who make best vse of it for the glory of him that gaue it by causing it to shine in their liues and conuersations As we see in the example of Dauid who became wiser and of greater vnderstanding Psal 119. 100. then the Ancient yea then his Teachers because hee kept Gods Precepts Vpon these alone is bestowed the gift of discerning betweene the sauing Truth and the traditions and precepts of men according to that of our Sauiour If Iohn 7. 17. any man will do his will he shall know the doctrine whether it be of God c. As for them who hide this rich talent without vse the Lord will depriue them of it and giue them ouer to their owne ignorance and errours And those who allow a place for it onely in their heads and will afford it no roome in their hearts by louing imbracing and practizing it it is iust with God to send them strong delusions that they should beleeue 2. Thes 2. 10 11 lies that they all might be damned who beleeue not the truth but had pleasure in vnrighteousnesse As we see in the example of many in these times who hauing beene inlightned with the knowledge of true Religion haue become a prey to Priests and Iesuites and though otherwise of good vnderstanding haue beene seduced and perswaded to beleeue the most sottish absurdities in all Popery of which there can be giuen no other reason then this that they did not loue the light of Gods Truth nor were carefull to walk by it in an holy conuersation but resolued to continue in such profane wicked courses euen against knowledge and conscience as would suffer them to finde no shadow of peace and comfort in the Doctrine of the Truth and therefore they haue sought it in popish dispensations and absolutions which allow them after that they haue with the harlot in the Prouerbs wiped their mouthes to returne againe to their former vncleanenesse in which regard I doubt not to affirme that whereas errour and ignorance do make one Papist loose licenciousnesse and resolued profanenesse doe make many Finally whereas those who haue the knowledge of the truth only seated in their braynes and haue no feeling of the power and efficacy of it for the sanctifying of their hearts and the reforming of their liues are easily seduced with cunning sophistry when as they are puzzled with subtil arguments which they are not able to answere they contrariwise who haue found and felt in themselues the efficacy of truth for the changing of their mindes and hearts and the renewing of their liues will neuer forsake it but will imbrace and professe it vnto the death and cheerefully seale it with their blood when for want of learuing and Art they are not able to defend it against the subtil obiections cunning sophistry of their aduersaries As we see in the example of many of the holy Martyrs who being vnlettered haue maintained the truth in the impregnable fort of their hearts when their heads haue beene too weake to preserue it from violence In which regard it were much to bee desired that all Ministers who haue the charge of soules committed vnto them would be carefull after that by catechizing they haue throughly grounded their people in the sound knowledge of the truth in the next place to worke it into their hearts and affections and to perswade them vnto an holy practice of it in their liues and conuersations both by shining before them in their light of doctrine and also of an holy example by the one shewing vnto them the way of truth and by the other leading them in it like good guides as it were by the hand At which marks as I haue aymed in the whole course of my Ministery both by preaching and writing so especially in these my present labours the which I haue made bold to dedicate vnto your Grace that they may remaine vnto the world as a testimony how much I loue and honor you as being in these perillous times a chiefe piller vnder his Maiesty to vphold the sincere truth of Religion against all errors nouelties and heresies which otherwise were likely to grow too fast amongst vs and also a principall Patrone of sound and solid preaching which you are ready vpon all occasions to countenance both with your authority and also by your painefull practice as on the other side to decry as much as in you lyeth that vaine or vanitie of such Preachers which only seeke to preach themselues by making ostentation of their wit learning and reading without any care to speake vnto the capacity of the people as though their maine end were rather to make the excellency of their gifts knowne for their owne praise or preferment then to communicate them vnto others to the Glory of God that gaue them or the good of their fellow seruants for whose sake they were entrusted vnto them The Lord long continue your Grace to be a singular instrument of his glory by maintaining the purity and practice of his true Religion in his Church to the ioy of all that wiâ—h well to Sion and the increasing of your owne glory and happinesse in the life to come Your Graces humbly deuoted in all Christian duty and seruice IOHN DOVVNAME TO THE CHRISTIAN READER IT is the duty Christian Reader of all who desire to approoue themselues faithfull subiects and seruants to our great Lord and Soueraigne that they consecrate themselues wholly vnto his seruice not only in the spirituall Warfare by fighting his battels euen vnto the death against the many and mighty enemies of his glory and our saluation but also in the time of peace by doing his will and performing all holy duties of his seruice which in his Word he requireth of them And therefore as I haue indeuoured heretofore according to the measure of grace receiued to prepare and fit all those who vouchsafe to peruse my poore labours that they may performe the duties of valiant Souldiers in my Bookes of the Christian Warfare so perceiuing that those my paines haue much aboue their worth found good acceptance with all those that feare God I haue now also beene incouraged to vndertake the other and not only to describe the duties of a godly life in which we ought to serue our Lord and Master but also to shew the meanes wherby we may be inabled hereunto and how we may remoue the impediments which otherwise might hinder vs from entring into or proceeding in the wayes of godlinesse The which my labours if they prooue as profitable to those that reade them as they haue beene painefull vnto me in framing and composing them I shall thinke my selfe abundantly recompenced and much more reioyce when I see the haruest of my hopes then euer I had cause to sigh and grone through wearinesse in my laborious seed-time Of which though I should faile as I hope I shall not yet as it is said of Vertue that it alwayes bringeth a reward with
effectuall liuely and full of spirituall sap faith springeth as it were the mayne body of the tree and from it all other vertues and graces like the boughes and branches and the profession and practice of Christianity in good workes and the duties of godlinesse like the leaues and fruits doe proceed and grow For first we know God and his sauing attributes and then by faith we apprehend and beleeue them And vvhen by an effectuall knowledge we conceiue by a liuely faith beleeue them as that Iehouah who is our God is infinite in all perfection omnipotent omniscient omnipresent and all-sufficient most good and gracious most mercifull and true then doe we trust in him loue him and grow zealous of his glory obey and serue him praise and reioyce in him and in all things submit our selues to his good pleasure And so when we know and beleeue the former attributes ioyned with his iustice and hatred of sinne they worke in our hearts the true feare of God humility and awfull reuerence moouing vs to honour and worship him in spirit and truth to imbrace and practise all vertues and holy duties because they are acceptable vnto him and to flye and forsake all vice and wickednesse because they are odious in his sight So that sauing knowledge as the roote doth comprize in it the life and sap of all other graces whereof it is that in the Scriptures it is put for them all and comprehendeth in it alone all Religion and the duties of godlinesse Thus the Lord prohibiteth vs to glory in our wisedome strength and riches but let him that glorieth glory in this that hee Jer. 9. 24. vnderstandeth and knoweth me And our Sauiour telleth vs that This is life eternall to know God and whom hee hath sent Iesus Christ It is the maine Ioh. 17. 3. ground and cause of all true obedience and therefore the Lord before he giueth his Law which hee would haue kept and performed prefixeth a Preface wherein he describeth himselfe that his people might know him I am the Lord thy God which brought thee out of the land of Egypt and out of the house of bondage And Dauid exhorting his sonne Salomon vnto Gods seruice doth first require that he should know him And thou Salomon my sonne know thou the God of thy father and serue him with a perfect heart 1. Chro. 28. 9. and a willing mind Neither will any doe him chearefull seruice till they Heb. 11. 6. know what a mighty and gracious Lord he is and what bountifull wages both of temporall and eternall blessings hee giueth vnto those that faithfully serue him It comprizeth in it the summe of all Gods promises concerning his gifts temporall and spirituall in the couenant of Grace I will put my Law in their inward parts and write it in their hearts c. and Ier. 31. 33 34. they shall all know me from the least of them to the greatest of them saith the Lord. It is the cause of all other vertues for before we know them we cannot so much as desire them as our Sauiour implyeth in his speech to the woman of Samaria If thou knewest the gift of God and who it is that saith to Iohn 4. 10. thee Giue mee drinke thou wouldest haue asked of him and hee would haue giuen thee liuing water More particularly it is the cause of faith for we cannot come vnto him nor beleeue in God till we know him and what hee Heb. 11. 6. is And affiance for as the Psalmist saith They that know thy name will put Psal 9. 10. their trust in thee for thou Lord hast not forsaken them that seeke thee Of our loue of God for we must know how louing and louely he is before we can loue him and as the Apostle saith We loue God because hee loueth vs first And the vsuall speech is There is no loue of that of which there 1. Ioh. 4. 19. is no knowledge To which purpose Augustine saith that we may loue Ignoti nulla cupido Inuisa possumus cupere incognita nequaquam Rom. 10. 15. things vnseene but not vnknowne Of our inuocation and prayer for how shall they call vpon him in whom they haue not beleeued and how shall they beleeue in him of whom they haue not heard It is the cause also of our conuersion vnto God and of turning to him from our sinnes by true repentance For the first grace wrought in vs by the Spirit is illumination whereby our mindes are inlightened with a sight of our misery and our hearts inflamed with a desire to come out of it And to this purpose it is said that the Apostle Paul was sent vnto the Gentiles first to open their Act. 26. 18. eyes and to turne them from darkenesse to light and then to recouer them from the power of Satan vnto God c. In a word by knowledge of God we attaine vnto all grace and peace requisite to life and godlinesse according to that of the Apostle Grace and peace bee multiplied vnto you through the 2. Pet. 1. 2 3. knowledge of God and of Iesus our Lord according as his diuine power hath giuen vnto vs all things that pertaine vnto life and godlinesse through the knowledge of him that hath called vs to glory and vertue So that grace and glory holinesse and happinesse are deriued vnto vs by this sauing knowledge and that in such measure as this knowledge is vnto which we haue attained Heere in this life our knowledge is but begun and so with it our sanctification and glory and that being but in part these are imperfect also but when we haue this knowledge in perfection wee shall be perfect also in righteousnesse and blessednesse and when the dim glasse is remooued and we see God face to face and know as we are knowne then shall we in his presence 1 Cor. 13. 12. haue fulnesse of ioy and pleasures at his right hand for euermore To which purpose Psal 16. 11. 1. Ioh. 3. 2. the Apostle also saith Beloued now are we the sonnes of God and it doth not yet appeare what we shall be but we know that when he shall appeare we shall be like him for we shall see him as he is §. Sect. 3 That ignorance estrangeth vs from God and the life of grace and glory Contrariwise want of this knowledge and ignorance of God and his will maketh vs strangers from God and the Common wealth of Israel and Ier. 31. 33 34. Ioh. 10. 14 4 5. howsoeuer we be the Church yet to be no true members of the Church For God hath promised to all that are in the Couenant of grace that hee will put his Law in their inward parts and write it in their hearts and that they shall all know him from the least of them to the greatest of them And our Sauiour saith that he knoweth all the sheepe of his fold and is knowne of them
the Sunne and the breath of the winde hath some resemblance to the breath of life §. Sect. 3 That all those deceiue themselues who disioyne faith from a godly life Where by the way wee may perceiue that diuers sorts of men are notably deceiued and coozen themselues of their owne saluation As first carnall gospellers and prophane protestants who bragge of their faith as being strong and certaine and yet liue in all impiety and vnrighteousnesse bringing forth no fruits of their faith in good workes and the duties of a godly life Secondly ciuill worldlings and superstitious Papists who pleasing themselues with their blinde deuotion will-worship humane inuentions and some outward shewes of good workes as fastings penances almesdeeds hospitality and such like doe thinke God also pleased with them and will reward them with heauenly happinesse when as they are destitute of true faith and vtterly ignorant of God and his will making no conscience of the duties of the first Table to performe them in that manner which God hath required but eyther neglect them altogether or else doe them according to their owne meanings wills and humane inuentions and traditions Thirdly such as being touched with some inward guilt of conscience for their sinnes through some affliction or vpon the hearing of some powerfull Sermon doe somewhat grieue for their sinnes and so betake themselues at least in many things to a new course of life The which their sorrow accompanied with this reformation they thinke pleasing to God and sufficient to secure them of their saluation though they bee destitute of the sauing knowledge of God and a liuely faith in Christ and doe these duties not out of loue towards God following their assurance of his loue towards them but out of selfe-loue and seruile feare either of temporall punishments or eternall death and condemnation But let them all know that a liuely faith and a godly life are inseparable companions which neuer goe asunder for as well may we part the heate from the fire the light from the Sunne and make a good tree retaining still its nature barraine of fruit as separate true faith and a godly life one from another And therefore that the strong faith of carnall Protestants is nothing else but fruitlesse security and fond presumption that the deuotion and good workes of ciuill worldlings and ignorant Papists are blind superstition will-worship and glorious sinnes like trees that haue no roots and faire buildings that haue no foundation and that the sudden flood of sorrow raised by some tempest of conscience or storme of affliction and springeth not from the fountaine of faith is but worldly sorrow that causeth death which commonly lasteth but a while and when the causes of it are remooued doth easily giue place to the contrary extreme of worldly reioycing and carnall liberty §. Sect. 4 Of a generall faith Now the faith that is required vnto a godly life as the ground and foundation of it is either generall or speciall The generall faith is a common gift of the Spirit by which we beleeue and giue firme assent to the whole Word of God as true and certaine It is called generall because the obiect of it is generall euen the whole Word of God and euery part of it and but a common gift of the Spirit because it may be in the reprobate as well as in the elect seeing it applyeth not Christ and his benefits for our iustification For by this faith Ahab beleeuing and assenting to the truth of Gods threatnings outwardly humbled himselfe and so adiourned his punishments And the Nineuites beleeuing the truth of Gods Word in the mouth of Ionas repented as they beleeued that is after a generall and legall manner out of feare to bee attached with those heauy iudgements which were threatned and so escaped them Yet this faith is more then a doubtfull opinion seeing it firmely assenteth to the whole truth and is to be preferred before naturall knowledge and persvvasion grounded vpon the euidence of sense and reason seeing it resteth vpon the sole authority of Gods infallible truth and consequently is more firme and vndoubted 2. Pet. 1. 19. because sense and reason may be deceiued but the truth of God can neuer faile Againe though it be not a sanctifying gift of the Spirit yet it is more properly then the other a gift of the sanctifying Spirit and necessary vnto iustifying faith as being a degree leading to it as also vnto a godly life seeing it is required that not onely all wee doe be agreeable to the Scriptures but also that we beleeue and be perswaded that they are agreeable for as the Apostle teacheth vs whatsoeuer is done in doubting whether it please God or no and hath not this warrant of faith to make vs confident it is though materially a good action yet formally no better then sinne in Gods sight Rom. 14. 23. §. Sect. 5 Of iustifying faith what it is and what are the things required vnto it The speciall faith which is the maine ground of a godly life is a true liuely and iustifying faith which is a sanctifying grace infused by Gods holy Spirit whereby wee doe firmely and effectually beleeue and assent vnto the promises of the Gospell especially those which offer Christ and his benefits vnto vs and also them particularly vnto our selues with assurance that they all doe belong vnto vs and so rest wholly vpon them for our iustification and saluation whereby it appeareth that there are foure things required vnto iustifying faith First knowledge of Gods Word especially the gracious promise of Christ and all his benefits to all that will receiue him as their Sauiour and rest vpon him for their saluation For first we must know the promises before we can beleeue them according to that of the Apostle How shall they beleeue in him of whom they Rom. 10. 14 17. haue not heard namely by the preaching of the Gospell for as faith commeth by hearing so this hearing is only of the Word of God Secondly assent to the truth of the Scriptures especially the promises of the Gospell for after that our mindes are inlightened with the knowledge of Gods truth by which is reuealed vnto vs first our sinne and misery and that we cannot by our selues nor the helpe of any creature come out of it to the end that we may be humbled and despaire of our owne strength and secondly the infinite loue of God and his free mercies in Iesus Christ together with the gracious promises of the Gospell made in him whereby is offered vnto vs mercy reconciliation the forgiuenesse of our sinnes and the saluation of our soules to all that beleeue and will receiue them by the hand of faith bringing foorth the fruits thereof in hearty repentance and new obedience then doth Gods holy Spirit by his secret operation make the Ministery of the Word effectuall to worke in vs a firme assent to this truth of God respecting our saluation not
way of the Lord. §. Sect. 2 Of the last meanes of obtaining faith which is meditation on diuers subiects The last meanes is often to meditate vpon these points following First vpon Gods euerlasting and vndeserued loue which mooued him euen whilst we were sinners the children of wrath the vassals of Satan and enemies to God and his grace to send his onely begotten and dearely beloued Sonne into the world that taking our nature vpon him hee might therein redeeme and saue vs by satisfying his iustice in paying for vs an all-sufficient price for our redemption And therefore hee that sought vs when wee were lost will not cast vs away when hee hath found vs. Hee that so loued vs when wee were enemies will not forsake vs now if wee seeke his fauour He that out of meere loue gaue Christ to redeeme vs by his death will not when he hath bought vs at so deare a price suffer vs to perish if we apply Christ and his merits by faith when as a free gift hee offereth him vnto vs. Secondly let vs meditate on Gods infinite mercy which causeth him to delight not in death and destruction but the conuersion and saluation of sinners The which his mercy being aboue all Rom. 5. 10. Ezek. 33. 11. his workes and infinitely greater then all our sinnes is freely offered vnto vs and wee are sure to receiue it if wee doe not reiect it by vnbeliefe Thirdly let vs meditate on Gods immutable and infallible truth in his promises and his omnipotent power whereby hee is able to performe them Fourthly vpon the all-sufficiency of Christs righteousnesse and obedience whereby Gods iustice is fully satisfied and his wrath appeased of which wee shall bee partakers if wee beleeue in him as our onely Sauiour and Redeemer Fifthly let vs meditate on the Couenant of grace wherein the Lord promiseth the pardon of our sinnes and the saluation of our soules not vpon the condition of our workes and worthinesse nor with exception of our sinnes but vpon the alone condition of a liuely faith which bringeth foorth the fruits thereof in vnfained repentance Sixthly let vs meditate vpon the generality and indefinitenesse of Gods promises which exclude no sorts of sinners who doe not exclude themselues by their vnbeliefe reiecting Gods pardon when as it is offered and pulling off the soueraigne salue of Christs merits and obedience so as it cannot cure their sores of sinne Lastly let vs meditate vpon faith not only as it is an instrument whereby Christ is applyed but also as it is a duty which is not arbitrary to be done or not done at our free choyse but expresly commanded by God as the condition of the couenant which Mark 1. he hath made with vs the which we also in our baptisme haue vndertaken to performe And therefore setting all doubts and disputes aside wee must beleeue in obedience to Gods Commandement And so much the rather because God hath not only required it at our hands but hath also vsed all meanes enabling vs to performe it For he hath made his couenant with vs of grace and saluation and though he be truth it selfe and cannot fayle of his promises yet respecting our imbecility and weakenesse of faith he hath to put away all doubting confirmed them by his oath and by annexing vnto his hand-writing his seales the Sacraments §. Sect. 3 Of the meanes whereby we may attaine vnto fulnesse of perswasion And these are the meanes of begetting and confirming of our faith that it may not only assent vnto the truth of Gods promises but also apply and apprehend them to our owne particular vse Now that from these two first degrees we may grow vnto fulnesse of perswasion which in assurance of our perseuerance in the fruition of Gods loue doth make vs with the Apostle to triumph ouer all difficulties and dangers there are diuers Rom. 8. 38 39. other things required As first that we esteeme faith our chiefe riches and this will make vs spiritually couetous and carefull by all meanes to adde vnto this treasure Secondly we cannot come to this fulnesse of fayth but by often experience of Gods loue shining in the riches of his mercies especially in things appertaining to grace and eternall glory To which purpose we must bee sensible of Gods goodnesse and diligently obserue his fauours towards vs and so by induction of particulars that seeing so often and many wayes he hath bin gracious and hath giuen vnto vs such innumerable testimonies and pledges of his loue hence we may gather an experimentall conclusion that being immutable in his goodnesse wee shall liue and dye in his fauour and nothing shall be able to separate vs from it Thirdly we attayne vnto this fulnesse of perswasion by becomming more and more acquainted with God in the vse of his holy ordinances as prayer hearing the Word receiuing the Sacrament of the Supper and meditation for hereby our communion and acquaintance with God is increased and the better we know him the more firmely will we trust and beleeue in him tasting hereby the sweetenesse of his goodnes and the infallibility of his mercy and truth Fourthly we attaine vnto certaine and full assurance of Gods loue toward vs by our often testifying and approuing of our loue towards God in our care to keepe all his Commandements that thereby we may glorify his Name by hauing the light of our holy conuersation shining before men seeing we could not possibly loue 1 Iohn 4. 19. Ier. 31. 3. Iohn 13. 1. him if he had not loued vs first and whom he loueth to the end he loueth them Finally we attaine vnto it by continuall exercizing our selues in good workes and by the dayly practice of Christian duties and leading of a godly life For as faith iustifying vs by applying Christs righteousnesse doth cause a good conscience after we haue peace with God so when we keepe our consciences purged with Christs blood cleare and vnspotted of any knowne willing and grosse sinne it doth maruailously confirme our faith in the assurance of Gods loue seeing we are carefull to maintayne our peace with him and therefore assuredly he will be at peace with vs according to that of the Apostle If our hearts condemne vs not then haue we confidence towards God 1. John 3. 21. §. Sect. 4 Of that special faith whereby we apply Christ for our sanctification And so much concerning iustifying faith which is the ground and foundation of a godly life Besides which generally considered there is a speciall faith or rather a branch of the other which is very profitable and necessary to vphold and further vs in our course of Christianity namely when as we doe by faith apply Christ not only for saluation but also for sanctification and apprehend the promises both for iustification and life eternall and also for the subduing of our corruptions and renouation vnto newnesse of life in this World In which respect also it may be
neuer examine their actions by it yea rather being carried through the violence of their carnall lusts and passions into all disobedience and sinne and resoluing in themselues to goe on in their course doe cast the Law out of their sight and remembrance lest conscience hauing it to iudge by should accuse and condemne their euill actions and so abate their pleasure which they take in them But especially if we would haue good consciences we must apply vnto our selues the sentence of the Law which condemneth Deut. 26. 27. Gal. 3. 10. all of sinne and subiecteth them vnder the curse who doe not continue in all that is written in the booke of the Law to doe it For vntill the Law doe conuince vs of sinne and that we cannot be iustified before God in our own righteousnesse we shall rest in it neuer seeke to be partakers of the righteousnes of Christ by which alone we can be iustified before God and consequently by it only obtaine peace of conscience In which regard it is not sufficient to know and apply the Law vnto vs for this will worke in the conscience terrours and feares and no peace but onely vse it as a schoolemaster to teach vs our owne vilenesse and sinfull corruption and that we are in our selues most miserable in the feareful state of death and condemnation that so it may bring vs vnto Christ in whom alone we can be iustified and obtaine sound and secure peace And therfore if we would haue good consciences wee must also know the Gospell in which God of his free grace doth offer vnto vs peace and reconciliation in Iesus Christ wee must acquaint our selues with the couenant of grace which is the maine foundation of all our peace when as thereby wee are assured not onely that Gods mercies are infinite and Christs merits all-sufficient but that they belong vnto vs performing the condition of the couenant that God for Christs sake will forgiue vs our sinnes be reconciled vnto vs and Esa 32. 40. write his Law in our hearts that we may not depart from him §. Sect. 3 The third meanes of a good conscience is a liuely faith Thirdly we must not for the obtaining of a good conscience only know the Gospell and Couenant of grace with the sweet promises therein contayned but also apply them by a liuely faith and in a speciall maner interesse Rom. 5. 1. Heb. 9. 14. Col. 1. 20. our selues in them by performing the condition of the couenant which is our restipulation that we make with God For we must be iustified by faith before we can haue peace with him or peace of conscience Our consciences must be purged by the blood of Christ from dead workes and from the guilt and punishment of all our sinnes before they will speake peace vnto vs. The Charter of our peace must be drawne vpon the Crosse sealed with the effusion of Christs blood and must be receiued and pleaded by faith before our consciences will cease accusing and condemning or stand with vs vpon any tearmes of peace Now this faith must be approued to be vnfayned sound by the fruits which it bringeth forth in vnfained repentance by the changing of our hearts and renewing of our mindes our hatred of euill and loue of good our sorrow for our sinnes past and resolution to leaue and forsake them for the time to come and to serue the Lord in the contrary duties of holinesse and righteousnesse without which fruits faith is no liuing Tree but a dead stocke which will giue vs no assurance of peace with God in the remission of our sinnes and consequently will bring with it no peace of conscience And hereof it is that the promises of the Gospell are as often made to repentant sinners as to those that beleeue in Christ because though faith only be the condition of the Couenant yet it is such a faith alone as is fruitfull in repentance Neyther can this faith be so easily seene and discerned in it selfe but onely by the fruits that spring from it which necessarily inferring this good Tree from which they spring the promises are made to them because these being more sensible they may be more easily applied §. Sect. 4 That the exercises of repentance are notable meanes to get a good conscience also the loue of God and our neighbours Fourthly the exercises of repentance are notable meanes to worke peace of conscience as our often humbling of our selues before God in Luk. 1. 53. 1 Pet. 5. 5. Esa 57. 15. Pro. 28. 13. the sight and sence of our vilenesse and vnworthinesse whereby our stony hearts are broken and our spirits made contrite our dayly confession of our sinnes vnto God and earnest crauing of pardon for them seeing our fayth will assure vs and answerably our consciences will witnesse with vs according to the rule of Gods Word that humbling our selues we shall be exalted that being empty of all grace and goodnesse and hungring after it we shal be filled and satisfied that the God of peace wil dwell with vs and bring his peace vnto vs being of broken hearts and contrite spirits and finally that confessing and forsaking our sinnes we shall finde mercy seeing it standeth vpon the truth of Gods promise according to that of the Apostle If we acknowledge and confesse our sinnes he is 1. Ioh. 1. 7 8. faithfull and iust to forgiue vs our sinnes and to cleanse vs from all vnrighteousnesse Of which we haue experience in the example of Dauid who being afflicted in the sight and sence of his sinne with terrours of conscience vsed this meanes to quiet it and get peace I acknowledge saith he my sin Psal 32. 4 5. vnto thee and mine iniquity haue I not hid I said I will confesse my transgressions vnto the Lord and thou forgauest the iniquity of my sinne Lastly the vnfained loue of God and of our neighbours is a notable meanes for the obtayning of a good conscience for if we loue God our consciences will witnesse vnto vs that he loueth vs seeing his loue shed abroad in our hearts by the holy Ghost worketh this loue in vs and is that diuine fire and flame from which this heate commeth for we loue him because he loued 1. Ioh. 4. 19. vs first as the Apostle testifieth And this loue of God towards vs and our loue towards him will make vs carefull to keepe our consciences vnspotted of any knowne sinne and zealous in doing all things which may be pleasing in his sight From which sense of our mutuall loue will spring peace vnspeakeable wee resting securely vpon him who so loueth vs and whom we so loue According to that of the Apostle Aboue Col. 3. 14 15. all things put on charity which is the bond of perfectnesse and let the peace of God rule in your hearts §. Sect. 5 Of the meanes whereby a good conscience may be preserued And these are the meanes
what can more strengthen our resolutions in performing faithfull seruice vnto God then to be assured by his assistance of victorie ouer all enemies strength in ouercomming all difficulties safety in all dangers and prosperous successe and an happie issue of all our indeuours And thus Moses exhorteth Iosua to resolution and courage because God had promised to be with him He it is saith hee that doth goe before thee he will be with Deut. 31. 8. thee he will not faile thee neither forsake thee feare not neither be dismayed Fourthly let vs remember that it is impossible to lose the fruit benefit of our labour whatsoeuer paines we take in Gods seruice for besides the present pay of temporal benefits we shal haue the rich rewards of eternall and heauenly happinesse of which the other are but small earnest pennies and pawnes So that if we in Gods seruice lose our earthly riches we shall haue for them heauenly treasures if our fame and reputation amongst men we shall be recompenced with eternall glory in the presence of God his Saints and Angels yea if we lose our life it selfe in losing we shall finde it Mat. 10. 39. euen an euerlasting and most happy life for one that was momentany and miserable Fifthly if we would haue this Christian resolution firme and constant it must be well grounded when we first begin and wee must expect when we enter into the course of a godly life not the fauour of men ease and prosperity but many enemies to encounter vs and many difficulties and dangers in our Christian way which if we doe not forecast before they happen and arme our resolution against them they will vtterly daunt and discourage vs at their first approching And therefore before we make purchase of this gaine of godlinesse let vs cast before-hand what it will cost vs and resolue to leaue it at no rate Sixthly let vs meditate often of the excellency vtility and necessity of a godly life in which respects it is to be preferred before all worldly things whatsoeuer seeing thereby and by no other meanes without it we are assured of Gods loue and our owne saluation of his grace in this world and glory and happinesse in the world to come Seuenthly let vs thinke of the preciousnesse of our soules which are of much more value then ten thousand worlds and that there is no other meanes to prouide for their eternall happinesse and their fruition of Gods presence which perfecteth our blessednesse in heauen then by framing our hearts to adhere vnto him with firme resolution to serue and please him whilst wee liue vpon the earth And let vs often meditate on that speech of our Sauiour What will it profit a man to win the whole world and lose his soule For heere our soules are saued or lost heere Mar. 8. 36. the acceptable time and day of saluation lasteth which if we let passe it is neuer againe to be regained but our precious soules for the price of momentany vanities shall be eternally sold to hellish torments Lastly because our resolution of adhering vnto God and pleasing him in all things is apt to faint and languish therefore our care must be often to suruey it that when we finde any faylings or vnsettlednesse in it we may repaire and strengthen it yea in truth this is a worke fit for euery morning to take a view of our spirituall state and to renew our resolution that wee will the day following vse all meanes whereby it may bee improoued and bettered inrich our selues in our spiritual stocke and to our vttermost indeuour doe all things which may please God as wee shall more fully shew heereafter Yea if we finde our resolutions weake and vnsettled we must confirme them by making with God a solemne Couenant that our hearts in all things shall adhere vnto him and start aside vpon no occasion according to the example of Asa and the rest of Gods people who entred 2. Chro. 15. 12 14 34. 31. into a Couenant to seeke the Lord God of their fathers with all their heart and with all their soule yea if neede be wee must confirme this Couenant not onely by solemne protestation but by an inuiolable oath as they did at that time and the Prophet Dauid long before them I haue sworne saith Psal 119. 106. he and will performe it that I will keepe thy righteous iudgements CAP. IIII. Of trust affiance and hope in God §. Sect. 1 Of affiance in God wherein it consisteth and of the reasons which may mooue vs vnto it THe speciall duties whereby we adhere and cleaue vnto God with all our hearts are either principall or those which arise out of them and depend vpon them the chiefe and principall are affiance the loue and feare of God By affiance wee adhere and cleaue vnto him when as knowing acknowledging beleeuing and remembring the omniscience omnipotence all sufficiency trueth and goodnesse of God towards vs we doe put our trust and affiance in him for the obtaining of all good and preseruation from all euill both in the presence and absence of all inferiour meanes Vnto which affiance the Scriptures exhort vs. So Dauid Trust in the Lord and Psal 37. 3. doe good And Salomon Trust in the Lord with all thine heart and leane not Pro. 3. 5. to thine owne vnderstanding Which if we performe wee haue diuers gracious promises made vnto vs as first that we shall be greatly rewarded Cast not away your confidence which hath great recompence of reward and be Heb. 10. 35. incompassed with all Gods mercies and fauours according to that of the Psalmist He that trusteth in the Lord mercy shall compasse him about Secondly Psal 32. 10. that wee shall bee sustained and preserued by his prouidence Cast thy Psal 55. 22. burthen vpon the Lord and he shall sustaine thee he shall neuer suffer the righteous to be mooued And againe They that trust in the Lord shall be as mount Ps 125. 1. Sion which cannot be remooued but abideth for euer Thirdly that we shall haue the good things of the earth for the present and eternall blessednesse in the life to come for he that trusteth in the Lord shall possesse the land and Esa 57 13. shall inherit his holy mountaine So Ieremie Blessed is the man that trusteth in Ier. 17. 7. the Lord and whose hope the Lord is And the Psalmist O trust and see that Psal 34 8. the Lord is good blessed is the man that trusteth in him And thus wee must trust in the Lord for the obtaining of all good and the auoiding of all euill vnto the former Dauid exhorteth Commit thy way vnto the Lord Psal 37. 5. trust also in him and he shall bring it to passe And of the other we haue him for our example The Lord is my light and my saluation whom shall I feare Psal 27. 1. the Lord is the
Job 22. 2. Psal 16. 3. profit or extend vnto him but for our owne good and benefit that he may crowne our obedience with eternall blessednesse For hee that keepeth the Law happie is he and he that heareth Christs Word and keepeth it is by Pro. 29. 18. Luke 11. 28. him pronounced blessed Lastly let vs often propound vnto our selues the examples of Gods Saints and Seruants that haue gone before vs and set before vs their obedience as a patterne for our imitation For more cheerefully may we trauaile in this way of holinesse and righteousnesse if wee see a plaine path beaten by those that haue gone before vs. But especially let vs set before vs the neuer-erring example of our Sauiour Christ who tooke more delight in doing his Fathers will then in his meate and drinke and in all things was obedient vnto him to the death euen the John 4. 34. Phil. 2. 6 7. bitter death of the Crosse as the Apostle speaketh §. Sect. 7 Of passiue obedience and patience in afflictions The second kinde of obedience is passiue and is called patience which is a fruit of our loue and thankfulnesse towards God whereby we submit our selues meekely and constantly to beare all those crosses and afflictions Gal. 5. 22. which it shall please God to lay vpon vs. The causes of which patience are diuers the first and principall is the Spirit of God of which it is a fruit Secondly a liuely faith which not only apprehendeth the promise of eternall happinesse with which our temporarie afflictions are not to be compared but Gods speciall promises of strength to indure all trials and of helpe and deliuerance in Gods due time Thirdly trust and affiance in God who hath promised to be with vs in all our afflictions and neuer leaue vs to our owne weakenesse or to the malice and fury of our enemies vpon which we conclude that though he kill vs yet we will trust in Iohn 13. 15. him But the loue of God is the next and immediate cause of our patience which maketh vs meekely to suffer whatsoeuer he imposeth who so loueth vs and whom we so loue For loue endureth all things and the greatest difficulties are not hard vnto it It is stronger then death the waters 1. Cor. 13. 7. Cant. 8. 6 7. of afflictions cannot quench it and the floods of calamities cannot drowne it The obiect of this patience is afflictions which the Lord imposeth for the tryall or correction of his children for all whom he loueth he chastiseth and whosoeuer will be Christs Disciple must denie himselfe take vp Heb. 12. Luke 9. 23. his Crosse and follow him that is that crosse and measure of afflictions which God himselfe imposeth vpon him Neither are we to take vpon vs burthens of our owne making but such only as the Lord allotteth vnto vs which are those alone that we cannot by lawfull meanes auoid or without falling into sinne The manner how we are to beare these afflictions is first voluntarily with a meeke quiet and contented minde as being sent of God for our good yea cheerefully and ioyfully as they are signes and seales of our adoption and speciall meanes to further and assure our euerlasting saluation Secondly we must beare them constantly so long as it shall please God to continue them vpon vs that is till he giueth vs honest Iam. 1. 4. and lawfull meanes to be freed and deliuered from them not thinking it inough that we haue borne some few or many afflictions but holding out vnto the end for he is not crowned who hath fought well for a time but he that neuer giueth ouer till he haue obtained the victory acording to that of our Sauiour Be faithfull vnto the death and I will giue thee the 2. Cor. 4. 16. Apoc. 2. 10. Crowne of life But of these points as also of the meanes whereby wee may be enabled with patience comfort and ioy to endure afflictions I haue written largely * Christian Warfare the third part elsewhere and therefore will content my selfe thus briefly to haue touched them in this place CAP. VI. Of the feare of God and humility which ariseth from it ioyned with his loue And of Gods externall worship with the body §. Sect. 1 Of the feare of God what it is and the causes of it THe fourth and last mayne vertue required in this Commandement is the feare of God whereby I vnderstand not that seruile and slauish feare which is in wicked men and the very deuils themselues in the apprehension of his iustice wrath and power in punishing sinne but that filiall and sonne-like feare whereby knowing beleeuing and remembring not onely Gods Iustice truth maiesty power and dominion our all creatures but also his infinite loue goodnesse and mercy towards vs in Iesus Christ we feare his displeasure who is so glorious and gracious as the greatest euill In which description is expressed the grounds and causes of the true feare of God namely the knowledge beliefe and remembrance of Gods attributes As first that hee is a iust God and will not let sinne goe vnpunished with which consideration Mat. 10. 28. our Sauiour inciteth vs to Gods feare because he iustly casteth into hell those that sinne against him Secondly that he is true of his Word in his promises to those that serue and please him and his threatnings against Psal 33. 7 8. those that displease and sinne against him Thirdly his maiesty and glory in that he is the supreme Lord and most glorious King of heauen and earth which is alone sufficient to strike an awfull feare of God in the hearts of all creatures Fourthly that he is a most powerfull and mighty God and so able to execute all his iudgements and not onely to kill the body but also to cast both body and soule into the euerlasting fire of hell as our Sauiour speaketh Lastly his dominion ouer all creatures whereby Luk. 12. 5. they are obnoxious and liable to his iustice and punishments is effectuall to strike feare into the hearts of all men according to that of Malachie If I be a master where is my feare and that of Ieremie Who would not feare Mal. 1. 6. Ier. 10. 6 7. thee O King of nations for vnto thee doth it appertaine For howsoeuer the faithfull being in Christ can receiue no hurt from these attributes for his iustice is satisfied for their sinnes and there is no condemnation vnto Rom. 8. 1. them his threatnings doe not belong vnto them but contrariwise his sweete and gracious promises his maiesty power and dominion are arguments of ioy and comfort seeing they are wholly for their protection and preseruation yet doe the children of God feare in respect of these attributes when they consider them in their owne nature and see the effects of them in wicked men euen as the sonne feareth his father when he seeth him punish his slaue though he be sure
conceite but sinners to repentance We shall make our selues fit hearers of the glad tidings of the Gospell and intitle our selues to all the gracious comforts of Gods holy Spirit according to that of the Prophet cited applied by our Sauiour The Spirit of the Lord is vpon me because he Esa 61. 1 2 3 Luke 4. 18. hath anointed me to preach the Gospell to the poore and meeke he hath sent me to binde vp and heale the broken-hearted to preach liberty and deliuerance to captiues and recouering of sight to the blinde to set at liberty them that are bruized to comfort them that mourne giuing vnto them beautie for ashes and the oyle of ioy for mourning and the garment of praise for the spirit of heauinesse Moreouer by this humiliation wee may come to the assurance of the remission of our sinnes for if we humble our selues and pray seeke Gods 2. Chro. 7. 14. face and turne from our wicked waies then will the Lord heare from heauen and will forgiue vs our sinnes and heale our plagues as wee see in the example of Manasses one of the greatest sinners that euer liued who humbling himselfe greatly before the God of his Father and seeking 2. Chro. 33. 12. and suing vnto him for pardon the Lord was intreated of him and heard his supplication Finally if wee thus dayly humble our selues the Lord hath promised to lift vs vp and exalt vs to furnish vs with all Jam. 4. 6. 1. Pet. 5. 5 6. Luke 1. 53. Matth. 5. 3 4. sauing graces to fill and replenish our emptie soules with all good things to cheare vs in our mourning with the comforts of his Spirit and to make vs blessed in the eternall fruition of his heauenly Kingdome §. Sect. 5 Of the daily confession of our sinnes and iudging our selues for them Thirdly vnto this daily renewing of our repentance is required an humble confession of our sinnes which must be of vnknowne sinnes generally Psal 19. 13. Psal 51. 4 5. of knowne sinnes particularly with the aggrauation of them by their seuerall circumstances Especially wee must acknowledge and lay opne the roote and fountaine of them our originall corruption from which they haue sprung and flowed and then the cursed fruits and filthy streames that haue issued from them but aboue all we must not forget in this our confession those speciall sinnes vnto which we are most enclined and wherewith we haue most offended and dishonoured God nor those sinnes which we haue committed lately and since the last time of renewing our repentance And withall we must iudge and condemne our selues Gen. 32. 10. Ezra 9. 6 7. Dan. 9. 4 5. as vnworthy by reason of our sinnes the least of Gods mercies and most worthy of the greatest of his iudgements and punishments comming into Gods presence as Benhadads followers before Ahab and acknowledging that if wee had our desert death and condemnation were due vnto vs. 1. King 20. 31. Psal 51. 4. 1. Cor. 11. 32. And this we must doe to iustifie the Lord when he iudgeth and to glorifie his name in giuing vnto him the praise of mercy and forgiuenesse and that thus iudging our selues we may not be condemned of the Lord. Neither are we to stay here vnder the sentence of the Law but to flee vnto the throne of grace begging mercy and forgiuenesse at the hands of God for his owne names sake for his truth sake in his couenant and gracious promises and for his Christs sake his merits satisfaction and obedience performed for vs. The fruit and benefit of which humble confession is the full assurance of the remission of all our sinnes grounded vpon the truth of Gods promises For If we confesse our sinnes hee is faithfull and iust 1. Iohn 1. 9 to forgiue vs our sinnes and to cleanse vs from all vnrighteousnesse And againe Hee that hideth his sinnes shall not prosper but hee that confesseth Pro. 28. 13. and forsaketh them shall haue mercy Both which wee see verified in the example of Dauid who whilst he concealed his sinne found the hand of God Psal 32. 3 4 5. 2 Sam. 12. 13. heauie vpon him which vexed his very bones and made him roare in sence of paine But when hee confessed and acknowledged his sinne the Lord forgaue him all his iniquities §. Sect. 4 Of our detestation and hatred of sinne Fourthly there is required heereunto an hearty hatred and detestation of all sinne To which end we must consider that it is an offence against Gods infinite Maiesty and supreme Iustice and that nothing in the world is so contrary vnto his most pure and holy nature nothing so odious and lothsome vnto him as appeareth by his most iust seuerity in punishing of it with most sharpe and grieuous punishments For though our first parents in the state of innocency were his most excellent and best beloued creatures yet for one transgression he reiected them and punished not onely them but also all their posterity with temporall punishments of all kinds and euerlasting death and condemnation both of body and soule Though the world and the creatures therein were his excellent workemanship yet when it was defiled with the sinne of man it was with all its inhabitants sauing those which were reserued in the Arke destroyed with an vniuersall deluge For sinne hee consumed Sodom and Gomorrah with fire and brimstone from heauen and reiected the whole nation of his beloued Israel from being his people Yea when our Sauiour Iesus Christ the Sonne of his loue bore our sinnes as our surety he spared him not but caused him in his body to suffer most grieuous punishments and in his soule to beare the full viols of his wrath till his Iustice by his all-sufficient sufferings was fully satisfied The which considerations must make vs daily to renew our hatred against all our sinnes which God so mortally hateth and especially those which cleaue fastest to our corrupt nature and vnto which we are most inclined because by them wee doe most often displease and dishonour our gracious God and louing Father And to proclaime continuall warre against them that we may vanquish and subdue mortifie and crucifie them and seriously to resolue with our selues that we will vpon no conditions liue any longer in them but renounce and forsake them with our vttermost indeuour how pleasant and profitable soeuer they haue formerly seemed to our carnall appetite §. Sect. 5 Of our feare and care that we be not circumuented with sinne Fifthly in consideration of our owne frailty and infirmity and the malice and subtilty of our spirituall enemies we must daily and continually feare that we be not ouertaken with the deceitfulnesse of sinne nor Pro. 28. 13. 1. Cor. 10. 12. Rom. 11. 20. caught in these snares of the deuill which ought iustly to bee so odious and lothsome vnto vs and haue our hearts taken vp with feruent and zealous desires to preserue our soules
blessings which we receiue who not onely giueth them vnto vs but also all their vertue and power whereby they become effectuall for our nourishment we doe take them not chiefly as our owne prouision but at his hands as his gracious gifts which cannot nourish vs by their owne vertue but as he inableth them heereunto by his blessing In which regard it is necessary that before we receiue the creatures we doe in the next place sanctifie them vnto our vse by prayer and thanksgiuing crauing Gods blessing vpon our meates and drinkes that being thereby made effectuall for our nourishment we may in the strength of them doe him more diligent and faithfull seruice For to this end God 1. Tim. 4. 3 4 5. hath created our meates and drinkes that they should bee receiued with thankesgiuing of them which beleeue and know the truth as the Apostle teacheth vs seeing euery creature of God is good and nothing to be refused if it be receiued with thankesgiuing for it is sanctified by the Word of God and prayer And this hath beene the practice of the faithfull in all ages So we reade that the people would not eate before Samuel came because he did first blesse the sacrifice and afterwards they did eate that were bidden And the Apostle 1. Sam. 9. 13. Paul though he were among Heathens Infidels and common souldiers yet before he falleth to meate with them gaue thankes vnto the onely true God in the presence of them all And this also was the ordinary and constant custome of our Sauiour Christ himselfe which was the reason why Act. 27. 34 35. Mark 6. 41. Matth. 26. 26. Luk. 24. 30 31. the two disciples knew him by his blessing of the bread before he brake it and gaue it vnto them Which examples that we may imitate let vs consider that no creature hath vertue and power in it selfe to nourish vs vnlesse God that made it doe by his blessing sustaine it and giue vigour and strength vnto it that it may be effectuall for this vse For as our Sauiour saith Man liueth not by bread onely but by euery word which proceedeth out of Matth. 4. 4. Gods mouth that is that speciall and powerfull word whereby he appointeth and commandeth it to nourish vs. And if the Lord doe take away the staffe of bread that is the vertue and strength of it we shall eate and not bee satisfied be famished in the middest of our plenty and euen consume and Leuit. 26. 26. Ezech. 4. 16 17. 5. 16. waste away in our iniquity Yea if the Lord curse his blessings for our vngratitude we shall either haue no power to feede vpon them or in stead of nourishing vs they will be the causes of vveakenesse sickenesse and death it selfe Of the former not long since my selfe vvith many others savv a fearefull example in one vvhom I visited in his sicknesse of vvhich hee died vvhose strength being little abated and his appetite very good to his meate vvould often and earnestly desire to haue some brought vnto him but no sooner did it come into his sight but presently hee fell into horrible shaking and trembling distortions and terrible conuulsions of all his parts so as the bed vvould scarce hold him vvhereon he lay all vvhich presently ceased as soone as the meate vvas taken avvay And this vvas done so often till at length he grevv vveary of so many attempts in vaine and prepared himselfe for death giuing vnto vs all many signes of earnest repentance Among others he penitently confessed that this punishment was iustly inflicted vpon him for his abuse of Gods good creatures especially because he would neither of himselfe nor by the perswasion of his friends giue thankes vnto God when hee receiued his food which he conceiued to be the cause why now God would not suffer him to haue the vse of his creatures which he had so often abused by his grosse ingratitude and earnestly desired that hee might bee an example vnto all men in this fearefull iudgement that they might escape the like by shunning his sinne The which being so notorious I thought fit in this place to insert though no man is more sparing in such particular relations Neither let any man here say that all this might proceede from some naturall causes and that there might be some such like reason giuen of it as of that disease which Physicians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when one bitten by a mad dog feareth the water like the dog that did bite him For howsoeuer it Diosâ—or l 7. c. 2. was an example strange and wonderfull yet doe I not say nor thinke that any thing in it was supernaturall and miraculous But let vs not for this cause neglect to make an holy vse of it in auoyding this sinne which God by this fearefull iudgement brought home to this poore mans conscience vnlesse we would proclaime that nothing but miracles can affect vs. For howsoeuer God bringeth these things to passe by naturall causes yet because they are so farre out of the ordinary course of nature and doe so rarely happen and seeing by a speciall prouidence God causeth a concurrence of seldome meeting causes that they may produce such strange effects after a wonderfull and vnwonted manner such examples should not bee much lesse effectuall to worke vpon our hearts and consciences then miracles themselues seeing they are purposely sent of God for this end And as God may iustly for our vnthankefulnesse vtterly depriue vs of the vse of his creatures so doth he often in their vse turne his blessings into curses making them through our abuse the causes of all diseases yea of death it selfe as common experience sheweth yea he may iustly cause the least bit of meate or crum of bread to choake in stead of nourishing vs the which also hath sometime happened Againe let vs consider that it is brutish and swinish vngratitude if when God openeth his hand and filleth vs Psal 114 27 28. 145 16. with plenty of his good pleasure we doe not by the eye of faith looke vp to the Author of all our good to render vnto him thankes for all his blessings yea heerein we shall be much worse then beasts in that diuers of them acknowledge their masters and recompence their care and cost by their profitable labour according to that of the Prophet The Oxe knoweth his owner and the Asse his masters crib but Israel doth not know my people doth Esa 1. 3. not consider §. Sect. 4 Of some short meditations before we eate Vnto this prayer and thanksgiuing let vs adde in the next place as opportunity will serue and our company and occasions permit some short meditations before we eate or in the beginning of our meale as first of Gods infinite goodnesse and bounty who preserueth and nourisheth all his creatures especially vs by a more speciall prouidence prouiding for vs sufficient plenty of all good blessings and
on the Spirit of meekenesse and patience which will enable vs to put vp iniuries and to passe by offences and to beare with the infirmities of our brethren till by some good meanes they may bee amended the Spirit of humility which will make vs to deny our selues our owne wills and obstinate conceits and to thinke better of the good parts of our brethren then our owne candidous and ingenuous simplicity whereby we are apt to interprete the words and actions of our brethren in the best sence and euen to season them if they be somewhat sowre or bitter with the sweetnesse of our nature and disposition §. Sect. 3 That our whole carriage and conuersation must be religious ciuill and honest And thus we are to prepare our selues before we goe into company if we desire to profit by it Now after we are come into it diuers duties are to be performed of vs some whereof generally concerne our whole conuersation and some more specially respect our workes and words Generally there is required that our carriage and conuersation bee holy and religious in respect of spirituall things and ciuill and honest in respect of the things of this life And first that chiefely ayming at Gods glory and our owne saluation wee labour by all meanes to aduance them and shunne all occasions in our whole conuersation whereby they may bee any waies impeached and hindred Secondly that wee be innocent and vnblameable in all our words and actions and giue no ill example scandall or offence vnto any that keepe companie with vs but shine before them in our faith and holy profession and in the light of a godly life that so they seeing our good workes may glorifie our heauenly Father and by our holy example may be gayned vnto Christ So the Apostle exhorteth Matth. 5. 16. vs to abstaine not onely from all euill but also from all appearance of 1 Pet 2. 12. it propounding himselfe an example of it vnto the Thessalonians for their imitation Ye are witnesses saith he and God also how holily and iustly and 1. Thes 2. 10. vnblameably we haue behaued our selues among them that beleeue for whom hee also prayeth that their whole spirit and body might be preserued blamelesse 1. Thes 5. 22 23. vnto the comming of our Lord Iesus Christ. Thirdly wee must bee iust and righteous in all our conuersation obseruing truth in our words and equitie in our actions giuing vnto euery one their due and dealing with others as wee would haue them to deale with vs which is a mayne bond of all good society and maketh it to hold together with peace and comfort And thus the Apostle exhorteth the Philippians to imbrace whatsoeuer Phil. 4. 8 9. things are true honest iust pure louely and of good report vertuous and praise-worthy and then the God of peace would dwell with them And telleth vs that they vnto whom the grace of God bringing saluation hath appeared are thereby taught not onely to liue holily towards God and soberly Tit. 2. 12. 1. 8. towards themselues but also righteously towards all that conuerse with them Fourthly we must be feruent in loue towards those with whom we consort which will make vs ready to performe all other duties vnto them according to that of the Apostle Owe no man any thing but to loue one another for he that loueth another hath fulfilled the Law Loue worketh no ill to his Rom. 13. 8 10. Col. 3. 14. neighbour c. And this loue will vnite vs together for it is the bond of perfection or a most perfect bond which knitteth vs together one with another Fifthly As we are of the same company so wee must labour to 1. Pet. 3. 8. be of the same minde and to minde the same things and to bee of the Rom. 12. 15. Phil. 3. 16. same affections reioycing with them that reioyce and weeping with them that weepe and to walke by the same rule as the Apostle speaketh so farre foorth as will stand with truth and iustice For if our bodies be vnited by society our minds and hearts being disioyned and disioynted wee shall bee but tyed together like Samsons Foxes by the tailes with firebrands betweene them and looking with our faces a contrary way shall hinder one another in all good proceedings Sixthly we must not carry our selues proudly towards one another nor being wise in our owne conceits mind high things Rom. 12. 16. for this will make vs so stiffe in our opinions that we will not bow vnto any mans iudgement but rather breake off all friendship and society about euery trifle then we will seeme to take the least foyle But contrariwise we must be of humble mindes and meeke spirits towards one another condescending to men euen of low estate in matters of truth and things indifferent and of small waight or dissenting from them in loue and after a meeke and peaceable manner Finally wee must bee patient and peaceable in all our conuersation and be much more ready to beare then offer iniuries according to the Apostles rule Recompence vnto no man euill for Rom. 12. 17 21. euill Prouide things honest in the sight of all men Bee not ouercome of euill but ouercome euill with good To which end wee must as elsewhere hee exhorteth vs Put on as the elect of God holy and beloued bowels of mercies kindnesse Col. 3. 12 13. humblenesse of minde meekenesse long-suffering forbearing one another and forgiuing one another if any man haue a quarrell against any euen as Christ forgaue vs. §. Sect. 4 How we must carry our selues in the company of those which are worldly and wicked And this ought to be our conuersation when we come in company with our brethren But what if by accident or by our necessary occasions wee Mat. 10. 33. fall into the company of meere worldlings and such as are irreligious and prophane Surely we are not to cast off the cloake of our profession and the badge and cognizance of vertuous and religious behauiour as though we were ashamed of our Master for if we thus deny him before men he also will deny vs before his Father which is in heauen And much lesse ought we to approue and applaude them in their wicked courses or because we would not displease them indure their reproches disgracefull taunts for our profession and practice of Religion countenance their ribauldry swearing and profane iests with our smiles or ioyne in the same gracelesse courses running together with them into the same excesse of riot that they may 1. Pet. 4. 4. not speake euil of vs. But so long as we are in their company we must labor by all meanes to reclaime them and to gaine them to Christ out-countenancing their leuity and profanenesse by our grauity and piety shining in our words countenance and conuersation And first our care must bee that in all our carriage we be vnblameable although their
both because being grounded in the principles and maine parts of diuinity wee shall bee able to referre all things wee heare to their heads and also to examine Doctrines according to the analogie of Faith For seeing there will be many false christs and antichrists false prophets false teachers and rauenous wolues that will come in sheepes clothing wee must not receiue all that is preached in a pulpit but try all things and take 1. Thes 5. 21. that onely which is good The which wee cannot doe if wee be vnacquainted with the Scriptures and destitute of the knowledge of the principles of Christian Religion Where by the way wee may note the reason why most men euen in the chiefe Cities and places where the Gospell hath beene long preached yea euen such as make most sincere profession of Religion are so void of all sound iudgment in hearing Sermons that they are more affected with the strength of the voice thē the powerfulnes of arguments looke more after the manner then after the matter to a ready and fluent speech then soundnes of Doctrine and faithfull handling of the text Why also they so little profit by their much hearing for their increase in knowledge strengthning of their faith the sanctifying of their hearts walking in a settled course of a Christiā life Finally why they with such earnestnes flock after new commers so easly harken vnto euery new opinion though the broacher of it haue onely a shew of sanctity and be quite destitute of al good learning or sound knowledge of Diuinity namely because the people being vngrounded ignorāt of the principles of Religion are wholy vnstayd and vnsettled in their iudgments wanting the spirit of discerning are not possibly able to make any good choyce Fourthly This exercise is most profitable for such as are weake in the spiritual growth and but babes in Christ because it is the fittest food for their Spirituall nourishment seeing in respect of their weakenes which maketh them vnable to disgest stronger meat they would quickly be famished fall into a deepe consumption of all grace if there were not prepared for them meats of such easie and light disgestion For stones as we know will doe little children as much good as the whole loafe they wanting strength to cut it or teeth to chew it and so also it is in the spirituall nourishment the weaklings being as vncapable of high mysteries deepe points of Diuinity and difficult and perplexed controuersies as of a speech vttered in a strange language And therefore as it must be the teachers care and wisedome to prepare fit nourishment for those vnder their charge and to feede babes 1. Cor. 3. 2. Heb. 5. 12 13. in Christ with milke or when they prouide stronger meate for their sake who are of riper age yet as much as they can they must like louing nurses haue also therein respect to their little ones diuiding and as it were chewing this more solid meate and making it soft and easie with familiar similitudes and plaine examples as our Sauiour taught his Disciples not according to the greatnesse of his diuine wisedome but so as they were Marke 4. 33. able to heare it So on the other side those which are children in knowledge must chiefely affect that food which is fittest for their nourishment and not out of foolish wantonnesse and vaine curiosity affect the hearing of learned discourses high points of diuinity and hidden mysteries when as they are ignorant of the easie principles as it is the custome of many simple people who most applaud and magnifie their teachers when their speeches most exceed the pitch and reach of their shallow vnderstanding Fifthly they shall by this exercise be inabled to giue an account of their faith not in some few points onely like smatterers but in all which are 1. Pet. 3. 15. substantiall and fundamentall The which will be a notable incouragement to the profession of Christ and the true Religion especially in the time of persecution when wee distinctly know what wee hold and beleeue and wherein wee differ from our aduersaries the want whereof is a great hinderance to Christian apologie and a speciall meanes to make vs to deny Christ before men seeing the most are ashamed to make profession of that truth whereof when they are examined they can giue no Matth. 10. 34. account to suffer for that Religion which they cannot defend or at least disttinctly conceine or to take vpon them like Christs Champions to fight for the truth against the enemies of it euen to the shedding of their blood when as they haue no skill in handling the sword of the Spirit Lastly heereby they shall not onely bee informed in the wayes of godlinesse but also incited and inabled to walke in them as we see in the example Gen. 22. 24. 63. of Isaac who by his fathers instruction became obedient to the death prayeth and meditateth in fields and in all things followed his fathers steps And of his seruant likewise who being trained vp by Abraham and catechized in the knowledge of God and his truth carryeth himselfe religiously towards God and faithfully towards his Master And also of Salomon who being taught by his father to esteeme and labour after aboue all things wisedome and vnderstanding afterwards when God putteth him to his choyce to aske and obtaine whatsoeuer he would he Pro. 4. 4 5. desireth an vnderstanding heart that hee might iudge the people and discerne betweene good and bad Vnto which wee might adde innumerable more examples both of former and latter times all which may serue as strong inducements to perswade all weake Christians both young 1. King 3. 9. and olde to bee diligent in this exercise if at least they haue any care to know Gods will or make any conscience of yeelding obedience vnto it CAP. XXXII Of family duties which respect wise and religious gouernement §. Sect. 1 What things are required vnto wise gouernement ANd these are the duties of gouernours in families which respect instruction The second mayne duty is wise and religious gouernment whereby they are to mooue and draw their inferiours to put in practice and to make an holy vse of all which they teach them in their liues and conuersations vnto which some things are required in the persons of their gouernours and some things in the administration of their gouernment In their persons diuers things are required As first wisedome and Christian prudence in all their courses that they may not onely guide themselues in their owne wayes but be able also to giue direction vnto all that belong vnto them For that which the Apostle Peter requireth specially of husbands doth generally belong vnto all gouernours that they dwell with their 1. Pet. 3. 7. inferiours according to knowledge as being a principal meanes to gaine from them due honour and authority Secondly that they bee not light and vaine in
foorth the fruits of our inward sincerity in our outward practice that men seeing the light of our Mat. 5. 16. 1. Pet. 2. 12. godly liues may take occasion thereby to glorifie our heauenly Father for heerein he is glorified if wee bring foorth much fruit the which being Ioh. 15. 8. the maine and supreme end of all things we are in whatsoeuer wee doe chiefly to aime at it as the Apostle exhorteth Thirdly wee must ioyne 1. Cor. 10. 31. outward conformity vnto our inward sincerity to testifie our thankefulnesse vnto God for his innumerable benefits both spirituall and corporall without which we shall fall into the vice of vngratitude which is so odious both to God and men In respect of our neighbours also wee must approoue our inward piety by our outward practice that wee may edifie them by our good example for if our lights shine before them they will glorifie our Father which is in heauen if we haue our conuersation honest among Mat. 5. 16. 1. Pet. 2. 12. vnbeleeuers they will giue glory to God in the day of their visitation Secondly to auoyd offence which they are ready to take when they see our conuersation 2. Cor. 6. 3. contrary to our profession Now we must giue no offence in any thing because there is a fearefull woe denounced against those by whom offences Mat. 18. 7. come and that iustly because as much as in them lyeth they destroy those for whom Christ hath died Thirdly that we may hereby gaine them 1. Cor. 8. 11. to Christ when they see our holy conuersation coupled with feare Wherein we are to follow the Apostles example who pleased all men in all things not 1. Pet. 3. 1 2. seeking his owne profit but of many that they might be saued In respect of our selues we are to approue our sincerity by our outward practice in an holy conuersation that heereby we may be assured that our hearts are vpright before God seeing the goodnesse of the tree can no otherwise be knowne Mat. 7. 17. Iam. 2. 27. then by the good fruits which it beareth nor the life of Grace discerned but by the breath of holy and righteous words and actions Secondly because we can no otherwise haue the peace of a good conscience in the assurance of our election and saluation vnlesse we bring foorth in our liues the 2. Pet. 1. 10. fruits of sanctification Thirdly because by our outward obedience our inward graces are exercised and by exercise increased which otherwise will faint and languish Neither will God giue vs the Talents of his graces vnlesse we will put them out to vse that he may be glorified and our brethren aduantaged by their increase Whereas if like good Vines we be fruitfull in the duties of piety and righteousnesse he will purge and prune vs that Joh. 15. 2. we may bring forth more fruit Fourthly that we may adorne our profession when as we walke worthy that high calling whereunto we are called and approoue Eph. 4. 1. Mat. 5. 48. our selues to be the children of God and heires of heauen by resembling our heauenly Father in holinesse and righteousnesse according to that of the Apostle As he that hath called you is holy so bee ye holy in all 1. Pet. 1. 15 16 17. manner of conuersation Because it is written Be ye holy for I am holy And if ye call him Father who without respect of persons iudgeth according to euery mans worke passe the time of your soiourning heere in feare §. Sect. 3 That Christian apologie and outward profession of the Truth is required Now as wee are to exercise the wholy body in the outward practice of obedience and the duties of a godly life as our eyes in seeing our eares in hearing c. so especially must we approoue our practice of piety both by our words and workes By our words both by Christian profession and holy communication For if our hearts bee vpright before God and serue him in sincerity and truth then will wee make an outward profession of what wee inwardly beleeue namely that God is our God and we his Children and seruants and that wee imbrace his truth of Religion and will in all things conforme our selues vnto his reuealed will So the Apostle saith that as with the heart man beleeueth vnto righteousnesse Rom. 10. 10. so with the mouth hee confesseth to saluation And the Psalmist I beleeued Psal 116. 10. and therefore I spake the which as it was his owne practice as appeareth in those words I will declare thy Name vnto my brethren in the Psal 22. 22 23. middest of the Congregation will I praise thee so in the next words hee telleth vs that it is generally the practice of all that feare God Yee that feare the Lord praise him all yee the seede of Iacob glorifie him The which profession of our faith ought not to bee forced and constrained but free and liberall as oft as wee haue any hope thereby to glorifie God or edifie those that heare vs according to that of the Apostle Peter Sanctifie the Lord God in your hearts and bee ready alwayes to giue an 1. Pet. 3. 15. answere to euery man that asketh you a reason of the hope that is in you with meekenesse and feare For otherwise if our profession is likely to tend to Gods dishonour by exposing his Truth to skorne and blasphemy and our persons to the rage and violence of prophane miscreants our Sauiours rule must take place Cast not that which is holy vnto Dogs nor pearles Mat. 7. before Swine c. And as wee are to bee free and cheerefull in our profession so also to bee bold and couragious not fearing the face of man nor denying or suppressing the truth for feare or fauour either to please men or to auoyd our owne trouble according to the example of Dauid who professeth that hee would speake of Gods Testimonies Psal 119. 46. before Kings and would not bee ashamed and the Apostle Paul who professed before the Gouernour that after that way which was called Act. 24. 14. heresie by the enemies of Gods Trueth hee worshipped the God of his Fathers beleeuing all that was written in the Law and the Prophets To which purpose wee are alwayes to remember that saying of our Sauiour Christ Whosoeuer shall confesse mee before men him will I confesse also before Mat. 10. 32 33. my Father which is in heauen But whosoeuer shall deny mee before men him will I also deny before my Father which is in heauen Secondly vvee must testifie our integrity of heart by our holy communication the principall scope whereof must bee the glory of God according to the example of Dauid who professeth that hee had not hid Gods righteousnesse Psal 40. 10. within his heart but had declared his faithfulnesse and saluation and had not concealed his louing kindnesse from the great
and therefore cannot apply vnto vs Christ our Righteousnesse Though they doe not iustifie vs before God yet they iustifie vs before men that is declare that we are iustified Though they be not causes yet they are necessary and inseparable effects of our iustification Though they are not required vnto the act of iustification but faith onely vniting vs vnto Christ our Righteousnesse yet vnto the party iustified for as hee that doth righteousnesse is righteous so hee that is righteous 1. Ioh. 3. 7. doth righteousnesse the cause and effect alwayes concurring and going together Finally though they bee not meritorious causes of saluation which is Gods free gift an inheritance and not a purchase made by our selues yet they are the meanes which assure vs of it and though they be not the cause of our raigning yet they are the way to the Kingdome Finally they are the vndoubted signes and as the Apostle calleth them the proofe of our loue whereby we may try whether it be vnfained or hypocriticall Ioh. 14. 15. for if we loue God we will keepe his Commandements and also of the truth and sincerity of our Religion which is not so well knowne from that Iam. 1. 27. which is false by an outward profession as by the holy practice of it in the workes of piety iustice mercy and Christian charity §. Sect. 6 Of the rewards of good works Lastly let vs consider that the Lord will richly of his free grace reward these workes with glory and happinesse in his Kingdome For though the strength of our title stand vpon Gods free gift yet wee are entred into the possession of it by the workes of mercy as being infallible signes that wee are the true and lawfull heires vnto whom this heauenly patrimony doth belong by right of Couenant according to that of our Sauiour Come ye Mat. 25. 34 35. blessed of my Father inherit the Kingdome prepared for you from the foundation of the world for I was hungry and ye gaue me meate I was thirsty and ye gaue me drinke c. So the Apostle saith that at the day of Iudgement Christ will render to euery man according to his deeds To them who by patient continuance Rom. 2. 7 8. in well-doing seeke for glory honour and immortality eternall life but to them that are contentious and doe not obey the truth but obey vnrighteousnesse indignation and wrath c. Whereby it appeareth that if euer we meane to attaine vnto euerlasting happinesse we must not content our selues with an opinion of our inward piety and sincerity nor with an outward profession of Religion but we must bring foorth the fruits of them both in the workes of holinesse and righteousnesse For not euery one that saith Lord Mat. 7. 21 22. Luk. 11. 28. Ioh. 13. 17. Apoc. 1. 3. Lord shall enter into Gods Kingdome but they that doe his will And they only are pronounced happy who heare the Word of God and keep it As for those who please themselues with the profession of piety neglect the practice in the fruits of obedience and duties of a godly life they are presently in danger to be cut off like hypocrits dead branches with Gods iudgemēts according to that of Iohn the Baptist Now is the axe laid to the root of the trees Mat. 3. 10. Ioh. 15. 2. Therefore euery tree which bringeth not forth good fruit is hewne downe cast into the fire And in the World to come shall be excluded from Gods presence and haue their portion in euerlasting fire prepared for the deuill and his Mat. 7. 23. 25. 41. angels not only as workers of iniquity but also as neglecters of the workes of mercy and Christian charity to the poore members of Iesus Christ CAP. IIII. That we must performe vniuersall obedience to the whole will of God §. Sect. 1 That only vniuersall obedience to Gods will Word is accepted of him AND thus haue we shewed that our obedience ought to bee vniuersall in respect of the subiect or the person that performeth it In the next place we are to shew that there is also an vniuersality required in respect of the obiect whereby we vnderstand the whole will of God reuealed in the Scriptures Neither is it sufficient that we performe some or many duties and neglect the rest but wee must in all things bee conformable to all Gods Commandements which is not so to be vnderstood as though we could actually doe all that God requireth for in many things wee sinne all but of Iam. 3. 2. an habituall obedience and disposition of our hearts whereby wee desire resolue and indeuour in all things to doe Gods will in as great perfection as we can bewailing our wants and imperfections when we faile and come short of our desires Of which we haue an example in Dauid who Psal 119. 6. had respect vnto all Gods Commandements and in the remnant of the Captiuity who bound themselues by couenant and oath to walke in Gods Law Nehem. 10. 29. and to obserue and doe all the Commandements of the Lord their God and in Zachary and Elizabeth who were righteous before God walking in all the Luk. 1. 6. Commandements and Ordinances of the Lord blamelesse The contrary whereof we see in the example of Iehu who obeyed God in destroying the house 2. King 10. of Ahab and Baal with his Priests for the establishing of his owne Kingdome but not in taking away the golden Calues In Herod who Mark 6. 20. heard Iohn the Baptist willingly and obeyed his doctrine in many things but would not leaue his Incest In Iudas and Demas who performed many good duties but would not forsake their couetousnesse and loue of the world And finally in Ananias and Saphyra who were content to share Act. 5. with God but kept part of the possession which they had wholly consecrated vnto him for their owne vse But our obedience must be vniuersall keeping no sinne as sweet vnder our tongue but we must in the disposition Job 20. 12. desire and purpose of our hearts renounce all sinnes whatsoeuer without exception be they neuer so pleasing or profitable yea wee must with greatest hatred pursue those vnto which our corrupt natures are most inclined making warre as against all these wicked enemies of God so most earnestly against this Canaanitish brood which dwell in our Land And contrariwise we must loue and imbrace all vertues and practise all Christian duties which God hath commanded though they be neuer so hard and difficult to our corrupt disposition yea the more auerse our sinfull natures are vnto them so much the more earnestly we must labour to imbrace and practise them For if we make any composition with Satan and our owne flesh to giue willing entertainement vnto any sinne or to neglect any vertue or Christian duty our obedience is but hypocriticall and fained and the sinne reserued like a
sufficient for the other also and excellent wits and parts to comprehend and profit by them but also liue in such places which are infected with errours schismes and heresies where in respect of their company they shall need to be extraordinarily confirmed and strengthened that they may be able to defend the truth and to confute and conuince gain-sayers yea if it bee possible to perswade and gaine them that they may imbrace the same truth which they professe In which case I would commend vnto them the learned writings of B. Iewell against Harding of Doctor Fulke and especially his answere to the Rhemish Testament Doctor Reynolds conference with Hart Master Perkins his Reformed Catholique Doctor Abbots learned defence of it against Bishop Doctor Whites Way to the true Church and Doctor Willets Synopsis which comprizeth in it the summe of many others and learnedly disputeth and discusseth the most poynts in controuersie between vs and our aduersaries Otherwise I should perswade those whose maine aime is to informe themselues in the duties of godlinesse that they may practise them in their liues to be more sparing in the study of Controuersies seeing if they cleerly see the perfect rule of truth it will inable them to discerne the crooked errours which are contrary vnto it it being such a light as not onely sheweth it selfe but also all falshood which is opposite and oppugneth it CAP. XXIX Of our preparation vnto this exercise of reading and what is required in it §. Sect. 1 That we must come in reuerence to this holy exercise and bring faith vnto it ANd thus hauing generally shewed both who are to exercise themselues in reading and the subiect matter which they are to reade we are now to intreat of the duty it selfe and then to shew that it is an excellent helpe and meanes of a godly life In the duty we will consider the preparation vnto it and then the action or exercise of reading with some directions by which we may be inabled to performe it with fruit and benefit In our preparation our care must be to fit our selues that wee may performe this religious duty in a right manner and not to goe about it rashly and vnaduisedly neuer so much as once thinking to what end we vndertake it but onely reading to spend the time because we want some other imployment And first we must come vnto this duty with all reuerence and performe it as in Gods presence and as being one of his gracious ordinances whereby hereuealeth himselfe and his will more cleerly vnto vs for the edifying and building of vs vp in all grace and godlinesse Secondly we must bring faith with vs for as it is said of the Word heard so may it also of this namely that the Word which we reade will not profit vs vnlesse it Heb. 4. 2. be mixed with faith in those that reade it The which is to be vnderstood first generally of iustifying faith in Christ which is required in all our actions that they may be pleasing to God more specially in this seeing if Christ be not in vs by his Spirit and a liuely faith both to open the blind eyes of our mindes that we may see and vnderstand as hee did the eyes of Saul Act. 16. Luk. 24. Apoc. 5. 5. and our hard hearts shut vp in sinne as he did the heart of Lydia and of the two Disciples going to Emaus yea if this Lion of the Tribe of Iuda doe not open the sealed Booke we shall see and not perceiue reade and not vnderstand Besdies which we must bring a more speciall faith whereby we are made ready to beleeue and imbrace euery truth of God and to apply it for our owne vse as doctrines of truth for our instruction threatnings for our humiliation promises for our confirmation in faith consolations for our comfort and so in the rest But in respect of this faith there must be some difference in the act of it as it beleeueth the Scriptures and as it beleeueth the writings of men although most godly and learned For as these are not to be read with equall reuerence and esteeme vnto the other so neither in all respects with the like faith For we must beleeue the Scriptures with an absolute faith without any doubting or dispute of reason without other confirmatiō or appeale to further trial because they are the Word of God who being Truth it selfe can neither deceiue nor be deceiued But all other writings of men must be read with a reserued faith beleeuing them onely so farre forth as vpon due triall and examination we finde their sayings consonant and agreeable to Gods Word and grounded vpon his infallible truth as vpon a sure foundation For wee all being but imperfectly inlightened doe know onely in part and therefore being subiect to errours others also that should build their faith vpon our Luk. 8. 15. authority should erre with vs. §. Sect. 2 That we must bring honest hearts and earnest desires to profit by this exercise Thirdly we must bring with vs good and honest hearts that so the seed of the Word being sowne in them as in good grounds it may take deepe Psal 50. 16 17. root and bring forth in vs plentifull fruits Whereby I vnderstand not onely an heart purified by faith and purged from sinfull corruptions by true repentance without which we shuld not presume to take Gods word and Couenant into our mouthes but such an one as is replenished with sincere affections and holy desires as after all Gods graces so especially that we may profit by this present exercise without which wee may long reade and yet be neuer the better or holier like those who eating their meate without an appetite are after much feeding neuer the fatter Vnto such the saying of Salomon may be fitly applyed Wherefore is there a Prou. 17. 16. price in the hand of a foole to get wisedome seeing he hath no heart to it For though they abound in leisure and haue the sight and perusing of many excellent bookes yet they purchase by them no spirituall grace because they haue no such desire or end when they set themselues to reading but because they are weary of idlenesse or for curiosity that they may see what euery one is able to say or to get speculatiue knowledge that they may be fitted to entertaine discourse But if we would haue any good by our reading we must come to it with a mind and desire to profit by it to haue the graces of Gods Spirit increased in vs to haue our minds more inlightened with the sauing knowledge of God and his will to haue our faith affiance hope loue zeale and all other Gods gifts and graces confirmed nourished and inlarged in our hearts that wee may expresse them in our liues by increasing daily in bringing forth the fruits of holinesse and righteousnesse For if these desires be wanting though we should do nothing else but reade the
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
the disturbing of their peace and to safe-gard both their owne persons and all that belong vnto them from all perills and that by their owne absolute power or by the aide of their friends or the situation Ier. 49. 16. of their Countrey farre remote from Enemies or inuironed with the Sea or the strength of their Fortifications which they thinke Psal 20. 7. impregnable or their Munition and warlike preparations wherein they excell all their neighbour Nations So also this carnall securitie ariseth in many from confidence in those spirituall priuiledges wherein they are preferred before others as that they are members of the true Church and inioy the Word the Sacraments and the rest of Gods holy Ordinances as wee see in the example of the Israelites who went on in their sinnes with great securitie because they had the Ier. 7. 4. Temple of the Lord the Arke and Law of God amongst them And finally many nourish this securitie in them out of an opinion of their owne worthinesse and merits and supposing themselues to bee much more holy then others they imagine that God is bound to them for their well-deseruing to watch ouer them in more especiall manner that no euill may happen vnto them §. 4 The fourth cause abuse of worldly prosperitie The fourth cause of carnall Securitie is worldly Prosperitie which maketh men beleeue that it is a sure Friend and will neuer leaue them though in truth it is but a fawning Flatterer which is as vnconstant as the Moone the Wind or Aprill weather It promiseth that they shall still drinke their delicious pleasures out of a full Cup that their Tables shall ouer-flow with dainties and their Riches long continue Psal 49. of which when they haue spent their fill there will be enough to leaue vnto their Children And as it promiseth vnto them the long continuance of all their worldly good so also protection from all dangers causing them to feare no euill because they feele none It blindeth also their eyes with folly and so puffeth vp their hearts with pride that they cannot see their sinnes with those fearefull iudgements which doe attend them but maketh them thinke their vices vertues and their outragious wickednesse small slips and humane frailties It maketh them to forget God and to remoue his Iudgements farre out of Ezech. 9. 9. their sight and to presume that he either seeth them not or if he doe Psal 50. 21. is not displeased with their wicked courses To this purpose the Psalmist speaketh The wicked saith he through pride of his countenance Psal 10. 4 5 6. will not seeke after God God is not in all his thoughts His wayes are alwayes grieuous thy iudgements are farre aboue out of his sight as for his enemies he puffeth at them He hath said in his heart I shall not bee moued for I shall neuer be in aduersitie Yea this worldly prosperitie maketh men to forget God not onely through infirmitie but also wilfully to banish all remembrance of him out of their minds So Iob Iob 21. 13 14. saith that the wicked flourishing in all plentie and prosperitie and spending their dayes in wealth and pleasure doe therefore say vnto God Depart from vs for we desire not the knowledge of thy Wayes What is the Almightie that we should serue him and what profit shall we haue if we pray vnto him or if they come not to this height of impietie but that they liue ciuilly amongst men and performe vnto God some cold heartlesse and formall seruice then their great prosperitie maketh them thinke that they are Gods speciall Darlings seeing they haue in their hands so many pledges of his loue and that because for the present they haue receiued so much good from him there is no reason why they should feare any euill for the time to come And thus Babylon from her present prosperitie securely concludeth that shee should bee a Lady for euer and know neither Widdow-hood nor losse of Esa 47. 8 9. Children And the rich Foole in the Gospell securely gaue himselfe Luk. 12. 19. ouer to ease and pleasure because hee had stored vp much goods for many yeeres Yea euen Dauid himselfe was lulled with this prosperitie into the sleepe of securitie For in his prosperitie hee said that hee Psal 30. 6. should neuer be moued And Iob in his prosperitie concluded That he Iob. 29. 18. should die in his nest and should multiply his dayes as the Sand. And as this securitie is caused by selfe Prosperitie so also it is much nourished and strengthned by the consideration of the flourishing estate of others who goe on in their sinnes without repentance For men are not afraid to take those wicked courses which they see to thriue so well with others and will feed securely on those pleasing dainties which cause others to be in such good liking They will not be perswaded that sinne is so vgly and ill as men make it when as the fruits and off-spring of it are so much to bee desired nor that God so much hateth it as Preachers beare them in hand seeing he bestoweth vpon those that commit and continue in it so many testimonies of his loue On the other side they see small reason why they should be ouer strict in Gods Seruice when as they see those who are most forward and diligent in it most afflicted in the World or why they may not take their fill of the pleasures of sinne when as they see those that most scrupulously shun it thriue no better §. 5 The fift cause of Securitie is customable sinning The fift cause of carnall Securitie is customable sinning not renewing our repentance as soone as we are fallen into it but committing Quid non inuertat consuetudo quis non assiduitate duretur c. Bern. de consider ad Eugen. lib. 1. Iob 6. 7. it againe and againe and making it an ordinarie practise and familiar vnto vs by common vse What saith one doth not custome invert what is not hardned by assiduitie what is it that giueth not way to vse vnto how many doth vse make that sweet and pleasant which at first they abhorred as bitter and distastefull so as they may say of their sinnes as Iob of his sorrowes The things which my soule refused to touch are become my daily food For sinne which at first seemed intolerable vnto thee if thou accustome thy selfe vnto it in processe of time thou wilt iudge it not so heauie and within a while thou wilt feele it light and soone after not feele it at all or if there be any sense it will be not of griefe and sorrow but of pleasure and delight And if we still giue way vnto it and doe not breake it off by serious repentance it will bring vs not onely to securitie and hardnesse of heart but to impudencie and desperate boldnesse which will not onely make vs to commit sinne without feare and blushing