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
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
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
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
any respect stand in neede of our helpe of the other sort are inward eiaculations and lifting vp our hearts in our secret prayers at all times and vpon all occasions and holy meditations of Gods mercies or our owne miseries or on the meanes whereby we may be inriched with all grace and enabled vnto the performance of holy duties For this priuiledge the heart hath aboue all other parts that whereas they cannot exercise their duties but when fit opportunity is offered as the eare cannot heare the Word but when it is preached nor the hand performe workes of mercy but when it hath meanes to doe them and fit subiects to worke vpon the heart needeth neuer to be idle and out of holy exercise but euen when our bodies are taken vp with the workes of our callings or honest recreations wee may 1. Thes 5. 16 17. 18. on all occasions pray giue thankes and exercise our hearts in holy meditations Psal 1. 2. eyther reioycing in the Lord and his mercies or sighing and sorrowing in the sight and sense of our owne miseries And if our hearts be thus exercised being wholy taken vp with Gods seruice they will haue no leysure for the imployments of the diuell the world and the flesh whereas if they be swept cleane of all spirituall grace and holy duties the diuell will easily enter with whole swarmes of noysome lusts and Math. 12. 46. so pollute them at his pleasure with all manner of poysonous abominations CAP. XII Of Conscience in generall the nature properties and effects of it §. Sect. 1 That the nature of Conscience may partly bee knowne by the name THe last ground of a godly life is a good conscience without which it is impossible to please God or to performe any duty acceptable in his sight In speaking whereof wee will first generally shew the nature of conscience then more particularly intreat of a good conscience The nature of conscience may bee partly knowne by the name which signifieth to know together or with another for as the minde vnderstanding the nature of things is sayd to know them so when another ioyneth with it in this knowledge they are sayd to know together Now there is no creature that can ioyne with man in the knowledge that is secret in his minde according to that of the Apostle No man knoweth the things of a man but the 1. Cor. 2. 11. Spirit of a man that is in him Whereof it is that humane lawes take no notice of the thoughts of the heart either to reward or punish them but it is only the Lord that searcheth the heart and reynes who knoweth and taketh notice together with our mindes of all the secrets which are knowne vnto it Whereby the nature of conscience in part appeareth namely that it is such a faculty in the soule as taketh notice of all our actions and beareth witnesse of them before Gods Iudgement seate eyther with vs when they approue them as good or against vs when as they condemne them as euill So that the conscience is a certayne diuine power which is placed by God in the soule of man as a third party indifferent betweene him and vs somtime speaking for vs and sometime against vs as the equity of the cause requireth It is Gods Monitour which he hath set ouer vs to take notice of all wee doe that hee may either reward our well-doing or punish that which is done amisse And because simple knowledge might see and conceale what it seeth and knoweth God to this science hath added conscience which being placed in vs on the behalfe of the great King of heauen and earth will not let any thing lie hid and smothered but giueth vnpartiall witnes of whatsoeuer is done before his Tribunall eyther excusing vs when wee doe well or accusing vs when we haue sinned against him Not that the Lord needed any such witnesse or Monitour to informe him of our actions for he seeth and knoweth all things past present and to come with one perfect and simple act but because he would in the administration of his iustice proceede in a legal manner that wee hereby might be conuicted of the vprightnesse of his iudgements hauing in our selues a witnesse that iustifieth and approueth them §. Sect. 2 What conscience is being generally considered But that we may yet more clearely discerne the nature of conscience what it is we will thus define it Conscience is a faculty or power placed by God in the soule of man which reflecteth the vnderstanding vpon it selfe causing it to apply its generall and contemplatiue knowledge of truth and falshood good and euill to practicall vse for the ayming and determining of all our particular actions according to the generall rules of reason either with vs or against vs. It is a faculty and not a naturall habit which may bee got and lost for howsoeuer the operations of it may be hindred and deadded for a time by carnall security hardnesse of heart and the violence of our lusts and passion euen as reason it selfe cannot exercise its functions in the time of sleepe or drunkennesse that it neuer vtterly fayleth but when it is awakened by affliction it sheweth it selfe in the actions of accusing condemning and terrifying as in former times Neither is it a bare art of vnderstanding as some would haue it but a distinct faculty working power which in it own vertue produceth diuers So the Apostle Paul speaketh Rom. 2. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is their reasonings the meane while accusing or else excusing one another actions For when the vnderstanding in the Thesy and Theory by way of generall contemplation approueth of any action as good or condemneth it as euill the conscience applyeth it in the Hypothesy vnto a mans owne particular actions and by vertue of those generall notions in the vnderstanding determineth of them either with or against vs that they are good or euill And this it doth as the schooles speake in a practicall Syllogisme in which the reason or contemplatiue vnderstanding so called because it is exercised in contemplation and in seeking out the principles of all knowledge is in respect of this office named also by Diuines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it is the keeper and conseruer of those notions implanted in vs concerning good things to be imbraced and euill things to be shunned of vs this contemplatiue vnderstanding I say doth in this Syllogisme offer vnto vs the Maior or Proposition The conscience which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because as I haue shewed it knoweth not to it selfe alone but with God maketh the Minor or assumption and the facultie of iudgement determining of the fact inferreth the conclusion As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 example The vnderstanding suggesteth this Proposition Hee that serueth God who is the supreme cause and chiefe Good performeth a good dutie The conscience assumeth But thou hast serued God the supreme
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
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
shamefull ouerthrow vnlesse our Christian Armour be put on and fastened vnto vs with the girdle of verity and vnlesse wee be trained vp in this Christian warfare and taught rightly to vse the sword of the Spirit the Word of God Now if vowes must be paid without delay then Psal 76. 11. how much more this which importeth vs as much as our saluation A third reason may be taken from Gods loue and fatherly care and prouidence watching ouer vs and preseruing vs from all perils and dangers in the time of our infancie and childehood vnto which as we were naturally most prone so were wee vtterly vnable to auoid them by our owne prouidence or to vse any meanes to helpe our selues Which consideration should moue vs as soone as we are come to knowledge and discretion to testifie our thankefulnesse by learning his waies that wee may walke in them and thereby glorifie him who hath so graciously preserued vs. Fourthly let vs consider that the Law was giuen not onely to the ancient and them of ripe age but also to children and young men that they might cleanse their wayes by taking heede thereunto according to Gods Psal 119. 9. Word which made Iosuah to reade it vnto them all alike And both old Iosh 8. 35. and yong shall be called to giue an account of their workes and waies at the last day according to that in the Reuelation I saw the dead great and Apoc. 20. 12. small stand before God and the bookes were opened c. and the dead were iudged out of those things which were written in those bookes according to their workes And therefore the young as well as the old must prepare themselues for their reckoning and learne both what strength the Booke of the Law hath to indite and condemne him and how by the Gospell they may trauerse this inditement and be acquitted from that dreadfull sentence of condemnation by pleading full satisfaction by Iesus Christ And therefore when his soule wallowing it selfe in carnall delights saith vnto him Reioyce Eccles 11. 9. O yong man in thy youth and let thine heart cheere thee in the dayes of thy youth and walke in the waies of thine heart and in the sight of thine eyes then let him remember that for all these things God will bring him to iudgement Fifthly consider that this age aboue all others is most fit to receiue and retaine instruction and information in the wayes of the Lord as also reformation and amendment of our sinfull courses Which if it bee deferred to riper age they will be lesse able to learne the will and wayes of God to hold them in memory or to obey and walke in them For the faculties of the soule will bee more enfeebled and they distracted with earthly cares and loue of the world ambition couetousnesse voluptuousnesse they will then be more apt to content themselues with their ignorance wherin they haue bin so long nuzzled their passions will grow strong and violent and custome of sinning laying fast hold on them will pull them backe from the schoole of piety yea will make them openly to professe that they are now too old to learne by all which who seeth not how desperately they hazzard their saluation who put off instruction and neglect the meanes of it in the time of their youth And therefore let vs hearken to the Wise mans counsell and remember now our Creator in the daies of our Eccles 12. 1. youth while the euill daies come not nor the yeeres draw nigh when thou shalt say I haue no pleasure in them Sixthly let vs remember that God would haue first fruits offered vnto him as a type to teach vs that the prime of our age is an oblation wherein he chiefly delighteth that our Sauiour was much pleased when little children entertained him with their applause Crying Math. 21. 15. Psal 8. 2. Hosanna to the Sonne of Dauid that God out of the mouth of babes and sucklings hath ordained strength because of his enemies that he might stil the enemie the auenger Finally that in the time of the law they were inioyned to offer vnto God the yong and lusty not the old and lame to shew that the Lord would haue the prime of our age and strength consecrated to his seruice although in the Gospell all are inuited to the marriage Supper the poore Luke 14. 21. maimed halt and blinde because so we bring with vs the wedding garment it is better in our age to come halting to the feast and through the dimnesse of our sight groping for the right way then to frame worldly excuses and absent our selues altogether §. Sect. 9 Of the great profit of this exercise of catechizing Lastly let the profit manifold benefits which accompany this dutie be an effectuall meanes to perswade vs vnto it For they only are saued who Ioh. 3. 16 17 36 Mar. 16. 16. Rom. 10. 15 17. haue faith and they faith alone who haue knowledge both which come by hearing as the Apostle teacheth vs 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 and how shall they heare without a Preacher So then faith commeth by hearing and hearing by the Word of God And this the Apostate Iulian well knew and therefore to roote out the Church he thought it the most effectuall way to put downe Christian Schooles and Religious exercises that being depriued of all meanes of knowledge hee might leade them in their ignorance which way hee listed Secondly it is a notable meanes to free them from errours and heresies when they are grounded in the knowledge of the truth and the analogie of faith that will serue them as a touchstone and rule according to which doctrines must bee examined which whoso want may easily be led euen into fundamentall errours For as the Apostle saith there must bee heresies in the world vnto 1. Cor. 11. 19. which men naturally are more inclined then vnto the truth and therefore we must not hand ouer head hearken vnto euery spirit nor when we heare iudge of them according to our naturall reason but wee must as the Apostle Iohn exhorteth vs try them whether they be of God or no by 1. Ioh. 4. 1. bringing them to be examined by the touchstone of his Truth The which wee shall be vtterly vnable to doe if we be not acquainted with the Scriptures and haue no knowledge of the maine principles and the analogie of faith contayned in them Where by the way wee may note the cause why Popery so much increaseth amongst vs namely because for want of catechizing in many places the people remaine ignorant of the principles of Christian Religion and so vpon the alleadging of any carnall reason plausible to corrupted nature they become an easie prey to the Priests and Iesuites Thirdly It helpeth notably to the hearing of Sermons with profit
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
hearts betweene him and his enemies the diuell Idols and the earthly Mammon 1 King 18. 21. like the Israelites which halted betweene God and Baal the true Iehouah 2. King 17. 33. and Idols of the Heathens and the Samaritans who feared the Lord and serued their owne gods And of such the Prophet Hosea complaineth Their heart saith he is diuided namely betweene the true Iehouah and Hos 10. 2. their Idols And the Apostle Iames calleth them double-minded who Iam. 1. 8. are vnstable in all their wayes one while offering vnto God some formall seruice and another while seruing the world and their owne lusts And as they haue double hearts so also double tongues speaking vanity Psal 12. 2. to their neighbours with flattering lips and with an heart and an heart or a double heart The second is sincerity and vprightnesse of heart without any mixture of guile and falshood when as wee worship God in simplicity truth and singlenesse of heart and in performing the duties of his seruice doe lay aside all carnall worldly and by-respects and doe them onely in conscience of his Commandement and out of a desire to glorifie him by our obedience to his holy will seeking him therein with our whole hearts and not our selues and our owne worldly ends like seruile mercenaries who serue their masters not out of any loue they beare him but onely for their owne gaine and aduantage Vnto which is opposed dissimulation and hypocrisie which maketh men to content themselues with outward shewes which haue no substance with outward profession without all sound practice with a dead carcase of Religion without the soule of sincerity or any vertue and vigour appearing in their actions and with a formall false and counterfeit seruice in the outward man without any substance or truth in the inward parts §. Sect. 3 Reasons mouing vs to imbrace integrity and sincerity 1. Because the Lord chiefly loveth and delighteth in it Now because these two are neuer seuered neither in the subiect nor in our practice I will not disioyne them in my discourse but will shew first the reasons which may moue vs to performe all our seruice vnto God and the duties of a godly life with integrity and sincerity and then the meanes whereby we may attaine vnto it For the former wee are to imbrace this integrity and sincerity truth and vprightnesse of heart in all duties of a godly life because the Lord chiefly loueth and delighteth in them preferring them much before all outward duties seeme they neuer so glorious For he loueth truth in the inward parts and esteemeth it farre Psa 51. 6 16 17 aboue all legall sacrifices and therefore after all they are abrogated and abolished retaineth it still in all duties of his seruice And as Dauid also 1. Chron. 29. 17. speaketh in another place He tryeth the heart and hath pleasure in vprightnesse Neither doth he see as man seeth for man looketh to the outward appearance 1. Sam. 16. 7. but the Lord looketh vpon the heart Whereof it is that hee chiefly requireth this integrity and sincerity in all his seruice Thou shalt keepe his Statutes and Iudgements with all thine heart and with all thy soule So Ioshuah Deut. 26. 16. Feare the Lord and serue him in sincerity and truth And Samuel Feare the Josh 24. 14. 1. Sam. 12. 24. Lord and serue him in truth and with all your heart And this God requireth of Abraham Walke before me and be vpright And Dauid of his sonne Gen. 17. 1. 1. Chron. 28. 9. Salomon Know thou the God of thy father and serue him with a perfect heart and with a willing minde And finally our Sauiour faith that hee requireth it of all who offer to doe him any seruice that as he is a Spirit so also they Iohn 4. 24. should worship in spirit and in truth And as we must generally obserue it in all Gods worship so in all the parts and duties of it For we must call vpon Psal 145. 18. God in sincerity and truth if wee desire that hee should heare vs wee must with Dauid Praise God with vprightnesse of heart and in singing Psal 119. 9. Psalmes and hymnes and spirituall songs we must not chiefly respect the vocall tune but make melody vnto the Lord with our hearts as the Apostle speaketh Col. 3. 16. 1. Cor. 5. 8. We must keepe vnto God the spirituall Passeouer not with the old leauen of malice and wickednes but with the vnleauened bread of sincerity and truth We must doe the workes of mercy and giue our almes with our hearts as well as with our hands for the Lord loueth a cheerfull giuer And 2. Cor. 9. 7. Col. 3. 23. in a word whatsoeuer duty we performe vnto others we must doe it heartily as vnto the Lord and not vnto men On the other side he condemneth dissimulation and hypocrisie as vices which are most lothsome and odious vnto him yea so much doth the Lord abhorre it that in the Law hee Exod. 12. 15. 1. Cor. 5. 8. Leuit. 22. 19. Deut. 22. 9 10. forbiddeth the very signes and shewes of it He would haue no leauen in his Passeouer nor their garments made of linsey-woolsey nor their fields plowed with an Oxe and an Asse nor sowne with seeds of diuers kinds not that God cared for these things but to shew vnder these types and shadowes how much he detesteth all hypocrisie and double-dealing §. Sect. 4 That our imperfect obedience is accepted of God if if it be done in sincerity and integrity Secondly this may mooue vs to imbrace integrity and sincerity because the Lord so highly esteemeth it that he accepteth of our obedience as perfect which springeth from it though it bee stained with much corruption and ioyned with many imperfections Whereof it is that in the Scriptures integrity and perfection are promiscuously put the one for the other and those are said to haue been perfect before God who in simplicity and vprightnesse of heart laboured after perfection and serued God in sincerity and truth as Noah Abraham Iob Dauid Asa Zachary and Elizabeth though they had many corruptions and imperfections which in the Scriptures are recorded of them And contrariwise the best graces or rather the most glorious shewes of them and the most resplendent and formall actions which are not ioyned with it are no better at the best then glorious sinnes in Gods sight whereof it is that the Lord specially Iam. 3. 17. 1. Tim. 1. 5. Joel 2. 12 13. requireth in all our graces and vertuous actions that they bee in sincerity and truth without dissimulation and hypocrisie So that wisedome which is from aboue is without hypocrisie and dissimulation though carnall men thinke them most wise who most excell in it Our faith must bee vnfained and so must our repentance also and with our whole heart and not like Ahabs in outward shew onely dissembled and
euill And of the Apostle Paul Wee must all appeare before the Iudgement seat of Christ that euery man may receiue the things done in his body according to that he hath done whether it bee good or bad And then naked sincerity will shine most gloriously when the gilded vaile of hypocrisie being pulled off the filthy corruption which was hid vnder it will appeare vgly and abominable in the sight of the holy Saints and blessed Angels Then shall the vpright in heart hold vp their heads in the confidence of a good conscience when the hypocrites and dissemblers shall be confounded with shaine their deceit and secret wickednesse being discouered in the sight of all men Then shall they who haue serued God in sincerity and truth receiue their heauenly Inheritance with triumphant ioy when guilefull and double-hearted men shall bee banished out of Gods presence and cast into outer darknesse Math. 24. 51. where shall bee weeping and gnashing of teeth CAP. III. That we must ioyne with inward integrity the seruice of the body and the outward man §. Sect. 1 That God requireth outward seruice to be ioyned with the inward BVt howsoeuer the Lord doth chiefly require and delight in the inward seruice of the soule and the integrity and sincerity of the heart yet doth he not rest in it alone but requireth also the seruice of the body and outward man and that we should at all times and vpon all occasions expresse and approoue our inward piety in our externall practice and the vprightnesse of our hearts which is onely knowne to him by our holinesse and righteousnesse shining in the whole course of our liues and conuersation which is subiect to mans view that thereby we may be iustified that is declared righteous before them as by the other we are knowne vnto our selues to be iustified by faith before God of which that inward holinesse and obedience is a principall fruit And because euery one would be ready to boast of the sincerity of the heart which cannot be discerned God would haue vs to approoue and make it knowne by bringing foorth the fruits of it in our outward and bodily seruice So the Apostle exhorteth vs not to let sin raigne in our bodies that we should obey it in the lusts thereof neither yeeld our Rom. 6. 12 13. members as instruments of vnrighteousnesse vnto sinne but yeeld our selues vnto God as those that are aliue from the dead and our members as instruments of righteousnesse vnto God And as we haue yeelded our members seruants to vncleannesse and to iniquity so we should now yeeld our members seruants to righteousnesse Vers 19. vnto holinesse That we should present not onely our soules but our bodies likewise a liuing sacrifice holy acceptable vnto God which is our reasonable Rom. 12. 1. 1. Thes 4. 3. seruice that we should possesse our vessels in purity and honour and preserue our bodies from all defilement as it becommeth the Temples of the 1. Cor. 3. 16. holy Ghost For God who hath created redeemed and doth continually preserue both soule and body will bee serued and glorified by them both and as he is in these respects Lord and owner of the whole man so hee will haue the whole to serue him according to that of the Apostle Ye are bought with a price therefore glorifie God in your body and in your spirits 1. Cor. 6. 20. which are Gods The inward seruice of the heart therefore is not sufficient vnlesse it be expressed in the outward seruice of the body but wee must be sanctified thorowout and our whole Spirit and soule and body must be preserued blamelesse vnto the comming of our Lord Iesus Christ 1. Thes 5. 23. And we must clense our selues from all filthinesse as well of the flesh as of the Spirit and perfect our holinesse in the feare of God We must with the Apostle 2 Cor. 7. 1. Act. 24. 16. Heb. 13. 18. Rom. 12. 17. Inter Christianum gentilem non fides tantùm debet sed etiam vita distinguere diuersam religionem per diuersa opera monstrare Hier. ad Celant exercise our selues to haue our consciences voyde of offence both towards God and towards men and labour not onely to haue in all things a good conscience before him but also to liue honestly in the view of the world and prouide things honest in the sight of all men as well as those which are holy and religious in the sight of God For as one saith Not onely faith ought to distinguish betweene a Christian and an heathen but the life also and our diuers religions ought to bee demonstrated and shewed by our diuers workes Yea in truth these will alwayes necessarily and inseparably goe together neither is it possibly for a man to haue a sincere and vpright heart but it will shew it selfe in the outward conuersation words and actions seeing it is the fountaine and roote from which they flow and spring and such as it is either good or euill cleane or polluted such will they be also For if the heart be the Inditer of a good matter the tongue will Psal 45. 1. 108. 1. be the pen of a ready Writer If the heart be prepared so will the tongue also and both ioyning together will sing and giue praise whereof it is that the Apostle Iames concludeth that if any man seeme religious and bridleth not Iam. 1. 26 27. his tongue this mans religion is vaine And also that pure Religion and vndefiled before God will shew it selfe in the workes of mercy and Christian charity before men for as in the bodily so in the spirituall estate the health and welfare of the heart is best discerned by the pulse in the hand neither can there be an vpright heart where the actions are vniust And therefore the Psalmist describing a true Citizen of Heauen doth ioyne heart hand and tongue all together He that hath cleane hands and a pure heart speaketh Psal 24. 4. 15. 2. the truth from it and hath not lift vp his soule vnto vanity nor sworne deceitfully §. Sect. 2 Reasons mouing vs to performe outward seruice Now the reasons which may mooue vs to ioyne outward practice with inward integrity respect God our neighbours or our selues In respect Mat. 5. 16. of God first because he commandeth that we haue not only in our selues the oyle of Grace but that we also cause the light of it to shine outwardly before men He would haue vs inwardly to repent with vnfained contrition in our hearts but withall that we bring forth fruits meete for repentance in Mat. 3. 8. our liues He desireth aboue all that we should loue him with all our hearts Ioh. 14. 15. 15. 12. and soules but he would haue vs also to approoue the sincerity of our affection by keeping his Commandements especially by louing one another as Christ hath loued vs. Secondly we must bring
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 Christs all-sufficient merits the gracious and indefinite promises of the Gospell and the truth and omnipotencie of God whereby he is willing and able to performe them vpon Gods Commandement inioyning vs to beleeue and his bounty and goodnesse in giuing his Word and Sacraments made effectuall by his Spirit whereby he inableth vs to doe that which he commandeth Wee renew vpon this occasion our repentance also by bewailing our sinnes past and strengthening our resolution to leaue and forsake them for the time to come and to serue God in the contrary duties of holinesse and righteousnesse And seeing our great wants and imperfections in all Gods graces and Christian duties we promise and vow in our selues and vnto God that wee will carefully vse all good meanes whereby we may attaine vnto them in more perfection So likewise after the receiuing of this Sacrament wee take occasion to examine our selues how we haue profited and increased in spirituall strength and growth of grace by being feasted at the Lords Table with this food of our soules and being mindfull of our promises made before we come to the Lords Table we become more diligent in vsing the meanes whereby Gods graces may be perfited in vs and we strengthened vnto all good duties And that we may not appeare to be Couenant-breakers with God and to haue receiued his grace in vaine we are made more carefull and conscionable in looking to all our wayes for the auoyding of all those sinnes wherewith formerly we haue beene ouertaken and practizing those duties which we haue heretofore neglected and so to carry our selues in the whole course of our liues that we may at all times and in all things please the Lord whom we haue found and felt so gracious vnto vs. In all which respects who doth not plainly see that the often resorting to the Lords Table if we come vnto it duely prepared is a most effectuall meanes to inrich vs with all Gods graces and to strengthen vs vnto all good duties of a godly life And therefore they are most iniurious vnto their owne soules who seldome come to this spirituall feast and take euery slight occasion of defrauding them of their due food seeing heereby they make them droope in their spirituall life to languish and waxe faint in all sauing grace and to become vtterly both vnable and vnwilling to performe vnto God any sincere and cheerefull seruice CAP. VIII Of the third publike meanes of a godly life which is Prayer §. Sect. 1 That prayer is Gods ordinance to obtaine his gifts and graces THe third meanes whereby we may be inriched with all sauing grace and strengthened vnto all the duties of a godly life is Prayer Of which I shall not need to say much in this place hauing before intreated of it at large Onely it shall suffice to shew that it is a singular meanes ordained of God for the obtaining of grace and strength to serue God in all Christian duties For of our selues we haue no ability vnto any thing that is good no not so much as to thinke a good thought or to entertaine into our hearts 2. Cor. 3. 5. Phil. 2. 13. a good desire but whatsoeuer we haue in this kind it is the gift of God according to that What hast thou that thou hast not receiued and that of the 1. Cor. 4. 7. Apostle Iames Euery good and perfect gift is from aboue and commeth downe from the Father of lights Now the meanes which God hath sanctified for Iam. 1. 17. the obtaining of all those gifts and graces which he hath promised is feruent and effectuall Prayer for though he be most bountifull and ready to bestow all good things yet not to the idle and slothfull but to such as acknowledging them to be his gifts doe sue and seeke vnto him for them and though he infinitely abound with all blessings yet he communicateth them onely to those that craue them at his hands according to that of the Apostle The same Lord ouer all is rich vnto all that call vpon him and that Rom. 10. 12. of the Psalmist The Lord is neere vnto all those that call vpon him to those that call vpon him in truth And the reason is because such only doe glorifie Psal 145. 18. him in his gifts seeing those alone who haue obtained his blessing by Prayer will acknowledge him the Author of them and returne vnto him to giue him thankes Hence it is that being willing to bestow all good things vpon his children and vnwilling that they should neglect their duty or haue them without suite and taking delight to conuerse with them he withholdeth his gifts till they aske them that they may haue this occasion to resort vnto him And because through their negligence hee would not keepe from them any thing which he knoweth good and necessary ouer-long like a most louing yet wise Father he leaueth not the matter to our own foolish and wayward will but by expresse commandement inioyneth vs to call vpon him incourageth vs in these our suites by promising before-hand that he wil heare and grant them Aske saith he and ye Mat. 7. 7. shall haue seek and ye shal find knocke and it shal be opened vnto you And againe Whatsoeuer ye shall aske the Father in my Name he will giue it you Aske and ye Ioh. 16. 23. shall receiue that your ioy may be full So the Apostle telleth vs that this is the confidence which we haue in him that if we aske any thing according to his 1. Ioh. 5. 14 15. will he heareth vs and if we know that he heares vs whatsoeuer we aske we know also that we haue the petitions that we desired of him In which regard the Apostle exhorteth that we should be carefull for nothing namely with a Phil. 4. 6. carking and distrustfull care but that in euery thing by prayer and supplication with thankesgiuing we should make our requests knowne vnto God In which regard the Lord may be truely said to be the Author of all good gifts and Prayer the hand whereby we knocke at the dore of his grace and when it is opened receiue his blessings from him He the liuely and inexhaustible fountaine of all good and Prayer the bucket whereby wee draw it from him He a rich treasury of all grace and desireable riches and Prayer the key that openeth it vnto vs in the Name and mediation of Iesus Christ To this purpose one of the Ancients speaketh fitly Prayer saith Chrys de orando Deum l. Tom. 5. Col. 692. he in an admirable manner conduceth to a holy life and worthy Gods seruice and being begun doth much improoue it and like a treasure storeth it vp in our mindes For if any man indeuoureth to doe any thing belonging to a right course of life Prayer being his guide and preparing the way before him hee shall bee sure to finde a commodious and easie passage c.
and by not only resisting and quenching his good motions which hee hath put into thee but also by giuing way and entertainement vnto the contrary suggestions of Satan and thine owne sinfull flesh And let this grieue thee my soule that thou shouldst giue such a kind Ghest so vnkinde a welcome that thou shouldst weary him that was sent by thy Sauiour to refresh thee grieue him that came to be thy Comforter and contend and wrangle with him who is the Author of all thy peace §. Sect. 4 Motiues perswading to repentance and amondment of life But content not thy selfe O my soule to haue sorrowed for thy sinnes vnlesse thou also leaue and forsake them without which thy sorrow is false and hypocriticall For these bitter medicines haue if they be right a purging property and little good will they doe thee if they distaste thy palate with the bitter vpbraidings of thy sinnes but doe not purge thee from these corrupt humours Yea in truth if thy sinnes be vnpleasant to thy taste and like gall in thy mouth thou canst not chuse but spit them out If they be grieuous vnto thee as Hagar to her mistresse thou wilt neuer bee at quiet till thou hast inforced them to depart Or if through the strength of thy corrupt nature thou canst not quite remooue them from dwelling with thee they will be as scourges to thy sides and thornes in thine Ios 23. 13. eyes which will make thee desire and indeuour to be rid of such cumbrous neighbours to make continuall warre against them and to watch all good opportunities of rooting them out if not altogether yet at least by degrees For how can two dwell peaceably together vnlesse they bee agreed who feeleth sinne with Paul like a thorne in the flesh and will not pull it out Amos 3. 3. or if he cannot himselfe who will not with him cry out for helpe Wretched man that I am who shall deliuer mee from this body of death Yea in truth my soule the same reasons which make thee truely to lament for thy sinnes will make thee as willing to forsake them For if thou louest God who so loueth thee thou must needs hate and forsake that which hee abhorreth If thine heart bee truely and thorowly warmed with the beames of his loue brightly shining in that inestimable gift of his onely begotten and dearely Beloued thou canst not thinke much for his sake to offer thy sinnes to bee killed and mortified which thou hast iust cause aboue all things to hate for if thou willingly lettest them escape after God hath designed them to death thy life must goe for theirs seeing for thy sake he was content to giue the Sonne of his loue to be killed and crucified that by his death thou mightest liue If thou diddest as thou oughtest my soule esteeme thy God thy dearest and greatest friend thou wouldest esteeme it but a small matter to leaue for his sake thy greatest enemie Consider also my soule that thy Sauiour hath shed his precious Blood to wash away thy sinnes not onely in respect of their guilt and punishment but also of their filth and corruption and wilt thou suffer this vncleanenesse of sinne still to sticke vnto thee and so cause his blood to bee spilt in vaine Hee was content for a time to be forsaken in his owne sense of his heauenly Father whom to inioy was the life and to be seuered from him the death of his soule that he might make an vtter separatiō between thee and thy sinnes and wilt thou not for his sake part with them my soule especially considering that if thou cleauest vnto them they will be a partition wall to separate thee from thy God Finally the holy Spirit whom thou hast entertained for thy Ghest to lodge in thee may mooue thee for his sake to forsake thy sinnes For he being holy and delighting in purity cannot indure to haue sinne for an inmate where he is a Ghest but will depart in discontent if hee bee annoyed with such a lothsome neighbour Now as there is no society so sweet and comfortable as this Communion of the holy Ghost seeing hee commeth not alone but accompanied with all sanctifying and sauing graces with peace that passeth all vnderstanding peace with God and peace of a good conscience with comforts which vphold vs in all discontents with ioy vnspeakeable and glorious which cannot bee imbittered with any griefe so there is no solitude so vncomfortable as when thou art left and forsaken of the Comforter himselfe because to inioy his company thou canst not be contented to leaue thy sinnes Turne therefore from thy sinnes O my soule but withall turne to thy God Cease from euill and learne to doe well and being freed from the base seruice of sinne become now the seruant of righteousnesse The beginning of thy misery was thy turning from God for how couldst thou be but miserable and accursed when thou diddest leaue him in whose fruition consisteth thy chiefe happinesse how couldest thou but bee in palpable darkenesse when the beames of his fauour did not shine vpon thee who is thine onely Light How couldst thou be but euill and wicked when thou diddest forsake him who is the chiefe Goodnesse And the beginning of thy happinesse is when thou returnest vnto him When thou wentest from him with the Prodigall thou hauing mis-spent the rich portion of his graces becamest so poore and beggerly that to satisfie thine hunger thou wast faine to feed with swinish worldlings vpon the base huskes of earthly vanities but vpon thy returning to him hee will meete thee when thou art farre off receiue thee into wonted fauour put on thee the best garment kill for thee the fat Calfe and feast thee at his owne Table with great ioy When thou wentst from him like a wandring sheep in losing thy Shepherd thou didst lose thy selfe stray in the desarts of sinne and being intangled in the briers of Satans tentations wast a ready and easie prey to this rauenous Wolfe But when thy great and good Shepherd had sought and found thee and thou hearing his voyce diddest desire to come out of this wofull plight hee tooke thee vpon his blessed shoulders when thou wast not able to goe brought thee backe to his sheepefold and hath caused thee to feed in pleasant pastures by the still Psal 23. 2. waters Returne then vnto thy God O my soule loue him who hath beene so good vnto thee with all thine heart and serue him with all thy might And because thou hast mis-spent many of thy good houres in the seruice of sinne and Satan without gaine yea to thy losse redeeme this Eph. 4. 16. lost time by redoubling thy diligence for the time to come His seruice is perfect liberty and not to be in it is to be in the worst bondage All his seruants are his sonnes yea heires of his Kingdome and co-heires with Christ It is commonly sayd that there is no seruice to
to such an hidious summe that they are afraid to reuiew their reckonings heerein like Banquerupts who hauing consumed their meanes and made their estates desperate cannot indure to keepe any accounts or if they doe to cast vp their reckonings because their debts are growne so great that they haue no hope that they shall euer discharge them and therefore they will not grieue themselues in looking vpon those euils which they cannot auoyd Or like vnto foolish and desperate Patients who haue let their sores run so long without vsing the meanes whereby they might haue been cured that now they feare the remedy more then the disease and chuse rather to rot in their corruption then to haue their festred sores searched to the bottome Thirdly because they so ouermuch loue and minde worldly things that they securely neglect their spirituall estate and are so wholly taken vp in keeping their accounts with men that they can find no leisure to account with God Yea so wholly are they possessed with earthly vanities that they neuer so much as thinke of it as a thing necessary that they should spend any time in examining themselues and searching out their sinnes Fourthly because they presume so much of Gods mercy that they imagine that he wil forgiue all their debts in the grosse summe and neuer Eccles 11. 9. Math. 12 33. and 16. 2. and 25. 19. 2. Cor. 5. 10. trouble either himselfe or them in examining particulars though in many expresse places of Scripture he hath professed the contrary and though it will not stand with Gods infinite wisdome to forgiue such great debts before his debters take notice of them that they may loue him who hath forgiuen them so much be thankfull and render vnto him due praise for his infinite bounty Wherein what doe they else but make an Idoll of Gods mercy in separating it not onely from his Iustice but also from his Wisedome and Truth CAP. XXIIII Containing diuers effectuall reasons to mooue vs vnto this exercise of Meditation §. Sect. 1 That this duty is required in the Scriptures BVt that those who truly feare God may not bee carryed away in this common streame of negligence and corruption sporting themselues in the pleasures of sinne vntill they fall into the dead sea of endlesse destruction let them first consider that this duty of consideration and examination of our estates is strictly required of God and hath been alwayes practised by the faithfull The former is manifest by plaine testimonies of holy Scriptures Dauid exhorteth vs to stand in awe and sinne not and to commune Psal 4. 4. with our owne hearts vpon our bed and be still The Church in the Lamentations demandeth why a liuing man should complaine seeing a man is Lam. 3. 39 40. punished for his sinnes and therefore his best way is not to lye lamenting his paine but to finde out and remooue the cause that the effect may cease Let vs search and try our wayes saith she and turne againe to the Lord. So the Lord saith that the people of Israel vpon their freedome out of captiuity should remember their wayes and all their doings wherein they Ezek. 20. 43. had been defiled that they might be lothsome in their owne sight for all the euils Hag. 1. 5 7. which they had committed Thus the Apostle exhorteth vs to examine our 1. Cor. 11. 28 31. Gal. 6. 4 5. selues before we come to the Lords Table and telleth vs that if we would iudge our selues we should not be iudged of the Lord. So elsewhere Examine 2. Cor. 13. 5. your selues whether you be in the faith prooue your selues c. And thus in many Rom. 6. 17. 1. Cor. 6. 9 10. Ephes 2. 11. places he putteth those in mind to whom he writeth of their former sinfull estate out of which through Gods mercy they were deliuered that they might repent of their sinnes past and praise the Lord for their present condition The neglect of which duty the Lord complaineth of and condemneth in the Iewes as the cause of their grosse ingratitude and impenitency The Oxe knoweth his owner and the Asse his Masters crib but Esa 1. 3. Israel doth not know my people doth not consider So Ieremie I hearkened and Jer. 8. 6. heard but they spake not aright no man repented of his wickednesse saying What haue I done As on the other side the practice of this duty is commended vnto vs in the examples of the godly Thus Dauid performing himselfe what he perswaded vnto others saith that hee considered his owne Psal 119. 59. Luk. 15. 17. wayes and turned his feet vnto Gods testimonies So the Prodigall did begin his repentance by comming to himselfe as it were out of the dead swoone of sinne calling to remembrance his departing from such a gracious Father and his owne wandrings in the wayes of wickednesse in which he had lost himselfe as in an inextricable and endlesse Labyrinth And the Apostle often recalleth his sinnes to his remembrance to humble himselfe that had committed them glorifie God who had forgiuen them and comfort others who had alike falne and to incourage them with him to forsake their sinnes and turne vnto God by vnfained repentance §. Sect. 2 The great profit of this exercise of examination Vnto these precepts drawing vs and these examples leading vs to this duty of examination we may adde the great profit which may allure vs Plus teipsum explora quà m proximos nam illud lucrum tuum est hoc proximorum c. Nazianzen in sentent and the vrgent necessity which presseth it vpon vs. For first the benefits are manifold which accompany this exercise Examine thy selfe more saith one then thy neighbours for that is thy gaine this theirs Thou shouldest rather take an account of thy actions then of thy moneyes seeing these perish but they are permanent and shall continue with thee More especially this examination bringeth vs vnto a distinct knowledge of sinne which otherwise wee should onely see in generall view and as it were in the whole lumpe or masse It discouereth vnto vs their innumerable numbers both great and small and as the Sun-shine helpeth vs to discerne euery sluttish corner which before was not seene and reuealeth not onely the grosse vncleannesse of the house but much dust and innumerable moates which we not discerning thought the house cleane and free from them So doth this searching of our hearts lay open vnto vs many annoyances which before were hid and innumerable numbers of our lesser sinnes which wee thinking to be nothing supposed our selues to bee so pure that there was no need to be purged of them It sheweth vnto vs not onely our grosse offences but also the corruptions and imperfections of our best actions and with our errours and wandrings out of the way of truth our lamenesse and slownesse whilest we are walking in it It discouereth with the number of our sinnes their
all lawfull things might command him and had power to reward him if he condescended to her desire and to bring him into much trouble and danger if he gaue her a repulse and had also the opportunity of secrecie which freed him from shame and punishment yet resisted the tentation by this alone consideration that he should hereby grieuously sinne against Gen. 39. 9. God who was a beholder of all his actions Whereas on the other side nothing doth make men sinne more boldly and securely then when hauing put God out of their sight they imagine they are out of his and that he eyther seeth or regardeth not their workes of wickednesse Thus the eye of the adulterer waiteth for the twy-light saying No eye shall see mee Iob 24. 15. And wicked men thus incourage themselues in their wickednesse saying How doth God know can he iudge thorow the darke cloud Thicke cloudes are Iob 22. 13 14. a couering to him that he seeth not and he walketh in the circuit of heauen So the Psalmist saith that the mighty men of the world hearten themselues on in their oppressions breaking in pieces Gods people and afflicting his heritage Psal 94. 5 6 7. slaying the widdow and stranger and murthering the fatherlesse saying The Lord shall not see neither shal the God of Iacob regard it And hauing complained that the proud and violent had risen against him and sought to destroy his innocent soule he rendreth this as the reason of it Because they Psal 86. 14. and 10. 4 5. had not set God before them §. Sect. 3 That the consideration of Gods presence would effectually moue vs vnto all good duties And as this consideration that God is present and beholdeth all our actions powerfully restraineth vs from all sinne so doth it effectually moue vs vnto all good duties of his seruice For if it be a strong motiue to make a subiect diligent and cheerfull in doing the will of his Soueraigne who is able to preferre him and bountifull to reward him when he taketh notice of his paines and is an eye-witnesse of all his seruice and if a souldier will fight valiantly and hazard himselfe to all dangers when the eye of his Generall is vpon him then much more would wee spare for no paines in performing the duties of Gods seruice and in fighting his battels against the spirituall enemies of our saluation if wee alwayes remembred that the eye of our supreme Soueraigne and chiefe Commander were still vpon vs who is infinitely able and no lesse willing to preferre and reward vs for our well-doing And this argument Dauid vseth to stirre vp himselfe vnto all good duties I haue kept saith hee thy Psal 119. 168. precepts and thy testimonies for all my waies are before thee Yea this consideration will preserue vs from all hypocrisie and cold formality in Gods seruice and make vs to performe all good duties in a good manner with integrity and vprightnesse of heart Because the Lord beholdeth not only our outward actions but also our secret intentions and as hee chiefly requireth that we should giue him our hearts and worship him in spirit and truth so doth he take speciall notice whether we doe so or no. And this argument the Lord himselfe vseth to perswade Abraham to vprightnesse because he was euer before him Walke before me saith hee and bee Gen. 17. 1. vpright And Dauid walked in his integrity because he knew that he was to Psal 26. 1 2. be iudged and examined not by men but by God who would try not onely his outward actions but also his reynes and his heart And the same motiue he vseth to perswade his sonne Salomon to serue the Lord with an vpright 1. Chron. 28. 9. heart and a willing mind because he searcheth all hearts and vnderstandeth all the imaginations of the thoughts And finally this moued Cornelius to heare Act. 10. 33. the Word of God with all feare and reuerence because they were all in Gods presence and the Apostle to preach it purely and not deceitfully as 2. Cor. 2. 17. though he would make Merchandize of it but in all sincerity because as it was the Word of God and not of man which he preached so hee did speake it in Christ as in Gods sight and presence And surely if when wee set our selues to serue God we did duely consider that his piercing eye did behold our hearts and thoughts as well as our outward behauiour wee could not content our selues with the seruice of our lips hands and knees and suffer our hearts to goe a wandring about worldly vanities because we would know that God whom we serue is not contented with it Wee would be ashamed that he should behold our hypocrisie and formall seruice our hearts going one way and our tongues another seeing wee would blush for shame if men like vnto our selues could looke into our hearts and see how we dally and trifle with God who will not be mocked Leuit. 10. but if they will not honour him will honour himselfe in all that draw neere vnto him CAP. XXVI Of the last priuate meanes of a godly life which is experimentall knowledge §. Sect. 1 What this experimentall knowledge is and the practice of it in many examples THe last priuate meanes whereof I will speake which may helpe and inable vs to leade a godly life is experimentall knowledge whereby wee apply whatsoeuer we know either concerning God or our selues vnto our owne particular vse and indeuour to profit by it in the practice of holinesse and righteousnesse Thus wee are not onely to know that God is a gracious Father in Christ as to others so vnto vs but to labour to haue the experience of it in our selues by feeling the beames of his fatherly loue warming our hearts and inflaming them with vnfained loue towards God againe by obseruing his fatherly prouidence watching ouer vs and how often wee haue been thereby powerfully defended from our many and mighty enemies deliuered out of imminent dangers freed from many afflictions when as we saw no meanes of escaping and graciously relieued and prouided for in our wants and necessities when we haue had no possible meanes to supply them Thus knowing God to be Omnipotent in power we must labour to haue a feeling experience of it in his continuall supporting vs both in respect of our soules and bodies notwithstanding our owne frailty and weaknesse in which we should haue often perished in respect of the one through worldly dangers and in respect of the other through spirituall tentations did not he sustaine vs with his might and glorifie his power in our infirmities and 2. Cor. 12. 9. weaknes And thus knowing God to be true of his word yea truth it selfe we must labor to haue the experience and feeling of it in our selues by obseruing how he hath at all times made good his promises vnto vs euen then when by reason of
2. Tim. 3. 15. 2 Iohn ver 1 4. our learning that we through patience and comfort of the Scriptures might haue hope The Apostle Iohn likewise writing to children young and old men plainely implyeth that no age is exempted but euen little children must reade that they may be seasoned with the knowledge of Gods truth from their tender age like young Timothy and the children of the elect Lady and so being trayned vp in the way which they should chuse when they are old they will not depart from it and hauing this sound foundation of knowledge layd they may haue the building of faith and piety more easily erected and set vp in them And young men also must reade the Scriptures that being armed with this sword of the Spirit they may be the better enabled to resist the tentations of the diuell the world and their own flesh which in that age are most strong and violent Finally old men after they haue gotten much knowledge must still diligently studie the Scriptures that they may be the better confirmed and settled in the things which they know recall those things to memory which that age otherwise is apt to forget and that hauing knowne God and his Christ from the beginning not onely by reading and hearing but by much experience they may be refreshing and renewing this knowledge be the better able to walke themselues in this cleare light and guide and direct others also by their fatherly instructions in the right way that they should chuse But yet in a more speciall manner this dutie of reading the Law and Word of Deut. 17. 18 19 Iosh 1. 8. God is pressed vpon Princes and Gouernours that being inlightened with the knowledge of Gods will and truth they may themselues yeeld obedience vnto it seeing hereby they shall not onely saue their owne soules but also bee a meanes of the saluation of many others their liues and actions being exemplarie and powerfull to draw those which are vnder them to follow and imitate them in that which is either good or euill And also that hauing this light to guide them they may administer righteous iudgement and gouerne the people committed to their charge in the feare of the Lord establishing amongst them Gods true Religion and maintaining in all their dominions iustice and truth But aboue all others the Ministers of Gods Word are religiously bound to exercise themselues diligently in reading the Scriptures seeing they must not onely haue skill to direct themselues and their owne families but to instruct all others committed to their charge in the Word and will of God for the Priests lips Mal. 2. 7. must preserue knowledge and the people must seeke the Law at their mouth for he is the messenger of the Lord of hosts And he principally more then ordinary Christians must giue attendance to reading exhortation and doctrine 1. Tim. 4. 13 16. and continue in them because in so doing he shal both saue himselfe and those that heare him §. Sect. 2 That we are chiefly to be exercised in reading and studying of the Scriptures The second generall point to be considered is the subiect matter of our reading of which wee must make good choyce seeing it were much better not to reade at all then to spend our time in perusing such bookes as are prophane teaching nothing but vanitie and lyes wantonnesse ribaldry and contempt both of Religion common honesty in which number are books of scurrilous iests plaies and Machiauellian policie For as we say in the prouerbe Where God hath his Church there the diuell hath his chappell and apishly imitating the diuine Maiesty that he may blinde his followers get from them the like glory and especially that he may disgrace Gods holy ordinances as God hath his Sacraments Ceremonies so he will haue his to seale vp to his vassals their more assured condemnation And as God hath his bookes of holy Scriptures contayning his will and Lawes for the sanctifying and gouerning of his people so the deuill will haue scribes inspired with his will to set forth bookes of hellish impieties and damnable policies for the corrupting of mens iudgements the poisoning of their hearts and manners and the trayning vp and gouerning of his subiects in all sinne and wickednesse And therefore all those who desire to please God in the duties of a godly life must with as much care flee such bookes as Mariners doe the rockes and sands and as they professe themselues Gods seruants so they must make choyce of such bookes as will better their knowledge and practice in his Lawes as they professe themselues of the Christian Religion so they must read and studie such bookes as being religious will further them in Christianity and enable them to performe vnto God more diligent and faithfull seruice In which respect the Booke of holy Scriptures contained in the Old and New Testament is to be preferred aboue all others seeing it is the foundation and ground of them all which hauing God for it Author is of infallible truth and is to be beleeued in its owne sole authority and needeth not the confirmation of reason or any humane testimony but shineth like the Sunne in it owne light Whereas all writings of men who are subiect to errours are onely so far foorth to be beleeued and imbraced as they are consonant and agreeable with it For all men are lyers and through their ignorance subiect to errors apt to deceiue and to be deceiued and therefore are no further to be credited then as their sayings and works are approoued by the Canon and rule of Gods infallible truth Besides that the Word of God is of more maiesty power efficacie then any mortall mans and his more immediate ordinance which being more effectually assisted and wrought into our mindes and hearts by his holy Spirit is of greater efficacie for the inlightening of our vnderstandings the mollifying of our hearts the strengthening of our Faith and sanctifying of our affections then all other writings without it And this Dauid found by experience professing that by studying and meditating in the Booke and Law of God he became wiser then the Ancients and of more vnderstanding then his teachers Psal 119. 9◠100. §. Sect. 3 Their obiection answered who pretend the obscurity of the Scriptures Neither let any man pretend that the Scriptures are of such difficulty and so hard to be vnderstood that priuate men must not presume to Psal 19. 7 8. Pro. 1. 4. read them seeing they haue plainely taught vs that the Law of the Lord inlighteneth the eyes and maketh wise the simple And wise Salomon telleth vs that this was one chiefe end of his penning that portion of holy Scripture that he might giue subtilty that is more then common knowledge to the simple and to the young man knowledge and discretion So that though the Scriptures finde men simple and ignorant yet they doe not leaue them so seeing they
leading of a godly life they also escape many temporary Heb. 6. 6 7 8. iudgements and sharpe afflictions whereby God like a gracious and wise Father doth correct his children when they neglect their dutie and sinne against him which differ nothing from the punishments that are in this life inflicted vpon the wicked in their matter and oftentimes very little in the quantity and sharpnesse of the stripes but onely in the causes from which they proceed which is the loue of a gracious Father towards the one and the anger of a iust and seuere Iudge towards the other also their diuers ends the chastizements of the Faithfull being intended for their good and amendment that they may not being iudged be condemned with the world but 1. Cor. 11. 32. the punishments of the wicked for the satisfying of Gods Iustice by inflicting on them deserued punishments But howsoeuer the sinnes of the Faithfull cannot moue the Lord to reiect them or cause his loue to depart from them seeing it is one branch of the couenant made in Christ that he will loue them with an euerlasting loue and pardon all their sinnes yet they doe moue him to correct them with the rod of men and Ier. 31. 3 31 33 34. 2. Sam. 7. 14. Psal 89. 31 32. Heb. 12. 6. Apoc. 3. 19. the stripes of the children of men for he chastizeth euery sonne whom he loueth and receiueth that being pulled out of their sinnes by strong hand which they would not flee and forsake out of meere loue they may by their vnfained repentance and amendment escape eternall condemnation as wee see in the example of Dauid the Corinthians and many others The which his iust yet gracious seuerity there is no possible 1. Cor. 11. 31 32 33. meanes to escape no not though Noah Daniel and Iob should intercede for vs or any other who are most highly in his fauour vnlesse Ezek. 14. 13. we preuent these sharpe corrections by leading a godly life and fleeing from sinne which is the cause of them or stay Gods hand by turning from our sinnes by vnfained repentance Which course if wee take wee shall be freed not onely from eternall punishments but also from temporary afflictions which our sinnes doe bring vpon vs vnlesse it be such as the Lord inflicteth for the triall of his graces in vs that being approued they may be crowned with an answerable measure of ioy and heauenly happinesse According to that of Salomon A prudent man foreseeth the euill and hideth himselfe but the simple passe on and are punished Or if by our sins we haue brought them vpon Pro. 22. 3. vs yet repenting of them and returning into the waies of righteousnesse we shall when we crie vnto God obtaine helpe and deliuerance according to that of the Psalmist The righteous crie and the Lord heareth Psal 34. 17. and deliuereth them out of all their troubles Seeing then no chastening for the present seemeth ioyous but grieuous what a strong motiue should Heb. 12. 11. this be to perswade vs to forsake all our sinnes and to serue the Lord in the duties of a godly life seeing wee haue hereby this singular benefit of being freed from temporary afflictions which are so sharpe and bitter vnto vs A third benefit which will redound vnto vs by leading of a godly life is that being vnblameable giuing vnto none any iust cause of offence we shall hereby stop the mouthes of wicked men so as they shall not be able to reproch vs nor blemish our good name by their calumnies slanders with any shadow or colour of truth And this was a strong reason to moue the Apostle to walke in a godly vnblameable life that by exercising himself herein he might haue alwaies a conscience voyd of offence towards God towards men And this Act. 23. 1. 24. 16. Tit. 2. 7 8. argument he vseth to perswade Titus to shew himselfe in all things a patterne of good workes that he who was of the contrary part might be ashamed hauing no euill thing to say of him Thus the Apostle Peter exhorteth vs to sanctifie the Lord in our hearts and to haue a good conscience in all things 1. Pet. 3. 15 16. that whereas wicked men speake euill of vs as of euill doers they may be ashamed that falsely accuse our good conuersation in Christ And perswadeth the Faithfull to abstaine from fleshly lusts and to haue their conuersation honest 1. Pet. 2. 11 12. among the Gentiles that whereas they spake euill of them as of euill doers they might by their good workes which they should behold glorifie God in the day of visitation And thus he moueth subiects to shew all obedience to Magistrates because it is the will of God that by wel-doing Vers 15. they should put to silence the ignorance of foolish men Or if wee cannot thus farre preuaile with them by our holy conuersation in respect of their maliciousnesse but that they will seeke to disgrace vs by their vniust slanders and reproches yet may wee in the confidence and peaceable cleerenesse of a good conscience stand out against them as a brazen wall beating backe their false calumnies vpon their owne heads and like immoueable rockes returne their fome and froth vpon themselues when as all that heare them shall condemne their malice and fals-hood Yea they shall by their slanders but giue occasion vnto all men to speake of our innocencie in which respect as Iob speaketh though they should write a booke against vs Iob 31. 35 36. wee might take it vpon our shoulders and binde it as a crowne vnto vs and that not onely a Crowne of Fame in this life but of Glorie also in the life to come according to that of our Sauiour Blessed are Matth. 5. 11 12. yee when men shall reuile you and persecute you and shall say all manner of euill against you falsely for my sake Reioyce and bee exceeding glad for great is your reward in Heauen And that of the Apostle Peter If yee be reproched for the Name of Christ happie are yee for the 1. Pet. 4. 14. Spirit of Glorie and of God resteth vpon you Now what a strong reason this should bee to mooue vs to walke vnblameably in the duties of a Godly life it may hereby appeare if wee consider how precious and excellent a good name is seeing as the Wiseman speaketh A Good name is rather to be chosen then great Riches Pro. 22. 1. and louing fauour rather then Siluer and Gold And is to be preferred before the most precious oyntment seeing it smelleth most sweetly both to our selues and others which are neere and farre off Eccl. 7. 1. §. Sect. 4 That a godly life doth much strengthen vs against Satans tentations A fourth benefit of a godly life is that it much strengtheneth vs against the assaults of Satan and so armeth vs against all his
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
so much in respect of the cleere euidence heereof in it selfe or the forciblenesse of the arguments which are brought to conuince and perswade naturall reason as in regard of Gods authority who is most infallible in his truth infinite in his goodnesse and almighty to performe whatsoeuer he hath promised Which assent being effectuall in vs doth worke in our vnderstandings a perswasion that our sinnes though in themselues haynous yet compared with Gods infinite mercies and the all-sufficient merits of Iesus Christ are pardonable in our iudgements a precious and high esteeme of these mercies and merits aboue all worldly things In our hearts an hungring and thirsting desire to be made partakers of them for the remission of our sinnes in our wils a firme resolution to renounce all other meanes and to rest wholly vpon Gods mercies and Christs merits for our iustification and saluation And in our actions a carefull indeuour to vse all good meanes whereby we may bee more and more assured of Gods loue in Christ and among the rest in all things to please God in all our thoughts words and workes that so we may glorifie him from whom wee expect so great grace and mercy and make our calling and election sure The third thing required is an apprehension and application of the promises of the Gospell the infinite mercies of God and all-sufficient merits of Christ vnto our selues in particular which is the forme and very life of faith and maketh the things thus applyed vsefull and effectuall for our iustification and without which wee shall haue no more benefit by them then a man hath by a soueraigne salue and cordiall medicine not applyed and taken or by warme clothes which are not put on The last thing required is affiance and confidence when as knowing assenting vnto and applying Gods mercies and Christs merits vnto our selues we rest and rely wholly vpon them for our iustification and saluation §. Sect. 6 That after illuminatiō there are three degrees of faith and the maner how they are wrought in vs. So that after illumination there are three degrees of faith the first is an effectuall assent to the promises of the Gospell which worketh in our hearts an hungring desire after Christ and his benefits and in our wills a resolution to cast our selues vpon him alone for our saluation By which the Christian truly liueth but yet like a new borne babe who weakely performeth the actions of life but knoweth not that he either liueth or mooueth And so weake it is in apprehension and application that he can hardly discerne it and often calleth in question whether he hath any hold at all or no. It is strong in desiring but feeble in performing resolued by all meanes to sticke vnto Christ but yet scarce sensible of any vnion It admireth the glorious beames and brightnesse of Gods loue shining in the Word but feeleth little warmth of ioy and comfort by it in his owne heart and conscience It worketh in the weake Christian an hungring after the sincere milke of the Word that he may grow vp thereby but with little or no sense that he is nourished or any whit increased in the spirituall growth He seeketh earnestly for grace and peace but they seeme to fly from him and is still wishing for more and more but hath little comfort in feeling and fruition His desires so farre exceed the proportion which he hath receiued that it is swallowed vp of them so that nothing in appearance remaineth And like couetous men he thinketh not on what he hath but vpon what he hath not and spends a great part of that time in complaints of his wants which should be imployed in praysing God for that plenty which hee hath receiued But this faith is still in growth though they that haue it doe not see it growing for the Lord is no more ready to inlarge our hearts with hungring desires after grace then to satisfie them this being his maine end why like the Merchant hee stretcheth out these empty bags that he may replenish them with a greater portion of these hid treasures And therefore when the weake beleeuer carefully and conscionably laboureth in the vse of all good meanes for the strengthening and increasing of his faith as hearing the Word Sacraments Meditation Prayer and such like the Lord with his Spirit so blesseth them vnto him that from this first degree of faith he commeth to the second namely to a comfortable apprehension of Gods promises as belonging to himselfe to some sense and feeling of the loue of God shed abroad in his heart by the holy Ghost and to some assurance that hee in particular hath part and interest in Gods mercies and Christs merits whereby he is iustified and shall be saued And this is the second degree of faith which being but weake in the apprehension of Christ and his righteousnesse and in the sense and feeling of Gods loue is assaulted with much doubting and oftentimes shaken with grieuous tentations whereby the Christians hold seemeth for the time wholly lost and his faith in the operations of it almost quite extinguished and therefore hauing attained vnto this degree he resteth not in it as sufficient but laboureth in the vse of all good meanes whereby his faith may bee more and more strengthened and increased vntill it come to the third and last degree of perfection which is that plerophorie and fulnesse of perswasion of the remission of our sinnes of our vnion with Christ and Gods vnchangeable Rom. 8. 38 39. loue towards vs in him from which nothing in the world shall be able to diuide vs as we see in the Apostle Pauls example Vpon which followeth Christian security in the assurance of Gods protection and peace of conscience that passeth all vnderstanding which though it be assaulted yet Rom. 5. 3. is seldome impeached and impugned with any violence of tentations trouble of mind or terrours of conscience And from hence springeth inward ioy vnspeakeable and glorious out of our assurance and sweete feeling 1. Pet. 1. 8. of Gods loue and the certaine perswasion of our owne saluation whereby wee are made cheerefull and constant not onely in doing all which God commandeth but also in suffering whatsoeuer hee inflicteth §. Sect. 7 That the duties of a godly life hold a proportion with our faith whether it bee weake or strong And these are the degrees of a liuely faith without which or some one of them we cannot doe any thing pleasing vnto God or set one step forward in the way of godlinesse for faith is a cause and an inseparable companion of a godly life of which if we be destitute in the least degrees well may we be ignorantly deuout and zealously superstitious but wee shall neuer performe any one dutie in such sort as God will accept of it And according to the degree and measure of our faith such also will bee our fruits of godlinesse they holding a proportion the one with