ that both they might be clothed with his righteousnesse and by his Spirit be renewed according to his Image Ephe. 4. 22 23 24. Luke 1. 74 75. Tit. 2. 12 13. Rom. 8. 6 7. 7. 8 23. Gal. 5. 17. 1. Tim. 6. 9. 1. Pet. 2. 11. in wisdom holines and righteousnes Contrariwise here is forbidden euill concupiscence which is either originall concupiscence or sin as it is referred against our neighbours the which is that habituall corruption of our natures and that euill inclination and pronenesse to lust against our neighbours contrary to the Law of God or actuall concupiscences which are euill motions in our mindes and hearts against our neighbours both hurtfull and foolish which motions are either euill phantasies and thoughts of the minde or euill affections and perturbations of the heart 1. Cor. 13. 5. all which inclining men to euill are repugnant to charity §. Sect. 10 Of the Spirit lusting against the flesh The spirituall concupiscence here required containeth the good motions of the Spirit and the lusting of the Spirit against the flesh The good motions of the Spirit are righteous charitable cogitations in our mindes concerning our neighbours and like affections in our hearts towards them which are to be imbraced and nourished in vs and contrariwise euill thoughts are to be shunned which either are cast into mens mindes by the diuell and are called his suggestions or arise from originall corruption and habituall concupiscence and both of them either sleeping or waking The lusting of the Spirit against the flesh whereby we Gal. 5. 17 24. fight against our corruptions and crucifie the flesh with the lusts thereof is here also commanded and to be intertained and imbraced of vs. Of which I haue written more fully in another * The fourth part of Christian warfare Treatise §. Sect. 11 Of the meanes inabling vs vnto the obedience of this Commandement The meanes whereby we may be enabled to yeeld obedience to this Commandement are of two sorts first such as tend to the attayning and preseruing of the purenes of the heart which are First to walke with God seeking to approue our hearts vnto him who searcheth and trieth as well our secret thoughts and inclinations as our outward words and actions Secondly to obserue and watch ouer our hearts and senses that no euill concupiscence doe arise in vs or enter into vs or if they doe arise or be suggested that we doe not admit them or forthwith extinguish and quench them Secondly to watch ouer our selues that no euill concupiscence do arise in vs or enter into vs to which end a twofold care is needful 1. When we are awake to keepe our minds occupied in good and holy meditations and exercised about lawfull things not suffring them to be idle or to wander about things vaine vnlawful 2. When we are to sleepe that we commend our soules into the hands of God desiring him to keep them safe from tentations and pure from concupiscences Thirdly to obserue and guard our sences especially our sight by whose ministery Gen. 3. 6. Josh 7. 21. Job 31. 1. Psal 119. 37. Ephes 6. 12. 2. Cor. 10. 5. the obiects of concupiscence are represented to the minde Fourthly that we put on and keepe fast buckled vnto vs the whole spirituall Armour of God which is mighty to cast downe imaginations and to subdue euill thoughts And finally that we frequently vse feruent and effectuall prayer vnto almighty God that he will assist and gouerne vs with his holy Spirit against all tentations and suggestions of the diuell the world and our owne flesh THE THIRD BOOKE OF A GODLY LIFE CONTAINING IN IT THOSE DVties which are required in our daily exercise both generally at all times of the day and vpon all occasions and specially in the seuerall parts of it CAP. I. That the duties of a godly life ought daily and constantly to be performed and not by fits and spurts onely §. Sect. 1 That the duties contained in the former Booke are to be performed daily and constantly vpon euery fit occasion AND thus haue wee intreated of the duties which are to bee performed of all those who desire to leade a godly and Christian life Now we are to shew how all these duties of piety righteousnesse and sobriety are to be daily and continually exercised of vs so farre foorth as our callings and occasions meanes and opportunity will suffer and inable vs. Neither is it possible that all these duties should be performed by euery man seeing diuers of them are appropriate to diuers persons sexes and callings in which respect the subiect is not tied to performe the duties of the Prince nor the Prince of the subiect the husband of the wife nor the wife of the husband c. nor yet that all duties common to all Christians should be performed euery day seeing many times we want fit obiects to exercise them vpon as also conuenient time and leasure ability and opportunity But this is required of vs that at no time we commit any thing against the holy Law of God or thinke that any time company or other circumstance can make sinne seasonable nor yet omit any of the former duties when God requireth them at our hands giuing vs fit obiects occasions meanes and ability to performe them And that not onely some spare time bee allotted to these Christian duties taking liberty to spend the remainder of our dayes after our owne sinfull lusts or in the vnlawfull and base seruice of the world and the prince thereof for the worthlesse hire of earthly vanities but we must bee wholly taken vp of them and bee still exercised in the practice of some one or other of them as shall be most conuenient and will best sort with the aduancing of the glory of God and the spirituall and temporall good of our selues and our neighbours in respect of meanes and occasions
into act when wee haue had fit occasion Our worldlinesse and earthly mindednesse which haue made vs by affecting transitory trifles to neglect spirituall and heauenly excellencies and neglecting Gods seruice to serue Satan in hope of receiuing this base wages and rewards of iniquity Our little profiting by the long inioying and vsing of the light of the Gospell and plentifull meanes of our saluation for the inriching of our selues with Gods spirituall and sauing graces knowledge faith affiance loue zeale patience or the fruitfull exercizing of them in the duties of a godly life which hath come to passe by our irreuerent slothfull and sluggish vsing of the meanes nor bringing vnto them any faith zeale feruency of spirit or a good conscience Our want of Christian valour and resolution in the Christian warfare and our often yeelding vnto the tentations of Satan the world and our own flesh Finally our abuse of prosperity and temporary blessings which being giuen vs of God as present wages in our hands to make vs more cheerfull in his seruice we haue abused as meanes and occasions to make vs more sinfull more forgetfull of God and negligent and cold in his seruice more proud worldly and vnconscionable in all our courses And when we haue called to our remembrance these and such other sinnes whereby we haue been hindred in the wayes of godlinesse and haue vnfainedly lamented and bewailed them with bitter griefe and resolued amendment for the time to come then are we also to renew and strengthen our faith by applying afresh vnto vs the gracious promises of the Gospell which are made in Christ vnto all repentant sinners The which often renewing of our couenant with God will be a notable meanes of strengthening vs vnto all the duties of a godly life seeing this couenant of grace is the ground and foundation of them God hauing promised therein that hee will take away from vs our stony hearts and giue vs hearts of flesh and that hee Ezek. 11. 19 20. and 36. 26. will put a new spirit within vs that we may walke in his statutes and keepe his ordinances and doe them That he will giue vs one heart and one way that wee Ier. 31. 33. and 32. 40. may feare him for euer and put his Law in our inward parts and write it in our hearts that we shall not depart from him And as thus on Gods part wee are strengthened vnto all good duties by his Spirit which hee promiseth and giueth vnto vs so also on our part this renewing of our faith inabling vs hereunto for the more we are assured of the remission of our sinnes and of all Gods benefits both spirituall in this life and heauenly in the life to come the more we loue him who hath so loued vs and of his infinite bounty hath multiplied vpon vs such inestimable blessings and Nehem. 10. 29. the more wee loue him the more loth wee are to doe any thing which may displease him and the more forward and willing to glorifie him and to performe all good duties acceptable in his sight §. Sect. 6 That we must take more care to approue our wayes to God and our owne consciences then vnto men The second rule is that we chiefly labour to approoue all our workes and wayes to God and our owne consciences rather then vnto men the testimony whereof is much more to be esteemed then publike fame and humane censures For fame being but a breath of the often deceiued multitude may also deceiue vs by giuing a false testimony either on the worser or better part but our cōsciences which are priuy euen to our secret actions and inward intentions in doing them will not easily bee corrupted to giue in false euidence especially in those who are sanctified and regenerate Humane and vulgar censures are often false and friuolous ridiculous and impious applauding that which God condemneth and condemning that which he commendeth and commonly that best pleaseth the multitude which displeaseth him They call him honourable not who honoureth God and is honoured of him who is a sonne of God brother of Christ and heire of heauen but who is innobled by the vertues of his parents or who hath bought glorious titles as it were a slaue in the market or as the Centurion his freedome with a great summe They call him rich and happy who is poore beggerly naked and vtterly destitute of the riches of Gods graces because he hath some worldly pelfe which euery day may be taken from him or he from it And hee of the world is esteemed valorous and magnanimous who is so impotent in ruling his passions that he cannot beare the least iniury without taking reuenge and contrariwise he base and cowardly who dissembleth wrongs and according to Christs Commandement doth readily forgiue them leauing vengeance to God vnto whō alone it belongeth Though nothing is more contrary to true fortitude or the magnanimous constancy of a sound and well-settled minde then with euery wind of words to bee moued out of a right state and with other mens folly to become furious and frantique But a good conscience giueth in true euidence as witnessing with God or that which he witnesseth not out of a blind opinion mis-led by passion but according to the booke of holy Scriptures with which this booke of conscience commonly agreeth And therefore if wee would leade a godly life and constantly performe those Christian duties which are pleasing vnto God let vs lightly regard the censure of the multitude who ordinarily outface and discountenance vertue and piety and commend and magnifie vice and wickednesse iustifie those whom God condemneth and condemne those that hee iustifieth accounting their false praises a great dishonour and their scornes and disgraces for innocency and piety our praise and glory seeing he cannot be but honourable whom God honoureth nor want glory whom Christ his Saints and holy Angels approue and applaud And contrariwise let vs highly esteeme in all our actions the testimony of our owne conscience which will restraine vs from secret sinnes as well as from open and notorious and mooue and incite vs to all Christian duties euen in our secret closets when there is none by to censure our actions And as no wise man in running of a race is much moued with the speeches of the standers by which hee assuredly knoweth to be false and friuolous thinking euer the better of himselfe when he is cast behind all the rest of the company because they commend his speed or the worse when he hath outstripped them and is neere the goale because they discommend him for his slownesse so neither must we be lifted vp with a good conceit of our selues when others commend vs for our swiftnesse in the spirituall race if our owne consciences tell vs that wee are slow and behind all the rest with whom wee contend for the Garland nor yet deiected and discouraged when they dispraise vs if we are priuie vnto
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
his holy Spirit are not onely nourished and strengthened with their ordinary food as hearing the Word prayer holy conferences and good company but through Gods Spirit assisting them are able to turne euen Iron ages into good nourishment and the poyson of euill examples into cordials and preseruatiues to strengthen them the more against common corruptions and raigning sinnes And therefore to excuse our neglect of Christian duties belonging to a godly life because we liue in euill places and times what is it but to proclaime that we are like vnto them and are not yet regenerate by Gods Spirit nor changed in our natures but still remaine in the state of corruption and consequently lyable to death and condemnation CAP. XX. Diuers other obiections made by the flesh against a godly life propounded and answered §. Sect. 1 That it is not enough to liue harmlesly vnlesse we performe religious duties ANother obiection which the flesh maketh against the strict performances of Christian duties is that it is vnnecessary seeing if we be harmlesse and not guilty of hainous sinnes as idolatry blasphemy murther adultery drunkennesse theft and such like but liue honestly amongst our neighbours doing no man any hurt and in good fame and name in the world the Lord will accept of vs and beare with our infirmities though wee be not so precise as many others in performing the duties of a godly life as they haue been before described To which I answere that the Lord will neuer accept of vs as his seruants and children if wee doe not at least desire resolue and indeuour to yeeld vnto him intire obedience to his whole Law as well by doing the duties which he hath commanded as in leauing vndone the vices which he hath forbidden and that this obedience chiefly consisteth rather in performance of that which is good then in abstinence from that which is euil that if to be harmelesse and innocent were all that is required to Christianity then were wee best Christians when we sit idly still rather then when wee are in action yea though we should sleepe out our whole liues because then wee are furthest off from doing any hurt But let vs consider that God requireth seruice at our hands and he is counted but a sorry seruant who receiuing meate drinke and wages doth content himselfe if he doe his Master no harme though he neuer indeuour to doe him any good That the axe is set to Math. 3. 10. the root of the tree to cut it downe that it may be cast into the fire if it bringeth not forth good fruit though it should beare none that is euill and the barren tree must be hewne downe and cast out of the Lords Vineyard Luk. 13. 7. because it doth but cumber the ground That we must be not onely trees of innocency but trees of righteousnesse if we be of Gods planting which Esa 61. 3. Luk. 8. 44. are distinguished from euill trees destinated to the fire not by bearing nothing but by bringing forth good fruit Let vs remember that the Fig-tree was cursed by our Sauiour not because it had vpon it figs like those in one of Ieremies baskets which were so very naughty that they could Ier. 24. 2. Math. 21. 19. not be eaten they were so bad but because it had none at all when Christ purposely came to finde some vpon it That the vnprofitable seruant is by Math. 25. 30. his Lord reputed an euill seruant and adiudged to punishment for not increasing his Masters Talent though he had not mis-spent it in riotous liuing And that the sentence of condemnation shall passe against those Mat. 25. 41 42. who neglect to doe the workes of mercy to Christs poore members though they neuer oppressed or wronged them Finally let vs know that they deceiue themselues who dreame of a meane betweene not doing good and doing euill for if we be not on Gods side wee are against him if Luk. 11. 23. we gather not with Christ we scatter abroad neither can wee sooner cease to Esa 1. 16. doe euill but presently we begin to doe that which is good §. Sect. 2 That it is not sufficient to serue God in some things and at some times Againe it is ready to obiect that if it be not sufficient to abstaine from euill and from grosse and hainous sinnes but that wee must also performe the contrary duties yet at least it is not necessary that we should be tyed so strictly vnto all duties of holinesse and righteousnesse which God requireth or if to all yet not at all times but that it is enough if wee performe some good duties either towards God or our neighbours though wee neglect others and that wee bee at some times zealous and deuout though at other times we take our liberty and ease our selues of this hard taske by taking our pleasures seeing as long as wee liue in this world wee cannot be Saints but must liue like other men as being alike fraile and full of infirmities To which I answere that euen in this life we must be of the communion of Saints if euer we meane to communicate with them in glory and happinesse and howsoeuer corruption of nature and humane frailties hang vpon vs yet we must not willingly nourish them and cheerfully obey the flesh in the lusts thereof for if we liue after the flesh we shall Rom. 8. 13. dye but we must labour through the Spirit to mortifie the deeds of this body of sinne that we may liue as the Apostle teacheth vs. And although we cannot by reason of the law of the members and the sinne that hangeth vpon vs yeeld vnto the Law that perfect and strict obedience which it requireth for in many things we sinne all yet if euer we would haue any Iam. 3. 2. sound comfort in the gracious promises of the Gospell wee must yeeld vnto God the obedience of sonnes which consisteth in an earnest desire full resolution and diligent indeuour to please our heauenly Father by framing our liues according vnto his will in all things and at all times We must put off as much as in vs lieth the whole old man with all his corrupt Eph. 4. 22 23 24 and deceitfull lusts and being renewed in the spirit of our mindes we must put on the New man which after God is created both in righteousnesse and true holinesse Wee must haue with Dauid respect vnto all Gods Commandements Psal 119. 6 20. and leade our liues both in godlinesse and in honestie For though wee be 1. Tim. 2. 2. neuer so deuoute and zealous in religious duties yet if we doe not ioyne with them the duties of charity and righteousnesse God will reiect vs as being no better then hypocrites according to that of the Prophet I hate Amos 5. 21 22 24. I despise your feast dayes and I will not smell in your solemne assemblies Though yee offer me burnt offerings and
keepe a mans selfe vnspotted of the world §. Sect. 4 That the practice of godlinesse is the touch-stone of our faith Furthermore the iust doe liue by their faith which doth ingraft them into Christ their life and righteousnesse and a godly life is the touch-stone Hab. 2. 4. Ioh. 15. 2 5. which discerneth a true and sincere faith from that which is false and hypocriticall It is the signe of our spirituall vnion and incision for they that are ingrafted into the true Vine Christ doe bring foorth much fruit and they who doe not are either no branches at all or such as are dead and shall bee cut off It is the fruit which the tree of faith beareth by which wee may discerne a liuing from a dead faith Iam. 2. 8. and approoue and manifest it vnto others It is the breath of this life of faith and the operation of this facultie whereby wee may discerne whether it bee a liuing body and liuely sacrifice acceptable vnto God or a dead carcasse which hath onely the shew of a true body but stinketh in his nostrils when for an oblation wee offer it vnto Iam. 2. 26. him §. Sect. 5 That though a godly life is not the cause yet it is the way to euerlasting happinesse Finally a godly life though it doe not merit euerlasting happinesse with which it holdeth no proportion yet it is the way that leadeth vs therunto Heb. 12. 14. in which whoso trauaile shall at the end of their iourney surely attaine to eternall blessednesse And they who neglect it being quite out of the way can neuer come vnto that place of ioy For without holinesse wee shall neuer see God If we haue not our part in the first resurrection to newnesse of life we shall haue no part in the second to glory and immortality but liuing and dying dead in sinne the second death also will seaze vpon vs. And if we walke not in this subordinate way of holinesse and righteousnesse which leadeth to life and happinesse wee can haue no part in the Ioh. 14. 6. chiefe and principall way Iesus Christ without whom there is no saluation 2. Cor. 5. 17. For as many as are in Christ are new creatures They that are Christs haue crucified the flesh with the affections and lusts They that are baptized into him Gal. 5. 24. are buried with him by baptisme into death that like as Christ was raised vp from Rom. 6. 4. the dead by the glory of the Father euen so they also should walke in newnesse of Rom. 8. 1. life They that are in Christ walke not after the flesh but after the Spirit and to such onely there is no condemnation Finally they that are ingrafted into the true vine Iesus Christ shall bring foorth in him the ripe and sweet Grapes of holinesse and righteousnesse and bearing fruit shall be more and more Ioh. 15. 2 6. purged by our heauenly Father that they may dayly increase in fruitfulnesse So that there is no other way to assure vs of Christ and his benefits no other meanes to make our election and calling sure then by adding 2. Pet. 1. 10. one grace vnto another and bringing foorth the fruits of them all in a Christian life and holy conuersation §. Sect. 6 That all Gods Ministers should much inforce this doctrine and practice of a godly life All which as it euidently sheweth the excellencie profit and necessity of walking in this way of holinesse and righteousnesse as I shall more plentifully prooue hereafter so also how necessary and profitable it is for Gods Ministers who are appointed for guides vnto others that they doe not onely themselues walke in this way and shine as lights and patternes of godlinesse in their holy and Christian conuersation but also that they shine vnto them in the light of their doctrine teaching them the way which they should choose and what the acceptable will of God is vnto which they should conforme themselues in all holy obedience perswading and exhorting them to goe forward when they are dull and sluggish that their words may as the Wise man speaketh serue for goades to hasten their speede and admonishing and reproouing them when they leaue Eccles 12. 11. this way and wander in the by-wayes of sinne and wickednesse without which the godly life of the Minister is not sufficient and his exemplary actions but dumbe signes and oftentimes through humane frailty erroneous patternes if the Word preached doe not giue light and life vnto them In which regard among diuers of my worthy and godly brethren who haue profitably laboured in this Argument and offered vnto God their free-will offerings of great value I likewise haue aduentured to cast my poore mite into this Treasury that I may not only hereby more and more stirre vp and prouoke my selfe to walke more carefully conscionably and cheerefully in this path of piety but also may as much as lyeth in mee both by word and writing perswade many others to beare mee company CAP. II. Containing the definition of a godly life whereby we may know what it is and wherein it consisteth §. Sect. 1 What a godly life is both according to the Law and also Gospel NOw that we may more orderly proceede in handling of this Argument I will first shew what this godly life is and what the duties are which principally are required vnto it and then propound the helpes and meanes whereby we may be perswaded to enter into this Christian course and inabled to proceed in it conscionably and cheerefully And first if we define it in that legall perfection which God requireth this godly life is an absolute conformitie of all our actions and whole conuersation vnto the will of God which is the perfect rule of holinesse and righteousnesse as it is reuealed vnto vs in his Word especially in the Decalogue or ten Commandements vnto which we cannot attaine in this state of corruption and imperfection seeing we are not perfectly regenerate but are partly flesh and partly Spirit and haue the reliques of sinne remaining in vs which as an heauy burthen presseth vs downe in this way and like fetters on our legs Heb. 12. 1. so hindreth vs that we can but slowly and lamely proceed in our spirituall iourney as we may see in the example of the Apostle who professeth that hee could not doe the good which hee would but the euill which hee would not Rom. 7. 15 22. and that whilst he was delighted in the Law of God he found another law in his members warring against the law of his mind and leading him captiue to the law of sinne Notwithstanding we are to walke by this rule and in our desire and indeuour as it were with an holy ambition to aspire vnto it and though we cannot reach vnto this Sunne of perfection yet wee must chuse it for our marke and shoot towards it as high as we can and be sorry
Rom. 8. 6 7 8. Gen. 6. 5. which is enmitie against him and our naturall imaginations which are only and continually euill Fourthly if we neglect the direction of Gods Word in performing seruice vnto him though it bee not in the matter but the manner onely God will neglect our seruice as being meere will-worship and not that which he hath appointed according to his saying to the Iewes by the Prophet Esay Who hath required these things at your hands yea he will reiect it as odious and abominable as he did the sacrifices Esa 1. 12. of the Iewes who in seruing him chose their owne wayes and in their hearts and soules still delighted in their abominations when in outward appearance they seemed deuout in offering vnto him sacrifices and oblations Esa 66. 3. as elsewhere he protesteth by the same Prophet Neither will our good meanings blind zeale and superstitious deuotion make our will-worship accepted of God seeing they are in themselues sinfull and one sinne will not excuse another Yea if we haue no better guides to direct vs we shall for Gods true seruice imbrace and euen tire our selues in the seruice of the deuill as we see in the example of the Iewes whose blinde zeale misled them out of the way of saluation into the way of destruction whilest neglecting the righteousnesse of faith in Iesus Christ they indeuoured to establish their owne righteousnesse And of the Apostle Paul who by Rom. 10. 3. an ignorant zeale was made as hee confesseth euen mad against the Act. 26. 11. Saints and with all raging crueltie set himselfe to destroy the Church of God And finally of those honourable women spoken of in the Acts of the Apostles who out of their blinde deuotion raised persecution against Paul and Barnabas and expelled them out of their coasts Fifthly if wee serue Act. 13. 50. not God according to his will and Word but according to our owne good meanings and blinde deuotions it will not be pleasing to God as not being done in faith but doubtingly not knowing whether the duties which wee performe bee agreeable to his will or no or rather without doubting we may know that our seruice is not according to Gods will and therefore displeasing vnto him seeing he hath prefectly reuealed his will in his Word both concerning that which he would haue vs doe and Rom. 6. 23. that which he would haue vs leaue vndone and consequently such seruice is not only without but contrary to faith and most odious vnto God Sixthly all our paines taken in this seruice which is not warranted by Gods Word but done according to our own inuentions good meanings and traditions of men are in vaine and all our labour lost which is thus spent in will-worship and blinde superstition according to that of our Sauiour In vaine they worship me teaching for doctrines mens precepts Yea Matth. 15. 8 9. they are not onely vaine and as the Apostle speaketh perish in the vsing Col. 2. 22. but euil both simply and by accident for who can bring good out of euill that which is cleane out of that which is vncleane or spirituall seruice vnto Iob 14 4. God out of the forge of our carnall reason and euill imaginations seeing Gen. 6. 5. John 3. 6. our Sauiour hath taught vs that that which is of the flesh is flesh and that which is borne of the Spirit is Spirit And as it is simply euill in respect of the euill fountaine from which it springeth so also accidentally in that it is preferred before the Word and will of God and by taking place of it doth cause it to be cleane thrust out of dores as we see in the example of the superstitious Pharises who in setting vp their owne traditions made Math. 15. 4 5 6. Gods Commandements voyd and of none effect and of the Papists who by making roome for their blinde deuotions haue quite exiled all the parts and meanes of the true seruice of God In which regard all the labour which is thus spent doth not only not please God and so lose all reward but much displease him and prouoke his wrath and pull downe his heauie iudgements vpon all such as tender such seruice vnto him both in this life and the life to come Of the former we haue an example in Nadab Leuit. 10. 2. 9. 24. and Abihu who were consumed with fire from heauen because they offred strange fire vnto God and did not vse that fire which he had sent downe from heauen to this purpose In Saul whose kingdome was rent from him either for offering sacrifice himselfe which did not belong vnto him for which sinne also Vzziah was smitten with leprosie or for not staying the time appointed by God and his Prophet Samuel And in Vzzah who 2. Chro. 26. 19. was smitten with present death because being but a Leuite he tooke vpon 2. Sam. 6. 6. him to touch the Arke which none might doe but the Priests and suffered it to be carried in a cart which should haue beene borne vpon their shoulders Num. 4. 15. Vnto which punishments and the like of this life God will adde those eternall punishments in the life to come vpon those that adde vnto or detract from his will which the Apostle Iohn threatneth against those who adde vnto or detract from his Prophecie namely losse of heauenly Apoc. 22. 18. happinesse and all the plagues written in that booke among which are the torments of hell fire euerlasting condemnation of body and soule And therefore when we come thus farre as to haue feruent desires and great deuotion to serue God let vs take heed that the deuill doe not delude vs by perswading vs through his instruments to spend all our labour not onely in vaine but also to losse nor to lay out our good intentions as it were good coyne vpon the base trifles of humane traditions will-worship and our owne inuentions as worshipping of Saints and Angels Masses Pilgrimages Popish Fasts Penances and punishing of our bodies mumbling of Latine Prayers without vnderstanding satisfactions and such like seeing these are not onely not commanded but expresly contrary to Gods will and Word And the Apostle also hath giuen vs warning to take heed of and auoid them as hauing only a shew of wisedome in will-worship and humilitie and not sparing of the body and in truth are meerefolly being Col. 2. 23. flatly opposite to the wisedome of God But resoluing to please God by leading a godly life let vs make his will reuealed in his Word the rule and squyre of all our actions resoluing and indeuouring to do that which in this Word is commanded and inioyned and to leaue vndone what in it is forbidden and condemned §. Sect. 4 The speciall duties in which a godly life chiefly consisteth And thus we see what is the maine and generall matter of a godly life namely such a
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
causeth vs not in pride and selfe-conceit to content our selues with that we haue but seeing our imperfections to labour in the vse of all good meanes after a greater measure till by attaining to one degree after another wee doe in the end obtaine with perfection of knowledge perfect happinesse But yet in this imperfect knowledge there are diuers degrees which accordingly are diuersly required that they may be acceptable vnto God and sufficient for vs and our saluation First in respect of the diuers times of illumination for in the twy-light of the Law when as the Sunne was not yet risen there was not so great a measure of knowledge required as in the broad day of the Gospel when as God requireth some proportion between our sight of knowledge and the light of his truth shining vnto vs. Otherwise wee can haue no assurance that we are in the number of his Church and of those Esa 11. 9. Ier. 31. 34. Ioel. 2. 28. with whom the Couenant of grace is made vnlesse the Prophecies foretold of such be verified in vs and among the rest that we who are taught by his Sonne and Spirit shall know God and his will in farre greater perfection then they did which were vnder the Pedagogie of the Law So in respect of the meanes God requireth a greater measure according to their greatnesse expecting much where he hath giuen much as more of those where the Gospell is freely and openly preached then of those who liuing in times of persecution haue it only by stealth and with many difficulties and dangers And in a flourishing Church such as ours is hee requireth the greatest measure where hee hath planted the most faithfull Ministerie And therefore in this cleere light of the Gospel and liberall meanes which God alloweth vs wee are to labour after a like measure of knowledge as the Apostle exhorteth the Colossians Let the Word of Christ Col. 3. 16. dwell in you richly in all wisedome to which end we must not cease to pray for our selues as the Apostle for them that wee may be filled with the knowledge Col. 1. 9. of Gods will in all wisedome and spirituall vnderstanding Finally that our knowledge may be acceptable there is a diuers measure required in respect of diuers callings As that the Ministers must exceed the people seeing they are appointed their teachers and guides and the Priests lips Mal. 2. 7. must preserue knowledge that the people may seeke the Law at their mouth That the rich exceed the poore because they haue more leasure liberty and opportunity to vse the meanes that the husband exceed the wife and the father the children because they are bound by their places to teach and instruct them And finally that they who haue beene long Schollers in Christs Schoole doe excell those who are nouices and but newly admitted for want of which proficiencie the Hebrews are sharply reprooued by Heb. 5. 12. the Apostle But yet wee are to know that in all true members of the Church who are of age and capacity it is required that they vnderstand the maine principles of Christian Religion which are contained in ordinary Catechismes that they may bee able to render an account of their 1. Pet. 3. 15. 1. Thes 5. 21. 1. Ioh. 4. 1. Act. 17. 11. faith to those that aske them to instruct those who are vnder their gouernment and to know and discerne the voyce of Christ from the voyce of a stranger to try the spirits whether they bee of God or no and not hand ouer head receiue whatsoeuer is deliuered by those who are in the habit and place of a Minister but to discerne at least in maine points necessary to saluation the sound doctrines of their faithfull teachers from the errours and vntruths of false seducers §. Sect. 2 Of the quality of our knowledge that must be effectuall The last thing required in our knowledge respecteth the quality of it that it be sanctifying effectuall and sauing knowledge Neither doth euery kind of knowledge make vs and our liues acceptable vnto God for 1. Tim. 1. 4. 6. 20. there is a false knowledge consisting in vaine speculations fables quirkes and conceits of wit endlesse and vselesse genealogies which minister questions rather then edifying which is in faith and making men rather more proud and contentious then more holy and religious which is odious vnto God And there is a litterall or speculatiue knowledge swimming in the braine which not being effectuall for the sanctifying of the 1. Cor. 13. 2. 8. 1. heart and amendment of the life doth not profit but rather hurt those that haue it pussing them vp with pride and making them disdaine those that want it The which as it increaseth their sinne because it is committed against knowledge and conscience and leaueth men without excuse so doth it make their punishment more grieuous and their condemnation more intolerable for the seruant that knoweth his masters will and doth Luk 12. 47. it not shall be beaten with many stripes and it shall bee more easie for Sodom Mat. 11. 21 22. Iohn 9. 41. and Gomorrah at the day of Iudgement then for Corazin and Bethsaida because hearing Christs Word and seeing his workes they repented not This knowledge though it be true in respect of the obiect which is the Word and truth of God yet is it vaine in regard of the effect being vneffectuall to a godly life and to the assuring vs of life eternall in which when we excell neuer so much yet shall wee come short of many wicked men who are in the state of death and condemnation yea of the deuils themselues who in theory and speculation know more then wee Yea in truth such knowledge is no better then ignorance in Gods estimate seeing we know onely so much in Christianity as we bring into vse and practice according to that of the Apostle Heereby we doe know that wee know God if we keepe his Commandements he that saith I know him and keepeth not 1. Iob. 2. 3. his Commandements is a lyer and the truth is not in him And againe Whosoeuer abideth in him sinneth not whosoeuer sinneth that is in whomsoeuer 1. Iob. 3. 6. sinne ruleth and reigneth hath not seene him neither knowne him §. Sect. 3 That sauing knowledge is necessary to a godly life And therefore if we would be accepted of God and haue our liues and wayes pleasing in his sight wee must not content our selues with such a Stude non vt plus alijs scias sed vt melius Seneca Tit. 1. 16. 1. Tim 4. 8. Ioh. 4. 24. Psal 16. 8. Gen. 5. 24. Gen. 17. 1. knowledge as swims in the braine but labour after such a sauing effectuall knowledge to be the guide of all our works and actions which maketh vse of all we know for the sanctifying of our hearts and affections and the reforming of our liues and conuersations For example
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
no contentment in their greatest abundance but like sweete drinkes encrease thirst and as fuell put into the fire inflame the heate of carnall concupiscence Or if they giue some seeming content in the time of health yet how little pleasure doe we take in them vpon our sicke beds though they haue some taste vnto our carnall appetite in the time of life and strength yet what an after tang leaue they at parting and how little comfort and contentment bring they against the terrours of death and the dreadfull apprehensions of approaching Iudgement §. Sect. 4 The third reason which is taken from the necessity of piety The third reason is taken from the necessity of piety seeing without it wee can haue no assurance of any spirituall benefit neither in this life nor in the life to come For it is the end which God hath proposed vnto Ephe. 1. 4. them all vnto which he most certainely attaineth if we euer attaine vnto them seeing he who is infinite in wisedome and power can neuer faile of his end which he propoundeth to his actions Now the Lord hath chosen vs that we should be holy hee hath redeemed vs out of the hands of all our Luke 1. 74. Col. 1. 22. spirituall enemies that we should worship him in holinesse and righteousnesse all the dayes of our liues We are reconciled by Christ in the body of his flesh through death that hee may present vs holy and vnblameable in Gods sight He hath adopted vs for his children that wee may be holy as he is holy He hath iustified and pardoned all our sinnes that being freed from Leuit. 19. 2. Mat. 5. 45. Rom. 6. 18. sinne wee may become the seruants of righteousnesse And therefore without this holinesse we can haue no assurance that we are elected redeemed reconciled adopted or iustified and consequently that we shall be saued for though it be not the cause of our happinesse yet it is the way that leadeth vnto it in which if we walk not we shal neuer come into that place of blessednes for without holinesse none shall see the Lord as the Apostle teacheth vs. Heb. 12. 14. §. Sect. 5 The fourth reason perswading vs to piety which is the consideration of Gods manifold mercies and of Christs comming to Iudgement Vnto these reasons we may adde the consideration of Gods manifold mercies in Iesus Christ which ought to bee notable inducements to moue vs to the imbracing and practising of piety For what greater incouragement can we haue to make vs zealous and cheerefull in the duties of Gods seruice then to consider how gracious and good God hath beene vnto vs in our creation redemption and continuall preseruation in giuing vnto vs his Sonne and pardoning our sinnes in freeing vs out of the cruell bondage of all our spirituall enemies and in multiplying his blessings vpon vs both in spirituall and corporall things And this argument the Apostle vseth to this purpose I beseech you therefore brethren by the mercies of God that yee present your bodies a liuing sacrifice holy acceptable Rom. 21. 1. to God which is your reasonable seruice And as the fruition of Gods present fauours ought to make vs forward in his seruice so also the consideration of his gracious promises concerning better and more excellent things in time to come euen the full fruition of his glorious presence and eternall blessednesse in his euerlasting Kingdome And this reason also the Apostle vseth to this end Hauing therefore these promises dearely beloued let vs 2. Cor. 7. 1. clense our selues from all filthinesse of the flesh and spirit perfecting our holinesse in the feare of God Finally the consideration of Christs comming to Iudgement should perswade vs vnto holinesse when as the heauens being on fire shall be dissolued and passe away with a noyse the elements melt with feruent heate and the earth with all the workes thereof shall be burnt vp For then onely they shall bee happy who haue beene holy and raigne with God in glory who haue faithfully serued him in holinesse and righteousnesse in the Kingdome of grace And thus the Apostle Peter reasoneth Seeing then saith he that all these things shall be dissolued what manner of persons ought yee to be in all holy conuersation and godlinesse But I shall 2. Pet. 3. 11. haue hereafter occasion to speake more fully of this point when I come to shew the manifold reasons and motiues which may induce and perswade vs vnto a godly life and therefore for the present I will content my selfe thus briefly to haue touched them referring the Reader for his more full satisfaction to the following discourse CAP. III. Of our adhering and cleauing vnto God with the full purpose and resolution of our hearts §. Sect. 1 Of the summe of the first Commandement WE haue spoken of piety which is the summe of the first Table And now it followeth that we speake briefely of the particular precepts the first whereof is contayned in these words Thou shalt haue no other gods before me or before my face The maine scope and summe whereof is this that wee know acknowledge and worship Iehouah the Father Sonne and holy Ghost in Trinity of persons and vnity of Essence and no other gods besides him For to haue God is in our mindes and vnderstandings to know and acknowledge him to bee our God all-sufficient incomprehensible omnipotent immutable eternall iust mercifull and infinite in all perfection in our hearts and affections to adhere and cleane vnto him with faith affiance hope loue zeale whom we know to be the chiefe Goodnesse and supreme cause of all our happinesse in our wills with all earnest desire and constant resolution to serue and obey him in all his Commandements with all the power and faculties of our bodies and soules whom we know and acknowledge to be the chiefe end of all things and so infinitely good gracious vnto vs and with our bodies actions and indeuours to worship and serue him alone with all our might and strength So that the true sauing knowledge of God is the ground of all other vertues and obedience as we haue shewed and therefore if wee would imbrace any vertues or perform any Christian duties of a godly life we must in the first place labour to haue our mindes inlightened with the knowledge of God and his truth without which our deuotion will bee no better then superstition and all our indeuours in the performance of religious duties meere will-worship and idolatry as wee see in the example of the Idolaters who in stead of worshipping the only true God worship stocks stones and Images Saints and Angels and in stead of doing Gods will in their deuotions do their owne wills and therefore tire themselues and spend all their strength in vaine §. Sect. 2 Of adhering to God what it is and the necessity of it But of this knowledge of God which is the maine ground of a godly life wee
that he shall neuer taste of the same stripes and reuerenceth him in respect of his power iustice grauity and authority ouer him though he expecteth nothing from them but all good So the Apostle Peter vseth this argument And if ye call on 1. Pet. 1. 17. the Father who without respect of persons iudgeth according to euery mans worke passe the time of your soiourning heere in feare And the Apostle Paul vseth Gods seuerity to the reiected Iewes as a reason to make vs to feare God and exhorteth vs to worke out our saluation with feare and trembling Rom 11. 28. Phil. 2. 12. Besides being partly flesh as well as Spirit and therefore full of infirmities and corruptions it is profitable for the vnregenerate part which is a slaue and not a sonne to be contained in dutie and restrained from sinne by the feare of Gods Iustice power and punishments For our loue being imperfect our feare cannot attaine in this life to filiall perfection but so farre foorth as we are vnregenerate is seruile and slauish And to this end are Gods iudgements denounced and punishments inflicted in the Heb. 3. 12 13. Psal 119. 120. 1. Cor. 10. 6 11. hearing and sight of the godly that they may feare to offend so iust and mighty a God and so escape these fearefull punishments But the chiefe grounds and causes of Gods feare in the hearts of his children are sauing knowledge and a liuely faith whereby being assured of Gods loue in Christ we loue him againe and are aboue all things afraid to doe any thing which is displeasing in his sight either in the omission of any duty or commission of any sinne which our gracious and louing Father either commandeth or forbiddeth §. Sect. 2 That this feare of God is commended vnto vs in the Scriptures and of the great profit of it And this is that feare of God which in the Scriptures is so much commended vnto vs and causeth those who in their hearts imbrace it to bee Pro. 28. 14. Deut. 6. 13. 10. 12. happy and blessed according to that of Salomon Blessed is the man that feareth alway which blessednesse that we may attaine vnto let vs labour after this feare and to this end let vs consider the excellencie and profit of it that our hearts being inflamed with the loue of it we may carefully vse all good meanes whereby we may obtaine it The excellency of it heerein appeareth in that it compriseth in it all other duties and is vsually put for the whole seruice of God wherein the whole man is to bee imployed according to that of Salomon Let vs heare the conclusion of the whole matter Eccles 12. 13. Feare God and keepe his Commandements for this is the whole of man Secondly it is called in this respect the head and beginning of wisedome that is Psal 111. 10. Pro. 1. 7. of all godlinesse and true Religion Thirdly it giueth grace and vertue vnto all other duties and maketh them acceptable in Gods sight For our whole conuersation must be a constant walking in Gods feare In it wee Act. 9. 31. must worship and serue God Serue the Lord with feare And in thy feare will I worship towards thine holy Temple By it our sanctification is perfected Ps 2. 11. 5. 7. 2. Cor. 7. 1. Phil. 2. 12. and our saluation wrought out and finished The profit of this feare of God is also inestimable for it restraineth vs from all vice and sinne according to that of Salomon A wise man feareth and departeth from euill and of Pro. 14. 16. 8. 13. Psal 4. 4. Gen. 39. 9. Dauid Stand in awe and sinne not As we see in the example of Ioseph who had his eares and heart stopped against the vnchaste allurements of his mistresse by the feare of God And of the Egyptian Midwiues who by the Exod. 1. 17 21. feare of God were kept from obeying the wicked edict of the King Whereas contrariwise the want of this feare is the cause of all disobedience and sinne as Abraham implyeth in his speech to Pharaoh and the Gen. 20. 11. Apostle plainely expresseth for hauing set downe a Catalogue of many sinnes he concludeth with this as the cause of all the rest There is no feare Rom. 3. 15. of God before their eyes Secondly it is a fountaine of life making vs to depart Pro. 14. 27. from the snares of death Thirdly it incites and inables vs to the performance of all good duties and therefore the Lord hauing deliuered his Law wisheth that the hearts of his people might be alwayes fraughted Deut. 5. 29. with his feare that thereby they might bee mooued to obey it and the Preacher in this respect compriseth in it alone all other vertues and duties Pro. 15. 33. Eccl. 12. 13. because it mooueth vs to the imbracing of them all Fourthly it deliuereth from all other feares and causeth them to giue place when it is present as the Sunne all other inferiour lights For if we feare God we will not feare the threatnings of men if we feare him that can cast body and soule into hell we neede not feare them that can onely and that by his Act. 5. 29. Luk. 12. 5. permission kill the body as our Sauiour implyeth Fifthly it maketh vs partakers of all good things promised in this life for hee that feareth the Psal 34. 9. Esa 66. 2. Lord wanteth nothing which is good but God is present with such to take notice of all their wants and his eares are open to heare their prayers Psal 145. 19. and grant their desires Finally it bringeth with it euerlasting blessednesse For blessed is the man that feareth the Lord that walketh in his wayes Psal 128. 1. 112. Pro. 28. 14. And happie is the man that feareth alway but he that hardeneth his heart shall fall into mischiefe Which promises belong not alone to those that feare God but also to their posterity after them for their seede shall bee mighty Psal 112. 2. vpon earth and their generation blessed as the Psalmist speaketh §. Sect. 3 Of the meanes of obtaining this feare of God Now the meanes of attaining vnto this feare of God are diuers First to consider and meditate of Gods nature and attributes as of his omnisciency whereby he seeth all things euen the secret corners of our hearts of his omnipotency whereby he is able to reward vs if we feare him or punish vs if we neglect him of his Iustice whereby he impartially iudgeth all men without respect of persons of his truth which neuer fayleth in his promises or threatnings But especially of his mercy and goodnesse towards vs in Christ which will inflame our hearts with his loue and out of this loue cause vs to feare his displeasure as the greatest euill according to that of the Psalmist There is mercy or forgiuenesse with thee that thou mayest be feared The second
sitteth at the right hand of God and that we doe not carry our selues as Citizens of the earth where we haue no abiding place but that we haue our conuersation Phil. 3. 20. in heauen from whence wee expect a Sauiour and Redeemer More especially wee must withdraw our affiance and trust from the arme of flesh and earthly helpes and props which will most faile vs when wee most rely vpon them and fasten them wholly vpon God the immoueable Rocke of our saluation and our chiefe Tower of strength resting vpon Psal 18. 1. Pro. 18. 10. him at all times and for all things prouision in time of want protection in time of danger as well in the absence as presence of all inferiour meanes knowing that he is infinitely gracious and all-sufficient to preserue and defend vs without as well as with them Wee must also fasten our hopes daily vpon God who is the sure anchor-hold that will stay and secure vs against all the stormes of troubles and tentations and daily comfort our selues in our earthly pilgrimage and take incouragement in the performance of all good duties euen when wee are crossed in them and persecuted for them of the world by continuall renewing our expectation of the performance of Gods gracious promises especially those that concerne a better life which will make vs to purge our selues as he also 1. Ioh. 3. 2 3. is pure and not to doe any thing which may any way hazard our heauenly happinesse Moreouer wee must labour daily that the true feare of Mal. 1. 6. the Lord may more and more possesse our hearts making vs to reuerence him as our heauenly Father and to stand in awe of him as our supreme Lord and King By which sonne-like holy feare we shal be more powerfully restrained from all sinne because it is displeasing vnto our louing Father then by all humane lawes shame of men or the sharpest and seuerest punishments and inticed with more cheerefulnesse vnto all Christian duties because they are pleasing in his sight then by all earthly hopes or temporary rewards By it all other seruile feare of men will bee expelled because when they haue done their worst they can but kill the body and when they haue most seuerely whipped vs put a Pasport into our hands for our more speedy conducting into our heauenly Countrey and fearing onely God we shall become bold and couragious in all good duties and not caring greatly what men can say or doe we will yeeld absolute obedience vnto Gods Commandements and submit our selues in all things to be ruled by his Word and holy Spirit And so shall wee approoue our selues to be true Israelites sound members of the Church and loyall subiects of Christs Kingdome of whom it is prophecied that they shall returne and seeke the Lord their God and Dauid their King and shall feare the Hos 3. 5. Lord and his goodnesse in the latter dayes §. Sect. 5 That we must cleaue vnto God by feruent loue Fourthly vnto this daily exercise there is required that we doe adhere vnto him by most feruent loue setting our affections vpon him and Matth. 22 37. louing him aboue all things with all our mindes with all our soules and with all our strength And that we daily and continually renew our loue by considering that he is in himselfe the chiefe goodnesse infinite in all excellencie beauty mercy and all perfection and therefore most louely and amiable and also towards vs most good and gracious benigne and bountifull In which respects we are to esteeme it our chiefe happinesse to be by his loue towards vs and ours towards him vnited vnto him and to inioy him as our chiefe goodnesse and blessednesse For if worldly men doe place all their happinesse in the fruition of those earthly things vnto which by loue their hearts are firmely vnited as the ambitious man in the inioying of his desired honours the couetous man of his beloued riches the voluptuous man of his wished pleasures the carnall louer in the obtaining of his loue how much more ought we to esteeme it the top and perfection of our felicity when by feruent loue we inioy God being inseparably vnited vnto him and hee vnto vs in the bonds of loue how much more should our hearts bee rauished with delight as the Spouse in the Canticles with our mutuall and sweete imbracements entercourse of kindnesse and tokens and testimonies of loue towards one another In which loue if we would be truly happie our daily care must bee to weane our hearts and affections more and more from the loue of the world and worldly vanities that they may be wholy fastened and fixed vpon God and as men when they would intend the whole strength of their sight to the more perfect beholding of an obiect do winke with one eye that all the visuall spirits being collected in the other they may more vigourously and exactly discerne and comprehend it so if wee would haue the whole keyes and influences of our affections directed vnto God we must shut and auert them from the world that wee may comprehend and imbrace him with more perfection when they are wholy and soly fixed on him Besides the Lord is a iealous God who can indure no corriuals in his loue and much lesse that wee should share and diuide our hearts betweene him and his enemies He cannot abide that professing our selues his chast Spouse we should like filthy strumpets haue our hearts goe a whoring after strange louers To which purpose one saith that that soule cannot be filled with the gracious visitations of the Lord Impleri visitationibus Domini anima non potest quae bis distractionibus subiacet c. Bern. In ascens domini Serm. 3. which is subiect to worldly distractions and by how much the more it is emptied of them by so much it shal be the more filled of the other if much then much if little then little For if the Apostles adhering to the Lords bodily presence which was most holy could not be filled with the Spirit till he was taken from them how canst thou hope who art glued and fastened to the world and thy filthy flesh to haue the sweete presence of God and comforts of his Spirit vnlesse thou indeuourest to renounce these carnall comforts §. Sect. 6 That we must labour daily to haue our communion with God increased The fifth speciall duty required vnto our daily seeking of God is that wee labour more and more to haue our sweete communion with him increased and the comfortable fellowship of his holy Spirit dwelling in our hearts sealed and assured vnto vs. To which end it must bee our daily exercise to purge and purifie them by faith from all noisome corruptions and sinfull thoughts that they may bee fit temples and habitations for this pure and holy Spirit to dwell in and to decke and adorne them with sanctifying graces which will cause him to keepe his residence
Cor. 5. 10. Math. 12. 36. will take an account of vs for euery idle word which wee esteeme as winde and therefore much more will call vnto a reckoning our precious time spent in idlenesse and vanitie and will make vs exceede in euerlasting punishments as wee haue in this life exceeded in momentanie pleasures Apoc. 18. 7. Luk. 6. 25. §. Sect. 3 That they must be so vsed as that they may refresh the body not pamper the flesh The third caution to be obserued in our recreations is that wee vse them so as they may refresh the body but not pamper the flesh and Gal. 5. 17. Rom. 8. 12 13. 1. Pet. 2. 11. Gal. 5. 13. that wee so indeuour by them to cheare our friend as that wee doe not strengthen our enemie For the flesh lusteth against the spirit and the spirit against the flesh and therefore wee must not vse such recreations or after such a manner as may feede and fat it with carnall delight neither are wee debters vnto it to liue after it seeing this life bringeth death but rather as the Apostle exhorteth let vs abstaine from fleshly lusts because they fight against our soules and so vse this gracious liberty which God hath giuen vs that the spirituall part may take occasion of doing good duties and not the flesh of plunging vs into sinne §. Sect. 4 That in our recreations we must auoid giuing of offence The fourth caution is that in all our recreations wee doe not giue any scandall and offence neither vsing such before our weake brethren 1. Thes 5. 22. though lawfull in themselues whereat they sticke or stumble with some scruple of conscience nor yet carrying our selues offensiuely in such as they approue either by spending vnseasonably our time in them or too much of that which is in moderation allowable or with any lightnesse and vanity or by giuing our selues ouer to some vnruly passion Yea as much as in vs lieth wee must abstaine not onely from these faults themselues but also from the least shevv and appearance of them and not onely take care to doe those things which are true and iust pure and louely Phil. 4 8. Pro. 22. 1. Eccl. 7. 1. but also which are of good report not onely taking care to be vertuous but also to bee so esteemed and haue the reputation and praise all pride and vaineglory being auoided which as the shaddow the body doth attend and waite vpon it And seeing recreations are things indifferent we are rather vtterly to forbeare them then to giue vnto our brethren any iust cause of offence because the greatest danger that can heereof come vnto vs is but the hazard of our health whereas by offending them wee may indanger the losse of their precious soules for which Christ hath shed his blood In which regard if the Apostle was so charitable that he would Rom. 14. 15 21. refraine from his lawfull foode rather then offend his weake brother then how small is our charity if we will not forbeare for this cause or at least in offensiuely vse our sports and recreations §. Sect. 5 That all due circumstances must be obserued in our recreations and what they are The fifth caution is that we obserue in our recreations all due circumstances As first that it be decent and beseeming our person place and calling neither is it fit that age and youth Magistrates and common people should vse the same recreations lest for the gaining of a little vaine sport they lose their grauity and with it their authority and that reuerence which is due vnto them from their inferiours in respect of their age and gouernment Secondly that it be apt and fit for our callings and to refresh and make vs more able for the well-performing of the duties belonging to them For that recreation is best which commeth neerest to the end for which we vse it and best fitteth vs to attaine vnto it as rest of the body and exercise of the minde for those that are wearied with corporall labours and bodily exercise for them whose callings doe wholly stand in the study of the minde Or at least some easie exercise after the greater labour of the body or some slight and pleasant imployment of the minde after that it is wearied with more serious and earnest studies In which regard I haue always thought the play at Chests most vnfit for Students and Schollers because it as much occupieth and wearieth their intellectuall faculties as their other studies and on the other side violent exercises vnmeete recreations for those vvho ordinarily spend their strength in painefull labours of the body because both these faile of their proper end which is to refresh the body and minde but contrariwise doe more weary and tyre them and so make them vnfit for the duties of their callings And although as I confesse there is some recreation and delight in change and variety of imployment both of body and minde yet it tendeth not greatly to the refreshing of either but rather deludeth men with a false shew and remedieth not the euill but onely depriueth them of the sense of it whilst their pleasure lasts and causeth them to spend and consume themselues with more delight Thirdly in respect of the circumstance of time there is required that our recreations be seasonable according to the saying of the wise Salomon To euery thing there is a season Eccl. 3. 1 4. and a time to euery purpose vnder heauen a time to weepe and a time to laugh a time to mourne and a time to dance In which regard there is required that first our recreations doe not goe before but succeed the labours of our callings vnlesse in case we may thereby be the better inabled for the performance of them as when they shake off dulnesse and drowsinesse and make vs more actiue and cheerefull for imployment which rarely happeneth in the labours of the body but sometime falleth out in the studies of the minde as we see in the example of Elisha who by musicke 2. King 3. 15. was better fitted for prophecie whilest it made him more apt to receiue diuine reuelations For wearinesse is a kinde of disease and recreation is of the nature of a medicine and therefore as it is preposterous that the cure should precede and goe before the malady or the medicine the sickenesse vnlesse it be such as is fit to preuent it so that wee should refresh our selues with recreation before labour hath caused wearinesse for this were to apply the salue to a sound place which doth no good but if it hath any great strength and attractiue vertue will rather cause it to pimple and draw off the skin And therefore as Salomon saith of the vse of wine Giue strong drinke vnto him that is ready to perish and wine vnto those Pro. 31. 6 7. that are of heauy hearts that he may forget his pouerty and remember his misery no more so
of our health and strength For howsoeuer some may lawfully haue their tables thorowly furnished yet none may rise from them with full and glutted bellies though our cups with Dauids may be filled till they runne ouer yet the ouerflow must not bee into our owne bellies and much lesse mount so high as to our heads but like Salomons cisternes they must haue their waste into the streets and Pro. 5. 15 16. serue as fountaines to water and refresh the thirsty lands Though it be a blessing of God promised vnto the faithfull that they shall eate in plenty and Ioel 2. 26. be satisfied that they may take occasion thereby to praise the name of the Lord for all his bounty and goodnesse yet it is a fearefull curse and heauy iudgement to be giuen ouer vnto our owne carnall appetite and a grieuous sinne to minde so our bellies as that we take more care and paines to please them then to please God which is to be a right belly-god indeed to be transformed from men to beasts who are led more by their sense and appetite then by reason and Religion and haue their gluttonous panch the chiefe state of their soules and not in their head and heart herein like as Clemens compareth them to the sea-Asse which onely among all other Clem. Alex. paedagog l. 2. c. 1. liuing and sensible creatures hath his heart in his belly as the Philosopher hath obserued It is true that we may lawfully vse the creatures not only for the necessity of nature but also for our comfort and seasonable delight and that we may at some times more then other take our liberty to feed Gen. 43. 34. Ioh. 2. 10. Psal 104. 15. Esa 5. 18 19. Hag. 1. 6. vpon them more liberally as at the time of our feasting and reioycing one with another for it is one chiefe end of the blessing of plenty that wee should haue the fruition and benefit of it and a punishment which God threatneth for sinne that the people should be scanted in their food and haue only sufficient for necessity of nature to hold life and soule together but not enough to satisfie the appetite and strengthen the body But to exceede in gluttony and to pamper the belly with superfluous excesse to surcharge the stomacke and to oppresse the minde and heart to make the body with too much eating and drinking heauy and lumpish and the minde dull and blockish is neuer seasonable at any time nor suiteable for Pro. 23. 29 30. 25. 16. 31. 4 5 6 7. Luk. 21. 34. any person For this is expresly forbidden in many places of Scripture and of our Sauiour Christ himselfe by a speciall Mandate and Memento Take heede to your selues lest at any time your hearts be ouer charged with surfetting and drunkennesse and so that day come vpon you at vnawares c. So that we are with equall care to auoyd excesse in meates as well as drinkes for Plures quippe sunt sciliâ—et virgines quae cum vino sint sobriae ciborum largitate sunt ebriae c. Hier. ad Eustoch de custod virg howsoeuer drunkennesse aboue gluttony exposeth to worldly shame because it hath not so many colours and excuses to hide and couer it and hath not like the other the wits at home to make apologies in its owne defence yet is it no lesse to bee auoided as being a sinne alike odious vnto God and pernicious and hurtfull vnto vs and our poore neighbours For it is a shamefull abuse of Gods rich bounty when wee take occasion thereby to disable our selues vnto the duties of his seruice and a miserable seruitude which we bring vpon his good creatures when as we make them serue our filthy lusts It is a notable meanes to weaken Cum Graeci gulosos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellarunt benè mihi videntur eorum finem significasse vt qui eos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h. e. a salute alienos intellexerint Clemens paedag lib. 2. cap. 1. our bodies and fill them with diseases to impaire our strength and shorten our liues It filleth them with crudities noysome humours and dangerous obstructions quencheth the naturall heate dulleth the senses and deaddeth both the vitall and animall spirits And consequently it disableth all the faculties of the soule vnto their functions and operations seeing it worketh by the body as by its instrument and so maketh it vnfit and vnable slothfull and sluggish vnto all good duties It maketh vs slaues vnto our meates and drinkes ouer which God hath made vs Lords and rulers and hurtfull and iniurious vnto the poore whilest we deuoure that portion of our superfluity which God as their right hath allotted vnto them It maketh vs foolishly for a short delight which lasteth no longer then the meate is in eating and swallowing downe to indure many houres grieuances through the discension of the belly the oppression of the stomacke the paine of the head yea oftentimes dangerous surfets and sicknesses accompanying them which hazzard life it selfe Yea in truth for a forced and false delight for what true pleasure is there in eating and drinking when hunger and thirst are fully satisfied it forfeiteth that pleasure of the meale following making vs to forgoe our meate or to eate it with loathing which would be equally delightfull with that which went before if wee came vnto it with like appetites Finally this worse then brutish delight which is so short and momentany depriueth vs of those heauenly ioyes which are euerlasting and plungeth vs into woes and miseries which neuer haue end whilest it armeth the flesh against the Spirit and inableth it to foyle and cast vs head-long into many sinnes as our Sauiour hath implied in the parable of the rich glutton who tooke his Luk. 16. 19. chiefe pleasure in going richly apparelled and faring deliciously euery day §. Sect. 7 Other directions concerning the quantity of our meates and drinkes Now for the quantity of our food which euery one ought to eate and drinke no certaine rule can be giuen no more then wee can appoint any one size of apparell to fit men of all statures seeing one mans stomacke health and strength requireth more and another mans lesse and that which is but sufficient to satisfie one is excessiue and superfluous to another and would cause him to surfet with too much fulnesse And therefore the proportion of our meates and drinkes is to bee measured vnto euery one by Christian prudence which we may helpe by obseruing these generall rules As first euery man must carefully obserue out of his owne experience how much is ordinarily sufficient for the nourishing of his body and the preseruing and increasing of his health and strength and keepe himselfe vnto this proportion as neere as hee can not pleasing his greedy appetite by adding to this sufficiency that which by experience he findeth to be superfluous and more then enough Secondly that being in health
table-conferences either propound or admit knotty and hard questions or polemicall disputes and difficult and subtill controuersies both because these often-times through pride and ouer-eager handling doe heate the heart and cause wrangling and contention and also because they are not suteable and seasonable to the time and the ends at which wee ayme For it is a time of refection and refreshing and not of toyle and labour either to body or mind and we must let our bowes stand vnbent that they may afterwards be more fit for shooting and not be still drawing our arrow to the head It is a time to recouer our spent spirits not to consume and waste them which will not onely make our mindes vnfit for imployment for if we toyle them when they should rest they will bee dull and slothfull when they should labour but also much hurt our bodies and impeach our health whilst these ouer-earnest discourses about points of great difficultie doe disperse the naturall heate and dissipate the spirits calling them away from the worke in hand to assist the soule in the exercise of the braine and so cause ill concoction and indisgested crudities §. Sect. 4 Of the choyce of our company at our meales The last duty in our eating and drinking respecteth the choyce of our company for if we be of ability it were to be wished that we would follow Iob 31. 16 17. Iobs practice who would not eate his morsels alone making to this end choyce of fit company to consort with vs. Neither is it commendable in a Christian to keepe open house for all commers and so to make it worse then a common Inne a cage of vncleane birds and a place of all mis-rule and disorder which was the hospitality of able men in the dayes of ignorance who are more to be praised for their bounty and zeale to house-keeping then for their piety and prudence But seeing our ghests must be our companions for the time of which there ought to be made great choyce therefore besides those whom bonds of society kindred trading and commerce and such like respects and those that resort vnto vs as strangers or by some casuall and extraordinary accidents wee are in our common course as neere as we can to make choyce of such only as are knowne vnto vs at least in the iudgement of charity to be vertuous and religious and among these such especially as are most fit for our spirituall trading either to make vs more rich in knowledge faith obedience and all spirituall graces or at least to be inriched of vs. By which kind of meetings we might receiue singular comfort and benefit seeing this good society and kind familiarity betweene Christians is a notable bond of loue and an excellent and effectual meanes for the mutual stirring vp of Gods graces in one another and for their strengthning incouraging vnto euery good duty In which respect it were much to be desired that that ancient custome in the Primitiue Church of loue-feasts among Christians were more in vse in these Act. 2. 46. dayes that we might not so deseruedly lye open to that aspersion of worldlings namely that where Religion is planted there all good neighborhood and friendly meetings are almost quite laid aside To which end let vs take notice of the causes of this decay that so they being remoued this communion and fellowship among the faithfull may be restored And first when men are wholly carnall and set altogether on fleshly delights it is no maruaile if they take pleasure in one anothers company seeing they are mutual helpers in this worldly ioy and so if we were in any perfection spiritually minded we would take much more delight in consorting together because it would tend much to the increasing of our Christian comfort but when by the preaching of the Gospell those carnall ioyes and vnlawfull pleasures are so cryed downe that some forbeare them out of conscience and some to auoyd the shame of profanenesse there followeth a breach of society and familiarity because the bond is broken that held it together The which is not repaired and re-vnited till in stead thereof there be a spirituall bond to linke vs together and this being so weake among most Christians which still remaine more flesh then Spirit it is no maruaile if there be seldome any good meetings seeing the bond is no stronger of such society and familiarity whereas if they were more spirituall they would finde in them more spirituall ioy and so entertaine them with more ardencie of affection Another cause which is but a branch of the former is that in the time of the Gospell carnall loue which was of old a strong bond of fellowship is not so hot and strong as it was neither to mens persons nor yet to the pleasures of sinne and delights of the flesh nor spirituall loue so feruent as it should be either vnto our neighbours themselues or yet to Christian conferences religious duties and exercises and those sweet comforts which we should take in mutuall society and should be the chiefe motiue to bring vs together for were we inflamed with this ardent loue it would make vs greatly delight in one another and to seeke all good occasions of such sweete society §. Sect. 5 Of the manifold abuses of our feasting one another Vnto these we may adde the many abuses of these meetings which are notable meanes of their dissolution as because we faile in the maine ends of them not chiefly ayming at our spirituall good and that we may mutually stirre vp Gods graces in vs by Christian conferences edifie and strengthen one another vnto all good duties and reioyce together in the Lord by setting foorth his praises the which were the ends that the Saints in the Primitiue Church propounded to their feasts of loue but for the most part inuiting one another to pamper the belly with good cheere and to please the flesh with carnall pleasures which leauing behind them a sting of conscience it is no maruaile if we take small comfort to meete after this manner often together seeing the sweete is exceeded by the sowre and keepe our hand from tasting of the honey which indangereth vs to be wounded with the sting of sinne and though it be sweete in the mouth yet is turned in the disgestion into bitter choller And as wee faile in our ends of meeting so also in our carriage when wee are met together in which regard we iustly deserue the Apostles censure that wee come together 1. Cor. 11. 17. not for the better but for the worse For either the time is spent in idle and vaine talking vnprofitable discourses hurtfull inuitations to excesse in eating and drinking Or if some religious conference bee admitted yet through pride and want of charity it is often crossed of the mayne ends For not being as we ought fast linked together in the bond of loue euery difference in opinion disioynteth our affections and wanting
in the by-wayes of sinne become an easie prey to the rauening Wolfe In which regard we must keepe a carefull watch ouer our mindes and cogitations that they doe not take their liberty when we are alone to roue and range after worldly vanities the pleasures of sinne and things that being vtterly vnprofitable doe vs no good though we spend many houres in thinking on them For what sinne and pitty is it that such excellent faculties of the soule the minde imagination and discourse of reason should be so vainely imployed either about things euill and hurtful or fruitlesse and impertinent that if after much time thus spent we should call our selues to account and say Soule what good hast thou reaped by so many houres study and Meditation either for the subduing of thy corruption or thine inriching with grace and inabling vnto any holy duty either for thy better securing from sinne and death or further assurance of life and happinesse it would be stricken dumbe and not able to answere any word Contrariwise our care must be that in our solitarinesse our mindes and imaginations be exercised in good Meditations as in the consideration of Gods nature and sauing attributes his Wisedome and power his Iustice and mercy his infinite Goodnes in himselfe and graciousnesse towards vs the excellency and perfection of his Law and his admirable workes of creation and prouidence the great mystery of our Redemption by Iesus Christ and of the meanes whereby we may be assured of the fruit and benefit of it of the inestimable priuiledges which belong to all true Christians and of the innumerable miseries which are incident vnto them who liue still in the state of infidelity and corruption of the excellency of spirituall graces and of those heauenly ioyes wherewith they shall be eternally crowned in the life to come or of the meanes wherby we may attaine vnto them and bee more and more assured of them of the foulenesse and odiousnesse of vice and sinne and of the fearefull condemnation and horrible torments of the wicked who liue die in them without repentance So also wee are to meditate of mans misery through the fall and of the meanes wherby we may be freed from it more particularly of those speciall sins vnto which by nature we are most inclined and wherewith we are most often ouertaken and of the meanes whereby we may be strengthned against them and inabled to mortifie and subdue them and contrariwise in what vertues and graces wee are most defectiue and of the meanes whereby they may bee increased in vs with what tentations wee are most often and dangerously assaulted what part of Christian Armour is most wanting and what place in body or soule being weakest is likely to giue aduantage vnto our spirituall enemies in their assaults of tentation and to indanger vs to be surprized and ouercome Or if our minds bee not thus taken vp in things appertaining to the good of our soules yet at least they must be exercised about matters that concerne our temporall estate and the workes of our callings and how wee may so well contriue our worldly businesses as that they may by our care and prouidence succeed the better when we vndertake them But heere our care must bee that our mindes be so exercised about these worldly things as that they bee not wholly swallowed vp of them and that like Eagles they stoope downe to them as vnto their prey for the relieuing of our present necessities but that they doe not wholly dwell vpon them but according to their diuine and excellent nature they doe againe raise themselues vpon the wings of faith and soare aloft in diuine contemplations spending some part of our solitary houres in our holy soli-loquies and conferences with God diuine Meditations Prayer at least by short eiaculations and thankesgiuing vnto God for all his benefits reading of the Scriptures and other holy and religious bookes for the increasing of our knowledge and strengthening of our faith and the directing and reforming of our liues with such other religious exercises §. Sect. 3 That in our solitarinesse we must auoyde carnall concupiscence and the pleasures of sinne With like care we must in our solitarinesse watch ouer our hearts that they be not poysoned with carnall concupiscence nor inueagled and inamoured with the pleasures of sinne and that they doe not affect and fasten themselues vpon worldly vanities nor dote vpon vncertaine riches voluptuous delights and vaine honours vnto which naturally they are so much inclined and so commit with them a kinde of contemplatiue idolatry when as they are debarred of actuall fruition and cannot in this solitary absence performe vnto them any reall worship But seeing God requireth to haue them as his owne peculiar and chiefe possession we must keepe Pro. 23. 26. them fast linked vnto him and so fasten them vpon spirituall and heauenly excellencies that no worldly thing may cause a separation And because we haue no bond strong enough to tye them together in this inseparable vnion we must often pray with Dauid that the Lord will knit our hearts Psal 86. 11. Ier. 31. 33. 32. 40. vnto him with his holy Spirit and so ingraue his Law and put his feare in them that they may neuer depart from him And that they may not bee fixed and fast glewed vnto earthly things we must with an holy violence pull them often asunder and lift them vp with holy desires affecting yea Psal 42. 1 2. 84. 1 2. Ps 119. 97 103. 17. 15. Psal 131. 2. hungring and thirsting after such things as are spirituall and heauenly as after the food of our soules and Gods presence in the Sanctuary after Christ and his righteousnesse and the meanes of our saluation after the perfect and full fruition of God when as beholding his face in righteousnesse 1. Pet. 2. 1. we shall be satisfied with his Image The which our desires and affections must be feruent and earnest like those of little children after their mothers brest when as they are newly weaned or of women with child which are Mat. 5. 6. so sicke with longing that they are ready to miscarry if their desires bee not satisfied or of men neere famished with hunger and thirst after their meates and drinkes §. Sect. 4 That we must in our solitarinesse beware of sinfull actions and secret sinnes Finally though our mindes and hearts doe sometimes breake thorow the watch at vnawares yet at least let vs not so negligently keepe it as to be ouertaken in our actions with any grosse sinne as either by spending our time in idlenesse without any imployment because there is none to take notice of our sloth or by committing any sinne which wee would bee loth to doe if wee were in company and had the eyes of men to looke vpon vs. And to this end let vs consider that in the greatest solitude wee haue God present to beare vs company who
which is to strengthen the flesh against the Spirit and to put weapons into it hands Rom. 8. 13. 1. Pet. 2. 11. whereby it will mortally stab and wound vs But what then shall our seruants haue no time of recreation who haue wrought hard all the weeke I answer To them that are wearied with labour the rest of the Lords Day is the best and fittest recreation for the refreshing of their bodies and if they be spiritually-minded the exercises of the Sabbath before spoken of are the best recreations for the cheering of the heart and minde For who can reasonably thinke when a man is tyred with the weekes labour that violent exercises which are required to many recreations and bodily labour to the most should recreate a man more then an holy and religious rest hearing the Word singing of Psalmes holy conferences and such like if carnall loue did not take away all appetite from these and supply spirits and strength for the atchieuing of the other yea but we must take our seruants as they are and haue some respect to humane frailty and infirmity and though we may perswade them to delight in spirituall exercises yet in the meane time till they be alike spiritually-minded with vs we must giue them liberty to vse those recreations wherein they take pleasure Well let it be so yet is it necessary that the Lords Day must be the time allotted to these sports will we lay sacrilegious hands vpon this Day which he hath appropriated vnto his seruice and conuert it to our owne vse and pleasure and whereas being chiefe Lord of persons and times he might haue reserued sixe dayes for himselfe and allowed but one vnto vs now that he hath dealt thus graciously and bountifully with vs as to appropriate but one for his owne worship and leaue sixe for our businesse shall we thinke that one too much and vngratefully incroach vpon it and holding all in Kings seruice sauing a seuenth part which is reserued as an acknowledgement of our Soueraignes bounty who gaue vs freely all the rest shall we grudge and repine to pay this due tribute and greedily seaze all into our hands by a false tenure Finally shall we thinke sixe dayes too little for those businesses which tend to the good of our bodies and our momentany estates and shall wee thinke one too much to be imployed for the good of our owne and our seruants soules and for the furthering and assuring of our owne and their euerlasting saluation Rather therefore if recreations bee necessary for our seruants let vs allot some of our owne time in the sixe dayes for this vse then rob the Lord of any part of his Day vnto which we haue no right and not conclude with this childish yet deuilish sophistry That seeing of necessitie they must haue some time for their sports therefore it must be on the Lords Day rather then any of our owne As if we would say They must needs haue some mony to spend on their pleasures and therefore to get it they must rob by the high-way or picke other mens purses but not haue a penny of our allowance Now if those recreations which at other times are lawfull or of indifferent nature be on the Lords Day forbidden as vnlawfull then what shall we say of such as are at no time lawfull but simply euill and wicked In which notwithstanding many that professe Christianity spend a great part of the Lords Day as if they would consecrate a feast to Bacchus or Venus yea the Deuill himselfe whose workes they are rather then vnto God who being pure and holy condemneth and abhorreth these fruits of the flesh and workes of darkenesse as odious and abominable §. Sect. 4 That we must rest from sinne of all kinds on the Lords Day Thirdly our care must principally bee on the Lords Day to abstaine from all sinne which aboue all others is to be esteemed the most seruile worke seeing the committing thereof is the base seruice of the deuill and our owne carnall lusts In which regard as wee must at all times auoyd it so especially on the Lords Day which is an holy rest consecrated to his worship and seruice seeing we cannot offer vnto him a greater indignity then to serue the deuill in the workes of darkenesse when we should serue him in the exercises of piety and Religion And as wee are carefully and conscionably to auoyd all kinds of sinne so those principally wherewith the Lords Day is most ordinarily profaned which being the sinnes of the times and Countrey will by the contagion of euill example most easily poyson and infect vs if we doe not warily auoyd them Among these we may number proud and laborious curiosity in decking and adorning of the body which doth so wholly take vp the time of some especially of the weaker sexe that they haue scarce any leasure for any spirituall exercises whereby they should priuately serue God and prepare themselues for his publike worship in the Congregation Secondly excessiue and vnnecessary feasting especially of our equals by which seruants ordinarily are more toyled then on any other day in the weeke and so wholly taken vp with these businesses that they can seldome come to the House of God to doe him seruice So that as Dauid sometime seemed to enuie the happinesse Psal 84. 3. of the Sparrowes and Swallowes which had that liberty of comming into the Tabernacle which he wanted so haue these poore Cookes and seruants cause not only to enuy them but euen their Masters Hawkes and Dogs which accompany them to the House of God when as they whose soules are no lesse precious then their Gouernours and purchased at as high a rate euen the inestimable price of Christs Blood are constrained to stay at home with hungry and starued soules for want of spirituall food that they may prouide superfluity and abundance of corporall meat for the pampring of the flesh And with this excessiue cheare we may also reckon immoderate eating and drinking of ordinary meates and drinkes for as surfetting and drunkennesse are neuer seasonable but are alwayes vnlawfull and to be shunned as workes of the flesh so aboue all other times vpon the Lords Day as being not onely in themselues sinfull and workes of darkenesse but also notable impediments which disable vs vnto all holy duties whilst oppressing the heart surcharging the stomake and filling the head with drowzie fumes they make vs more fit to sleepe then either to pray or heare or meditate or to performe any other duty of Gods seruice And vnto these we may adde dispatching of slight businesses which are thought scarce worth the while vpon the weeke dayes as vnnecessary iourneys and idle visitations casting vp our accounts and setting our reckonings straight carrying home of worke done the weeke before giuing directions and instructions to our seruants for the dispatching of their businesse the weeke following and such like §. Sect. 5 That we must not thinke our
disguized Our loue must not be in speech and tongue onely but in deed and truth we must call 1. Iohn 3. 18. vpon God in truth and sincerity or else our prayers will be but meere lip-labour which God will not heare or regard And therefore Dauid vseth his sincerity in praying as an argument to perswade the Lord to giue him audience Giue eare saith he vnto my prayers which goe not out of fained lips And Ezechias his integrity of life as a reason to moue him for therepealing Psalm 145. Esa 29. 13. of the sentence of death and prolonging of his dayes Remember now O Lord saith he I beseech thee how I haue walked before thee in truth and with a perfect heart c. Finally our preaching must not bee deceitfull like those which make Marchandize of the Word but as of sincerity of God and 2. Cor. 2. 17. Act. 10. 33. 1. Thes 2. 13. in the sight of God And our hearing likewise of the Word must be in sincerity as in Gods presence and as those that heare the Word not of man but of God For otherwise our seeming graces and vertuous actions like beautifull pictures which want life spirit and motion are not substantiall in Gods sight but shewes and shadowes onely if integrity and sincerity be wanting not looking vnto Gods glory or shewing any loue and obedience vnto him but onely vnto our worldly and carnall ends and by-respects of our owne pleasure profit or preferment §. Sect. 5 That the soundnesse of all graces and holy duties consisteth in the sincerity of them Thirdly we must performe all holy duties of a godly life in sincerity and integrity because otherwise wee cannot approue our selues for sound Rom. 2. 28 29. Christians accepted of God what outward shew soeuer wee make nor our badges and signes of Christianity such as will giue vnto vs any assurance that we are in the Couenant of grace for as the Apostle saith Hee is not a Iew which is one outwardly neither is that Circumcision which is outward in the flesh But he is a Iew which is one inwardly and Circumcision is that of the heart in the Spirit and not in the letter whose praise is not of men but of God And though such duties as are done in hypocrisie may get the applause of men and gaine their praises causing them who doe them to be magnified and extolled yet God no further regardeth them then to vilifie condemne and punish them For hee seeth not as man seeth for man 1. Sam. 16. 7. looketh but to the outward appearance but God looketh vnto the heart In which regard that which is highly esteemed amongst men is abomination in the sight Luk. 16. 15. of God as our Sauiour speaketh §. Sect. 6 Of the rewards of sincerity and integrity Fourthly because the Lord doth richly reward this integrity and sincerity with the blessings of this life and that which is to come For the Psalm 84. 11. Lord is a Sunne and a Shield he will giue grace and glory and no good thing will he withhold from them that walke vprightly In this life hee multiplyeth all his fauours vpon them who serue him in sincerity and truth For he is good vnto them which are cleane in heart And to such he limiteth all his gracious Psal 73. 1. promises which he performeth vnto them vpon this condition only So he promiseth vnto the Kings of Israel and Iudah that hee will confirme 1. King 2. 4. and 3. 6. and 9. 4 5. their Kingdome vnto them and their posterity after them if they would walke before him in truth with all their heart and with all their soule Whereof it is that Salomon affirmeth that the Lord kept Couenant 2. Chron. 6. 14. and shewed mercy vnto his seruants that walked before him with all their hearts And therefore Ezechias intreateth God to performe this promise vnto Esa 38. 3. him and his posterity grounding his faith on his obseruing this condition seeing hee had walked before God in truth and with a perfect heart So God is neere vnto them that call vpon him to all that call vpon him in truth Psal 145. 18. and will saue and deliuer them from all perils and dangers and out of the hands of all their enemies For he saueth the vpright in heart as Dauid affirmeth Psal 7. 10. And so Salomon saith that the righteousnesse of the vpright shall deliuer Prou. 11. 6. and 28. 1. them which maketh them bold and confident as Lions in perillous times as elsewhere he speaketh In the life to come God also crowneth the Psal 84. 11. sincere and vpright seruice of the faithfull with ioy and happinesse for he giueth not onely grace in this life but glory also in the life to come to those that walke vprightly And such shall here dwell in his Tabernacle and Psal 15. 2. Prou. 28. 18. Psal 32. 2. and 119. 1. Math. 5. 8. hereafter in the Mountaine of his holinesse So Salomon saith that he who walketh vprightly shall be saued and Dauid affirmeth that the vpright shall dwell in Gods presence and our Sauiour Christ saith that they shall bee blessed in the vision and fruition of God which is the height and perfection of our heauenly happinesse And therefore seeing this integrity and sincerity is such a precious treasure as maketh vs both happy and blessed here and in the world to come it is no maruell if the faithfull haue alwayes esteemed it as their chiefest and choycest Iewell preferring it before all earthly things yea euen life it selfe as we see in the example of Iob who patiently suffered himselfe to be stripped of all his worldly substance but clasped so fast to his integrity when his wife and friends would haue pulled it from him that he would not leaue his hold to the very death God forbid saith he that I should iustifie you to wit whilest you goe about Iob 27. 5 6. to censure and condemne me of dissimulation and hypocrisie till I dye I will not remoue mine integrity from me My righteousnesse I hold fast and will not let it goe my heart shall not reproch me so long as I liue If then we delight in that wherein God chiefly delighteth and will doe that which he requireth and flee from that which he abhorreth if wee would haue our selues and our seruice accepted of him as perfect which notwithstanding are full of imperfections and corruptions If we would haue any true sauing grace or performe any Christian duty pleasing vnto God if we would be numbred amongst sound Christians or would inioy any of Gods blessings in this world or in the world to come then let vs labour daily in the vse of all good meanes whereby we may attaine vnto this sincerity and integrity of heart and performe all the duties of Gods seruice and of a godly life in vprightnesse and truth CAP. II. Of the meanes whereby we may attaine
euill And of the Apostle Paul Wee must all appeare before the Iudgement seat of Christ that euery man may receiue the things done in his body according to that he hath done whether it bee good or bad And then naked sincerity will shine most gloriously when the gilded vaile of hypocrisie being pulled off the filthy corruption which was hid vnder it will appeare vgly and abominable in the sight of the holy Saints and blessed Angels Then shall the vpright in heart hold vp their heads in the confidence of a good conscience when the hypocrites and dissemblers shall be confounded with shaine their deceit and secret wickednesse being discouered in the sight of all men Then shall they who haue serued God in sincerity and truth receiue their heauenly Inheritance with triumphant ioy when guilefull and double-hearted men shall bee banished out of Gods presence and cast into outer darknesse Math. 24. 51. where shall bee weeping and gnashing of teeth CAP. III. That we must ioyne with inward integrity the seruice of the body and the outward man §. Sect. 1 That God requireth outward seruice to be ioyned with the inward BVt howsoeuer the Lord doth chiefly require and delight in the inward seruice of the soule and the integrity and sincerity of the heart yet doth he not rest in it alone but requireth also the seruice of the body and outward man and that we should at all times and vpon all occasions expresse and approoue our inward piety in our externall practice and the vprightnesse of our hearts which is onely knowne to him by our holinesse and righteousnesse shining in the whole course of our liues and conuersation which is subiect to mans view that thereby we may be iustified that is declared righteous before them as by the other we are knowne vnto our selues to be iustified by faith before God of which that inward holinesse and obedience is a principall fruit And because euery one would be ready to boast of the sincerity of the heart which cannot be discerned God would haue vs to approoue and make it knowne by bringing foorth the fruits of it in our outward and bodily seruice So the Apostle exhorteth vs not to let sin raigne in our bodies that we should obey it in the lusts thereof neither yeeld our Rom. 6. 12 13. members as instruments of vnrighteousnesse vnto sinne but yeeld our selues vnto God as those that are aliue from the dead and our members as instruments of righteousnesse vnto God And as we haue yeelded our members seruants to vncleannesse and to iniquity so we should now yeeld our members seruants to righteousnesse Vers 19. vnto holinesse That we should present not onely our soules but our bodies likewise a liuing sacrifice holy acceptable vnto God which is our reasonable Rom. 12. 1. 1. Thes 4. 3. seruice that we should possesse our vessels in purity and honour and preserue our bodies from all defilement as it becommeth the Temples of the 1. Cor. 3. 16. holy Ghost For God who hath created redeemed and doth continually preserue both soule and body will bee serued and glorified by them both and as he is in these respects Lord and owner of the whole man so hee will haue the whole to serue him according to that of the Apostle Ye are bought with a price therefore glorifie God in your body and in your spirits 1. Cor. 6. 20. which are Gods The inward seruice of the heart therefore is not sufficient vnlesse it be expressed in the outward seruice of the body but wee must be sanctified thorowout and our whole Spirit and soule and body must be preserued blamelesse vnto the comming of our Lord Iesus Christ 1. Thes 5. 23. And we must clense our selues from all filthinesse as well of the flesh as of the Spirit and perfect our holinesse in the feare of God We must with the Apostle 2 Cor. 7. 1. Act. 24. 16. Heb. 13. 18. Rom. 12. 17. Inter Christianum gentilem non fides tantùm debet sed etiam vita distinguere diuersam religionem per diuersa opera monstrare Hier. ad Celant exercise our selues to haue our consciences voyde of offence both towards God and towards men and labour not onely to haue in all things a good conscience before him but also to liue honestly in the view of the world and prouide things honest in the sight of all men as well as those which are holy and religious in the sight of God For as one saith Not onely faith ought to distinguish betweene a Christian and an heathen but the life also and our diuers religions ought to bee demonstrated and shewed by our diuers workes Yea in truth these will alwayes necessarily and inseparably goe together neither is it possibly for a man to haue a sincere and vpright heart but it will shew it selfe in the outward conuersation words and actions seeing it is the fountaine and roote from which they flow and spring and such as it is either good or euill cleane or polluted such will they be also For if the heart be the Inditer of a good matter the tongue will Psal 45. 1. 108. 1. be the pen of a ready Writer If the heart be prepared so will the tongue also and both ioyning together will sing and giue praise whereof it is that the Apostle Iames concludeth that if any man seeme religious and bridleth not Iam. 1. 26 27. his tongue this mans religion is vaine And also that pure Religion and vndefiled before God will shew it selfe in the workes of mercy and Christian charity before men for as in the bodily so in the spirituall estate the health and welfare of the heart is best discerned by the pulse in the hand neither can there be an vpright heart where the actions are vniust And therefore the Psalmist describing a true Citizen of Heauen doth ioyne heart hand and tongue all together He that hath cleane hands and a pure heart speaketh Psal 24. 4. 15. 2. the truth from it and hath not lift vp his soule vnto vanity nor sworne deceitfully §. Sect. 2 Reasons mouing vs to performe outward seruice Now the reasons which may mooue vs to ioyne outward practice with inward integrity respect God our neighbours or our selues In respect Mat. 5. 16. of God first because he commandeth that we haue not only in our selues the oyle of Grace but that we also cause the light of it to shine outwardly before men He would haue vs inwardly to repent with vnfained contrition in our hearts but withall that we bring forth fruits meete for repentance in Mat. 3. 8. our liues He desireth aboue all that we should loue him with all our hearts Ioh. 14. 15. 15. 12. and soules but he would haue vs also to approoue the sincerity of our affection by keeping his Commandements especially by louing one another as Christ hath loued vs. Secondly we must bring
testimonies and examples The Apostle would haue vs to bee no more Eph. 4. 13. children but to grow vp vnto him which is the Head euen Christ. And beseecheth and exhorteth the Thessalonians not onely to continue constant in the wayes of holinesse and to please God but that they would abound 1. Thes 4. 1 10. more and more And the Apostle Peter requireth not onely that wee should continue stedfast but that wee should grow in grace and in the 2. Pet. 3. 17 18. knowledge of our Lord Iesus Christ. To which purpose Austine thus aduiseth Let that which thou art alwayes displease thee that so thou mayest Semper tibi displiceat quod es sivis peruenire ad id quod nondum es c. De verb. Apostoli Hyer in Eccles come to that which thou art not For where thou hast pleased thy selfe there thou stayest And if thou once commest to say I haue enough thou art vndone And another perswadeth vs so to liue that alwayes the present dayes may be better then those which are past lest beginning to decline by little and little it bee at length sayd vnto vs Yee did runne well who hindred you that you should not obey the truth A notable example heereof wee haue in the Apostle who when he had long runne in the Christian Race and outrunne all others that set out long before him yet forgot those Phil. 3. 13 14. things which were behind and reached foorth to those things which were before and still pressed towards the marke for the price of the high calling of God in Iesus Christ And in the Church of Thyatira who hath this commendation not onely that they excelled in good works charity seruice faith patience but also Apoc. 2. 19. that their last workes were more then their first The contrary whereof the Apostle reproueth in the Hebrewes namely that when for the time they ought Heb. 5. 12. to haue beene teachers they had need to be taught themselues the first principles of the Oracles of God and were become such as had need of milke and not of strong meate And our Sauiour condemneth it in the Church of Ephesus that she Apoc. 2. 14. 3. 2. had falne from her first loue And in the Church of Sardis of whom he saith that he had not found her works perfect before God that is tending and growing towards perfection Neither must we be content with some degrees of spirituall growth but we must propound vnto our selues the marke of perfection vnto which because we cannot attaine in this life therfore we must put no end here to our labour and indeuour but striue daily to come neerer and neerer vnto it So the Apostle exhorteth vs neuer to leaue till wee haue cleansed ourselues from all filthinesse of the flesh and spirit and till we 2. Cor. 7. 1. 13. 11. haue perfected our holinesse in the feare of God propounding vnto vs no other marke to ayme at but the marke of perfection And telleth vs that God hath therefore instituted the Ministery of the Word that he might therby bring vs vnto a perfect man and vnto the measure of the stature of the fulnesse of Eph. 4. 13. Christ Thus he exhorteth the Hebrewes that leauing the principles of the Heb. 6. 1. doctrine of Christ they should goe on vnto perfection And the Apostle Iames exhorteth vs to ayme at such a perfection as wherein there is no want Let Iam. 1. 4. patience haue her perfect worke that ye may be perfect and entire wanting nothing And lest we should grow sluggish because we suppose that we haue already matched our patternes in perfection we haue not onely examples of Gods Saints set before vs for our imitation as Noah Abraham Iob Dauid and the rest but euen of God himselfe who is infinite in all perfection Be perfect saith our Sauiour as your heauenly Father is perfect not in degree Mat. 5. 48. seeing his perfection is aboue all degrees but that we should striue to be heerein like vnto him seeing wee professe that he is our Father and we his children §. Sect. 2 Reasons mouing vs to aspire vnto perfection Besides which testimonies and examples of holy Scriptures tending to perswade vs vnto this continuall growth till we attaine vnto full perfection there are also many reasons grounded vpon them which may quicken our indeuour in this kind As first because though we haue made good beginnings and proceedings yet if we be not still growing and going In bonis non tantum coepisse sed persecisse laudandum est Hieron ad Celantiam forward towards perfection all wee haue done already is not praise-worthy in the sight of God who being in his owne nature most perfect liketh of nothing which is not like himselfe and tendeth not vnto perfection Secondly because we cannot stand at a stay in the course of Christianity but are still proceeding or else declining and going backe either we are rowing against the streame or else are carryed downward though we perceiue it not To which purpose one obserueth that Iacob in his vision Bernard saw Angels vpon the Ladder ascending and descending but none sitting or standing still because we haue not here an abiding City but wee seeke for one to come Either wee must be still ascending or wee shall descend if we will stand still we shall surely fall like those who are vpon an high narrow bridge whose greatest safety in passing ouer is in their best speed For howsoeuer Christians which haue attained vnto some good degree of perfection and to a settled course in godlinesse may carry themselues with such vniforme constancy in all outward duties that themselues cannot discerne any remarkable difference yet euen in them there is daily some proceeding in respect of their inward graces hearts and affections and although their actions and operations may by reason of tentations and spirituall dissertions decay in their sense and feeling yet in respect of their habits and disposition they are still proceeding to more perfection Thirdly because we can no otherwise be assured of our spirituall life in grace of which motion and proceeding is an inseparable consequence For it is not with our soules as it is with our bodies which are of short life and shorter growth hauing their increase full stature and declination seeing they as long as wee liue doe proceed from one degree of perfection vnto another till after this life they come to a perfect age in Christ They are heerein like vnto the morning light which still increaseth and shineth more and more vnto the perfect day but Prou. 4. 18. heerein vnlike the Sunne in that there is in this life and light of grace no time of setting or declination and therefore the beauty of Christs Spouse is compared to the brightnesse of the morning which still Cant. 6. 10. increaseth and not to the afternoones light which abateth more and
helpe of their notes and examining their children and seruants and putting them to giue an account of what they haue heard and learned Lastly we must make what we haue heard our owne by applying it to our owne vse and bringing it to practice in our liues and conuersations whereby we shall Luk. 11. 28. Ioh. 13 17. Iam. 1. 25. intitle our selues to that blessednesse which is promised to all those who both heare the Word and keepe it And so much of the first meanes of inabling vs to the duties of a godly life the ministery of the Word and the things that are required vnto it The which I haue the more briefly Christian warfare 1. part lib. 2. cap. 26. passed ouer because I haue touched diuers of the poynts before and more fully handled some of them in another Treatise CAP. VII Of the second publike meanes of a godly life which is the administration of the Sacraments §. Sect. 1 That the Sacraments further vs much in a godly life as they are seales of the Couenant THe second meanes of inriching vs with all sauing graces and strengthening vs vnto all the duties of a godly life is the right vse of the Sacraments Baptisme and the Lords Supper both which doe much conduce hereunto and each of them seuerally For the Sacraments are seales annexed to the Couenant of grace purposely instituted of God to strengthen and confirme our faith in this assurance that Christ and all his benefits doe belong vnto vs that in him and for his righteousnesse death and full satisfaction vnto Gods Iustice he hath pardoned and forgiuen vnto vs all our sinnes that in him he is well pleased with vs and hath giuen vnto vs iust title and interest to all his promises both of grace in this life and glory and happinesse in the life to come that hee will giue vnto vs his holy Spirit and thereby write his Law in our hearts that we shall not depart from him mortifie our corruptions and quicken vs vnto new obedience Of all which benefits the Sacraments are not onely significant signes but also infallible seales annexed purposely by God vnto his Couenant to assure vs that he will performe all his promises and to giue vnto vs like a bond and conueyance legally signed and sealed iust title and interest vnto all those blessings euen before we sensibly haue them in possession and fruition Yea not onely so but they also serue like instruments and conduit pipes to conuey to the worthy receiuer Christ and all his benefits Now what can more forcibly perswade or more powerfully inable vs to the duties of a godly life then the representing assuring and exhibiting of all these inestimable benefits in the right vse of the Sacraments What can more inflame our hearts with most feruent loue towards God then the consideration yea sense and feeling of this admirable loue of God towards vs in giuing vnto vs when wee were sinners strangers and enemies vnto him and his grace Christ Iesus and with him all these vnspeakable benefits and what more then loue can effectually mooue vs to an holy desire in all things to glorifie and please him and to walke worthy his loue in all holinesse of life and conuersation What can more lighten the burthen of our labour and make vs to thinke all too little which we can doe and suffer for him Againe the Couenant of grace sealed vnto in the right vse of the Sacraments doth singularly incourage vs to lay aside all doubts and difficulties seeing God thereby assureth vs that he will yea hath giuen vnto vs his holy Spirit to direct and assist vs in all our good indeuours in the mortifying of all our sinfull corruptions seeme they neuer so strong and vnresistable and strengthening vs to the performance of all good duties seeme they neuer so difficult and vnpleasing vnto flesh blood And what can more effectually moue vs to go on in the worke of sanctification then to haue such an assistant to ioyne with vs vnto whom nothing is difficult being infinitely able to performe and perfect whatsoeuer he vndertaketh What can more powerfully perswade vs to doe God faithfull seruice then to haue the pardon of our sinnes put into our owne hands signed and sealed so dearly purchased and so freely giuen then to haue the present pledges and pawnes of Gods loue and fauour the earnest of his Spirit the first fruits of his graces and the conueyances of our heauenly Inheritance sealed and deliuered into our own keeping For who would be so sluggish as not to doe faithfull and diligent seruice to such a glorious and gracious Master for such liberall and bountifull wages Finally seeing in the right vse of the Sacraments wee doe really and truly though spiritually and by faith receiue Christ that he may dwell in vs and we in him and not onely communicate with him in his diuine graces imputed by God and applyed by faith but also by vertue of his Spirit assisting this ordinance haue all sanctifying and sauing graces confirmed and increased in vs whereby wee are strengthened vnto all the duties of a godly life hence also it appeareth how much they conduce and further vs in them seeing we haue Christ himselfe a co-worker with vs who by his holy Spirit sustaineth the greatest part of the waight of that his easie yoke and light burthen which he layeth vpon vs in which respect we may take courage vnto vs and say with the Apostle that we are able to doe all things through the power of Christ which strengtheneth Phil. 4. 13. vs and seeing also they cherish and increase his gifts and graces in vs whereby we are moued and inabled to worke together with him in all holy duties of Gods seruice and of a godly and Christian life §. Sect. 2 That the Sacraments further vs in godlinesse as they are testifications of our seruice to God Secondly the Sacraments are helpes vnto vs for this purpose as they are solemne testifications of our seruice and obedience vnto God seeing they are his liueries and cognizances whereby his seruants are knowne from others and the sacramentall oath which he causeth all his souldiers to take when he entertaineth them into his spirituall warfare and the pres-money which he putteth into their hands whereby hee obligeth and firmely bindeth them to continue constant in this warfare and to fight couragiously vnder his colours Now this may mooue vs to doe faithfull seruice vnto our great Lord and Master partly because hee hath so innobled vs by giuing vs entertainment into his Family and graced vs by letting vs weare his liuery and cognizance seeing it is a farre greater aduancement and dignity to be one of his meanest seruants euen a doore-keeper in his House then to be the greatest Monarch in the earth partly Psal 84. 10. because he incourageth vs to faithfull and diligent seruice by such bountifull wages and inestimable rewards and partly because wee shall otherwise
leaueth not his eyes loose to their owne liberty but ruleth and gouerneth them with wisedome and discretion not suffering them to behold vnlawfull obiects or those which are lawfull vnlawfully either in respect of manner or measure whereas a foole vseth no restraint but suffereth them to roue into all the corners of the world Into which folly Dauid fell when he suffered his eyes to gaze their fill vpon the beauty of another mans wife this folly drawing him on to commit a greater folly in Israel and therefore hauing lamentable experience of his owne frailty he keepeth afterwards ouer them a surer watch which yet not being sure enough he desireth the Lord to watch ouer him and to turne away his Psal 119. 37. eyes lest he should behold vanity With like care wee must watch ouer our eares to keepe them from hearing any thing which is vaine and sinfull tending to the corrupting of our soules or the hindring of them in the growth of grace As all filthy communication and speeches tending to Gods dishonour and our owne or our neighbours hurt all infulse and vnsauory talke bitter taunts and vnchristian and spitefull iests all whisperings backbiting and slandering and all such discourses as feed the flesh and starue the spirit wed vs to the world and weane vs from God For though like the Syrens songs they tickle and delight the eare yet they wound the heart and conscience with sinne and bring vs into such a spirituall phrenzie that we are ready to leape ouer-boord into a sea of perdition And therefore we must stop our eares against these bewitching sorcerers and not for the pleasing of our carnall sense hazard the destruction of our precious soules The hearing is called the learned sense and happy are they who by their care and watchfulnesse prouide for themselues profitable and good Masters of whom they may learne sauing wisdome and not such as teach nothing else but vanity and sinne And the eares like conduit-pipes conuey vnto the soule either the cleere streames of the water of Life or the filthy puddles of sinne and death and therefore let vs be carefull to bring them daily to be filled at Gods Fountaine lest the diuell abuse them to draine the filth out of the polluted sinkes and channels of wicked mouthes Thus we must watch ouer our taste that we doe not to please the palate vse such excesse in our diet as will disable vs to Christian duties and that the end of our eating be chiefly the refreshing and comforting of our bodies that they may be fit for Gods seruice who hath fed them and not the pampering of the flesh with sensuall delight For if we giue way to our appetite this short and brutish pleasure will bring vpon vs innumerable euils As vpon our bodies sicknesses and short life and vpon our soules and bodies both sloth and idlenesse lumpish heauinesse and vnaptnesse to any good action drowzie dulnesse or vaine mirth and futilous babbling shortnesse of memory and blockishnesse of vnderstanding wanton dalliance and inflammation of our hearts with vnlawfull lusts And thus finally wee must watch ouer our sense of touching that we doe not to please it inslaue our selues to effeminate daintinesse thinking that wee are quite vndone if wee may not tumble at our ease vpon our beds of downe and goe like those in Kings Math. 11. 8. houses in soft rayment or like Diues be clothed in Purple and fine linnen Luk. 16. 1 2. euery day But let vs inure this sense to man-like hardnesse that wee may not thinke it strange and intolerable to lye hardly and goe barely if Christ who suffered so much for vs doe call vs to suffer a little for the testimony of his truth And much more must wee restraine this sense from all vnlawfull obiects as vnchaste kisses lasciuious imbracements and wanton dalliances which tend to the inflaming of our hearts with vncleane lusts and make our bodies which are the Temples of the holy Ghost polluted brothel-houses and filthy styes for wicked spirits §. Sect. 2 That we must watch ouer our tongues Secondly we must keepe a carefull watch ouer our tongues according to the example of the Prophet Dauid I said I will take heed to my wayes that I sinne not with my tongue For the well-ruling and ordering of our tongues is a matter of great moment for the furthering or hindering of vs in the course of a Christian conuersation according to that of Salomon A wholesome tongue is a tree of life but peruersenesse therein is a breach in Prou. 15. 4. the spirit If we vse it well it will be our glory as being a notable instrument of glorifying God whilest we speake to his praise and those that honour him he will honour but if wee abuse it vnto sinne it will become 1. Sam. 2. 30. our shame seeing thereby we dishonour God who hath giuen it vs and all good things If we order it wisely and speake things profitable and worth the hearing we shall edifie our brethren For the lips of the wise disperse Prou. 15. 7. and 25. 11. knowledge and a word fitly spoken is like apples of gold in pictures of siluer that is pleasant and profitable like workes of gold curiously and artificially grauen by a cunning workman but if we vent nothing but filth and folly bringing vp as it were our excrements by a wrong way we shall annoy our hearers with our rotten and vnsauory speeches and by our euill words 1. Cor. 15. 31. corrupt their good meanes as the Apostle speaketh If we speake wisely and to edification we shall in profiting others haue the comfort of it in our owne hearts For as Salomon speaketh A man hath ioy by the answere of his Prou 15. 23. and 18. 20. mouth and a word spoken in due season how good is it both to the speaker and to the hearers But when a man hath pleased himselfe for the time with scurrilous iests the fome and froth of wit it is his sinne and shame and leaueth nothing behind it but sorrow the tormenting sting of an euill conscience If our discourse be religious and honest such as becommeth Christian grauity it is a good signe comfortable euidence vnto vs that we are iust and vpright in Gods sight For the mouth of the righteous speaketh Psal 37. 30. wisdome and his tongue talketh of iudgment And If any man offend not in word Iam. 3. 2. the same is a perfect man and able also to bridle the whole body but if our talke be corrupt and vnsauoury it is a signe of a rotten and wicked heart for as our Sauiour telleth vs out of the abundance of the hart the mouth speaketh A Mat. 12. 34 35. good man out of the good treasure of the heart bringeth forth good things and an euill man out of the euill treasure bringeth forth euill things In a word Life and death are in the power of the tongue
bodily smart and worldly griefe for the losse of things little to be esteemed how many arguments of comforts as it were bridles needest thou to curbe in and moderate thy sensuall sorrowes and yet how often doe they get head and as it wer◠catching the bridle betweene the teeth carry thee away in a full carreer But how many strong motiues and forcible reasons as it were sharpe spurres in thy sides doest thou need to make thee sorrow for thy sinnes and how soone like a dull hackney art thou tyred in this vnusuall way so that no spurres nor stripes will make thee mend thy pace How cold and quiet is thy hatred against thy sinnes and vpon what easie tearmes and small submission art thou content to let them liue when the Lord hath giuen them into thy power and put the sword of the Spirit into thy hands wherewith thou mightest slay them How little hast thou profited in the amendment of thy life how small and insensible are thy proceedings in the wayes of godlines and after long time spent and many means vsed how small is thy progresse and how neere art thou still to the place from whence thou diddest sit out How faint are thy desires O slothfull soule after good things How farre from earnest longings which breake the heart and from hungring and thirsting which are impatient of delay and neuer at quiet till they be satisfied How often doest thou faile in thy good resolutions and how seldome dost thou bring them to any good effect How easily art thou discouraged in thy best indeuours desisting or at least often intermitting them before thou bringest them to any perfection And yet this is all thou canst doe towards that perfect obedience which the Law requireth and all that thy God in the Gospell doth require of thee Vngratefull soule if thou dost not answere his demands when hauing done so much for thee hee desireth in lieu of all to haue so little returned vnto him §. Sect. 4 A hearty wish to haue all wants supplyed Jer. 9. 1. O that thou couldest performe this duty in that manner and measure which thy God requireth O that thy head were a fountaine of teares that thou mightest with Dauid cause thy bed to swim and water thy Psalm 6. 6. couch with them and with Ieremy weepe day and night for thine owne sinnes and the sinnes of thy people O that God would smite thy hard heart as he caused Moses sometime to smite the Rocke that there might gush out of it teares of vnfained repentance O that I could thorowly waken my selfe out of my slumber of security that continually expecting my Iudge I might prepare my selfe for his comming and lament my sins as though it were the last day of my life O that I could be more displeased with my selfe because my sinnes no more displease me and lament the hardnesse of my heart because I can no more heartily bewaile them How should I inwardly reioyce in this sorrow How should I haue more iust cause of delight in bathing my selfe in these flouds then Naaman had when washing in lordan he perceiued himselfe cleansed from his Leprosie How should these teares be my meate and drinke and more refresh me then my corporall food O that turning from my sins with implacable hatred I could returne to my God with all feruency of affection and that I could expresse and approue my loue vnto him who hath so loued me by bringing forth plentifull fruits of new obedience O that my Psal 119. 5. wayes were so directed that I might keepe his Statutes O that thou couldest my soule set thy selfe perfectly to seeke and serue him and that thou mightest neuer erre from the wayes of his Commandements O that it were thy meate and drinke to doe the will of thy heauenly Father and that thou couldest loue it better then thy daintiest food O that thou couldest doe Gods will in earth as the blessed Angels doe it in heauen with all ioy and cheerfulnesse speed and diligence But alas so impotent thou art in thine owne strength that thou art altogether vnable in thy selfe to performe this duty in any such manner or measure as thou desirest §. Sect. 5 Acknowledgement of impotency Thou seest thy sores and feelest their smart but hast no skill to cure or ease them Thou are sensible of thy defects but art so poore and beggerly that thou canst not supply them Yea thou art within the sight of the waters which haue vertue in them to cure thy lamenesse and lyest desolate bemoning thy misery but art so impotent that thou canst not step into them Thou seest and acknowledgest that thy sorrow for sinne is too too small and it grieueth thee that thou canst bee no more grieued but hast no more ability to draw from thy head plenty of teares or from thy heart vnfained sighes and grones for thy sinnes then to command the clouds to raine or the windes to blow Thou seest the miseries and dangers which attend vpon thy carnall security but canst not rowze thy selfe vp out of this dead slumber Thou feelest the mischiefes of an hard heart but art not able by any meanes of thine owne to supple and soften it Many defects and imperfections there are in thy new obedience but thou hast no ability to supply the one or amend the other Rest not therefore my soule vpon thine owne strength which will faile thee in this as well as in all things else of any waight or worth but flee vnto him that is both able and willing to pardon thy imperfections and wants and also to supply them Cry vnto him O my soule who is ready and All-sufficient to heare and helpe thee Lift vp thy heart vnto him and say §. Sect. 6 Petition O thou who art alone able to perfect that good worke of repentance which thy selfe hast begun amend in it what is amisse and supply all that wherein it is defectiue I haue desired to turne vnto thee by vnfained repentance but my corrupt flesh opposeth me in this work so as I can bring it to little effect put to thy helping hand and supply by thy Spirit what is wanting in me The reliques of my corruption doe still remaine in mee and pull me backe as I am returning vnto thee but thou who hast deposed them from their regency and weakened them in their full strength canst deliuer me fully from their power and tyranny and preserue mee from the danger of those secret ambushments out of which these scattered forces vpon all aduantages doe assault me My carnall security opposeth my repentance and maketh me apt to slumber in my sinnes but thou canst awake me out of this sleepe who was able to rowze me out of the sleepe of death My heart is hard and I bewaile great sinnes with small sorrow but if thou finite this stony rocke there will issue from it as from a fountaine streames of repentant teares I am now slow and dull in returning vnto
2. Tim. 3. 15. 2 Iohn ver 1 4. our learning that we through patience and comfort of the Scriptures might haue hope The Apostle Iohn likewise writing to children young and old men plainely implyeth that no age is exempted but euen little children must reade that they may be seasoned with the knowledge of Gods truth from their tender age like young Timothy and the children of the elect Lady and so being trayned vp in the way which they should chuse when they are old they will not depart from it and hauing this sound foundation of knowledge layd they may haue the building of faith and piety more easily erected and set vp in them And young men also must reade the Scriptures that being armed with this sword of the Spirit they may be the better enabled to resist the tentations of the diuell the world and their own flesh which in that age are most strong and violent Finally old men after they haue gotten much knowledge must still diligently studie the Scriptures that they may be the better confirmed and settled in the things which they know recall those things to memory which that age otherwise is apt to forget and that hauing knowne God and his Christ from the beginning not onely by reading and hearing but by much experience they may be refreshing and renewing this knowledge be the better able to walke themselues in this cleare light and guide and direct others also by their fatherly instructions in the right way that they should chuse But yet in a more speciall manner this dutie of reading the Law and Word of Deut. 17. 18 19 Iosh 1. 8. God is pressed vpon Princes and Gouernours that being inlightened with the knowledge of Gods will and truth they may themselues yeeld obedience vnto it seeing hereby they shall not onely saue their owne soules but also bee a meanes of the saluation of many others their liues and actions being exemplarie and powerfull to draw those which are vnder them to follow and imitate them in that which is either good or euill And also that hauing this light to guide them they may administer righteous iudgement and gouerne the people committed to their charge in the feare of the Lord establishing amongst them Gods true Religion and maintaining in all their dominions iustice and truth But aboue all others the Ministers of Gods Word are religiously bound to exercise themselues diligently in reading the Scriptures seeing they must not onely haue skill to direct themselues and their owne families but to instruct all others committed to their charge in the Word and will of God for the Priests lips Mal. 2. 7. must preserue knowledge and the people must seeke the Law at their mouth for he is the messenger of the Lord of hosts And he principally more then ordinary Christians must giue attendance to reading exhortation and doctrine 1. Tim. 4. 13 16. and continue in them because in so doing he shal both saue himselfe and those that heare him §. Sect. 2 That we are chiefly to be exercised in reading and studying of the Scriptures The second generall point to be considered is the subiect matter of our reading of which wee must make good choyce seeing it were much better not to reade at all then to spend our time in perusing such bookes as are prophane teaching nothing but vanitie and lyes wantonnesse ribaldry and contempt both of Religion common honesty in which number are books of scurrilous iests plaies and Machiauellian policie For as we say in the prouerbe Where God hath his Church there the diuell hath his chappell and apishly imitating the diuine Maiesty that he may blinde his followers get from them the like glory and especially that he may disgrace Gods holy ordinances as God hath his Sacraments Ceremonies so he will haue his to seale vp to his vassals their more assured condemnation And as God hath his bookes of holy Scriptures contayning his will and Lawes for the sanctifying and gouerning of his people so the deuill will haue scribes inspired with his will to set forth bookes of hellish impieties and damnable policies for the corrupting of mens iudgements the poisoning of their hearts and manners and the trayning vp and gouerning of his subiects in all sinne and wickednesse And therefore all those who desire to please God in the duties of a godly life must with as much care flee such bookes as Mariners doe the rockes and sands and as they professe themselues Gods seruants so they must make choyce of such bookes as will better their knowledge and practice in his Lawes as they professe themselues of the Christian Religion so they must read and studie such bookes as being religious will further them in Christianity and enable them to performe vnto God more diligent and faithfull seruice In which respect the Booke of holy Scriptures contained in the Old and New Testament is to be preferred aboue all others seeing it is the foundation and ground of them all which hauing God for it Author is of infallible truth and is to be beleeued in its owne sole authority and needeth not the confirmation of reason or any humane testimony but shineth like the Sunne in it owne light Whereas all writings of men who are subiect to errours are onely so far foorth to be beleeued and imbraced as they are consonant and agreeable with it For all men are lyers and through their ignorance subiect to errors apt to deceiue and to be deceiued and therefore are no further to be credited then as their sayings and works are approoued by the Canon and rule of Gods infallible truth Besides that the Word of God is of more maiesty power efficacie then any mortall mans and his more immediate ordinance which being more effectually assisted and wrought into our mindes and hearts by his holy Spirit is of greater efficacie for the inlightening of our vnderstandings the mollifying of our hearts the strengthening of our Faith and sanctifying of our affections then all other writings without it And this Dauid found by experience professing that by studying and meditating in the Booke and Law of God he became wiser then the Ancients and of more vnderstanding then his teachers Psal 119. 9◠100. §. Sect. 3 Their obiection answered who pretend the obscurity of the Scriptures Neither let any man pretend that the Scriptures are of such difficulty and so hard to be vnderstood that priuate men must not presume to Psal 19. 7 8. Pro. 1. 4. read them seeing they haue plainely taught vs that the Law of the Lord inlighteneth the eyes and maketh wise the simple And wise Salomon telleth vs that this was one chiefe end of his penning that portion of holy Scripture that he might giue subtilty that is more then common knowledge to the simple and to the young man knowledge and discretion So that though the Scriptures finde men simple and ignorant yet they doe not leaue them so seeing they
in leisure and meanes may chuse that time which they finde most fit others which earne their liuings by their labours or are otherwise taken vp with many and important businesses either priuate or publike must take such times as will best stand with their waighty affaires Yet let euery one allow a little to this profitable exercise and euen those who are most pinched with pouerty and so pressed with the waight of important imployments that they can finde no leisure in the weeke dayes yet in any case let them not omit it vpon the Lords Day which is wholly to bee set apart from all worldly businesses and to be all spent in such spirituall exercises So likewise the time of continuing in reading cannot bee stinted and limited to any certaine and constant space but must bee measured by our deuotion and other affaires Only this may be generally said that seeing much reading is a wearines to the flesh and wearines dulleth the appetite and causeth distaste therefore it is best not to reade ouermuch at one time but to leaue with an appetite that we may returne vnto it againe with more delight and not to let wearines and satiety but wisdome and discretion put an end vnto it §. Sect. 10 Of the wofull neglect of this holy exercise But though this counsell be good yet few in these dayes do greatly need it seeing it is so wofully neglected amongst the most who professe Christianity that there is much more need of a spur to hasten our speed then of a bridle to restraine vs from running our selues out of breath For many there are who otherwise in their iudgements hold this exercise of reading as commendable and profitable that are yet so wholly addicted to the world that they can scarce finde any leisure in any one day of the weeke to spend some time in this religious exercise but are wholly taken vp with such imployments as will bring vnto them some earthly profit or with the cares of this life and forecasting of their businesse for their best aduantage Others abounding in leisure rather then they will spend any time in this profitable exercise the which notwithstanding is irkesome and tedious when they are idle and haue nothing to doe do wholly giue themselues ouer to sports and pastimes hunting and hawking carding and dicing dancing and reuelling or else idle and vaine communication and complementall visitations heereby preparing against themselues a fearefull reckoning when being called to giue vp their accounts before the supreme Iudge of heauen and earth how they haue spent that precious time which he hath allowed vnto them to glorifie him and make their Calling and Election sure they shall be constrained to giue euidence against themselues out of the bookes of their owne consciences that they haue spent almost all their time in things vaine and wicked seruing therby the diuell the world and their owne carnall lusts and little or none at all in spirituall exercises and in the duties of Gods seruice Neither will it at this day any thing auaile vs to say that we had so much worldly busines that we could not intend this and such religious exercises seeing God in his Law hath absolutely required them not dispencing with vs vpon any Deut. 17. 19. pretence of busines For euen Kings and great Commanders who haue greatest and most important imployments both in warre and peace are Josh 1. 8. not withstanding expresly inioyned to reade and meditate in Gods Law The which was accordingly performed by holy Dauid though hee had as many distractions and waighty imployments as any other Yea then it Psal 119. will be told vs if we will not know it before that we were chiefly sent into the world that we might do seruice vnto our Lord and Master who hath created and redeemed vs which therfore ought to haue bin preferred before all other imployments that the duties of Gods seruice and meanes fitting vs vnto it was that one thing necessary and our main and chiefe busines Luk. 10. â—2 vnto which all other businesses worldly affaires which tend only to maintain our momentany and vncertaine liues to vphold our brittle mutable estates for a moment of time in respect of eternity ought to haue Mat. 6. 33. giuen place if both of them could not stand together as they ordinarily might if we were not too greedy in pursuing these worldly trifles with an vnsatiable appetite or wanted not wisedome and discretion to performe duties of both kinds in due order and time CAP. XXXI That reading is a notable meanes to further vs in the duties of a godly life §. Sect. 1 That reading is a most profitable exercise THe second maine poynt which I propounded is that reading of the Scriptures and other holy and religious bookes is a notable helpe and furtherance vnto a godly life The which may easily be vnderstood by that which is already spoken and needeth not any large discourse to proue it And yet it will not bee amisse to say something of it not so much to informe or conuince the iudgement of the truth as to perswade the heart to put it in practice And first generally it may be said that to what vses soeuer the Scriptures are profitable and necessary to the same purposes reading of them which is the meanes whereby we deriue from them these benefits is necessary and profitable seeing though they be a most rich treasury of all goodnesse yet they will doe vs little good if they be locked vp and not by reading and preaching opened vnto vs. So that we may truly say that reading of the Scriptures doth nourish our soules seeing it conueyeth vnto them the food whereby they are nourished that it cureth vs of all our spirituall sores and sicknesses seeing it conueyeth and applyeth vnto vs the soueraigne salues and medicines whereby wee are recouered that it guideth vs in the way of truth because it openeth vnto vs the light which serueth to direct vs. Yea it serueth to all vses and purposes whereby we may be furthered in all duties of godlinesse seeing it discouereth vnto vs that diuine brightnesse of the supreme and vncreated wisedome the reading whereof as one Hieronym ad Celant de Instit matrisfam saith sharpeneth the sense inlargeth the vnderstanding heateth our lukewarmenesse rowzeth vp our sloth extinguisheth the darts of lust moueth mourning draweth from vs teares maketh vs to approch neere vnto God who when we reade conferreth with vs by his holy Spirit In which respects he perswadeth in another place that it should bee our chiefe care to study and know the diuine Law wherein we may see the examples of Gods Saints as present before our eyes and by the counsell thereof learne what is to be done and what auoyded For it is a great helpe vnto holinesse and righteousnesse of life to replenish the mind with the diuine Oracles and to be alwayes meditating in our hearts vpon those
vnto vncleannesse but vnto holinesse that the grace of 1. Thes 4. 7. Tit. 2. 11 12. God which bringeth saluation appearing or shining vnto vs in the ministery of the Gospell teacheth vs to deny vngodlinesse and worldly lusts and to liue soberly righteously and godly in this present world which lesson if we learne not we had been better to haue sate still in darknesse seeing our knowledge will but aggrauate our sinne and increase our condemnation according to that of the Apostle To him that knoweth to doe good and doth it not to him it is sinne and that of our Sauiour The seruant that knoweth his Ioh. 9. 31. Jam. 4. 17. Luk. 12. 47. Masters will and doth it not shall be beaten with many stripes Finally our Sauiour telleth vs that if we be grafted in him we must bring forth fruit seeing euery branch that beareth not fruit he taketh away and casteth forth as a branch that is dead and withered and men gather them and cast them into the Ioh. 15. 2 6. fire and they are burned And therefore if wee would haue any assurance that we are effectually called that Christ is ours and we his and that being vnited vnto him as liuely members of his body we haue right vnto him and all his benefits let vs as the Apostle exhorteth walke worthy the vocation Ephes 4. 1. 2. Pet. 1. 10. wherewith we are called and as the Apostle Peter perswadeth Let vs make our Calling and Election sure by adding one vertue vnto another and bringing forth the fruits of them all in a godly and Christian life §. Sect. 2 The second reason taken from our Iustification and the fruits which follow it Finally the benefit of our Iustification with all the fruits that doe follow it are so many strong motiues to incite vs vnto the duties of a godly life for God in our Iustification of his free grace imputing vnto vs the death and obedience of Iesus Christ hath forgiuen vs all our sinnes and pronounced vs iust and righteous in his righteousnesse By which inestimable benefit he hath bound vs to serue and glorifie him in all holy duties who hath done so great things for vs. For seeing there is no euill like the euill of sinne no tyranny and bondage alike miserable therefore when God of his free grace hath freed vs from it wee must with all care flee sinne and take heed that wee doe not againe come into this thraldome And seeing he hath forgiuen vs so great a debt let this make vs Luk. 7. 47. loue him much and expresse our loue by seruing and pleasing him in the duties of holinesse and righteousnesse The which vse the Apostle maketh of this benefit namely that being dead vnto sinne that is freed from Rom. 6. 10 12 18. the power and tyranny of it and aliue vnto God we should not let sinne any longer raigne in our mortall bodies that we should obey it in the lusts thereof but that we should yeeld our selues vnto God as those that are aliue from the dead and our members as instruments of righteousnesse vnto God and that being made free from sinne we should become the seruants of righteousnesse Which if we doe not we can haue no assurance that wee are redeemed by Christ and iustified seeing the same vertue and power of Christs death and Resurrection which taketh away the guilt and punishment of our sinnes in Ephes 5. 25 26. 1. Pet. 2. 24. our Iustification is as effectuall to sanctifie vs in the killing and crucifying of our corruptions and our spirituall quickening to holinesse and newnesse of life in our sanctification and as well did there issue out of his pierced side the water of ablution to cleanse vs from the pollution of sinne as the blood of Redemption to free vs from the guilt and punishment The fruits also which follow our Iustification doe effectually perswade vs to serue God in all the duties of a godly life For seeing wee are reconciled vnto God by the death of Christ our care must bee to walke in such a course as may preserue vs in his loue for Christ hath as the Apostle speaketh reconciled vs in the body of his flesh through death to present Col. 1. 21 22. vs holy vnblameable and vnreprooueable in his sight We haue receiued the Spirit of Adoption crying in our hearts Abba Father that it may be also Rom. 8. 15. in vs the Spirit of Sanctification and inable vs to please God in al things as it beseemeth his children And in whomsoeuer this Spirit is them it regenerateth raising them from the death of sinne to the life of righteousnesse Ephes 3. 12. So our free accesse to the Throne of grace should make vs take heed of sinne which will be as a wall of separation betweene God and vs and to liue in such holinesse of life as may still preserue our confidence in making our suits knowne vnto God The loue of God shed abroad in Rom. 5. 5. our hearts by the holy Ghost will inflame them with loue towards him and make vs carefull to approue it by liuing according to his will The peace of God following our Iustification by faith and passing all vnderstanding Rom. 5. 1. must make vs diligent in shunning those things which might disturbe it and imbracing and practising such vertues and holy duties as will preserue it Our spirituall ioy and reioycing in God will make vs auoyd all knowne sinnes which would interrupt our ioy and turne it into Rom. 5. 3. sorrow and to please the Lord in all things that his face and fauour may make vs still glad Our hope of heauenly happinesse will also much incourage vs in the worke of our sanctification for as many as haue this 1. Ioh. 3. 2 3. hope that they shall be like Christ in glory purge themselues as he also is pure as the Apostle teacheth vs. In a word there is no benefit accompanying grace and saluation which may not serue as an effectuall reason to moue vs to the practice of all holy duties both out of thankefulnesse towards God for such inestimable gifts and for the better assuring our selues that we haue receiued them seeing God hauing giuen them all vnto vs for this end we haue no reason to perswade our selues that wee haue any interest in them vnlesse they further vs to it and stirre vs vp in some measure to glorifie God in all the duties of an holy life And therefore if wee haue any loue towards God wrought in vs by so many rich mercies or any true loue towards our selues which is chiefely shewed in seeking the assurance of such inestimable benefits let vs aboue all things labour and indeuour to serue and pleased God by bringing forth the fruits of holinesse and righteousnesse in the whole course of our liues and conuersations CAP. XXXIX Other motiues arising from those duties which we owe vnto God and our neighbours §.
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
sinnes whereby the conscience would be defiled And so hauing nothing to lay to our charge or to accuse vs of before God sauing humane frailties and infirmities for which we haue as it were a pardon of course sealed by the blood of Christ the conscience becommeth peaceable and speaketh nothing but good and ioyfull things vnto vs testifying the remission of our sinnes our reconciliation with God and that we and our workes are accepted of him So that if with vprightnesse of heart we will serue the true Melchisedech in the duties of a godly life he will be vnto vs not onely a King Heb. 7. 2. of righteousnesse but also a King of peace For dying for our sinnes and rising againe to iustifie vs he hath at his departure left this rich legacy to all his true Disciples Peace I leaue with you may peace I giue vnto you The Ioh. 14. 27. and 16. 33. which is not to be esteemed a gift of small value seeing as the Apostle telleth vs it passeth all vnderstanding being one of those fruits wherein Phil. 4. 7. the Kingdome of heauen and our euerlasting happinesse is begun in vs in this life for as he saith The Kingdome of God is not meate and drinke but Rom. 14. 27. righteousnesse and peace and ioy in the holy Ghost The which may effectually mooue vs to all Christian and holy duties of a godly life seeing these first fruits of heauenly ioy are incomparably of more value then a whole haruest of all earthly happinesse euen in their present worth as bringing with them more sound comfort and contentment more durable and lasting ioy and also because they are sure euidences and earnest-pennies of our heauenly Inheritance and full fruition of euerlasting blessednesse §. Sect. 7 That a godly life causeth constancy and perseuerance vnto the end The fifth benefit which we shal receiue by a godly life is that if we once with a firme resolution earnest indeuour set our selues to serue please God we shall continue in this estate notwithstanding our manifold infirmities and corruptions which make vs daily prone to fall into sinne For they who are once receiued into couenant with God haue not onely the gracious promise of the remission of their sinnes but also haue the meanes offered vnto them yea wrought in them by God of vnfained repentance whereby turning vnto him from their sinnes and renewing their faith which is the condition of the couenant in the assurance that they are all pardoned in Christ they may with peace and comfort proceed againe in their course of godlinesse as if they had neuer failed in it nor gone astray Neither doth the Lord onely as a gracious Father prouide fit nourishment for his children to preserue them in their health and strength but like a skilfull and wise Physician soueraigne medicines to recouer them when they are sicke and weake and not onely affoordeth vnto them meanes to keepe them whole and sound but the precious Balme of Gilead the blood of Christ applyed by faith and the salue of all sores of sinne vnfained repentance to heale them when in the spirituall conflict they are hurt and wounded The which he proudeth for them and as it were putteth it into their hands by his earnest exhortations O Israel turne vnto the Lord thy God for thou hast falne by thine iniquity Take Hos 14. 1 2. vnto you words and turne to the Lord Say vnto him Take away all iniquity and receiue vs graciously And againe As I liue saith the Lord God I haue Ezek. 33. 11. no pleasure in the death of the wicked but that the wicked turne from his way and liue Turne ye turne ye from your euill wayes for why will ye dye yee house Ier. 8. 5 6. of Israel Yea he is displeased with them and sharply reprooueth them if they neglect this medicine when he offereth it vnto them that they may be cured Why is this people slidden backe by a perpetual backsliding they hold Ier. 31. 20. fast deceit they refuse to returne no man repented him of his wickednesse saying What haue I done c And if thus they are not moued to returne his bowels are troubled and yearne with compassion as the Prophet speaketh and he is sorry that they sorrow not as wee see in the example of our Sauiour Christ who wept ouer Ierusalem because they would not make vse Luk. 19. 41. of the acceptable Day whilest it lasted that they might repent and so escape Gods imminent Iudgements Yea he doth not so leaue them but effectually worketh in the hearts of his faithfull and chosen Ones this repentance Act. 5. 31. which he requireth for he giueth repentance to the house of Israel Ezek. 36. 26. Zach. 12. 10. he taketh away their stony hearts and giueth them hearts of flesh hee powreth the Spirit of grace vpon the house of Iudah and causeth them to bewaile their sinnes The which may be vnto vs a singular incouragement in our Christian course when as wee are assured that notwithstanding our many frailties and infirmities wee shall not be cast off and though we haue many foiles and fals yet we shall not lie still and perish in our sinnes seeing the Lord giueth vnto all his that feare and serue him the grace of vnfained repentance so as they rise againe and recouer their former estate of holinesse and withall his wonted grace and fauour as though they had neuer sinned and with it their wonted peace of conscience and ioy in the Holy Ghost §. Sect. 8 Of the benefits which a godly life bringeth at the houre of death And these are the benefits which accompany a godly life whilest we continue in the world the benefits which it bringeth when by death we are to depart out of it are also great and inestimable For when all worldly blessings faile and like miserable comforters leaue and forsake vs when being in greatest agony and distresse wee stand in most neede of helpe then the consolations which it bringeth doe exceedingly cheere and refresh vs. For the good Spirit of God which hath ruled and guided vs throughout the whole course of our liues doth not leaue and forsake vs at the houre of death but then especially doth accompany and assist vs and the more our afflictions and griefes abound the more it causeth our consolations to abound also For it sealeth in our hearts and consciences the assurance of the pardon and remission of all our sinnes and saith vnto vs as sometimes Christ to the sicke of the palsie Sonne be of good comfort thy sinnes are Matth. 9. 2. forgiuen thee It incourageth vs against the feare of death by assuring vs that it hath lost its sting and therefore though like a serpent it still hisse yet it is not able to doe vs any hurt It causeth the beames of Gods loue to shine cleerely in our hearts by which they are so warmed and cheered that the
chill and cold terrours of death cannot daunt and dismay vs. It calleth to our remembrance our former care to serue and please God and how we haue walked with him before him though not in legall perfection yet with integrity and vprightnesse Esa 38. 3. of heart how we haue done that which is good in Gods sight It witnesseth with our consciences that wee haue beene faithfull Stewards who haue well husbanded Gods talents intrusted vnto vs and that our accounts are euen so that we neede not feare now when we are called to a reckoning Yea it putteth into our hands a generall acquittance sealed with the blood of Christ that wee may haue it in readinesse when we appeare before our Iudge It telleth vs that now all our labours are ended and that nothing remaineth but to receiue our wages and to keepe with God his Saints and holy Angels a perpetuall Sabbath in all ioy and happinesse that now wee are safely passed thorow a sea of danger and are arriuing and entring into the heauenly Hauen of euerlasting rest that we haue fought a good fight and 2. Tim. 4 7. 8. finished it with an happy victory and that now nothing remaineth but to receiue the Crowne of righteousnesse which the Lord the righteous Iudge hath layde vp for vs and is now ready to set vpon our heads with triumph and glory Againe a godly life changeth the nature of death and of a curse for sinne maketh it to become a great blessing as being a meanes to free vs from all euils and to enter vs into the fruition of the chiefest good so that whosoeuer with the Apostle haue led their liues in the true feare of God may say with him For to me to liue is Phil. 1. 21. Christ and to die is gaine For the death of the godly puts an end to all their troubles that all teares may be wiped from their eyes It causeth them Apoc. 21. 4. cease to sinne which so long as they liue in the flesh hangeth vpon them as an heauie burthen and presseth out of them many a sorrowfull sigh and deepe grone It bringeth with it a ioyfull rest from all their labours which in this life are so tedious and troublesome and putteth an end to their wearisome pilgrimage It freeth them from all worldly miseries from pouerty and penurie sores and sicknesses slanders and disgraces and bringeth with it heauenly plentie and the riches of Gods Kingdome perpetuall health euerlasting glory It putteth an end to the spiritual conflict and to all the assaults of our many mighty and malicious enemies so as they shall neuer more be able to disturbe our peace It separateth vs from the society of wicked Psal 120. 5. worldlings which whilest wee liue is so irkesome and dangerous and from participating with them either in their sinnes or punishments It secureth vs from the euils to come and acquitteth vs from approching dangers Finally as it putteth an end to all our euils both of punishment and sinne so it serueth as an entrance into the full fruition of all good and for a straite gate whereby we passe into heauenly happinesse All which considerations should be effectuall reasons to perswade to the leading of a godly life which is alwaies attended vpon by such a blessed death that bringeth so many comforts with it when all other comforts faile and so many ioyes after it of all which they depriue themselues who neglect Gods seruice and spend their time and strength in the eager pursuite of worldly vanities §. Sect. 9 Of the inestimable benefits which a godly life will bring in the world to come Finally as a godly life is in this world profitable to all purposes so is it most beneficiall in respect of the life to come For thereby wee Rom. 8. 1. Apoc. 20. 6. are secured from that euerlasting woe and misery prepared for all those who liue and die in their sinnes seeing there is no condemnation to those who are in Iesus Christ which walke not after the flesh but after the Spirit and the second death shall haue no power ouer them who haue their part in the first resurrection to holinesse and newnesse of life Secondly we are assured hereby of heauenly happinesse For they that haue followed Matth. 19. 28. Christ in the regeneration shall accompany him in glorie They that haue liued like Gods children in holinesse and righteousnesse as in this life they haue the adoption of sonnes and the Spirit of adoption Rom. 8. 15. crying in their hearts Abba Father so shall they in the life to come receiue from their Father their heauenly inheritance whereas they who haue neglected these duties can neither haue this hope here nor that fruition hereafter seeing without holinesse no man shall see God For 1. Ioh. 3. 2 3. Heb. 12. 14. howsoeuer as one saith God made vs without our selues yet he will Augustine not so saue vs. But hauing giuen vs a Being reasonable soules and his Word whereby he hath made vs acquainted with his will and required our conformity and obedience he will haue vs ioyne with him in working out our owne saluation by performing those duties Phil. 2. 12. which he hath prescribed and to walke in the way of holinesse and righteousnesse which leadeth to euerlasting happinesse So that though our seruice of God in holy duties be not the cause of eternall life and glorie but the free mercies of God and merits of Christ yet being the way which leadeth vnto it all may be assured that they shall attaine to heauenly happinesse who goe constantly in it whereas contrariwise they who neuer goe in this way can neuer come vnto that glory vnto which it leadeth Finally a godly life is most profitable in respect of the life to come because God graciously crowneth his owne graces in his children and the fruits of them in their new obedience with a proportionable measure of glory and happinesse so that they who haue in this life shined brightest in the light of grace Dan. 12. 3. and godlinesse shall in that life shine brightest in glorie and blessednesse They who haue most glorified him by their holy conuersation he will impart vnto them the greatest measure of glory and both make them capable and replenish them with greatest ioyes So that if wee haue any care or desire to be secured from endlesse miseries or to be assured of eternall happinesse let vs be moued hereby to serue and please God in the duties of an holy life yea seeing the Lord in some proportion fitteth his wages to our workes and the rich rewards of his free grace according to those indeuours which he hath wrought in vs of seeking his glory let vs being transported with an holy ambition deuote our selues wholy to his seruice not only labour to keep an ordinary pace with others but striuing for the richest prize let vs indeuour to out-strip all that run with
to come earnest-pennies of euerlasting ioy and happinesse Nor doth this holy Spirit giue vs these graces in the first and least degrees onely but doth dayly nourish and increase them in vs from one degree to another till from infancy to child-hood and from thence to youth wee Psal 92. 14 15. doe at last grow vp vnto a perfect age in Christ bringing forth most Eph. 4. 13. fruit in our latter end For being assisted and comforted by the Spirit wee ouercome all difficulties and those duties which at the first seemed hard and almost impossible become familiar and pleasant that yoke of Christ which at first galled vs doth not hurt Matth. 11. 29. vs at all when we are anoynted with this oyle and his burthen which seemed intolerable hauing this Companion to helpe and assist vs becommeth light and easie yea sweet and delightfull And so on the other side when wee submit our selues to be guided and gouerned by the Spirit in the duties of a godly life and doe not grieue it by quenching the good motions which it suggesteth vnto vs we cause the good Spirit of God to take pleasure in his habitation and to delight in vs to doe vs good multiplying and increasing his graces in vs of which we haue brought forth such good fruits and redoubling our talents when as we haue rightly vsed them to our Masters aduantage according to that of our Sauiour To him that hath shall be giuen and he Matth. 25. 29. Luk. 8. 18. shall haue aboundance and from him that hath not shall be taken euen that which he seemeth to haue CAP. XLIIII Other singular priuiledges wherewith God in this life crowneth the godly which are the fruits and effects of his holy Spirit §. Sect. 1 That God sealeth vnto the godly the assurance of their adoption THe fifth priuiledge peculiar to the godly is the fruits and effects of the Spirit the first and chiefe whereof is this that the Spirit witnesseth and sealeth in their hearts and consciences the assurance of their adoption whereby of the children of wrath and firebands of hell they become the children of God and coheires with Iesus Christ of their heauenly Inheritance For as many Rom. 8. 14 15 16. as are led by the Spirit they are the sonnes of God For ye haue not saith the Apostle receiued the spirit of bondage againe to feare but yee haue receiued the Spirit of adoption whereby wee cry Abba Father The Spirit it selfe beareth witnesse with our spirit that wee are the children of God And if children then heires heires of God and ioynt-heires with Christ And againe Because yee are sonnes God hath sent forth the Spirit of his Sonne into Gal. 4. 6. your hearts crying Abba Father So the Euangelist Iohn saith that as many as receiued Christ to them he gaue this priuiledge to become the sonnes of God Ioh. 1. 12. euen to them that beleeue on his name So that whosoeuer lay hold vpon Christ by a true and liuely faith and bring forth the fruits thereof in holinesse and newnesse of life thereby approuing themselues to be such as are led by the Spirit they haue this high and honourable priuiledge that they are the sonnes of God and coheires with Christ in his Kingdome of glory The which should be a most effectuall regument to perswade vs to flee all maner of sin that we may not grieue the holy Spirit of God whereby we are sealed vnto the day of Redemption and to Eph. 4. 30. leade a godly Christian life that wee may walke worthy this high calling approue our selues to be Gods children by resembling our 1. Cor. 9. 25. heauenly Father in holinesse and righteousnesse For if wee would thinke no paines too much in the seruice of an earthly King if thereby wee could be assured that he would adopt vs for his sonnes yea make vs heires apparant to his Crowne and Kingdome though corruptible and momentany how diligent should wee be in seruing and pleasing God who hath of his free grace assured all those that feare and serue him that they shall be his adopted sonnes and heires of his incorruptible and glorious Kingdome which shall haue no end seeing this Crowne bringeth no care with it but all security and such surpassing ioy and glory as neither the eye hath seene the eare heard nor the 1. Cor. 2. 9. heart of man can possibly conceiue §. Sect. 2 The second speciall priuiledge is spirituall illumination The second speciall priuiledge and fruit of the Spirit peculiar to the godly is that he openeth their eyes blinded with naturall ignorance Psal 119. 18. Matth. 11. 25. 1. Cor. 2. 14. so as they see the wonderfull things of Gods Law and inlighteneth their darke mindes with supernaturall spirituall and heauenly Wisdome and prudence so as they not onely conceiue of the high and hidden mysteries of Gods Kingdome which the wisest of the world that are not thus illuminated are not capable of but also in a sauing manner are able to bring all they know to vse for their spirituall direction in all the waies of godlinesse which will bring them to heauenly happinesse For it is the oyle of the Spirit wherewith our eyes being anointed doe see and know all things It is this comfortable 1. Ioh. 2. 20 27. Ioh. 14. 26. Schoole-master that teacheth vs all things as our Sauiour speaketh without whose instruction wee remaine ignorant of Gods will For as no man knoweth the things of a man saue the spirit of man which is in him 1. Cor. 2. 10 11. euen so the things of God knoweth no man but the Spirit of God And whatsoeuer God maketh knowne vnto vs of his secret counsels he reueyleth it vnto vs by his Spirit for the Spirit searcheth all things yea the deepe things Apoc. 3. 18. of God He is that spirituall eye-salue wherewith Christ anoynteth our eyes that wee may see It is he which by his secret whisperings as it were a voyce behinde vs teacheth vs the way of saluation saying Esa 31. 21. This is the way walke yee in it But yet this voyce is not heard of all but the faithfull onely whose eares God hath opened This heauenly Light shineth not to all in all places but onely in Goshen to the true Israel of God all others still remayning in a more then Egyptian darkenesse and to whomsoeuer it appeareth it teacheth them to denie Tit. 2. 11 12. vngodlinesse and worldly lusts to liue soberly and righteously and godly in this present world This spirituall and diuine Schoole-master teacheth not all men but those that truely feare God according to that of the Psalmist The meeke will he guide in iudgement and the meeke will he teach Psal 25. 12. his way And againe What man is he that feareth the Lord him shall he teach in the way that he shall chuse And to such alone who medirate in Psal 117. 99
and infect the soule And no more possible is it to walke daily among snares and not be caught or to liue amongst the eues and not be robbed then to preserue our selues from being intangled in the nets and grinnes of the wicked and to bee spoiled of all Gods graces if wee take delight to consort our selues with such as are gracelesse and vngodly So Salomon telleth vs that in the transgression of an euill man there is a snare whereby he doth not onely more and more intangle himselfe but also all others that beare him company For society and familiarity ariseth out of likenesse of mindes and manners and cannot long continue if it doe not either finde or at least make this similitude and correspondence according to that of the Prophet Can two Amos 3. 3. walke together and not be agreed And as possible it is to reconcile light and darkenesse truth and falshood good and euill as the faithfull and infidels godly Christians and prophane worldlings both retaining their owne properties and dispositions For an vniust man is an abomination to the Pro. 29. 27. iust and he that is vpright in his way is an abomination to the wicked Neither let any so much presume vpon their owne strength as to imagine that they can retaine their sincerity though they keepe wicked company and rather conuert them to good then be peruerted by them vnto euill seeing this is a matter of great difficulty To bee good saith one among the Inter bonos bonum esse salutem habet inter malos vero etiam laudem c. Bern. in Epist good hath in it health and safety among the wicked to be so is also commendable and praise-worthy in that happinesse is ioyned with much security in this much vertue with difficulty For as hee who is running downe the hill can sooner pull with him one that is ascending then hee who is going vp can cause him to ascend that is running down so he who holdeth an headlong course in wickednes can more easily carry with him one that is ascending the hill of vertue being a motion cōtrary to naturall disposition then he can cause him to ascend with him For in common experience we see that the worser state preuaileth more in altring the better to its condition then the better to make the worse like it selfe The infected are not so soone cured by the sound as they tainted with their contagion Rotten Apples lying with the sound are not restored to soundnesse but the sound are corrupted with their rottennesse Dead carkases vnited to liuing bodies are not thereby reuiued vnlesse it be by miracle as we see in Elizeus and Paul but the liuing if they continue any time vnited to the 1. King 4. 34. Act. 20. 10. dead partake with them in their mortality and corruption And thus it is also in our spirituall state wherein the worser more preuaileth to corrupt the better then the better to reforme the worse For they being wholly flesh are more earnest and diligent in the deuils seruice to draw others vnto his Kingdome then true Christians can be in the cause of God seeing they are but in part regenerate and the flesh opposeth the Spirit in all good actions which either respect themselues or their neighbours And therefore wicked men will leaue no meanes vnassayed but will imploy their whole strength and indeuour to draw others with them into the same excesse of worldlinesse and wickednesse For first they will infect them by their vnsauoury speeches and filthy communication which is a powerfull meanes to taint those that beare them company with their wickednesse according to that of the Apostle Euill words corrupt good manners Secondly 1. Cor. 15. 31. by their exhortations and perswasions as the Wiseman excellently Pro. 1. 10 11 12. 5. 3. 7. 13 14 21. sheweth in diuers places vnto which Syrens songs wee are apt to giue heed vnlesse wee submit our selues to be guided and directed with the voyce of Wisedome and be powerfully restrained with the contrary motions of Gods Spirit Thirdly wicked men doe much hinder them who keepe them company in the wayes of godlinesse and prouoke them to accompany them in their sinnes by their euill examples especially when they see them thriue and prosper in their wickednesse as we see in Dauid who though hee were a man according to Gods owne heart yet his foot had almost slipt when he saw the great prosperity of the vngodly being ready to conclude that he had clensed his heart in vaine and washed his hands in innocencie The which tentation is of greater force when wee haue the Psal 73. 2 13. euill example not of some few but of the multitude or of some great and eminent persons whose actions aboue others are most exemplary Finally wicked men draw on those who keepe them company to haue fellowship with them in their wickednesse by their faire promises alluring baites and liberall offers of rewards And thus those sinfull wretches of whom Salomon speaketh draw on their companions to ioyne with them in violence and oppression by offering vnto them part of the spoile and large rewards to incourage them in their wickednesse Wee shall finde Pro. 1. 11 13 14. say they all precious substance we shall fill our houses with spoile Cast in thy lot among vs let vs all haue one purse Which dangerous impediment if wee would auoyd let vs with all care and diligence make choyce of good company which will both by their words mutuall exhortations and good examples helpe vs forward and better our speed in the wayes of godlinesse like runners in a race who by striuing who shall out-runne one another doe all come to the goale in shorter time and with much more speed then if they should runne alone and haue no other to contend with them And contrariwise let vs with like care shunne familiar society with wicked men though in worldly respects it is profitable vnto vs assuring our selues that though for the present wee finde some benefit by such society yet in the end our spirituall losse will farre exceed our worldly gaine Or if wee bee so settered and hampered with such neere bonds of consanguinity alliance necessary intercourse of dealing or neere neighbourhood that wee cannot goe farre from them yet at least let it bee our griefe that wee are constrained to liue with them and come into their company more often then wee would according to the example of holy Dauid who cryed out in this case Woe is mee that I soiourne in Mesech that I dwell Psal 20. 6. in the tents of Kedar and of Lot whose righteous soule was much grieued 2. Pet. 2. 7. when liuing among the Sodomites hee was forced to see their filthy conuersation And to this end let vs remember first the many exhortations vsed in the Scriptures inciting vs with all care and circumspection to shunne and auoyd the society of the wicked Bee
to serue and please God in those holy duties which he requireth but presently it opposeth vs discourageth vs in all good courses hangeth as it were about our neckes as an heauie Heb. 12. 1. burthen and tyreth vs in our iourney hampereth and fettereth vs that we can but slowly and not without much paines and difficulty proceed in any Christian duties and laboureth might and maine to shake off the yoke of new obedience that it may regaine wonted liberty and glut it selfe in the pleasures of sinne with sensuall delight Neither in truth would it be an hard thing for vs to ouercome all those difficulties and remoue those impediments which the diuell and the world cast in our way if our corrupt flesh did not betray our Christian resolution and willingly admit these discouragements and if it were not as ready to stumble at these blockes that it may take occasion thereby to stand still or turne out of the way as our other enemies to cast them before vs. So that aboue all impediments which hinder vs in the course of Christianity we carry those which are most dangerous in our owne bosomes euen the rebellious reluctations and oppositions of our owne sinfull flesh which hinder vs wholly from all holy duties or so interrupt vs in them that we performe them at the best with much weaknesse and manifold wants and imperfections And thus the flesh hindreth vs either by its frailty and weaknesse whereby it disableth vs to performe the duties of Gods seruice as we see in the example of the Apostles who through naturall drowzinesse could not watch and pray as their Lord inioyned them according to that of our Sauiour The spirit indeed is willing but the flesh is weake or else Math. 26. 41. by its maliciousnesse which maketh it wilfully to oppose and hinder the spirituall part in all good duties according to that of the Apostle The Gal. 5. 17. flesh lusteth against the spirit and the spirit against the flesh and these are contrary the one to the other so as we cannot doe that good we would Of which impediments caused by the flesh the Apostle pitifully complaineth To will is Rom. 7. 18 22 23 24. present with me but how to performe that which is good I finde not For the good that I would I doe not but the euill that I would not that I doe I delight in the Law of God after the inner man but I see another law in my members warring against the law of my mind and bringing me into captiuity to the law of sinne which is in my members O wretched man that I am who shall deliuer mee from the body of this death Which impediments if we would remooue we must daily make warre against our sinfull flesh and corruption of nature from whence they arise and strike at the root if wee would kill the branches which spring from it We must labour with God by prayer for the assistance of his holy Spirit that thereby we may be inabled to mortifie and subdue the flesh and all its sinfull lusts which fight against our 1. Pet. 2. 11. soules and quickened in the inner man vnto new obedience and holinesse of life And hauing gotten the mastery ouer this enemy we must not content our selues with our first victories but we must still keepe it vnder like a slaue and by daily buffetting and beating of it hold it in subiection 1. Cor. 9. 27. that it may not rebell against the spirituall part nor hinder it from performing the duties of a godly and Christian life But this I will thus briefly passe ouer because I haue already intreated of it at large in the fourth part of my Christian Warfare §. Sect. 2 That ignorance is a great impediment to a godly life The speciall impediments which the flesh vseth to hinder vs in the duties of a godly life arise either from the corruptions of nature or from those manifold obiections whereby it discourageth vs from entring into or proceeding in it The impediments of the former kind are internall in the soule or externall in our workes and actions Concerning the first the soule is so generally corrupted in all the powers and faculties of it that it wholly disableth vs vnto all the duties of a godly life The which corruptions are either in the mind and vnderstanding or in the heart and affections The mind and vnderstanding doe hinder vs in the practice of all Christan duties both by ignorance which hindreth and disableth vs from knowing those things which are necessary to saluation and to the practice of all holy duties and by curiosity which maketh vs to affect the knowledge of such things as are needlesse and vnprofitable For first we are hindred in the duties of a godly life by our naturall ignorance of God who is to be worshipped and serued by them especially when wee doe not vnderstand and know his sauing attributes as that hee is omniscient to take notice of all our thoughts words and actions and omnipotent to reward them if they be good or to punish them if they bee euill that he is iust and will call all we doe to account and mercifull to pardon our infirmities and imperfections if wee labour and indeuour to doe vnto him the best seruice we are able that he is all-sufficient and infinite in all goodnesse most bountifull and gracious and a rich rewarder of all those who seeke and serue him All which being singular motiues and incouragements vnto all Christian duties the ignorance of them must needs be a notable impediment to hinder vs in them For who can with cheerfulnesse serue such a master as he knoweth not or be faithfull and diligent in his duty when as he cannot vpon any well-grounded knowledge be assured that his seruice is accepted or shall be rewarded Who can performe duties agreeable to Gods nature when he vnderstandeth not what it is or performe any spirituall seruice if he know not that he is spirituall vnto whom it is performed Thus also wee are hindred in the duties of a godly life by being ignorant of Gods reuealed will for seeing no seruice is acceptable which is not agreeable vnto it all deuotion not guided by it meere superstition and all will-worship inuented by our owne braine though with neuer so good intention odious and abominable who seeth not that he who is ignorant of Gods will is no more able to walke in the way of his Commandements then hee who wanteth his bodily eyes to goe in a strange and difficult way without a guide Yea suppose that we were set in this way and led as it were by the hand by the directions of others yet if we doe not see with our owne eyes and be not able of our selues to discerne the right way by the light of Gods Word shining vnto vs how easily if our guides doe but a little leaue vs shall we through the malice of the diuell and our owne corruption erre
a godly life both in this world and the World to come Which impediment if we would remoue we must often enter into consideration of these things and into a serious examination of our estate according to those directions which I haue before giuen when I intreated of the meanes whereby we may be inabled to leade a godly life §. Sect. 4 Of impediments arising from corrupted and erroneous iudgement The iudgement also corrupted with errour and ignorance is a notable impediment to hinder vs from the sincere practice of all Christian duties of a godly life For heereby men be foole themselues with idle conceits that haue no ground or warrant in Gods Word and thereby rest contented with their present estate and neuer labour to attaine vnto a better For so are they blinded with naturall ignorance that they cannot discerne their blindnesse but thinke themselues as sharpe sighted as any other So poore are they and destitute of the riches of Gods sauing graces that they haue no sense of their pouerty but please themselues with shaddowes in stead of substance like men replenished with winde in stead of wholesome nourishment and those who mistake the swelling of their dropsie humours for sound and good flesh So dead they are in sinne that they haue no feeling of their deadnesse and though they be neuer so much cut and lanched with the sword of the Spirit and keene Razour of the Word they haue no sense of it nor euer complaine more then dead men of their wounds and gashes Finally lying in their sinnes as in their proper element though they be neuer so heauy and intolerable yet like a fish vnder the water they doe not at all feele the waight of them As we see in the example of the proud Pharises who thought themselues sharpe sighted and righteous when as they were in Christs estimate starke blind Ioh. 9. 40. and wicked aboue all men euen Publicanes and sinners of the Iewes who thought themselues free-men and the children of Abraham when as they Ioh. 8. 33. were the sonnes and slaues of sinne and Satan and of the luke-warme Loadiceans who falsly imagined that they were rich and increased with Apoc. 3. 17 18. goods and had need of nothing when as they were wretched and miserable poore blind and naked The which false and erroneous iudgement is a principall impediment vnto a godly life vnto which as one saith of wisedome many might haue attained if they had not falsly supposed that they had already attained vnto it For who laboureth to better his estate that thinketh it is good enough already or to attaine vnto more wealth that contenteth himselfe with his portion as thinking it abundantly sufficient who goeth to the Physician that assureth himselfe that hee is in perfect health or to the Lawyer for counsell that maketh no doubt of the validity of his euidences or to the Diuine for instruction who supposeth that he knoweth already as much as he can teach him And who laboureth to better his spirituall estate who thinketh it already so good that it needeth no amendment Which dangerous impediment if wee would remooue let vs not measure our selues by the false ell of carnall reason and an erroneous iudgement nor compare our selues with our selues or with other men whom we thinke worse then we but let vs examine our wayes and workes by the perfect rule of Gods Word and try thereby how infinitely wee come short of that exact obedience which his Law requireth Let vs thereby labour to come to a true sense of our owne misery and to haue our blinde eyes so opened and inlightened that we may discerne the manifold wants and imperfections of our best actions and so labour after more perfection Finally let vs know it for certaine as an vndoubted truth that we haue not yet set forward one foot in the wayes of Christianity and true godlinesse when we thinke that we haue gone farre enough already for true grace is in continuall growth and he that hath attained vnto any measure of it in truth seeing his wants and imperfections striueth and laboureth after more perfection wherein he who hath made the greatest progresse is most earnest in proceeding like him that runneth a race who maketh best speed when he approcheth neerest vnto the goale or like the naturall motion which is slow at the beginning but the longer it continueth the swifter it groweth as we see in the descent and fall of a stone which mooueth fastest when it draweth neere vnto the center And this we see in the example of the Pharises and the Apostle Paul For they hauing an opinion of their owne perfection rested in their owne righteousnesse as sufficient for saluation and neuer desired to be made partakers of the righteousnesse of Christ for their iustification whereas by Christs testimony it cleerely appeareth that they had not so much as made an entrance into the way of life and were much farther off from the Kingdome of God then Publicanes and sinners But contrariwise the Apostle hauing out-stripped almost all others when he came neerest the goale of perfection made his greatest speed forgetting those things which were behind and Phil. 3. 13 14. reaching foorth to those which were before and pressing towards the marke for the price of the high calling of God in Iesus Christ §. Sect. 5 Of impediments arising from speciall errours in iudgement The speciall and particular errours in iudgement which hinder men from resoluing to leade a godly life are innumerable and therefore I will content my selfe to set downe heere some few of them and but slightly to touch them because the bare naming of them in respect of their inualidity and weakenesse is a sufficient confutation First then out of an erroneous iudgement concerning God they falsly conceiue that hee is so mercifull that either he will saue all men or at least them who performe some kinde of seruice vnto him though they bee not like others strict in their courses but giue liberty to the satisfying of their sensuall lusts and to leade such a life as best pleaseth them Whereby they make an Idoll of Gods mercy in separating it from his iustice and truth which hath denounced death and condemnation against all that neglect his seruice and liue in their sinnes without repentance So they thinke that God will accept of their good meaning though being ignorant they know not how to serue him as hee hath required notwithstanding that the Lord in innumerable places of holy Scriptures professeth his hatred to superstition and all will-worship That he will accept of vs if wee goe to the Church according to the Princes Lawes like other men and offer vnto God the outward seruice of the body in hearing the Word and praying with the Congregation and receiuing the Sacrament at Easter although all bee done in meere formality and hypocrisie without any zeale and deuotion or desire to serue and please God or to profit by these spirituall
exercises for the increasing of his graces in vs notwithstanding that God in so many places reiects these heartlesse sacrifices lip-labour and hypocriticall Esa 49. 13. formalities and being a Spirit doth require of vs such a seruice as is performed Mat. 15. 8. in Spirit and truth Thus they thinke that God is serued in an acceptable Ioh. 4. 24. manner when they repeate the Lords Prayer though they doe not vnderstand any one Petition in it and when they rehearse the Beliefe and the ten Commandements which they also vse in stead of Prayer not vnderstanding aright any one article of their faith nor any precept of the Decalogue and that they haue by this repetition blessed themselues sufficiently for the day following though a little child who is destitute of all sauing knowledge is able to performe this taske as well as they That they may liue in their sinnes without repentance vnto old age or the day of sickenesse and death and that God is so gracious that he will forgiue all their sinnes if before they depart this life they haue but leasure to say Lord haue mercy vpon me though the Scriptures teach vs that he who turneth Pro. 28. 9. 15. 8. 1. 24. 28. Zach. 7. 11 12. away his eare from hearing the Law his prayers are abominable that God abhorreth euen the very sacrifices of the wicked and that those who stop their eares when God calleth shall not be heard when they call and cry vnto him Finally they suppose that they can repent when they list though it be a free grace of God which must be accepted when he offereth it and cannot be reasonably expected if it be refused and reiected when he tendreth it vnto vs. In respect of the Christian life it selfe and the graces and duties required vnto it they doe all delude themselues with a false and erroneous iudgement For they cannot perswade themselues that the godly life is best and most blessed nor that there is such necessity of it as Preachers would beare them in hand but that they may take heere their full swindge in pleasure and set their hearts vpon riches and other worldly vanities and yet bee assured of heauenly happinesse as well as those who are most scrupulous and precise though the Scriptures tell vs that wee cannot serue God and Mammon that if wee loue the world the loue Matth. 6. 24. 1. Ioh. 2. 15. of the Father is not in vs because the loue of the one is enmity against the other that without holinesse we cannot see God and that the way to Iam. 4. 4. Heb. 12. 14. Matth. 7. 12. heauen is narrow and the gate so straight that without much striuing wee cannot enter into it Thus they imagine that they neede not to take such paines in hearing many Sermons seeing the Preacher can tell them no more then they know already namely that they must loue God aboue all things and their neighbours as themselues that the best faile in this and that wee are all sinners and must be saued onely by Iesus Christ Though the Scriptures truely preached are not onely the spirituall seed to beget vs but the food also to nourish vs the strong power of God to saluation to all that beleeue and the sword Rom. 1. 16. of the Spirit to defend our selues and beate backe our enemies Our heauenly Schoole-master to teach vs the way and the meanes also whereby wee may be enabled to walke in it and finally our guide to direct and leade vs by the hand and our comforter to support vs when wee are ready to faint in our iourney That it is sufficient if wee leade a ciuill life and be no heynous malefactours as murtherers theeues adulterers and such like and that wee are good Christians if wee doe no man harme if wee doe no good though he who hid his talent in the earth and did not increase it was cast into outer darkenesse Diues tormented in hell because he releeued not Lazarus And though our Sauiour professeth that hee will reiect at the day of Iudgement not onely oppressours theeues and mutherers but those also who haue not fed the hungry and clothed the naked Thus they thinke that they haue abundantly discharged their dutie if they haue for worldly ends had some respect to some duties of the second Table as keeping their word and dealing iustly and giuing now and then an almes howsoeuer they haue wholy neglected the duties of the first Table and haue made no conscience of Gods seruice and Sabbaths though piety be the ground and foundation of all obedience without which Iustice and morall honesty haue no true subsistance That they neede not to labour after the knowledge of God and his will because they are vnlettered and vnlearned though without knowledge of the maine principles of Religion there can be no Faith and without Faith no Saluation That they haue good hearts towards God though their speeches be filthy and prophane and their actions wicked and mischieuous notwithstanding that our Sauiour hath told vs that Matth. 7. 18. 15 18 19. the tree is knowne by its fruit and that such as the fountaine is such also are the streames that flow from it That wee are all sinners and full of infirmities and humane frailties and therefore they must be excused when wittingly and wilfully they fall into grieuous sinnes though the Apostle telleth vs that he who thus sinneth is not borne of God but 1. Iob. 3. 8 9. that he is of the deuill if with full swinge of will he doe him seruice That they are in Christ and therefore haue escaped condemnation though the Apostle saith that all who are in him walke not after the Rom. 8. 1. 2. Cor. 5. 17. flesh but after the Spirit and that all who haue put on Christ are become new creatures and being ingrafted into this Vine doe bring forth fruits in Iob. 15. 2. him Thus they erroneously alleadge that because Christ came to Matth. 9. 13. 11. 28. saue sinners therefore though they continue still in sinne they may haue their part in this saluation whereas this comfort onely belongeth vnto repentant sinners who labour and grone vnder their sinnes as vnder an heauie burthen and being weary of it doe flee vnto Christ for ease Thus they abuse Gods eternall decree of predestination concluding that because he hath decreed and ordained all men either to life and saluation or to death and destruction and his counsell must stand being immutable and vnchangeable therefore it is no matter how they liue for if they be ordained to life they shall be saued liue how they list or if to destruction they cannot attaine to saluation though they take neuer so much care and paines in Gods seruice The which their conceit is quite contrarie to the Scriptures which teach vs that God hath in his decree of predestination included the meanes with the end so that it is
only inchoate and begun And therefore as they are delighted with the Law of God in the inner man so they finde another law in their members Rom. 7. 23 24. warring against the Law of their mindes and leading them captiue to the law of sinne The which spirituall bondage affecteth them with such griefe and sorrow that it forceth them to cry out with the Apostle O wretched Gal. 5. 17. man that I am who shall deliuer me from the body of this death We are not wholy and perfectly sanctifyed but remayne partly flesh and partly spirit like a city which is at ciuill warres within it selfe And these doe continually lust the one against the other So that no sooner doe we set our selues to performe any Christian duties of a godly life in the spirituall part but presently the flesh opposeth and interrupteth vs in it No sooner doe wee resolue to goe forward in the waies of godlinesse but forthwith the corruption of our nature like an heauy burthen incompasseth vs and as it were clingeth about our neckes so as wee cannot proceede without much labour and wearinesse All which and many other the like impediments as they doe much disturbe and distract all in the duties of a godly life so especially yong beginners at their first entrance into it For then the Heb. 12. 1. flesh is strongest to oppose and the Spirit weakest to make resistance Then the world and worldly wicked men doe vse most indeuour to regaine vs into their wonted society in the works of darkenesse when wee haue newly left their company and the pleasures of sinne and the baytes of worldly profits alluring vs to continue in our wonted courses are freshest in our memories when as wee haue lately renounced and forsaken them so as they are still scarce out of our sight Then the deuill bendeth all his might and malice his stratagems and engins of battry against vs as Sennacherib against Hezechiah when wee doe disclaime his seruice and refuse to pay him tribute Then wee meete with gteatest difficulties and haue least strength to ouercome them Then wee goe in the waies of Christianity like little children when they first learne to goe alone who at euery step are ready to stagger and fall through weakenesse and want of practice whereas when wee haue accustomed our selues to these courses for some moneths or yeeres wee goe both more steadily and with much greater safety and delight Finally then wee are like vnto sluggards who leaue their down-beds with much irkesomnes discontent but when they they haue once risen and shaken off their sloth they are sorry that they haue slept so long and goe cheerefully about their businesse Neyther did euer man repent of his repentance though at the first entrance it seemed vnpleasant difficult but rather feeleth such ioy and comfort in it that he much grieueth in his soule that he was no sooner grieued for his sins Now this difficulty is much increased vnto yong beginners by diuers meanes Frst because they are apt to trust too much vnto their owne strength which most faileth those that most rest vpon it and doe not walke in the life and strength of faith relying themselues wholly vpon Gods power and promises For so naturally are we through pride and selfe-loue addicted to our selues that we will not easily seeke for helpe abroad so long as any hope remaineth that we shal finde it at home Secondly because in our first beginnings we are more fickle vnconstant and vnsettled in our Christian courses For how can he make any good proceedings in his way who sometimes goeth forward and sometimes backward how can he dispatch his businesse who vndoeth one day that which he did in another or how should a man preserue his health and strength who one day carefully vseth good dyet or physicke and the next day neglecteth both and impayreth and hindreth them by the quite contrary courses Finally because we looke more vnto our selues then vnto God and so seeing the difficultie of the worke and comparing it with our owne weakenesse wee beginne to despaire of euer atchieuing it but in the meane time seldome or neuer looke vnto God who is all-sufficient to strengthen vs and to make vs perfect vnto euery good worke We apprehend our weakenesse to goe alone and are thereby discouraged because we consider not that wee are led and supported by the hand of our heauenly Father We see our wounds and weaknesses but not the salues and remedies We behold with Elias seruant who are against vs but through our spirituall blindnesse cannot discerne the more numerous and potent aydes that are on our side And finally we are ready with the Apostle to take notice of the Law of our members warring against the law of our Rom. 7. 24 25. mindes and leading vs captiue to the law of sinne but not with him to acknowledge with thankfulnesse our deliuerance by Iesus Christ And to be discouraged with the sight and sense of our infirmities but not to 2. Cor. 12. 9. consider that Gods grace is sufficient for vs. §. Sect. 4 That the difculty of a godlife must not discourage vs from it In all which respects it cannot be denyed but that there is some difficulty in leading of a godly life and much paines and labour required for the right performance of the duties which belong vnto it Notwithstanding this must bee no impediment to hinder vs from entring into and proceeding in the course of Christianity Yea rather because this aboue all things is most excellent profitable and necessary as concerning vs no lesse then the euerlasting saluation or condemnation both of our bodies and soules the difficulties which we finde in this way should bee so farre from discouraging and making vs sit still or turne backe againe to inioy our sinfull pleasures that they should rather inflame our disires whet and confirme our resolutions and make vs much more painefull and diligent in our indeuours that wee may attaine vnto it seeing though the difficulty were much greater yet the excellency profit and necessity of leading such a life doe farre exceede it And this vse our Sauiour Christ maketh of it For from the consideration of the small number which shall be saued and the difficultie of attayning vnto heauenly happinesse hee enforceth this exhortation Striue to enter in at the straight gate for many I say vnto you Luke 13. 24. Matth. 7. 13 14 will seeke to enter in and shall not bee able Because straight is the gate and narrow is the way which leadeth vnto life and few there bee that finde it So he telleth vs else-where that the Kingdome of God suffereth violence and the Matth. 11. 12. violent take it by force And the Apostle Peter hauing said that the righteous shall scarcely be saued that is not without much difficulty and laborious 1. Pet. 4. 18 19. diligence taketh thereupon occasion to perswade all both to patient suffering
what God imposeth and diligent doing that which hee inioyneth And surely if we had hereby no other benefit but the escaping of the euerlasting torments of hell fire which are easelesse and endlesse it were me thinks a motiue strong enough to make vs arme our resolution against all difficulties and to spare for no labour that we may secure our selues from this dreadfull condemnation He that is in danger of drowning doth not dispute of the great paines which he must take before hee can come to land but thinking that his strength can bee no wayes better spent then in sauing his life he vseth all diligence and laboureth euen to extreme wearinesse to secure his safety yea euen then when hee is doubtfull of the successe And shall we thinke all labour little to preserue a momentany and miserable life from a naturall death and can wee thinke any too much for the escaping of those euerlasting torments of hell fire O that our fore-wit were as good as our after-wit and that we could be as wise by instruction and discourse of reason as wee are by feeling and experience O that we could consider with our selues when we stumble at small difficulties and are discouraged from performing the duties of a godly life with a little labour how much lesse we shall be able to indure those intolerable and endlesse torments which are prepared for those who neglect Gods seruice and are slaues to Satan and their owne sinfull flesh to obey it in the lusts thereof If the easie paines of a godly life bee not to be indured of these nice and worldly wantons which are also of such short continuance how intolerable will those torments bee vnto them which shall neuer haue end If the damned spirits might haue liberty to resume their bodies and liue vpon the earth againe for a further triall that amending their liues they might bee saued or returning vnto their former sinfull courses they might be cast backe againe into hell fire O how would they melt and be euen resolued into teares of hearty repentance for those sinnes which haue made them obnoxious to such fearfull condemnation How would they labour and spend their strength in the exercises of mortification and make their throats hoarce with prayers and strong cryes that they might obtaine mercy and forgiuenesse How diligent would they be in hearing reading and meditating in the Word that they might attaine vnto a liuely faith and thereby apply vnto themselues Christ Iesus and his righteousnesse for their iustification and saluation How fruitfull would they be in good workes and how liberall and bountifull in almes-deeds and in relieuing the poore members of Iesus Christ And yet most certaine it is that their case shall be ours if wee run on in the same courses which they haue gone before vs seeing God is no respecter of persons but is alike iust and true to all Our punishments shall be as great if we neglect Gods seruice and liue in our sinnes our too late repentance as desperate and comfortlesse if wee abuse Gods patience and long-suffering and let passe the acceptable time and day of saluation §. Sect. 5 That the recompence of reward must make vs to ouercome all difficulties And yet there is a farre stronger motiue to make vs ouercome all difficulties and to vse all paineful diligence in the duties of a godly life namely the riches of reward promised to all those who spend their time and strength in Gods seruice euen the euerlasting ioyes of his Kingdome vnto which both all the sufferings and doings of this life are not to worthy Rom. 8. 18. to be compared In which regard Gods precepts are more to bee desired Psal 19. 10 11. then gold yea then much fine gold and to be esteemed sweeter then the honey and the honey combe because by them we are warned and in keeping of them there is great reward For who would not serue such a Master as is so bountifull in requiting his paines Who would not vndertake any labour seeing the greatest is light and the longest momentany to bee assured of that super-exceeding and eternall waight of glory Who would not patiently indure a sorrowfull seed-time for so ioyfull an haruest or refuse to worke in Gods Vineyard with all painfull diligence and comfortable cheerfulnesse who is assured of such liberall wages when hee hath ended his worke And therefore though there were neuer so much difficulty in the duties of a godly life and neuer so much paines required vnto the seruice of God this should not discourage vs from entring into the course of Christianity seeing our wages and reward will infinitely exceed our worke and labour Especially considering that these holy and religious duties are only vnpleasant and tedious to the flesh and corrupted nature vnto which as the Apostle speaketh wee are no debters that wee should liue according to the lusts thereof and so by pleasing of it to displease God and purchase vnto our selues eternall death and hellish condemnation §. Sect. 6 That a godly life in it owne nature is not difficult and tedious but sweet and delightfull Neither in truth are the duties of a godly life vnpleasant and burthensome tedious and troublesome vnto the spirituall and regenerate part 1. Joh. 5. 3. Mat. 11. 29 30. Chrysost in Mat. 11. Homil. 39. but sweet and delightfull easie and full of comfort For Gods Commandements are not grieuous as the Apostle Iohn speaketh and our Sauiour telleth vs that his yoke is easie and his burthen light and that they who will take them vpon them shall finde rest to their soules Vpon which words Chrysostome speaketh excellently to our present purpose If saith hee hearing of a yoke and a burthen thou art afraid and shrinkest backe thou must attribute this feare not to the nature of the things themselues but to thine owne sloth for if thou art prepared and not sluggishly effeminate all shall seeme vnto thee easie and light And therfore Christ that he might teach vs with what care we ought to watch hath neither concealed the burthen nor the sweetnesse but ioyning both together he hath said that it is a yoke and also that it is sweet Hee calleth it a burthen but addeth that it is light that thou shouldest not shunne it as being too laborious nor contemne it as being too easie But if after all this vertue seemeth vnto thee hard and difficult consider how much more vice and sinne which Christ intimateth in that before hee said any thing of his yoke he cryeth out Come vnto me all yee that labour and are heauie loden Thereby shewing how great labour and what an intolerable burthen sinne imposeth for he saith not onely all ye that labour but also who are heauie loden The which the Psalmist expresseth more plainly and describeth the nature of sinne saying Mine iniquities are gone ouer mine head as Psal 38. 4. an heauie burthen they are too heauie for me And Zachary likewise where he
calleth it a talent of leade For experience will teach vs that the soule is oppressed Zach. 5. 7. with no heauier burthen then the conscience of an ill spent life and the remembrance of our sinnes euen as contrariwise nothing more exalteth and cheereth the mind then the possession of iustice and vertue Yea that Euangelicall obedience which Christ here calleth his yoke and burthen is not onely light and easie but also commodious and exceeding profitable Which made Dauid out of good experience to professe that the Law of Gods mouth was better vnto him then thousands of gold and siluer Psal 119. 72 127 Psal 19. 10. Pro. 8. 11 18 19 and that it was more to be desired then gold yea then much fine gold And Salomon likewise affirmeth that wisedome that is the sauing knowledge and practice of true godlinesse is better then Rubies and all things that may bee desired are not to be compared vnto it that riches and honour are with it yea durable riches and righteousnesse and that the fruit thereof is better then gold yea then fine gold and its reuenew then choyce siluer Yea the duties of a godly life are not onely easie and profitable but also sweet and pleasant In which respect Dauid saith that Gods Commandements were sweeter to his Psal 19. 9. Psal 119. 103 111. Vers 14. Prou. 2. 10. and 3. 17. Ioh. 4. 34. mouth then the honey and the honey combe that they were the reioycing of his heart and that he reioyced in Gods testimonies aboue all riches So Salomon saith that wisedome is pleasant vnto the soule and that her wayes are wayes of pleasantnesse and her paths are peace And our Sauiour Christ found so much pleasure and comfort in doing his Fathers will that he neglected his food euen when he was hungry in comparison of it Now if the way of Gods Commandements was esteemed of the Saints so easie profitable and pleasant in the time of the Law how much more haue wee cause so to iudge of it in the time of the Gospell seeing God hath reuealed his will much more cleerly and affoorded vs farre greater helpes and incouraged vs to serue him with much sweeter and more gracious promises not now vailed with types and shadowes but cleerly expressed to the vnderstanding of the most simple and certainly assured vnto vs by the seales the Sacraments to take away from vs all doubting and wauering By all which and many other meanes our Sauiour Christ as it was prophecied of him maketh all crooked wayes straight and all rough places plaine that all Esa 40. 4. difficulties being taken away and remoued we may trauell in the wayes of godlinesse with much ease and comfort ioy and delight But aboue all other incouragements against all pretended difficulties this is one of the greatest in that the Lord in the time of the Gospell doth not exact of vs the rigorous and strict performances of seruants who must not haue their wages vnlesse they doe the will of their Lord in that manner and measure as he requireth but the duty and obedience of sonnes passing by Mal. 3. 17. 2. Cor. 8. 12. our infirmities and accepting the will for the deed the purpose and indeuour for the act and performance And that there may be no manner of discouragement hath also promised to assist vs with his grace and holy Spirit that we may be the better inabled to doe that which he requireth so as we may say with the Apostle I am able to doe all things through the Phil. 4. 13. power of Christ which strengtheneth me CAP. XIIII That a godly life is not tedious and troublesome to the regenerate man but easie and familiar §. Sect. 1 That the regenerate haue a new nature vnto which a godly life is easie and pleasant ANd thus it appeareth that the godly life is easie and pleasant in it selfe and it owne nature Now if wee can further prooue that it is also vnto vs nothing hard or impossible tedious or troublesome but contrariwise easie and familiar then the obiection of difficulties being sufficiently answered and remoued need not to be any impediment to hinder vs from entring into the wayes of godlinesse To which purpose we are first to know that howsoeuer the leading of a godly life be as hard and difficult as grieuous and euen vnpossible for a naturall man as for Lead to swimme or for the earth to leaue its center and to mount vp vnto the skies yet vnto those who are regenerate it is not so seeing their corrupt nature is changed and sanctified and they haue a new nature wrought in them vnto which a godly life is easie and familiar by reason of that similitude which is betweene them And thus the Lord when hee would haue his people to serue him in the duties of holinesse and righteousnesse doth promise to worke this change in them And the Lord thy God will circumcize thine Deut. 30. 6 11 14. heart and the heart of thy seed to loue the Lord thy God with all thine heart and all thy soule c. For this commandement which I command thee is not hidden from thee neither is it farre off c. But the Word is very nigh vnto thee in thy mouth and in thine heart that thou maist doe it And againe I will giue Ezek. 11. 19 20 and 36. 26 27. them one heart and I will put a new spirit within you and I will take the stony heart out of their flesh and I will giue them an heart of flesh that they may walke in my statutes and keepe my ordinances and doe them So in the new couenant of grace the Lord promiseth that he would write his Law not in Tables Jer. 31. 33. of stone but in the fleshie tables of their hearts and put it into their inward parts thereby inabling them to yeeld vnto it cheerfull obedience seeing they haue an internall cause of this spirituall motion in themselues euen an heart sanctified and replenished with the loue and feare of God which maketh them to desire aboue all things to serue and please him In respect of which change so farre forth as they are changed and regenerate it is no more tedious and wearisome vnto them to performe the duties of a godly life then for the liuing fountaine to spring or the riuer to flow or for grosse vapours and slimie exhalations to mount aloft into the middle and highest region of the aire when as they are rarified by the Sunne and haue their nature changed from an earthly grosnesse to an ayery or fiery subtilty and lightnesse although the reliques of sinne and corruption of nature remaining still in the vnregenerate part doe hang vpon vs and pull vs backe hindring vs in our spirituall motion like an exhalation inclosed with the vapours of the middle region so as it cannot mount vp vnto his owne proper place whereof arise some tedious conflicts and sharpe incounters which make the
duties of a godly life to seeme vnto vs by fits more difficult and wearisome Yea if wee rest vpon our owne strength and abilities the infirmities and corruptions which we shall discouer will be notable discouragements to hinder vs in the wayes of godlinesse and like children which presume to goe alone when they haue onely strength to walke as they are led in their fathers hand we shall by receiuing many falls and knocks be so daunted and dismayed that we shall be afraid to set a foot forward in the duties of Christianity as farre exceeding our abilities of performance Whereas if seeing our frailties and infirmities we take occasion thereby to deny our selues and our owne strength and wholly distrust the weake reede of our owne free wills as being vtterly insufficient to stay and vphold vs in our Christian course And contrariwise altogether rely vpon Gods power and promises and acknowledge that his grace is sufficient when we most see and bewayle our owne weakenesse and impotencie wee shall heereby receiue no discouragement 2. Cor. 12. 9. but goe on cheerefully in all holy duties of his seruice For when wee are most blinde and ignorant this grace of God will bee all-sufficient to inlighten vs when wee are most weake and feeble it will confirme and strengthen vs when wee most distaste the duties of Christianity as being bitter and vnpleasant to our corrupted nature it will by changing and renuing it make them to become easie and pleasant and as wee see in the example of Dauid sweeter vnto our mouthes then the hony and the honey combe When wee feele the flesh rebelling and Psal 19. 9 10. lusting against the Spirit it will mortifie and subdue it And when our tumultuous passions and inordinate affections doe rage in vs striuing to carry vs with headlong fury from the seruice of God to the seruice of Satan the world and our owne vnruly lusts it will powerfully purge away their corruption rectifie their disorder and make them become seruiceable to the spirituall part like wild beasts which being in their owne nature fierce and cruell and ready to deuoure or teare vs in pieces when they are mastred and tamed become helpefull and commodious for diuers vses And thus the grace of God sanctifieth our loue and weaning it from worldly vanities fixeth it vpon spirituall and heauenly things Thus it changeth our choller into zeale our hatred of good things into the hatred of that which is euill our worldly sorrow into repentant griefe for sinne our carnall ioy into spirituall reioycing in the assurance of Gods fauour and our desperate boldnesse and audaciousnesse into Christian courage and magnanimous resolution which will inable vs valiantly to oppose and ouercome all difficulties which would discourage and hinder vs in the profession and practice of true godlinesse So that the difficultie of Christian duties compared with our owne frailties and infirmities will not discourage vs if wee doe not seuer the Law from the Gospel looking onely vpon that obedience which it requireth and not vnto that grace of God which the Gospell promiseth and which he purposely bestoweth vpon vs that thereby we may be enabled to performe that which he commandeth But rather the sight and sense of our owne weakenesse will but make vs cling the faster to the firme pillar of our strength and to flee vnto him in our earnest effectuall prayers desiring him to command what he will if withall hee will giue vnto vs grace and strength to performe those duties which he commandeth §. Sect. 2 That a godly life is made easie through the power of God the Father assisting vs. Secondly the duties of a godly life which are so difficult in respect of our frailty and corruption become easie and familiar vnto vs not onely in respect of this grace whereby our natures are changed and renewed but also in respect of those fresh supplies which wee daily haue from God himselfe euen the Father Sonne and holy Spirit For first God the Father doeth not content himselfe to haue regenerated vs and renewed our nature and so to leaue vs but hee daily repaireth our decayed strength hee doeth not onely infuse some spirituall graces into vs and so leaue vs to be vpheld by their inherent strength but hee still standeth by vs and continually assisteth vs by his power and prouidence out of his rich Treasury supplying what is wanting strengthening vs when wee are ready to faint raysing vs when wee slip and fall repairing his graces with new supplies when they are spent and wasted and as it were re-inforcing his spirituall Bands and Troupes when as they are enfeebled and wearied in the conflict of tentations Hee not onely commandeth the duties of his seruice but also that wee may bee both incouraged and inabled to doe them hee promiseth his assistance and that hee will ioyne with vs supplying by his all-sufficient power what is wanting through our weakenesse Thus hee willeth vs to a Joel 2. 12. repent and turne vnto him and b Jer. 31. 18. worketh also this conuersion and repentance exhorteth vs to c Jer. 4. 4. circumcize our hearts and withall d Deut. 30. 6. promiseth that hee will circumcize them inioyneth vs to e Deut. 10. 12. loue and feare him and f Rom. 5. ◠sheadeth abroad his loue in our hearts by his holy Spirit whereby hee inflameth them with loue towards him and g Ier. 32. 40. putteth his feare into them that wee dare not depart from him by doing wilfully any thing that is displeasing in his sight Though then wee bee naturally barren in the fruits of new obedience yet this must not discourage vs seeing the Lord hath promised that hee will make vs trees of righteousnesse planted by his owne Esa 61. 3. Psal 1. 3. right hand which shall bring foorth fruit in due season like trees planted by the riuers of waters and that he will powre the sweet dewes of his grace vpon him that is thirsty and floods vpon the dry ground If we be feeble Esa 44. 3 4. and weake in our owne strength yet the Lord himselfe will strengthen and incourage vs in euery good worke by his gracious presence saying Feare thou not for I am with thee be not dismaid for I am thy God Esa 41. 10 11 14. I will strengthen thee yea I will helpe thee yea I will vphold thee with the right hand of my righteousnesse I the Lord thy God will hold thy right hand saying vnto thee Feare not I will helpe thee When wee finde and feele our faintnes and feeblenes in holy duties let not this make vs to desist giue them ouer as impossible to bee atchieued but let vs remember that the euerlasting God the Lord the Creatour of the ends of the earth fainteth not neither Esa 40. 28 29 30 31. is weary who giueth power to the faint and to them that haue no might increaseth strength So that
vnsupportable waight of sin the wrath of God and curse of the Law from which he hath freed vs and not such an one as will toyle and turmoile vs but a burthen that bringeth ease and a labour which causeth rest It is not Christs purpose to surcharge and oppresse vs by imposing a burthen aboue our strength for he that hath taught vs that a good man is mercifull vnto his beast Pro. 12. 10. will not be hard-hearted and cruell to his yoke fellowes yea to his owne body and bowels but onely he desireth that we would beare him company promising that if our weight be ouer-burthensome he will ease vs if it be irksome and tedious he will make it sweet pleasant and if there be any defects wants in vs he will supply them by vertue of that communion which we haue with him If we be dead Rom. 6. 4. and cannot mooue in the actions of piety and righteousnesse by touching his dead body he will giue vs spirituall life and motion For as the Father rayseth vp the dead and quickneth them euen so the Sonne Joh. 5. 21 25. quickneth whom he will He is the Resurrection and the Life he that beleeueth Ioh. 11. 25. in him though he were dead yet shall he liue So if being raysed we want spirituall illumination that we may walke in those wayes which God hath prescribed our Sauiour will supply it according to that of the Apostle Awake thou that sleepest and stand vp from the dead and Christ shall giue thee light If we be weake feeble he will strengthen vs with might Eph. 5. 14. by his Spirit in the inner man If we feele the exercises of a godly life so Eph. 3. 16. difficult vnpleasant to our corrupt nature that we haue little hope of proceeding in them that which is defectiue through naturall corruption he wil supply by grace aboue all that we can expect for he is able to doe exceeding abundantly aboue al that we aske or thinke according to the power Vers 20. that worketh in vs. If we be faint he will support vs if weary he will refresh vs if we fall he wil lift vs vp If we be discomforted and discouraged with afflictions tribulations which we meet with in the way he will strengthen vs with faith patience that we may be able to beare them so as we may say with the Apostle We are troubled on euery side 2. Cor. 4. 8 9. yet not distressed we are perplexed but not in despaire persecuted but not forsaken cast downe but not destroyed §. Sect. 4 That the duties of a godly life are made easie by the assistance of the holy Spirit Finally the holy Spirit so assisteth vs with his grace that the duties of a godly life which are to the flesh difficult and vnpleasant become Rom. 8. 11. sweet and easie For when we feele our selues most dull dead and vtterly vnable to moue in the wayes of godlinesse this Spirit of life and power will quicken and reuiue vs according to that of the Apostle If the Spirit of him that raysed vp Iesus from the dead dwell in you he that raysed vp Christ from the dead shall also quicken your mortall bodies by his Spirit that dwelleth in you If our flesh rebell and labour to hinder vs in all good duties the Spirit of God will mortifie and subdue it If carnall corruption be so strong in vs that it withdraweth our hearts and affections from God and his seruice This Spirit of God as a sharpe razour will circumcise our hearts and purging vs from our naturall Deut. 30. 6. corruption will inflame them with Gods loue and with feruent desires to please him in all things If we be so straightned in our zeale and deuotion that we can neither read heare nor pray yet our comfort is that the Spirit of God is not straightned but can like fire thaw our Mic. 2. 7. frozen hearts open our eares and hearts that we shal be able with Lydia to attend vnto those things which concerne our saluation and helping Luk. 16. 14. our infirmities will make intercession for vs with gronings which cannot be Rom. 8. 26. vttered If we be destitute of all sauing graces in our owne sense and feeling and doe thirst after them like the drie lands Gods Spirit will quench our thirst and be in vs as a fountaine of liuing water springing vp Ioh. 4. 14. into euerlasting life Finally if wee be stiffe and vnactiue vnto euery good worke so as we cannot performe any dutie of Gods seruice or if we doe yet with much difficulty and with murmuring and complayning of the flesh this oyle and holy vnction of the Spirit will supple and soften our hearts and stiffe ioynts making vs to goe with ease and agility in the wayes of godlinesse like the wheeles of a cart which being drie goe hardly and with a creaking noyse but when they are oyled runne with much ease and swiftnesse And therefore when wee finde our selues indisposed to Gods seruice prayer or any other duty and see some difficulty in them to our sinfull flesh let vs not hereby be discouraged but feeling our owne weakenesse let vs craue the helpe and assistance of this holy Spirit that we may be strengthened Eph. 3. 16. thereby in the inner man with all might according to his glorious power and so Col. 1. 10 11. walke worthy of the Lord vnto all pleasing being fruitfull in euery good worke Let vs goe boldly vnto the Throne of grace crauing the Spirit to support vs seeing we haue Gods promise that he will giue it to those that aske him Let vs begge the Spirit of Grace and supplication seeing the Luk. 11. 13. Zach. 12. 10. Lord hath promised to bestow it vpon all the faithful and finding our selues so drie and emptie of all goodnesse that we thirst after Gods grace which inricheth vs with it let vs by faith goe vnto Christ inuiting vs to come vnto him and to drinke plentifully of these waters Ioh. 7. 37 38. of the Spirit that we may be nourished thereby vnto euerlasting life §. Sect. 5 That the sauing graces of the Spirit wrought in vs make the godly life easie and familiar And as the Spirit it selfe so the gifts and graces which it bringeth with it and worketh in vs are notable helpes enabling vs to ouercome all difficulties which we find in the way As first a true liuely Faith which not onely ouercommeth the world and all the enemies of our saluation and vniting vs vnto Christ doth cause vs to bring forth fruits in him but also perswadeth assureth vs that notwithstanding all lets and difficulties we shall attaine vnto that sanctification and holinesse of life which we labour after The which as a singular encouragement hearteneth vs to take paines to vse all diligence in all Christian duties when as we are sure that we shall
vndertake it And this appeareth in the examples of the faithfull in all ages who though they haue necessarily liued amongst the wicked and thereby haue bin endangered to all the former tentations and incumbrances that haue not beene drawne hereby to follow the times and to imitate the examples of wicked men but haue continued constant in their holy profession and religious practice of all the duties of piety and righteousnesse Thus Enoch walked with God and Noah continued in his vprightnesse though almost all the world followed their owne sinfull lusts and liued in all wickednes and sensuality So Lot in Sodom Abraham Isaac and Iacob amongst the Canaanites Ioseph Dauid Nehemiah Obadiah Mordecay Hester and Daniel retayned their sincerity and integrity though they liued in the wicked and profane courts of Pharaoh Saul Artaxerxes Ahab Ahasuerus and Nebuchadnezar And the Apostle sendeth saluations from the Saints that Phil. 4. 22. liued in Nero his houshold though like the master it abounded with all manner of outragious wickednesse And the reason is because those who are regenerate haue a new nature begun in them which being spirituall heauenly cannot suffer or receiue alteration from things which are of an inferiour nature no more then spirituall substances can suffer of corporall or heauenly bodies of those that are elementary And though the flesh and part vnregenerate lyeth open to the tentations of the deuil and the world may easily be allured to any sinne yet so farre foorth as wee are renewed wee resist them and cannot sinne because it is contrary to this spirituall nature and the Spirit of God dwelling in vs which is the Author of it according to that of the Apostle Iohn Whosoeuer is borne of God doth not commit 1. Iohn 3. 9. sinne for his seede remayneth in him and he cannot sinne because he is borne of God And therefore as the fish retaineth his freshnesse in the salt waters and the hot baths their warmth though they be inclosed with the cold earth so the faithfull so farre forth as they are regenerate and renewed retaine their piety and godlinesse of conuersation euen when they be incompassed on all sides with wicked worldlings although their society and examples are exceeding dangerous prouocations vnto all sinne and wickednesse in respect of their flesh and vnregenerate part the one being like fire the other like gunpowder or some combustible matter especially when such familiarity and society is not necessary but of free choyce seeing it is iust with God that those who loue tentation should fall into it Otherwise the faithfull may retaine their sincerity and piety Act. 2. 40. in the middest of a froward generation yea if necessity and not their voluntary election thrust them into such times and places they may not only goe on in their Christian course but euen in the most euill dayes redeeme the time by redoubling their diligence in all pious duties of Gods seruice as the Apostle implyeth And this we see in the example of the holy Martyrs in the times of persecution who haue redoubled their zeale and deuotion in Gods seruice when none almost did beare them company but all the world opposed against them and did hold in their view a quite 1. King 18. contrary course Thus Elias his zeale was not cooled and quenched by the idolatry and prophanesse of those times but much intended and increased And Dauid when he saw the euill examples of transgressors was Psal 119. 139. not drawne hereby to imitate them but was the more consumed with his Act. 17. 16. zeale because they had forgotten Gods Law Thus Pauls feruency of deuotion was more inflamed when hee saw the superstition of the Athenians Ioh. 2. 17. And thus was our Sauiour Christ consumed with zeale of his Fathers glory when as he saw his Temple prophaned and true Religion neglected and contemned §. Sect. 4 A note of difference betweene true zeale and deuotion and that which is false and hypocriticall So that heere we may haue an vndoubted and infallible signe whereby we may know whether our zeale and deuotion be true and sincere or false and hypocriticall for if they be vpright and in truth they will not be lost in euill places and times if they be substantiall and as it were a new nature and not meere shewes and shadowes they will still retaine it and being of superiour vertue will striue against and ouercome these corruptions of the times which are contrary to them Whereas if they yeeld vnto them and become prophane with the irreligious neglecting all Christian duties because they liue with those who doe neglect them it is hereby manifest that there was neuer any true change in their nature but onely some accidentall alteration for worldly respects Though cold water be made neuer so hot yet the heat of it will soone be abated when it is taken off the fire and compassed about with the cold ayre and becommeth more cold then it was at the first And though the Iron being heat in the Forge is much more hot and scorching then the fire in other combustible matter yet being put into the water or cast vpon the ground in the cold ayre it becommeth more cold then either of them because in this alteration there is no change of nature but onely of the quality by outward accident But contrariwise the fire which is naturally hot and the Bath which is naturally warme are not cooled by the cold winter ayre which doth incompasse them Yea by this antiparistasis and inclosure their naturall quality being kept in and better compacted is intended and increased so that the fire which but moderately heateth in milde weather scorcheth in cold frosts and the Bath which is but temperately warme in summer euen smoketh and scaldeth with heate in the cold winter because this heate is naturall and no aduentitious quality And so the religion and deuotion of hypocrites being no kindly heate proceeding from a renewed nature is quickly cooled in the company of the worldly and prophane and returneth to more then natural coldnesse whereas the feruor of true Christian deuotion is not abated but rather increased when they liue in corrupt times and sinfull places because proceeding from a new nature the inherent vertue and vigour of it vniting it selfe together to withstand all contrary opposition is better compacted and becommeth more strong and preualent So that those euill examples which corrupt others doe but the better arme their resolution to withstand them and make them striue with more earnestnesse and deuotion to fly such sinnes as they see committed and to put in practice the contrary duties And as the Ostrich turneth Iron it selfe which would kill other creatures into wholesome nourishment and as some beasts and birds do conuert Spiders and other poysons into cordials and and restoratiues which are deadly and pernicious vnto other liuing things of a different nature so Gods children which are renewed and regenerate by
their pursuers in secret corners and solitary places And of many others in our owne times who being necessarily debarred of all publique helpes discountenanced discouraged in their godly courses by those which should be their guides and leaders yet being inwardly furnished with sauing graces doe outwardly exercise them in all religious holy duties For howsoeuer the publike Ministery is the ordinary means to begin as also to preserue and increase Gods graces in vs and to giue vnto vs not onely birth and spirituall life but also growth and strength whereby wee are enabled vnto all duties of a godly life so that whosoeuer neglect it when they may haue it can neuer looke to thriue in grace or to haue any ability to serue God in any acceptable maner because they despise his holy Ordinances fancying vnto themselues alife which needeth no nourishment yet we must hold it to be but a meanes and instrument wherby God who is the supreme cause chiefe Agent is pleased ordinarily to worke but yet when he depriueth vs of them can effect his owne good worke of grace and sanctification either without them or when they are weake and insufficient as well as with them and when they are most excellent in greatest plenty Of the other we haue an exāple in Iudas who being full of inward corruption could not thriue no not vnder Christs owne Ministery and Demas Ananias and Sapphira vnder the Ministery of the Apostles who performed no acceptable seruice vnto God by all these helpes because their hearts were not sincere vpright but stil remained carnall defiled with worldly loue Yea we may haue experience of it in many vnthriuing Christians of these times who though they liue vnder a most powerfull and excellent Ministery abound in all the spirituall meanes of grace and saluation yet remaine as worldly and carnall as auerse and backward vnto all duties of a godly life as those who are vtterly destitute of them §. Sect. 6 Their obiection answered who pretend that it is not safe to be more forward then other men Finally men mis-led by carnall corruption are ready to excuse thēselues for not entring into the course of Christianity though their iudgements are conuinced of this truth that it is aboue all others most excellent profitable and necessary by obiecting that it is neither good nor safe to make greater profession then other men or to be more strict in our liues then ordinarie Christians because we are not sure that we shall be able to hold out in our sincerity and holy practice and if we should relapse our latter end would be worse then our beginning Neither can we tell in respect of humane frailty whether we may not fall into some grieuous and haynous sinnes or at least such as are contrary to our strict profession which if we doe our faults will be more obserued in vs though they would be little regarded in ordinary men and more bitterly censured and condemned yea wee our selues shall be a wonderment to all that know vs and both shame our selues and our profession To which I answer first that none can make any greater profession of strict performing all Christian duties then that which we all make at our Baptisme when we enter into couenant with God that we will renounce the seruice of sin and Satan the world and our owne sinfull lusts and betake our selues wholy to the seruice of God in all duties of holinesse and righteousnes Which if we doe not all still make and renue vpon all occasions what doe we but disgrace our selues by casting off our Lords liuerie denying and renouncing our promise and profession and returning into the ancient seruitude of sinne and Satan Yea what doe we else but dayly play the hypocrites when as praying that wee may doe Gods will in earth in that purity and perfection which the Saints and holy Angels doe it in heauen and that we may serue God in holinesse righteousnes and sobriety all the dayes of our liues we are notwithstanding so farre from desiring or going about it that we are ashamed to professe that we haue any such meaning Secondly I answer that wee are all bound one as well as another to make this profession of holinesse and sincerity neither is it left vnto vs as a thing arbitrarie and at our owne choyce but expresly commanded and enioyned that we should glorifie God by professing our selues his seruants and liuing according to this profession which none refuseth to doe but such as are destitute of a liuely Faith whereby we are assured that God is in Christ our gracious Lord and Father and we his seruants and people for as with the Rom. 10. 10. heart man beleeueth vnto righteousnesse so with the mouth confession is made vnto saluation According to that of Dauid I beleeued therefore haue I Psal 116. 10. spoken Thirdly I answer that feare of falling away or of being ouertaken with some grosse sinnes must not hinder our profession and practice of piety but rather this profession and practice must therefore be vndertaken that we may hereby be moued more carefully to vse all good meanes of perseuering in all grace and godlinesse and to obserue our wayes with greater diligence and make straight steps vnto our feete that wee doe not slippe nor hault nor turne aside out of the way And if wee with these mindes take vpon vs the profession of Christianity and indeuour to bring forth the fruits of it in our holy practice the Lord who hath begunne this good worke in vs will also finish it he will vphold vs that wee shall not greatly fall or if wee doe yet hee will not suffer vs to lie still and perish but will so assist vs with his grace and holy Spirit that wee shall rise againe by vnfained repentance In the meane time no man hath iust cause to wonder if wee fall through infirmitie though it be into some greater sinnes then many commit who make little or no profession at all if either he consider humane frailty common to all the reliques of corruption remayning still in vs after regeneration and the combat which thence ariseth betweene the flesh and the Spirit that sometime preuailing and this againe getteth the vpper hand the malice of the deuill who most fiercely assaulteth with his tentations those who haue renounced his seruice and in whom the Image of God most clearely shineth or else the examples of the Saints in former ages who haue beene subiect to like frailties and infirmities though they were iust and vpright in all their waies and men in their ordinary and common carriage according to Gods own heart and haue beene sometimes though rarely ouertaken with grosse sins as Noah Lot Dauid Peter and the rest And therefore it is no maruaile if wee likewise haue our slips and falls yea rather it is a great wonder if we who come so far short of them in grace and obedience should stand in
grieued because they no more grieue vs. Let vs after reconciliation desire and indeuour in all things to please thee and chuse rather to displease our selues and all the world then thy Maiesty Let vs confirme our Faith in the assurance of pardon by forgiuing those who haue trespassed against vs and that not in shew onely but in truth and sincerity Let vs not onely forgiue iniuries but also forget them and approue our sincerity in remitting by our readinesse to performe all good duties vnto them that wee may ouercome euill with goodnesse Let vs passe by offences and shew our wisdome in our slownesse to Anger and Reuenge Let vs doe good to those that hurt vs and pray for those that persecute vs. Giue vnto vs not onely the grace of Iustification and the Remission of our sinnes but also of Sanctification and the spirit of fortitude whereby wee may mortifie sinne and be inabled to resist the tentations of the flesh the world and the deuill Let vs not when we are washed with the blood of Christ and freed from the guilt and curse of sinne defile our selues againe nor be intangled in the yoke of bondage but let vs stand fast in the liberty which Christ hath purchased for vs. Let vs not abuse our liberty as an occasion to the flesh and because we are freed from sin sin the more freely but being deliuered out of the hands of all our spirituall enemies let vs worship and serue thee without feare in holinesse and righteousnes before thee all the dayes of our liues Let vs continually watch pray that we doe not enter into tentations seeing our spirituall enemies are euer most busie malicious in assaulting those whom thou hast pulled out of the kingdome of darkenesse and made subiects of thy Kingdome and seruants of thy family Let vs consider our owne weakenesse and our enemies power and let this mooue vs with more feruency to craue thy helpe and assistance Establish vs O Lord by thy free Spirit and so strengthen vs with thy wisdome and power that we may be able to stand against the artificiall and cunning tentations of the deuill Doe not giue vs ouer to the Tempter nor leaue vs to our selues but with the tentation giue an happy issue that we may haue the vpper hand and be preserued from all euill We craue not to be freed from tentation but that wee may not be tempted aboue our power Yea try vs O Lord as much as thou wilt so that being tried wee may be found approued Let vs quench the fiery darts of the deuill with the shield of Faith and not admit of his suggestions but nippe them in the head when they are first offred vnto vs. Leade vs not O Lord into tentation giue vs not ouer to our owne lusts to be hardned with the deceitfulnesse of sinne nor to the world to be carried away with the desires thereof nor to the deuill to be ouercome with his tentations and to be carried away captiue to doe his will Let those weakenesse which we discerne in tentation make vs to rest more entirely vpon thy power Let vs in the sight of them be truely humbled turne them to our good and make vs more carefull in the vse of all good meanes to attaine vnto more strength Let vs not fall away in the time of tentation but enable vs to withstand our enemies in the euill day and hauing finished the fight let vs stand fast and be kept by thy power through faith vnto saluation Let vs alwaies be prepared for the day of battell and put on thy whole armour that wee may be enabled to resist our enemies Let vs not tempt thee by running into tentation and expose our selues to Satans baytes and snares before they be offered vnto vs. Let all our trials and tentations tend to our good and the more inrich vs with Spirituall graces and so further our euerlasting saluation Doe not O Lord punish in vs one sinne by giuing vs ouer to another neither leaue vs to our owne lusts to the hardnesse of our hearts or to a reprobate minde to commit sinne with greedinesse Giue vs thy sanctifying Spirit and enable vs thereby not onely to fight against the flesh but also to subdue and mortifie our earthly members our inordinate affections and euill concupiscence Renew vs by thy Spirit that we may no longer be carnall but Spirituall walking not after the flesh but after the Spirit Let vs not be carried away with the world or ouercome with the tentations either on the right hand or on the left But let vs ouercome the world by Faith Giue vs the Spirit of Wisdome to preserue vs that we be not ensnared with worldly wiles keepe vs from being corrupted with rotten speeches and the inticements and ill counsels of the wicked let vs not stumble at their scandals and offences nor be mis-led by their euill ensamples preserue vs from the contagion of their company and let vs not be conformed to their fashions but notwithstanding all their tentations let vs constantly perseuere in the course of holinesse and righteousnesse Giue vs grace to renounce all worldly lusts ambition couetousnesse and voluptuousnesse Weane our hearts from earthly vanities and let vs vse the world as not abusing it Crucifie vs to the world and the world vnto vs and let vs liue as pilgrims and strangers vpon the earth and Citizens of heauen Let vs minde heauenly things and contemne the things of the world as meere vanities in comparison of Spirituall graces and heauenly glorie Let vs not be ouercome with worldly afflictions but either in whole or in part release vs of them or else arme vs with patience that wee may beare them and indure tentation that so being approued wee may receiue the Crowne of life Tread downe Satan vnder our feet shew thy power in our weakenesse and glorifie thy Name in our victory Perfect the worke of our Sanctification Redemption which is begun in this life not only free vs in part from our corruptions but conforme vs wholy to the glorious Image of thy Son Deliuer vs from euery euill thing and preserue vs vnblameable to thy heauenly Kingdome Let vs shake off security and be vigilant and watchfull let vs aboue all obseruations looke to our hearts Let vs keepe a narrow watch ouer our tongues and senses let vs make a couenant with our eyes and turne them away from beholding vanities Let vs long after our full deliuerance and finall victory ouer our spirituall enemies and seeing we shall not absolutely be freed from sinne and perfectly sanctified in this life let vs earnestly desire to be dissolued to be with Christ that so being fully deliuered from the body of this death wee may performe vnto thee such perfect seruice as thou requirest Confirme our Faith in this assurance that thou wilt heare our prayers and grant our requests seeing thine is the Kingdom whereby thou hast right to giue whatsoeuer we
my life that therein I may doe thee seruice and vse all good meanes for the furthering and assuring of my saluation O Lord giue mee a true sense and feeling of thy loue that I may loue thee againe and a liuely apprehension and taste of thy rich mercy and goodnesse that mine heart and voyce may returne vnto thee the praises that are due Yea so much the more O Lord increase my thankfulnesse by how much the lesse worthy I am of the least of thy mercies by reason of my manifold and grieuous sinnes For I confesse vnfainedly that miserable estate in which I am by nature both in respect of my originall corruption in which I was conceiued and borne whereby all the powers and faculties of my body and soule haue beene wholly defiled and vtterly disabled vnto all duties of thy seruice for which I was created and that I haue made my selfe much more miserable by adding heereunto actuall transgressions whereby I haue broken all and euery of thy Commandements in thought word and deed both by omitting the duties which thou hast commanded and committing the contrary vices and sinnes which thou hast forbidden the which as they are for the quality of them haynous so doe they in number exceed the haires of mine head and the starres of heauen Yea Lord I haue not onely thus sinned against thee in the dayes of my ignorance when as I neither had any knowledge of thee and of thy will nor so much as any desire to serue and please thee but euen since the time that thou hast called mee to the knowledge of thy Truth and by the good motions of thy Spirit hast perswaded mee to imbrace professe and practise it since thou hast allured mee by thy gracious promises to serue thee and hast incouraged mee heereunto by innumerable blessings and large testimonies of thy fauour I haue often sinned against thee through frailty and infirmity and not seldome against my knowledge and conscience Oftentimes I haue neglected thy seruice to serue in the meane while mine owne sinfull lusts and when I haue vndertaken it I haue performed it oftentimes after a cold and formall manner with much weakenesse and wearinesse vnchearefulnesse and deadnesse of heart and spirit By all which my sinnes thus multiplyed against thee I haue iustly deserued to bee depriued of all thy blessings and benefits and to bee ouerwhelmed with all those fearefull punishments threatned in the Law respecting both this life and the life to come O Lord my God affect my heart with vnfained sorrow in the sight and sense of this my sinne and misery And as it is a burthen too heauy for mee to beare so let mee haue such a feeling of it that I may hunger after the righteousnesse of Iesus Christ and apply it vnto mee by a liuely faith and so make good the Couenant of grace which thou hast made with mee one speciall branch whereof is this that thou wilt remember my sinnes no more I confesse that I haue offended thy Iustice but my Sauiour Christ hath satisfied it by paying my debt to the vttermost farthing accept therefore of his satisfaction and impute not vnto mee that debt which hee hath discharged I haue deserued eternall death and condemnation but hee was condemned that I might bee acquitted and hath suffered the bitter death of the Crosse and thine anger due vnto my sinnes that I might bee freed from death and thy displeasure and therefore O Lord I beseech thee for his sake to take away the guilt and punishment of all my sinnes that they may neuer bee imputed vnto mee in this life nor in the life to come And being thus iustified by faith and at peace with thee let mee also obtaine peace of conscience in the assurance of the remission of my sinnes and thy loue and fauour in Iesus Christ Giue vnto mee thine holy Spirit and thereby seale mee vp vnto the day of my Redemption and make mee thine owne Child by adoption and grace Let mee approoue my selfe to bee thy Child by resembling thee my heauenly Father in holinesse and righteousnesse by hating and forsaking all that is euill and by louing and imbracing all that is good Sanctifie mee thorowout in my soule and body and let mee not onely make an holy profession with my mouth but let it proceed from my heart and bee expressed in the whole course of my life Encourage mee in this worke against all difficulties by assuring mee that thou wilt bring it to good effect and let mee apply vnto my selfe thy gracious promises which assure mee as well of my sanctification and victory ouer my corruptions as of my iustification and freedome from the guilt and punishment of my sinnes Let mee set continually before mee thy Law as the rule of my life and labour to conforme my obedience in all things thereunto denying vngodlinesse and all worldly lusts and liuing holily and religiously in respect of thee righteously and charitably in respect of my neighbours and temperately and soberly in respect of mine owne person Let mee labour to obserue thy whole Law in forsaking all sinne especially that which is most sweet and pleasing to my corrupt flesh and in imbracing all vertues and Christian duties which thou hast commanded especially those vnto which my nature is most auerse Let mee not content my selfe with such an hypocriticall holinesse as is destitute of righteousnesse nor with such a meerely morall righteousnesse as is without holinesse but let mee approoue my piety to bee sincere by my iustice charity and mercy and let these bee sanctified by my true godlinesse and religious deuotion Let mee not stand at a stay contenting my selfe with that small measure of sanctification which is begunne in me but let mee daily striue in the vse of all good meanes whereby I may attaine vnto more perfection and so sanctifie them vnto mee by thy holy Spirit that they may bee effectuall to perfect that good worke which thou hast begunne Inrich mee more and more with all sanctifying and sauing graces with the knowledge of thee and thy will a liuely faith in Iesus Christ vnfained repentance for my sinnes firme affiance and confidence in thee feruent loue of thee and my neighbours yea euen mine enemies for thy sake Inflame mine heart with an ardent zeale of thy glory replenish it with thy feare that it may neuer depart from thee Strengthen mine hope in the assured expectation of all thy gracious promises especially those which concerne my euerlasting happinesse giue mee patience in all my troubles thankefulnesse for all thy benefits peace of conscience spirituall ioy in the assurance of thy loue and the grace of perseuerance in the profession and practice of thy true Religion vnto the end Remoue all stumbling blockes of offence out of my way comfort me against all discouragements and arme me against all the tentations of my spirituall enemies that they may neuer preuaile against me Take me into thy gracious protection
Iesus Christ his sake to whom with thee and thy holy Spirit one true and euerlasting God we ascribe the glory and praise of all goodnesse and perfection both now and euermore Amen A Prayer for the Family in the Euening O Lord our God most high and holy most dreadfull and glorious in thy might and Maiesty vnto all creatures terrible and like a consuming fire vnto all impenitent sinners but a most gracious and louing Father vnto all those who are reconciled vnto thee in Iesus Christ Thou hast commanded vs to call vpon thee in all our necessities and hast incouraged vs hereunto by thy most gracious and free promise that where two or three are gathered together in the name of thy Sonne there thou wilt be present amongst them by thy holy Spirit to heare their suits and relieue their wants In obedience to which Commandement and in some assurance of thy gracious promise we thy poore and vnworthy seruants doe heere in the mediation of Iesus Christ humbly prostrate our selues before thy Throne of grace and mercy acknowledging our selues guilty of innumerable sinnes and thereby lyable to as many fearefull punishments but yet in the merits of thy Sonne and in the truth of thy promises pleading for pardon and forgiuenesse We confesse vnto thee that wee were conceiued and borne in sinne hauing all the faculties and powers of our soules and bodies so wholly defiled with originall corruption that wee are vtterly disabled for thy seruice and prone vnto all manner of wickednesse and haue in the whole course of our liues multiplied against thee our actuall transgressions by breaking thy whole Law and euery Commandement thereof in thought word and deed Wee are naturally full of ignorance and blindnesse of mind neither knowing thee nor thy truth and after that thou hast caused the light of the Gospell to shine vnto vs for many yeeres our minds are still full of darknesse We content our selues with a small measure of knowledge and continue children in vnderstanding when we should be of ripe age not striuing after more perfection neither according to the measure of our meanes are we rich in knowledge and in the fruits of new obedience We are full of infidelity and doubting and negligent in the vse of the meanes whereby our faith should be confirmed and strengthened and are full also of impenitency security and hardnesse of heart and doe both seldome and slightly bewaile our sinnes past and but weakly and vnconstantly resolue and indeuour to amend our liues for the time to come We are ready to trust in the creature more then in thee the Creator and cannot as we ought rest vpon thy power and promises in the absence of inferiour meanes We are apt to forget thee when thou most remembrest vs and the more that wee abound with thy blessings the lesse mindfull wee are of thee from whom we haue receiued them Wee haue loued the world and earthly things more then thee and heauenly excellencies and haue preferred the pleasures of sinne before thy loue and fauour being ready to hazard these rather then to forgoe them We are full of selfe-loue and haue been moued hereby to sow vnto the flesh of which we can reape nothing but sin and punishment and haue set our hearts so much vpon carnall vanities that they easily draw them away from thee We doe not patiently and constantly hope and waite for the accomplishment of thy promises though we haue great experience of thy power truth and goodnesse towards vs. We are cold or luke-warme in our zeale and haue not with any feruency aduanced the meanes of thy glory nor remoued the impediments whereby it is hindred Our reioycing is more in the flesh then in the Spirit in worldly things and the pleasures of sinne more then in thee the Fountaine of all true ioy in the fruition of thy present fauours and expectation of heauenly happinesse Wee are vngratefull vnto thee for thy manifold benefits and oftentimes when we praise thee it is with our lips onely and not with inward ioy and cheerfulnesse of our hearts Wee doe not approoue our loue and thankefulnesse vnto thee by our fruits of obedience but haue been negligent in the duties of holinesse and righteousnesse that wee might giue glory to thy holy Name and all wee doe is maimed and imperfect full of wants and weaknesses and stained with many corruptions Wee are ready to murmure and repine in our least afflictions and doe not beare thy fatherly corrections with patience and thankfulnesse being more sensible of the smart then of our sinnes which haue caused it and looking more to the rod then vnto thy hand which thereby chastizest vs for our amendment Wee doe not feare to displease thee by our sinnes nor auoyd thine anger as the greatest euill or if we doe feare thee at all it is not so much for thy mercies as to auoyd thy Iudgements We haue not adorned our selues with humility and meeknesse in the sight and sense of our owne vilenesse and vnworthinesse but are full of spirituall pride arrogating vnto our selues those gifts we haue not and ouerweening those we haue or ascribing the praise of them vnto our selues which is onely due to thee We are negligent in the duties of thy seruice and doe not performe them in Spirit and truth but either neglect them vpon euery slight occasion or doe them without due preparation coldly and formally without any feruency of zeale respecting thy glory or our spirituall good We haue often taken thy holy Name in vaine and abused thine holy ordinances and prophaned thy Sabbaths not doing thy will onely on thy holy Day but speaking our owne words walking in our owne waies and seeking our owne carnall delights We haue also neglected the duties of righteousnesse charity and mercy towards our neighbours and of temperance and sobriety towards our selues By all which and many other our sinnes wee haue made our selues subiect to thy wrath and the curse of the Law and haue iustly deserued to be depriued of all testimonies of thy loue and to bee ouerwhelmed with all thy iudgements and punishments both in this life and the life to come O Lord our God affect our hearts with sonne-like sorrow because we haue so much and often displeased thee our gracious Father and let vs be grieued in our soules that wee are so little grieued for our sinnes whereby we haue pierced our Sauiour and grieued thy good Spirit dwelling in vs. And further wee beseech thee in the multitude of thy mercies to remit and forgiue all our sinnes and wash vs cleane from the guilt and punishment of them all that they may neither depriue vs of thy loue and manifold blessings temporall and eternall nor expose vs to thy wrath and fearfull punishments And not onely remit our sins and heale our soules but speake comfortably to our consciences by the secret voyce of thy Spirit as once thy Sonne did to the sicke of the palsie Sonnes be of good
misery and hast pulled vs out of this wretched thraldome working in vs some desires resolutions and indeuours to serue and please thee wee confesse that the reliques of sinne doe still remaine in vs in great strength and howsoeuer the old man and body of sinne haue by thy holy Spirit receiued their deadly wound yet haue they in them such life and strength and are so animated and reuiued with the suggestions of our old aduersary the deuill breathing as it were a new life into them that they doe still much vexe and trouble vs making continuall warre against our soules and oftentimes leading them captiue vnto sinne Much blindnesse and vanitie doe still remaine in our mindes so that we haue but a dimme sight of thee and thy will and wayes Our memories are weake and slippery and like riuen vessels let the precious liquor of the Word of life and grace runne out as soone as it is put into them Our consciences are defiled and impure loaded with the guilt of sinne and yet oftentimes senslesse of their burthen Our iudgements are full of errour and ignorance and very weake in spirituall discerning Our wills peruerse and obstinate in euill and very auerse and awke to good things and doe not incline to the doing of thy will with cheerefulnesse and delight Our hearts remaine still hard and full of carnall security vntractable and inflexible and doe not relent and melt either with thy mercies or iudgements Wee are still assaulted with much doubting and infidelity and our faith is often shaken with dangerous tentations Our repentance is weake and full of wants our sorrow for sinne slight and soone ouer and our resolutions and indeuours to amend subiect to much inconstancie and broken off with euery small impediment There is much poyson of corruption still remayning in our affections which draweth vs from thee when we sell our selues to seeke and serue thee vnto the world and earthly things Wee are still full of carnall selfe-loue and loue of the world which quencheth and cooleth in vs the loue of thee and of spirituall and heauenly things our affiance in thee is weake and after much experience of thy power and sufficiencie goodnesse and truth we can hardly trust thee vnlesse wee haue inferiour meanes and helpes as pawnes in our hands and wee are too too prone to relie vpon the creatures and our owne policies and strength our hopes are faint and wauering one while inclining towards presumption and soone after forsaking vs indanger vs to despaire Wee oftentimes feare men and neglect thee and hazzard thy loue to auoyd their displeasure Our zeale is lukewarme in seeking thy glory and our deuotion cold in holy duties There still remaineth in vs much pride hypocrisie impatiencie vniust anger couetousnesse voluptuousnesse and all other sinnefull lusts which continually fight and striue against the good motions of thy holy Spirit and oftentimes ouercome and quench them And notwithstanding that the flesh and the corrupt lusts thereof doe still remaine so strong in vs yet we acknowledge to our shame that we are carelesse and negligent in fighting against them and in vsing those good meanes whereby we might be enabled to subdue them and to purge our hearts from these carnall corruptions whereof it is that residing in vs in great vigour and strength they disable vs in doing the good wee would and make vs to doe the euill we would not oftentimes wholy hinder vs from the duties of thy seruice and oftentimes so disturbe and distract vs in them that we performe them with much weakenes wearinesse with great dulnesse and deadnesse of heart and spirit and whilest wee are delighted in thy Law in the inner man this Law of our members rebelling against the law of our mindes leadeth vs captiue to the law of sinne O wretched men that we are who shall deliuer vs from the body of this death Gracious God we beseech thee giue vs more and more a liuely sense and feeling of these our wants and imperfections frailties and corruption that we may wholy deny and disclaime our selues and our owne righteousnesse in the worke of our iustification and saluation to the end that we may intirely rest vpon thine infinite mercies and the all-sufficient merits and perfect obedience of Iesus Christ For whose sake we most humbly beseech thee to pardon graciously all our wants and weakenesses couering our imperfections with his most perfect righteousnes washing away all our sinfull corruptions in his most precious blood Yea Lord forgiue and forget for his sake not only our errours and infirmities but also those manifold and grieuous sinnes which we haue committed against thee in the whole course of our liues whether in the dayes of our ignorance or since wee attained the knowledge of thy truth wash them all away in the blood of Christ and heale our soules with that soueraigne salue of sinne which is as sufficient to cure deepe and deadly wounds as small sores and slight scratches Yea Lord not onely remit and forgiue vs all our sinnes but let vs also haue comfort and peace in our consciences in the assurance of our pardon through the infallible testimony of thy holy Spirit and thereby sanctifie vs thorowout that wee may deuote and consecrate both our soules and bodies wholy to thy worship and seruice Mortifie our corrupt flesh with the lusts thereof and let them haue no longer dominion in vs. Yea holy Father not onely lop the branches of our corruptions but pull them vp by the very roote and not onely wound and weaken the Old man and body of sinne but kill and crucifie destroy and abolish it in thy good time that no reliques of it may remaine in vs to disturbe our peace and distract vs in thy seruice Quicken vs with the Spirituall life of grace that being made strong and vigorous wee may couragiously ouercome all lets and difficulties which oppose vs in our Christian course and may performe vnto thee all duties of piety righteousnesse and sobriety all the dayes of our liues with all cheerefulnesse and delight Let thy Spirit dwelling in vs replenish our hearts and soules with all sanctifying and sauing graces Inlighten our mindes with a sound sauing and experimentall knowledge of thee and thy Truth and let vs draw whatsoeuer wee know into vse and practice Take away from vs our naturall doubting and infidelity and worke in vs a true liuely and iustifying faith that wee may apply vnto vs all thy gracious promises made in Christ and rest onely vpon his merits and thy mercies for our iustification and saluation Giue vs hearty and vnfained repentance for our sinnes that wee may not onely bewaile them with godly griefe but also leaue and forsake them and serue thee in holinesse and newnesse of life Confirme our affiance in thee and let vs firmely resolue that though thou shouldest kill vs yet we will still trust in thee Let vs confidently expect the performance of all thy gracious promises
neglect of the duties of thy seruice and our weake imperfect performances when we haue vndertaken them our profanation of thy Sabbaths and abuse of thine holy Ordinances our little profiting by those plentifull meanes of our saluation which for a long time thou hast graciously affoorded vs either for the increasing of sauing knowledge the strengthening of our faith or bringing forth fruits of new obedience our want of faith and feruency of spirit in calling vpon thy Name our want of reuerence and attention in hearing thy Word our many distractions and wandring thoughts our want of care to treasure it vp in our hearts and of conscience to make an holy vse of it in our liues and conuersations By all which and innumerable other sinnes we acknowledge good Lord that we haue iustly deserued to be depriued of all meanes of our saluation and that thou shouldest take away from vs the food of our soules and cause them to perish through Spirituall famine or that thou shouldest turne our meate into poyson and make it to become the sauour of death to our deeper condemnation which in it owne nature is the sauour of life vnto life and thine owne strong power vnto saluation But wee beseech thee good Lord for thy Sonnes sake to be gracious vnto vs in the free pardon of these and all other our sinnes and seeing hee hath fully satisfied thy Iustice by that all-sufficient sacrifice which he hath once offered vpon his Crosse be reconciled vnto vs in him and clense vs thorowly from the guilt and punishment of all our sinnes that they may not be as a wall of separation to stop from vs thy blessings nor as strong chaines to pull downe vpon vs thy iudgements and punishments either in this world or in the world to come And being thus freed from all our sinnes let vs deuote our selues wholly to thy seruice which that we may performe with greater cheerfulnesse and diligence let vs haue the comfortable assurance of this thy mercy in the remission of our sinnes sealed in our hearts by thy good Spirit witnessing vnto vs that we are thy children by adoption and grace And thereby not only seale vs vp vnto the Day of our Redemption but also sanctifie vs throughout in our bodies and soules by the mortification of the flesh and our spirituall quickening in the inner man that wee may in the whole course of our liues serue and please thee But in a more especiall manner we beseech thee good Lord to sanctifie vs that we may sanctifie this thy Sabbath and assist vs by thy grace and holy Spirit that wee may so performe the religious duties of thy seruice as that wee may bee made more holy and inabled vnto the leading of such a Christian life as may bee acceptable in thy sight Take away from vs the corruption of our natures wherby we are made backward and vntoward to the duties of thy seruice and make vs willing to sequester our selues from all worldly affaires that we may wholly be imployed in them Let vs reioyce in thy Sabbaths as being the time of our spirituall refection and the market of our soules and let vs not rest in a formall keeping of them but performe the duties required in them with all care and good conscience not onely in the outward man but with our hearts and soules in spirit and truth Free vs from carnall wearines as thinking the time long till they be past but knowing that time to be best spent which is imployed in thy seruice let vs take most comfort and contentment in it Inable vs good Lord by priuate preparation to fit our selues for thy publike seruice meditating on our wants that we may vse all good meanes whereby they may be supplyed and on our speciall sins corruptions that we may get spiritual strength against them and imploring the assistance of thy good Spirit that we may be inabled thereby to performe in an holy manner all duties which thou requirest Let vs keep an holy Rest vnto thee and abstaine not only from the ordinary workes of our callings and worldly affaires but also from all carnall pleasures and sensual delights Suffer not our thoughts to be taken vp with worldly or wicked cogitations but let our minds bee exercised in spirituall and heauenly meditations Set a watch before our mouthes that we may not on thine holy Day speak our owne words nor vtter any idle vaine worldly or wicked speeches but let our tongues speak to thy praise and be exercised in holy religious conferences tending to the mutuall edification one of another Let vs not content our selues with a meere cessation from our labours but refer this Rest to holinesse as the maine end thereof without which the outward rest is but vaine and with the externall let vs ioyne the internall rest from sin exercising our selues in repentance from dead workes Make vs carefull in vsing all good means which thou hast ordained for the sanctifying of thy Day both publikely and priuately and let vs with one hart and voyce ioyne with the rest of the Congregation in all the parts of thy seruice Inable all thy Ministers in all places and him especially to whose charge thou hast committed vs that they may break vnto vs the Bread of life and rightly diuide thy Word for our spirituall nourishment Furnish them with all gifts and graces necessary for their high calling and let them deliuer thy truth as in thy presence faithfully and powerfully truly and sincerely and so assist them with the inward working of thine holy Spirit that thy Word may be effectual for the conuersion edification and saluation of their hearers Inable vs by the same Spirit to call vpon thee with faith feruency and with all loue and thankfulnes to praise thee for all thy blessings vouchsafed vnto vs. Let vs with all due reuerence attention heare thy Word lay it vp in our harts and memories and bring forth the fruits of it in our liues and conuersations Giue vs grace also O Lord to sanctifie thy Sabbaths priuately by performing by our selues and in our owne families those priuate duties which are specially required on this thy Day Let vs meditate on thy Word after we haue heard it and apply it vnto our selues for our owne vse Let vs meditate on thy maruellous works of Creation Preseruation and Redemption but especially on the death and Resurrection of our Lord and Sauiour that they may be effectuall to mortifie our sins and to quicken vs vnto newnes of life Let vs spend our time in religious exercises and in the works of charity mercy as being those sacrifices wherein thou most delightest but especially in those spirituall duties which tend to the saluation of our owne and others soules taking care not onely to sanctifie thine holy Day our selues but as much as in vs lyeth that it may be sanctified by all those who any wayes belong to our charge Accept of our praise and thanksgiuing
for all thy blessings and benefits both spirituall and temporall which thou hast multiplyed vpon vs and continue them vnto vs this day and euer preseruing vs from all perils and furnishing vs with all necessaries that we may be the fitter with all cheerfulnesse to doe thee seruice And vouchsafe all these blessings which wee haue craued for our selues with all other things which in thy wisdome thou seest needful vnto euery true member of thy Church c. euen for Iesus Christ his sake to whom with thee thine holy Spirit we ascribe all praise and glory power and dominion both now and for euermore Amen A Prayer for the Euening of the Lords Day O Eternall God who art glorious in Maiesty and power and of infinite goodnesse and mercy vnto all those who are reconciled vnto thee in thy Sonne wee thine vnworthy seruants hauing nothing else to returne vnto thee for the innumerable testimonies of thy loue which with a bountifull hand thou hast multiplyed vpon vs doe here offer vnto thee the sacrifice of praise and thanksgiuing for all thy blessings and benefits which either respect our soules or bodies this life or the life to come More especially wee laud and magnifie thy great and glorious Name for that thou hast loued vs from all eternity and of thy meere grace without any respect of our worthinesse hast made vs vessels of grace by thy free election created vs according to thine owne Image redeemed vs out of the hands of all our spirituall enemies by giuing thy dearely beloued Sonne to dye for vs when as we were strangers and enemies for calling vs by thy Word and Spirit to the sauing knowledge and effectuall participation of him and all his benefits for our iustification by his obedience our sanctification by thy Spirit and for that assurance which thou hast giuen vs of a better life in the world to come For all temporall benefits as health wealth peace plenty preseruation from dangers and protection from all our enemies both worldly and spirituall And especially wee praise and glorifie thee for vouchsafing vnto vs in such a gracious manner the meanes of our saluation for our blessed opportunities and liberties with peace and safety in sanctifying thy Sabbaths publikely and priuately by hearing thy Word and calling vpon thy Name and performing other duties of thy seruice that thereby we may glorifie thee and make our owne calling and election sure and for giuing vnto vs hearts wherein by thy Spirit thou hast wrought some poore desires and indeuours to make vse of these thy benefits for the inriching of our soules with all spirituall graces as at other times heretofore so namely this day past O that our soules could be rauished with the sweet apprehension of such inestimable blessings O that we could exceed all others in loue and thankfulnesse as farre as wee exceed them in these high and holy priuiledges and were able to expresse them in our carefull and conscionable indeuours to glorifie and please thee in all things who hast been so gracious and good vnto vs But alas how vnworthy haue we made our selues of the least of these thy benefits by our manifold and grieuous sinnes both our originall corruption which hauing ouer-spred all the powers and parts of our soules and bodies hath vtterly disabled them vnto all duties of thy seruice and our manifold actuall transgressions which in number and waight exceed all things but thy mercies which are aboue all thy workes and the merits and satisfaction of thy Sonne which are of infinite worth and value More especially we humbly acknowledge our fearfull abuse of those great priuiledges and meanes of our saluation which for a long time thou hast graciously granted vnto vs. For not onely haue we in the dayes of our ignorance vtterly neglected all duties of thy seruice spending our whole strength in the miserable slauery of sinne and Satan and prophaned and mis-spent thy Sabbaths in pleasing our carnall lusts and performing the workes of darknesse in greater measure and worse manner then any other dayes besides but euen since wee haue been called to the knowledge of thy truth and haue consecrated our selues to thy seruice wee haue either vpon slight occasions neglected those holy duties of thy publike and priuate worship or performed them with many wants and weaknesses discouering vnto thee who searchest the heart many imperfections and great corruptions For we haue not remembred thy Sabbaths nor with feruent desires longed after thine holy Day We haue not delighted in them nor consecrated them vnto thee as an holy Rest but though the spirit hath been willing yet the flesh hath been weake and soone tyred with spirituall exercises We haue been much defectiue in our zeale and deuotion and haue been too too cold and formall in religious duties and haue not performed them with that care and conscience nor haue serued thee with our hearts and soules in spirit and truth in that degree which thou requirest but externally and with the outward man hauing in the meane while our minds and hearts carried away with many distractions and worldly imaginations Our cogitations haue not bin takē wholly vp with spirituall and heauenly things but we haue suffered them to roue wander after earthly trifles Our tongues haue not in that measure as they ought been exercised in setting forth thy praise nor in such holy and religious conferences as tend to the edification one of another but we haue spoken our own words on thine holy Day and many of our speeches haue been idle and vaine worldly and vnsauoury We haue not as we ought priuately prepared and fitted our selues for thy publike seruice by prayer and meditation by renewing our faith and repentance but haue come into thy glorious presence without due feare and reuerence hauing our hearts clogged and choked with many corruptions which haue disabled them to the duties of thy seruice and haue made them like vnfallowed and vnweeded grounds vnfit to receiue the seed of thy Word We haue not called vpon thy Name with faith and feruency of spirit nor giuen thankes vnto thee for all thy benefits with such cheerfulnes as became vs. We haue not with due reuerence and attention heard thy holy Word nor laid it vp in our memories nor applyed it to our hearts and consciences nor made an holy vse of it by putting it in practice in our liues and conuersations We haue not meditated as we ought on thy Word which we haue heard nor on thy maruellous works of Creation Preseruation Redemption nor diligently read and studied in thy holy Book nor exercised our selues in the works of mercy and Christian charity towards our brethren in that manner and measure which thou requirest especially in those spirituall duties which tend to the mutuall edification of one another In which and many other kinds as we haue often offended heretofore so we cannot excuse our selues of many imperfections and corruptions which wee haue shewed
hastening his Iudgement doth strike the conscience with such horrors and feare and so vexeth and tormenteth it with the guilt of sinne and apprehension of his wrath that securitie is not able by all the former meanes to bring or keepe it asleepe or to stop and quiet the lowd cryes thereof In which case it is forced to giue place and to yeeld ouer the Regencie of such tormented wretches to his aduersarie and opposite hellish desperation which is like vnto it in nothing but this in that it is alike faithfull seruant to their great Gouernour Satan holding men firmely though after a rougher manner as his Vassalls and Slaues to doe his will till hauing finished their worke they receiue the wages of Hell torments and endlesse destruction §. 4 Of that carnal securitie which remayneth in the regenerate and how it groweth vpon them The carnall securitie of the faithfull is those reliques that remayne of naturall securitie in the part vnregenerate and one especiall fruit of Gal. 5. 17. the Flesh which is but in part mortified by the Spirit For our regeneration and sanctification being vnperfect in this life the Christian Man is partly Flesh and partly Spirit both which are accompanyed with their seuerall fruits as the Apostle sheweth the which continually fight and lust one against the other and sometime the Flesh and its Corruption sometime the Spirit and its sauing Graces preuayleth and giueth the aduerse part the foile as elsewhere I haue more fully In the fourth part of the Christian warfare shewed Thus the part vnregenerate retayneth and nourisheth carnall securitie forgetfulnesse of God and his all-seeing Wisedome his omnipotent Power and seuere Iustice in punishing sinne his Mercy and Goodnesse towards those that feare and serue him and thereby becommeth carelesse and secure and goeth on in sinne without repentance And contrariwise the part regenerate remembring these holy Attributes still retayneth and cherisheth the true feare of God and thereby is made carefull and watchfull to please him in all things and consequently to auoid sinne as the greatest euill or hauing beene ouertaken with it through frailtie and infirmitie not to continue in it but to arise againe out of it by vnfayned repentance And these continually make warre one against the other and sometime the feare of God preuaileth and bringeth securitie in subiection and then the Christian maketh conscience of all sinne and with all care and watchfulnesse auoydeth all tentations causes and occasions that might allure or draw him vnto wickednesse then he daily renueth his repentance and laboureth diligently in the vse of all good meanes whereby hee may make 2. Pet. 1. 10. Phil. 2. 12. 1. Cor. 10. 12. his calling and election sure and as the Apostle speaketh worketh out his saluation with feare and trembling and by his owne and others fals is made more carefull to looke vnto his standing Sometimes securitie getteth the vpper hand and giueth Gods feare the foyle so that in respect of sense and feeling it groweth cold and languishing and very faintly and remisly exerciseth it selfe in its actions and operations And then the Christian presuming on his owne present strength and of his former progresse in the wayes of godlinesse beginneth to stand at a stay supposing that he is now rich enough in spirituall grace and therefore may leaue gathering and spend vpon the stocke that hee is out of all danger of declyning and going backe and that God will keepe him safe in his greatest negligence and howsoeuer hee carryeth himselfe make good vnto him his gracious promises of life and saluation And then forgetting Gods Iustice and Iudgements and his Mercy and Goodnesse towards him hee beginneth securely to glut himselfe with worldly pleasures and to pursue earthly profits and preferments he groweth timorous to be seene in any course of Godlines which may crosse him in their fruition and willing to strayne his conscience in vsing all meanes whereby he may obtayne and securely inioy them Then he sticketh not to quench the good motions of Gods Spirit inciting him to returne to his former holy courses and restrayning him from sinne wherby he grieueth this holy Ghest and were he not most gracious without respect of desert would soone make him wearie of his lodging Then he beginneth to neglect the exercises of mortification which tend to the subduing of the Flesh and his former care in often renuing his Couenant with God by renuing the condition thereof Faith and Repentance Then he groweth carelesse and negligent in the meanes of Grace and Saluation as hearing the Word receiuing the Sacrament Prayer communion with the Faithfull and holy Conferences whereby they are mutuall helps to stirre vp Gods graces in one another not caring much whether he vse them or no and therefore taking slight occasions as lawfull and sufficient excuses of their neglect or when he doth performe these duties it is after a cold and formall manner dully and drowsily negligently and wearily without any taste or spirituall feeling of ioy and comfort in the vse of them And in a word is little or nothing affected either with Gods Promises or Threatnings either with his Mercies or with his Iudgements either with loue and delight in that which is good or with hatred and dislike of that which is euill and therefore securely lyeth snorting in his sinnes as though there were no feare of danger and taketh no care to better his present estate by rising out of them by vnfayned repentance §. 5 Of insensible and sensible securitie in the faithfull And this is that carnall securitie which is incident to Gods dearest Children the which neuerthelesse may bee distinguished in respect of the diuers degrees of it for either it is insensible and not perceiued or else sensible and discerned The former like a deepe sleepe doth stupifie for the time of the continuance of it all their senses and abuseth their mind and imaginations with deceiuing dreames and false apprehensions whereby they conceiue that they are in good estate highly in Gods fauour and free from all danger and therefore securely goe on in their sinfull courses without repentance and neglect the meanes whereby the feare of God might bee renued and repayred in them or else vse them after a cold and formall manner And this was the case of holy Dauid himselfe after his fearefull fall into those grieuous sinnes of Adulterie and Murther till he was awakned out of this 2. Sam. 12. dead sleepe by that message which God by Nathan sent vnto him and of the Angell of the Church of Laodicea who in his carnall securitie blessed himselfe with a false opinion that his estate was in such a degree of excellency and perfection that nothing was wanting vnto Apoc. 3. 17. him whereas in truth he was exceeding miserable poore blind and naked as our Sauiour testifieth The other securitie which is sensible bringeth the faithfull but into an heauy slumber so as they may say with the Spouse
vpon Gods power and all-sufficiency goodnesse promises and prouidence they begin to depend vpon their owne strength and to put confidence in their owne graces and gifts as though they were sufficient to preserue them in all good and defend them from all euill And hereupon they grow secure presuming that they haue a staffe of strength in their owne hands which is able to support them from falling into sinne to beate backe the violence of any tentation to protect them against all enemies and so to assist them in all their good indeauours that they shall be able to hold out without faynting in the wayes of Righteousnesse which moueth the Lord oftentimes to withdraw his grace and assistance from them to leade them into tentation and giue them ouer to their owne strength the which fayling them when they most relye vpon it so as they fearefully fall into grieuous sinnes they learne by lamentable experience to giue all glorie vnto God by whose strength alone they stand and in all humilitie to acknowledge their owne frailtie to cast away all-selfe-confidence and presumption of their owne strength and to build their securitie on a surer foundation euen Gods power promises and prouidence which will neuer fayle Austine speaketh well to this purpose God saith he sometime taketh Deserit aliquando Deus vnde superbis vt scias non tuum sed eius esse discas superbus non esse De Natur. Grat. cap. 28 c. 7. c. 743. from thee that whereof thou art proud that so knowing that it is not thine but his thou mayest learne not to bee lifted vp with pride An example whereof we haue in the Apostle Peter who through spirituall pride ouer-weening his owne abilities and resting securely vpon the strength of his owne courage and resolution and on the great measure of his loue towards his Master vowed that he would neuer forsake him but would adhere vnto him in all dangers Yea so confident and presumptuous was he that when our Sauiour who better Matth. 26. 33. knew him then he himselfe fore-told his fearefull fall he contradicted Truth it selfe and would not from his Mouth take notice of his frailtie and infirmitie vntill he had found and felt it by his owne experience CHAP. V. Of the differences betweene the carnall securitie of the Vnregenerate and the Regenerate §. 1 That the carnall securitie of the vnregenerate and regenerate are in many things alike WE haue shewed diuers kinds of carnall securitie as they are distinguished by their diuers Subiects and Degrees Now because those who are possessed with these diuers kinds are apt to mistake the one for the other the Regenerate being ready especially in the time of tentation to make their state worse and the Vnregenerate better then it is It is necessary in the next place that we set downe the differences whereby the one may be knowne from the other for the comfort of the godly and humiliation of such as are lifted vp in their owne conceits The which I confesse is a thing hard to doe if we consider the securitie of the Faithfull as it is in them in the highest degree and that which is in the Vnregenerate somewhat abated and weakned with the accusations of conscience and the common motions of Gods restrayning Spirit stirred vp in them at sometimes by the ministerie of the Word and afflictions especially if in this case we iudge according to present sense and feeling For they are for the time both alike destitute of the operations of the spirituall Life of grace and so both alike dead in outward appearance Both alike without the vertue and vigour of the sauing Knowledge Remembrance and consideration of those sauing Attributes which worke in our hearts the true feare of God both taken vp alike with selfe-confidence and drunken with worldly prosperitie Both vsually sinning and abusing Gods Patience and Mercy vnto presumption and deferring of repentance and both alike neglecting yea loathing the meanes of saluation Both neglecting to apply by Faith or misse-applying the Word which they heare preached vnto them and delighting rather in a flattering Ministerie which will soothe them then in a faithfull Ministerie which will reproue and checke them in their euill courses Both abusing as well the Mercies as the Iudgements of God and neither profiting by his benefits nor corrections Both alike negligent in the seruice of God and in obseruing his Commandements or in formalitie and outward shew only Finally both alike senselesse and without all feeling of their miserable estate and so without any desire or indeauour to come out of it because they thinke themselues well and that they haue need of nothing as wee see in the example of the Angell of the Church of Laodicea and of Sardis who had a name that she liued but was dead that is in Apoc. 3. 1 2. 17 18. a deadly swound as appeareth in the Epistle sent by Christ vnto him §. 2 Of the differēces between the carnall securitie of the vnregenerate and that which is in the regenerate in the highest degree But yet howsoeuer in many things they agree notwithstanding in some things they differ For the securitie of a Christian though in the highest degree springeth from the flesh as it is in part mortified and so together with it hath receiued a deadly wound by the Spirit of God of which it shall neuer recouer although like a Man mortally wounded it may for a while performe some actions in as great strength as when it was in perfect health and vigour and like a Candle giue as great a blaze when it is ready to goe out as euer it did before but the securitie of a Worldling is a fruit of the Flesh in its full vigour and as it were the child of his strength and therefore like the Father vigorous and long liued and daily increasing and growing in force and might as it increaseth in age The securitie of a Christian is the fruit of his worst part euen of the old Man and part vnregenerate and so like an old mans child decrepit with age hauing almost quite spent his naturall heate and moysture it is weaker in his constitution and shorter of life though for a while it may seeme in all things to match a child gotten in maturitie of age and full strength but the securitie of a Worldling is the fruit of the whole Man and in his full vigour without any abatement That like Esau is but a Twin in the wound resisted by one that is stronger then he and will preuayle and howsoeuer it hath the prioritie of Birth and Age and for a time may seeme stronger and to carry all before it with force and violence yet it is matched and resisted by the true feare of God which like Iacob in wrastling with it will preuayle and in the end supplant it and get the vpper hand In the Christian euen in the height of his securitie there is the roote of Gods feare
the hand of his mercie hee will thrust from him with the hand of his iustice and that the greater mercie he hath shewed to mooue vs to repentance the more fearefull iudgements will he inflict vpon vs if we neglect it through our carnall securitie and because wee haue not onely wilfully wounded our soules with sinne but also haue despited our heauenly Chyrurgeon by casting away the plaisters which hee hath applied for our cure hee will let vs rot in our corruptions laugh at our destruction and mocke when Apoc. 22. 11. Pro. 1. 24 26. our feare cometh §. 9 The eighth remedie is to vse carefully the meanes of saluation The eighth meanes is that wee diligently vse the meanes of saluation seeing they are also the meanes of implanting the feare of God Ier. 3. 4. in our hearts and so remoouing and rooting out of this carnall securitie As first the carefull and conscionable hearing of the Word which is that Plow and Harrow that breaketh vp the fallow grounds of our hearts and that bruiseth and maketh them contrite so as they are fit to receiue the seeds of all spirituall graces that Hammer which breaketh these rockes in pieces and that Fire which melteth and dissolueth those mettals that cannot be broken as Ieremie speaketh and Ier. 23. 29. finally that Sword of the Spirit which giueth a deadly wound to carnall securitie whilest it layeth open the hainousnesse of sinne the wrath of God and curse of the law due vnto it the rewards promised vnto those who feare the Lord and the punishments denounced against those who liue in their securitie both in this life and the life to come Neither is it possible that we should long sleepe in carnall securitie if we leaue our eares open to receiue the voyce of these sonnes of thunder speaking vnto vs. Especially let vs withall diligence hearken vnto those admonitions and exhortations which are purposely vsed by the holy Ghost to rouze vs vp out of this sleepe of securitie As that admonition of our Sauiour Watch therefore for yee know not Matth. 24. 42. what houre your Lord doth come And againe Take yee heed watch and Mar. 13. 33. pray for yee know not when the time is Let your loynes be girded about Luk. 12. 35 36. and your lights burning and yee your selues like vnto them that wait for their Lord when he shall returne from the wedding that when he commeth and knocketh yee may open vnto him immediatly Blessed are those Seruants whom the Lord when he commeth shall find watching So let vs hearken vnto and with all care meditate vpon those admonitions and exhortations of the Apostles Awake thou that sleepest and stand vp Eph. 5. 14. from the dead and Christ shall giue thee light It is now high time to awake from sleepe for now is our saluation neerer then when wee beleeued The night is farre spent and the day is at hand let vs therefore cast off the workes of darkenesse and let vs put on the armour of light Let vs not Rom. 13. 11 12. 1. Thess 5. 6. 1. Cor. 10. 12. Phil. 2. 12. sleepe as doe others but let watch and be sober He that thinketh he standeth let him take heed lest hee fall Worke out your saluation with feare and trembling Take heed lest there be in any of you an euill heart of vnbeliefe in departing from the liuing God But exhort one another daily whilest it is called to day lest any of you be hardned through the deceitfulnesse of sinne Be sober be vigilant because your aduersarie the Deuill as Heb. 3. 12 13. a roaring Lion walketh about seeking whom he may deuoure So also meditating in Gods law which in it selfe is sufficient to cause our hearts 2. Kings 22. 10. to melt like the heart of Iosias with true compunction and contrition so as the frozen dregs of securitie can haue no harbour and in the Gospell which will implant in them the feare of God arising out of faith and loue To this purpose serueth also the often receiuing of the Sacrament of the Lords Supper whilest labouring to come prepared that we may receiue it to life and saluation and not to iudgement and condemnation it giueth vs occasion to examine our estate and to call our selues to a strict account before Gods Tribunall and to renew our couenant with him by renewing the condition of faith and repentance And finally holy conferences whereby wee stirre vp Gods graces in one another keepe and vphold them from falling and raise them vp being fallen exuscitate and re-enliue the gifts of Gods Spirit which are readie to be cooled and quenched and by mutuall exhortations preserue one another that wee bee not hardned Heb. 3. 13. through the deceitfulnesse of sinne §. 10 The ninth remedie is to heare the Word with faith The ninth meanes is that we receiue the Word with faith without which it cannot profit vs for the shaking off this carnall securitie For as vngratious Children and Seruants proceed in their euill courses though they heare their Parents and Gouernours encouraging them to obedience by many promises and indeauouring to terrifie them by threatning punishment if they giue no credite to their word so vnlesse we beleeue Gods gratious promises made to those that feare him and his threatnings against those who securely neglect him his mercies and judgements wee will neither entertaine this feare nor banish securitie out of our hearts Whereas contrariwise if wee giue credite to the things wee heare namely that thete is a just God who beholdeth all our workes who will call all that we doe to judgement euen our vnknowne actions and secret thoughts either to crowne them with euerlasting rewards or to punish them with intolerable and endlesse torments it is not possible that we should be secure For if no man can liue in securitie who is perswaded that being liable to the Law his necke is daily in danger of the halter or that a sword hangeth ouer his head in a weake thread though these are but temporall euils which when they haue done their worst doe but hasten that death with nature would bring vnto vs with a little slower pace much lesse could they bee secure if they thought themselues indeed endangered to hellish torments and euerlasting death and condemnation §. 11 The tenth remedie is to applie the Word vnto ourselues The tenth meanes is that we doe applie vnto our selues the Word which we heare and not if we dislike it shift it off from our selues to others saying vnto our soules when wee heare reproofes this is my sinne which is reprooued seeing I haue either committed it or hauing the seeds of it in me may bring forth the fruits of it in outward act if God by his Word and holy Spirit nippe and restraine them not This admonition belongeth vnto me and I will take warning and grow wiser and more watchfull by it This instruction is mine for my better
when wee shall attaine to heauenly happinesse there shall we enioy perfect securitie when the Gates of the new Ierusalem shall be shut and made sure with strong barres there shall be full reioycing and exsulting with great ioy And therefore let vs not by a false securitie which is an abortiue brat and borne before the time expose our selues to greater danger especially to the hazard and losse of that heauenly securitie which shall bee disturbed with no trouble but let vs stay our time and watch till the Bridegroome doth come and open the dore for vs to enter into the wedding Chamber and now prepare our selues to fight against our spirituall Enemies that hauing gotten the victorie in this life wee may triumph ouer them with ioy peace and endlesse securitie in the life to come §. 9 The ninth remedie is to meditate often on the last iudgement The ninth meanes to shun carnall securitie is often to meditate on the day of Iudgement the all-seeing Wisedome omnipotent Power Siue Comedam siue bibam siue aliud aliquid faciam semper vox illa terribilis auribus meis insonare videtur Surgite mortui venite ad iudicium Hieron in Matth. Matth. 24. 46 47 48 51. and the exact Iustice of our Iudge the greatnesse of our reckonings and strictnesse of that account which will then bee required and will be impossible for vs to set euen if wee seldome or neuer thinke of them here but passe our time in sloth and securitie Let vs remember how happy their condition will bee who like faithfull seruants haue beene carefull to performe their dutie watching daily for the comming of their Lord when they shall be reputed blessed and bee made Ruler of their Masters substance and the miserable plight of those who haue not expected his comming nor prepared for it but haue spent their dayes in riot and pleasure in oppression and crueltie when comming suddenly hee shall take them at vnawares cut them off and giue them their portion with Hypocrites where shall bee weeping and gnashing of teeth Let vs thinke with what ioy wee shall heare that happy sentence Well done good and faithfull seruant Matth. 25. 21 26 27 30. thou hast beene faithfull ouer a few things I will make thee Ruler ouer many things enter thou into the ioy of thy Lord and with what tormenting griefe and bitter anguish those who haue beene vnprofitable and vnfruitfull shall heare that fearefull saying Thou wicked and slothfull seruant c. Take the talent from him and giue it vnto him that hath ten talents c. And cast the vnprofitable seruant into outer darknesse there shall bee weeping and gnashing of teeth Let vs consider with what cheerfulnesse and ioy wee shall meete the Bridegroome the Lord of glorie and happinesse if wee haue watched for his comming and are found in readinesse hauing our Lamps of Faith and a godly life cleerly burning when wee shall enter with him into the bridall Chamber of eternall blessednesse to bee feasted with vnspeakable Matth. 25. 1 2 c. pleasures and to solace our selues perpetually in his loue and with what terror and dismayednesse they shall be possessed who by his comming shall be awakned out of their sleepe of carnall securitie and being vnreadie shall be shut out of dores and when they desire to enter shall heare that fearefull and dreadfull speech Goe your wayes I know you not Finally let vs remember with what inestimable ioy and reioycing we shall heare that happy sentence Come yee blessed Children of my Father inherit the Kingdome prepared for you from the foundation of the World and with what horror and howling the Wicked shall heare their last doome Depart from mee yee cursed into euerlasting fire prepared for the Deuill and his angels And withall let vs set before vs the execution of this righteous sentence which shall be not the momentanie or onely long continuance of these rewards and punishments but eternall life and happinesse to the godly and Matth. 5. 46. faithfull and euerlasting death and condemnation to the wicked and vnbeleeuers §. 10 The last remedie is frequent and feruent prayer for Gods blessing vpon all the former meanes The last meanes which sanctifieth and giueth efficacie vnto all the rest is frequent and feruent prayer that it will please the Watch-man of Israel who neither slumbreth nor sleepeth to watch ouer vs and to preserue vs in watchfulnesse that we fall not into this sleepe of carnall securitie or being readie to slumber that hee will awaken and rowse vs vp with the good motions of his Word and Spirit And when wee feele our hearts enclining to hardnesse by their neglect or slothfull cold and sluggish vse of the meanes of our saluation wee must with the Church expostulate with God and crie out vnto him O Lord why hast thou made vs to erre from thy wayes and hardned our Esa 63. 17. hearts from thy feare And earnestly desire him with Dauid that hee will create in vs a cleane heart and renew a right spirit in vs and that Psal 51. 10. according to his promise he will take the stonie hearts out of our bodies Ezeeh. 11. 19. and giue vs hearts of flesh which will tremble at his Word and feare him for his Mercies and Iudgements Finally let vs pray vnto him that he will giue vs grace with all care and good conscience to vse the meanes before spoken of and so blesse them vnto vs by his holy Spirit as that they may be effectuall for our preseruation from carnall securitie for the suppling and softning of our hearts for the replenishing of them with his true feare and for the stirring of vs vp to Christian watchfulnesse that we may be in readinesse against the day of the appearing of our Bridegroome our LORD and SAVIOVR IESVS CHRIST and so may enter into that dore of heauenly happinesse and communicate with him in those vnspeakable and euerlasting ioyes which with his precious death and bloodshed hee hath purchased for vs. OF SPIRITVALL AND CHRISTIAN SECVRITIE THE SECOND BOOKE CHAP. I. Wherein spirituall securitie is defined and the definition explaned §. 1 That all securitie is not to be condemned but that it is in some kind commendable and to be desired HAuing spoken of that Securitie which is naturall in all the kinds of it it now in Non quaelibet securitas est laudabilis sed quaâ—do deponit aâ—iquis curam pâ—out debâ—t Th. Aquin. 2. 2. quaest 129. art 7. the last place remayneth that we briefly intreate of that Securitie which is supernaturall diuine and holy For as all Securitie is not commendable but onely when a man as he ought layeth aside all care so on the other side all Securitie is not to bee condemned but when hee assumeth it as hee ought not namely such a Securitie as is built on an ill foundation and vpon false and deceitfull grounds which as it proceedeth from euill causes so
daily more and more all our sinfull corruptions and to quicken vs vnto holinesse and new obedience when vpon any occasion wee apply vnto vs the death and Resurrection of Christ signed and sealed vnto vs and for our perpetuall vse in our Baptisme and doe reuiew our spirituall euidences and the great Charter of Gods Couenant wherein he hath not onely giuen Christ vnto vs and all his benefits but also hath promised and assured vs that he will giue his holy Spirit to continue with vs vnto the end of the world who will apply vnto vs the efficacie of Christs death and resurrection not onely for the pardon of our sinnes in respect of their guilt and punishment but also for the washing away daily of the pollution of it and subduing of the flesh and the lusts thereof and for our continuall quickning and further growth in all duties of holinesse and righteousnesse §. Sect. 5 Thirdly as it is our restipulation in the Couenant of grace Thirdly it is a meanes to helpe vs forward in all duties of godlinesse as it is our restipulation in the Couenant of grace whereby hauing receiued from God the promise of the remission of our sinnes grace and glory we for our part promise vnto God againe that wee will receiue Christ and all his benefits by a true and liuely faith bringing foorth the fruits thereof in vnfained repentance and amendment of life and that vtterly renouncing Satan the world and our owne sinfull flesh with the lusts thereof we will wholly dedicate and consecrate our selues or soules and bodies to the seruice of him who is our Creatour and Redeemer The which our vow and Couenant made vnto God is a powerfull bond to restraine vs from all sinne and to tye vs vnto the performance of all duties of Gods seruice seeing if we doe not performe the condition of the Couenant betweene him and vs we can haue no true ioy and comfort in our liues because we can haue no assurance that we haue any right and interest vnto any of Gods gracious promises made vnto vs in Iesus Christ So often therefore as we haue occasion to call to our remembrance our vow and promise made vnto God in baptisme and especially when wee are present at the celebration of this holy Sacrament and heare it againe repeated and made in the name of infants admitted vnto it if wee conscionably labour to make a right vse of our Baptisme it will put vs in mind of our Couenant then made with God and renew our desires resolution and indeuour of performing that seruice in the duties of a Christian life which we haue vowed and promised vnto him lest wee should be found Couenant-breakers and dalliers with God who will not bee mocked thereby deluding our selues of all blessings and benefits respecting this life and the life to come which in the Couenant of grace are promised vnto vs. Where by the way we may obserue that those who withdraw themselues and depart out of the assembly when the Sacrament of Baptisme is administred doe not only thereby sinne against God the Church and the party baptized as I haue before shewed but also are very iniurious vnto themselues in that they lose a good opportunity of calling to minde and renewing their Couenant with God and depriue themselues of one speciall helpe whereby they might bee inabled to performe the duties of a godly life §. Sect. 6 That the Sacrament of the Lords Supper is a powerfull meanes to further vs in Christian duties first because thereby our Communion with Christ is confirmed and secondly our faith strengthened Ioh. 6. 54 56. So likewise the Supper of the Lord rightly celebrated and vsed is a powerfull meanes to inable and helpe vs forward in the performance of all Christian duties First because thereby our vnion and Communion with Christ is more and more strengthened and confirmed seeing God doth offer and giue and we take and apply vnto our selues by the hand of faith vnder the visible signes of Bread and Wine Christ and all his benefits his Body crucified and his Blood shed that they may nourish our soules vnto euerlasting life according to that of our Sauiour He that eateth my flesh and drinketh my blood dwelleth in me and I in him and againe He that eateth my flesh and drinketh my blood hath eternall life and I will raise him vp at the last day Now the more that this our vnion with Christ is strengthened and confirmed the more powerfully doe we performe all Christian duties seeing from him all grace is communicated vnto vs and all vertue and quickning life whereby we are inabled to bring foorth the fruits of holinesse and righteousnesse Secondly it strengtheneth vs vnto all good duties as it is a speciall meanes for the strengthening and increasing of our faith which was the chiefe end for which it was ordained For seeing the Lord hath not onely committed his Couenant to writing but for the further ratification of it hath annexed vnto it his seales the Sacraments there is now no place left to doubting seeing it is impossible that the Lord who is Truth it selfe and his promises Yea and Amen should faile 2. Cor. 1. 20. in any of them being thus established and confirmed In which regard the Apostle calleth the Sacraments the seales of the righteousnesse of faith Rom. 4. 11. because as seales amongst men are annexed to writings to giue them security and better assurance of the performing of Couenants agreed on betweene them so the Lord hath instituted his Sacraments and annexed them to his Couenant not to confirme it which is so infallible that it needes no confirmation but to strengthen our feeble and weake faith which needes all helpes and meanes to keepe it from wauering Now the more our faith is confirmed the more rich wee grow in all sauing graces seeing it is the fountaine from which they flow and the more we abound in all holy duties and fruits of new obedience seeing it is the roote from which they spring §. Sect. 7 Thirdly because it is the spirituall food and nourishment of our soules Thirdly because the Sacrament of the Lords Supper is the spirituall food of our soules whereby they are nourished and strengthened in life Ioh. 6. 55. and grace vnto eternall saluation euen as our bodies are nourished with corporall food and thereby strengthened and inabled for all actions and imployments So our Sauiour saith My flesh is meate indeed and my blood is drinke indeed not to feed the body but to comfort the soule to preserue our spirituall life and to strengthen vs vnto all duties of holinesse and righteousnesse And as the bodily life languisheth and strength decayeth if we refuse our corporall nourishment so the vigour and life of our soules cannot continue if we feed not vpon Christ by faith according to that vehement asseueration of our Sauiour Verily verily I say vnto you Ioh. 6. 53. except ye eate the flesh
of the Sonne of man and drinke his blood ye haue no life in you Yea this Supper of the Lord is not such a spare meale and bare Commons as onely holdeth life and soule together and doth not reuiue the spirits increase the strength and fit vs for action and imployment but it is a plentifull feast for our soules which maketh vs grow in grace and spirituall strength and stature vnto a perfect age in Christ making them strong and vigorous vnto all Christian duties of Gods seruice Whereof it is that as Baptisme is called the Sacrament of our imitation and new birth so this of our augmentation and growth in grace affording vnto vs plentifull nourishment for this end For as God is so bountifull in affording man meanes for the preseruing his bodily life that he alloweth him such things not onely which are absolutely necessary but also for delight and not bread alone to strengthen mans heart but also wine to make it glad and oyle to expresse this ioy in the face and countenance So hee hath dealt Psa 104. 14. 115. much more bountifully for our soules prouiding for their nourishment a plentifull feast the strengthening Bread of Christs Body and the cheering and gladding Wine of his precious Blood the delicious viands and dishes of his spirituall benefits and sauing graces and sweet comforts of his holy Spirit and not onely setteth these things before vs to looke vpon but giueth vnto vs gracious entertainement inuiting vs to feed vpon them not onely vnto necessity but also to delight So that our welcome is no lesse worth then our cheere and as the Spouse speaketh his loue better Cant. 1. 2. then wine Yea vnto his feast he addeth a banket of spirituall comforts imbracing vs with the armes of his loue cheering vs with the consolations of his Spirit and rauishing our soules with the sweet feelings of his fauour and such inward ioy that being with the Spouse thus brought into Cant. 2. 4 5 6. his Banketting-house and hauing for a Canopie ouer our heads his Banners of loue we are ready as it were in an extasie to cry out Stay me with flagons comfort mee with Apples for I am sicke of loue Now how can our poore soules being thus royally feasted and cherished at the Supper of the great King but bee inwardly replenished with all thankfulnesse towards God for his so rich mercies What can they doe lesse then enter into a serious consideration with themselues what they may returne vnto God that they may expresse their loue and gracefulnesse for so many and inestimable fauours without any desert vouchsafed vnto them saying with the Prophet Dauid What shall I render vnto the Lord for all his benefits towards Ps 116. 12 13. mee And finding themselues to be vtterly vnable to make any other requitall then by remaining thankfull debters what can they doe lesse then conclude with him that they will take the cup of saluation and call vpon the Name of the Lord praising and magnifying his mercies in the sight of all the people And finding our selues preserued in spirituall life growne 1. Pet. 1. 18. in Gods graces and strengthened and fitted for all good imployment by the royall bounty of our heauenly King feasting vs with such cordiall restoratiues and delicious food aboue the price of siluer or gold or any other corruptible thing how vngratefull should we be if we did not imploy this strength which he hath giuen vs in the duties of his seruice that we may glorifie his holy Name and bee accepted of him by doing that which is pleasing in his sight §. Sect. 8 Fourthly because it is an action which we doe in remembrance of Christ Fourthly the right vse of the Lords Supper much conduceth vnto a godly life as it is an action which we doe in remembrance of Christ and are thereby put in minde how much he hath done and suffered for vs. For who can lightly esteeme of any sinne which cost Christ no lesse then the price of his precious blood Who will not bewaile his sinnes past with bitter griefe abhorre his present corruptions with mortall hatred and vtterly renounce and forsake them for the time to come who duly considereth that they were the nayles which fastened our Sauiour Christ to the Crosse and that vnsupportable waight which made his soule heauy to the death pressed out of his innocent body that bloody sweate and extorted from him that lamentable complaint My God my God why hast thou forsaken me Who will bee hired with the base wages of worldly vanities to defile his soule againe with the filth of sinne which could no otherwise be clensed and purged then by the precious blood of Iesus Christ of infinite more value then ten thousand worlds And so on the other side who can bee slacke in the seruice of so gracious a Sauiour or bee sparing in his paines to glorifie him who for his redemption hath not spared his dearest blood Who would not worship him in all the duties of holinesse who hath purchased his happinesse at such a rate as men and Angels were not able to discourse who is so vnthankfully slothfull that will not spend his sweate in his seruice and his teares because he cannot spend so much as he should and euen his blood to make vp what is wanting in them both for him and his sake that hath clensed our bodies and soules from the ingrained spots and vncurable leprosie of sinne with his bloody sweate yea full streames of his precious blood Who will now grudge to doe works of mercy or to feed the poore members of Iesus Christ with his spare food to clothe them with his cast apparell which remembreth that this bread of life came downe from heauen to be our food and hath not spared to feast vs at his owne royall Table with his owne body and blood for our spirituall nourishment vnto eternall life that he who is the liuely and expresse Image of his Father and equall vnto him in glory and Maiesty dis-roabed himselfe of this glorious garment and tooke vpon him the shape of a seruant yea was content to be stripped of those poore clothes he had suiting with his meane condition and whilest he bore our sinnes to beare our shame hanging naked vpon the Crosse that he might clothe vs that were spiritually naked with the rich and glorious robe of his righteousnesse and obedience §. Sect. 9 Because thereby we are occasioned to renew our Couenant with God Finally the Lords Supper rightly vsed is a notable meanes to confirme and strengthen vs vnto all duties of a godly life because it giueth vs occasion in our preparation that we may come as worthy ghests to the Lords Table to renew our Couenant with God by renewing our faith in Christ our repentance for our sinnes our loue towards God and our neighbours and all other sauing graces in vs. We renew our faith by meditating vpon Gods infinite mercies