perfect obedience Hee is infinite and therefore the actions of all things finite must tend vnto him and bee determined in him as their supreme end And being infinite hee is but one onely God and therefore requireth our whole seruice there being none other to be worshipped and serued but he alone He is an holy Spirit and therefore must be serued not onely outwardly with our bodies but also with our soules in spirit and truth He is in his nature most pure Joh. 4. 24. and simple without mixture or composition and therfore we must yeeld vnto him simple and pure obedience without any by-respect or the mixture of humane inuentions with his most pure and perfect will Hee is eternall and is therefore to be serued and glorified in all ages and from the beginning to the end of times seeing he is to day yesterday and Heb. 13. 8. the same for euer and alwaies liueth to reward those that serue him and to take vengeance of them who rebell against him He is immutable and vnchangeable in himselfe and in his loue goodnesse bounty mercie and iustice toward vs and therefore ought to be serued of vs dayly and constantly without any leuity or wauering seeing there is no change in him towards vs. He is immense and omniscient so that wheresoeuer we are we are in his presence whatsoeuer we doe we are in his sight and therefore we are alwaies and in all places to carry our selues in all dutifull obedience as being euer in the view of our Lord and Master who standeth by and taketh notice of all our actions He is all-sufficient to reward our seruice and to preserue all those who depend vpon him against all enemies and therefore we must not be discouraged in his seruice by any worldly or spirituall wants seeing he is abundantly able to supply them nor by the aduerse attempts of any that oppose vs seeing he alone though we had no other helpes is sufficient to protect vs and to bring to nought whatsoeuer might or malice seeketh to hinder vs in the waies of godlinesse He is God blessed for euer yea blessednesse it selfe in whose fruition consisteth all happinesse and therefore ought to be serued with all the powers of our bodies and mindes seeing he only is able to make vs blessed He is Almighty and able to doe whatsoeuer pleaseth him the which also should effectually withdraw vs from all 1. Cor. 10. 22. Ier. 7. 19. sinne seeing thereby wee prouoke him to wrath who is powerfull to punish vs and moue vs to serue him in all Christian duties seeing hauing all power in heauen and earth he is able to reward vs in our wel-doing He is true yea truth it selfe and in this regard ought to be serued seeing he will most assuredly make good all his gracious promises which he hath made to all that serue and please him and contrariwise will bring to passe all his fearefull threatnings against those who neglect and disobey his commandements His will is absolutely good and the most perfect rule of righteousnesse and therefore our wills and actions must be conformable vnto it seeing so farre as they digresse and differ they are wicked crooked and erroneous So also the Lord is good yea the chiefe and supreme Goodnesse vnto which all things are to be destinated as their principall and supreme end the which should make vs deuote our selues wholy vnto his seruice seeing thereby both wee and our actions doe attaine vnto their supreme end and chiefe perfection and contrariwise become vaine and to no purpose if we and they be not thus imployed He is holy yea holinesse it selfe and therefore ought to be serued in holinesse and righteousnesse of all that approch neere vnto him and would be esteemed of his family for being himselfe holy he delights in those who are like him in holinesse neither can his pure eyes indure sinnefull pollution as being most contrary to his diuine nature He is gracious bountifull and munificent and therefore is to be serued with all diligence and cheerefulnesse seeing he who is so beneficent and liberall to all his creatures will be vnspeakeably bountifull towards those who glorifie him by their willing obedience He is louing gracious yea Grace and Loue it selfe and therefore being also infinitly louely deserueth worthily all loue and that wee should bring forth the fruits of it by doing all things that are pleasing in his sight He is most mercifull gentle patient and long-suffring and therefore is to be serued with all cheerefulnesse and comfort seeing he is so mercifull that he pardoneth all our sinnes so milde and gentle that he passeth by all our infirmities so patient and long-suffring that when wee are slack and slothfull in our dutie he doth not presently inflict deserued punishment but beareth with vs and expecteth our amendment He is iust yea Iustice it selfe the which also should make vs spend all our time in his seruice seeing without any respect of persons Act. 10. 34. he is the same to all that obey him and will not faile to recompence to the full our labour of loue nor to giue vnto vs that rich inestimable wages wherewith he hath graciously bound himselfe by couenant to reward our seruice nor contrariwise to inflict deserued punishments vpon those who being bound to serue him neglect their dutie And thus also those attributes which are improperly ascribed vnto God as shewing rather his actions then affections and his workes towards vs rather then his nature in himselfe may also yeeld vnto vs powerfull reasons which may moue vs to serue him As his anger and hatred against sinne and sinners which is nothing but his rewarding Iustice recompencing them as they haue deserued may moue vs effectually to flee all sin and wickednesse seeing his wrath is a consuming fire and wee like stubble before it in which regard it is a fearefull thing to fall into the hands of the euerliuing God His ioy whereby he Heb. 10. 31. delighteth himselfe in those that feare and loue him and so also replenisheth them with all ioy and happinesse in the fruition of him and his loue His sorrow and displeasure when wee vnkindly grieue him by our sinnes who hath beene so kinde vnto vs and if we make him sorry who is our ioy who shall glad our hearts in the day of our sorrow and comfort vs in our mourning His repenting in doing vnto vs the good he hath promised when wee doe euill and in bringing vpon vs his Iudgements threatned when wee turne from our sins and reconcile our selues vnto him by our wel-doing Finally his iealousie which is mixt of loue and anger should make vs wholy deuote our selues to his seruice seeing he can abide no corriuals in our loue and dutie but will be loued serued with all our hearts and with all our soules and therefore wee must not deuide our selues betweene God Matth. 22. 37. and the deuill the world and our
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
Rom. 8. 6 7 8. Gen. 6. 5. which is enmitie against him and our naturall imaginations which are only and continually euill Fourthly if we neglect the direction of Gods Word in performing seruice vnto him though it bee not in the matter but the manner onely God will neglect our seruice as being meere will-worship and not that which he hath appointed according to his saying to the Iewes by the Prophet Esay Who hath required these things at your hands yea he will reiect it as odious and abominable as he did the sacrifices Esa 1. 12. of the Iewes who in seruing him chose their owne wayes and in their hearts and soules still delighted in their abominations when in outward appearance they seemed deuout in offering vnto him sacrifices and oblations Esa 66. 3. as elsewhere he protesteth by the same Prophet Neither will our good meanings blind zeale and superstitious deuotion make our will-worship accepted of God seeing they are in themselues sinfull and one sinne will not excuse another Yea if we haue no better guides to direct vs we shall for Gods true seruice imbrace and euen tire our selues in the seruice of the deuill as we see in the example of the Iewes whose blinde zeale misled them out of the way of saluation into the way of destruction whilest neglecting the righteousnesse of faith in Iesus Christ they indeuoured to establish their owne righteousnesse And of the Apostle Paul who by Rom. 10. 3. an ignorant zeale was made as hee confesseth euen mad against the Act. 26. 11. Saints and with all raging crueltie set himselfe to destroy the Church of God And finally of those honourable women spoken of in the Acts of the Apostles who out of their blinde deuotion raised persecution against Paul and Barnabas and expelled them out of their coasts Fifthly if wee serue Act. 13. 50. not God according to his will and Word but according to our owne good meanings and blinde deuotions it will not be pleasing to God as not being done in faith but doubtingly not knowing whether the duties which wee performe bee agreeable to his will or no or rather without doubting we may know that our seruice is not according to Gods will and therefore displeasing vnto him seeing he hath prefectly reuealed his will in his Word both concerning that which he would haue vs doe and Rom. 6. 23. that which he would haue vs leaue vndone and consequently such seruice is not only without but contrary to faith and most odious vnto God Sixthly all our paines taken in this seruice which is not warranted by Gods Word but done according to our own inuentions good meanings and traditions of men are in vaine and all our labour lost which is thus spent in will-worship and blinde superstition according to that of our Sauiour In vaine they worship me teaching for doctrines mens precepts Yea Matth. 15. 8 9. they are not onely vaine and as the Apostle speaketh perish in the vsing Col. 2. 22. but euil both simply and by accident for who can bring good out of euill that which is cleane out of that which is vncleane or spirituall seruice vnto Iob 14 4. God out of the forge of our carnall reason and euill imaginations seeing Gen. 6. 5. John 3. 6. our Sauiour hath taught vs that that which is of the flesh is flesh and that which is borne of the Spirit is Spirit And as it is simply euill in respect of the euill fountaine from which it springeth so also accidentally in that it is preferred before the Word and will of God and by taking place of it doth cause it to be cleane thrust out of dores as we see in the example of the superstitious Pharises who in setting vp their owne traditions made Math. 15. 4 5 6. Gods Commandements voyd and of none effect and of the Papists who by making roome for their blinde deuotions haue quite exiled all the parts and meanes of the true seruice of God In which regard all the labour which is thus spent doth not only not please God and so lose all reward but much displease him and prouoke his wrath and pull downe his heauie iudgements vpon all such as tender such seruice vnto him both in this life and the life to come Of the former we haue an example in Nadab Leuit. 10. 2. 9. 24. and Abihu who were consumed with fire from heauen because they offred strange fire vnto God and did not vse that fire which he had sent downe from heauen to this purpose In Saul whose kingdome was rent from him either for offering sacrifice himselfe which did not belong vnto him for which sinne also Vzziah was smitten with leprosie or for not staying the time appointed by God and his Prophet Samuel And in Vzzah who 2. Chro. 26. 19. was smitten with present death because being but a Leuite he tooke vpon 2. Sam. 6. 6. him to touch the Arke which none might doe but the Priests and suffered it to be carried in a cart which should haue beene borne vpon their shoulders Num. 4. 15. Vnto which punishments and the like of this life God will adde those eternall punishments in the life to come vpon those that adde vnto or detract from his will which the Apostle Iohn threatneth against those who adde vnto or detract from his Prophecie namely losse of heauenly Apoc. 22. 18. happinesse and all the plagues written in that booke among which are the torments of hell fire euerlasting condemnation of body and soule And therefore when we come thus farre as to haue feruent desires and great deuotion to serue God let vs take heed that the deuill doe not delude vs by perswading vs through his instruments to spend all our labour not onely in vaine but also to losse nor to lay out our good intentions as it were good coyne vpon the base trifles of humane traditions will-worship and our owne inuentions as worshipping of Saints and Angels Masses Pilgrimages Popish Fasts Penances and punishing of our bodies mumbling of Latine Prayers without vnderstanding satisfactions and such like seeing these are not onely not commanded but expresly contrary to Gods will and Word And the Apostle also hath giuen vs warning to take heed of and auoid them as hauing only a shew of wisedome in will-worship and humilitie and not sparing of the body and in truth are meerefolly being Col. 2. 23. flatly opposite to the wisedome of God But resoluing to please God by leading a godly life let vs make his will reuealed in his Word the rule and squyre of all our actions resoluing and indeuouring to do that which in this Word is commanded and inioyned and to leaue vndone what in it is forbidden and condemned §. Sect. 4 The speciall duties in which a godly life chiefly consisteth And thus we see what is the maine and generall matter of a godly life namely such a
knowing that there is a God we must worship and serue him and professing him with our lips we must not deny him in our liues Knowing that he is a Spirit we must not rest in bodily exercise which profiteth nothing but worship him in spirit and truth Knowing that he is infinite and omnipresent we must with Enoch walke with God and in all things carry our selues as before him Knowing that he is all-sufficient we must trust in him for all things both in the presence and absence of inferiour meanes Knowing that he is omniscient and the searcher of our inward parts wee must approue our hearts as well as our workes vnto him and make conscience of committing secret sinnes as well as those which are open and manifest to the world Knowing that he is omnipotent we must depend vpon him for preseruation from all euill and defence against all enemies and that in greatest difficulties and dangers because things euen impossible to men are possible with God Knowing that he is the chiefe Good we must loue him aboue all things knowing that he is true yea truth it selfe wee must beleeue his Word and promises Knowing that he is iust we must feare to offend him that he is mercifull we must hope in him that he is bountifull we must do cheerefull seruice to so gracious a Master Knowing that he is but one God wee must worship him alone and not false gods and grauen Images and set vp no Idols in our hearts as the earthly Mammon with the couetous worldly honours and vaine glory with the ambitious and carnal and sinfull pleasures with those that are voluptuous Finally knowing that he is one in essence three in persons we must worship the Vnity in Trinity Mat. 1. 6. Knowing that God the Father is our Father in Christ we must reuerence 1. Pet. 1. 17. Luke 1. 74. feare and loue him that God the Sonne is our Redeemer we must worship and serue him in holinesse and righteousnesse before him all the daies of our liues and knowing that the holy Ghost is our Sanctifier 1. Thes 4. 4. 1. Cor. 6. 19. and dwelleth in vs wee must possesse our vessels in purity and honour that wee may bee fit temples and habitations for this holy Ghest c. §. Sect. 4 Of the meanes of sauing knowledge And this is that sauing knowledge which is necessary to a godly life the which we haue not of our selues for euery man is a Ier. 10. 14. beast in his owne knowledge b Ier. 4. 22. 1. Cor. 2. 14. wise vnto euill and vnto any good without vnderstanding but it is a grace and free gift of God as before we haue shewed And therefore if we would obtaine it wee must carefully and conscionably vse all good meanes which hee hath appointed for this purpose And first we must begge this grace of God by feruent and effectuall prayer according to that of the Apostle Iames c Iam. 1. 5. If any man want wisedome let him aske it of God that giueth all men liberally and vpbraideth not and it shall be giuen him as we see in the example of d 1. King 3. 6. Salomon and desire him to send his holy Spirit into our hearts which will e Iohn 16. 13. leade vs into all truth and like a f Apoc. 3. 18. precious eye-salue will open and illighten the blind g Psal 119. 18 27. eyes of our vnderstandings that we may see the wonders of Gods Law The which our prayer will be more effectuall to preuaile with God if we craue this knowledge to this end that we may glorifie him by it according to that of Dauid Make mee Psal 119. 27. to vnderstand the way of thy precepts so shall I talke of thy wonderous workes and make our knowledge the rule of our liues practising the things we know in the whole course of our conuersation to which end Dauid beggeth it of God Teach me O Lord the way of thy statutes and I shall keepe it Vers 33. 34. vnto the end Giue me vnderstanding and I shall keepe thy law yea I will obserue it with my whole heart Secondly let vs be diligent in hearing reading and meditating of Gods Word which giueth h Psal 19. 7 8. 119. 130. Pro. 1. 3 4 5. light and vnderstanding vnto the simple and is sufficient to make vs i 2. Tim. 3. 15 16 17. wise in all things vnto saluation and to make the man of God perfect and throughly furnished vnto all good workes Thirdly we must vse holy conferences with others whereby we shall inrich our mindes by communicating with them in their stocke and more firmely imprint in our memories that which we know already according to that of the Apostle Let the Word of Christ dwell in you richly in all wisedome Col. 3. 16. teaching and admonishing one another Fourthly we must labour to be reconciled vnto God in Christ and then becomming his friends hee will make vs acquainted with his will and counsailes according to that of our Sauiour I haue called you friends for all things that I haue heard of my Father Iohn 15. 15. I haue made knowne vnto you Fifthly let vs labour to haue our harts fraughted with Gods feare for if any man feare the Lord him shall he teach the way Psal 25. 12. 1. Pet. 5. 5. Psal 25. 9. Matth. 11. 25. 1. Cor. 3. 18. that he shall chuse Sixthly let vs decke our selues with humility for hee giueth his grace to the humble and teacheth him his way he reuealeth his secrets to little babes and hideth them from those who are wise and prudent in their owne conceits And therefore we must be fooles to our selues and to the world if we would be wise to God and our owne saluation For there is no true wisedome but in the sauing knowledge of God and his will and holy obedience yelded vnto them according to that of the Prophet The wise men are ashamed they are dismaied and taken lo they haue Ier. 8. 9. Deut. 4. 6. reiected the Word of the Lord and what wisedome is in them Seuenthly wee must labour after holines for God reuealeth his mysteries vnto his Saints but Col. 1. 26. will not suffer his wisdome to enter into a prophane and malicious soule as we see in the experience of the greatest Prelates and Doctors of the world who liuing in prophanenesse and all sensuality haue not so much feeling sauing and experimentall knowledge of God and the mysteries of his Kingdome as many silly women and simple Ideots Lastly wee must put those things in practice which we already know and then will God reueale more vnto vs and fasten that which we know already in our hearts and memories for as our Sauiour saith If any man will doe his will he shall Iohn 7. 17. know of his doctrine and we shall with Dauid be wiser then the ancient yea Psal 119.
as perfect and what they did seemed iust and 1. King 15. 11. right in his eyes Whereas on the other side how glorious soeuer our words and actions seeme to be yet if we regard wickednesse in our hearts the Lord Psal 66. 18. will not regard vs nor our prayers if we will not lay Gods Word to our heart Mal. 2. 2. to giue glory to his name he will send a curse vpon vs by which euen his blessings shall be accursed §. Sect. 3 That God respecteth no duty vnlesse it proceed from a pure and sincere heart Neither can any duty of a godly life which we performe vnto God be approoued of him vntill our hearts bee first approoued And as Dauid 2. Sam. 3. 13. Deut. 6. 6. would not accept of Abners seruice nor let him haue the fauour of seeing his face except he brought his wife with him so neither will the Lord regard any seruice which we offer vnto him if we leaue our hearts behind vs which are aboue all other parts espoused vnto him by solemne Couenant In all our obedience the heart is chiefly required These words which I command thee this day shall be in thine heart ye shall lay vp these words in your heart and in your soule and binde them for a signe vpon your hand that they may be as frontlets betweene your eyes And againe Set your hearts vnto Deut. 11. 18. 32. 46. all the words which I testifie among you this day In our conuersion vnto God the heart must first turne vnto him Turne ye vnto me with all your heart c. and rent your heart and not your garments and turne vnto the Lord your Ioel 2. 12 13. God Breake vp your fallow ground and sow not among thornes circumcise your selues vnto the Lord and take away the foreskin of your hearts In our Ier. 4. 3 4. spirituall warfare against the enemies of our saluation the Court of gard must keepe the carefullest watch about the Castle of our hearts that it may not be surprized neither by the secret treason of the flesh nor the open violence of the deuill or the world seeing if we lose this fort we shall lose the life of grace which is preserued in it according to that of Salomon Keepe thine heart with all diligence for out of it are the issues of life The curing Pro. 4. 23. our soules of their spirituall diseases must beginne at the heart and the inward cause of corruption must thence bee purged before there can bee any true reformation or sound health in the outward parts Euen as the heate of the face is not much abated by casting vpon it water or cooling things but by allaying inwardly the heate of the liuer Finally our seruice of God if wee would haue it accepted 1. Tim 4. 8. must not bee performed onely with the outward man for as the Apostle speaketh Bodily exercise profiteth little but it must bee the seruice of the heart and performed in spirit and truth Otherwise it Ioh. 4. 23. will bee vaine and but lost labour according to that of the Prophet cited by our Sauiour This people draweth nigh vnto mee with their lippes but their heart is farre from mee But in vaine they worship Matth. 15. 8. mee c. If wee wash our hands and not our hearts and make cleane the outside of the cup and platter and let the inside bee defiled with corruption and sinne wee shall not exceed the Pharises who by our Sauiours censure did not exceede the hypocrites and were worse then Publicanes and professed sinners and if wee gild the outside by a glorious profession and inwardly in the heart nourish our corruptions wee shall with them bee rightly compared to painted sepulchers which were outwardly glorious but within full of dead mens bones and all vncleannesse Mat. 23. 25 27. §. Sect. 4 That all true reformation repentance must begin with the consecrating of our whole hearts vnto God And therefore when we goe about the reformation of our liues let vs first begin witht he purging of our hearts and offer them vnto God as a Psal 40. 8. Psal 119. 112 167 141. 4. free-will offering and the first fruits of our new obedience if wee meane to haue a good crop of godlinesse and the whole haruest sanctifyed to our vse And this was Dauids practice watching chiefely ouer his heart that he might consecrate it aboue all other parts to the Seruice of God I delight saith he to doe thy will O my God yea thy Law is within my heart And againe I haue inclined mine heart to performe thy Statutes alway euen vnto the end My soule hath kept thy testimonies and I loue them exceedingly So Moses prayeth vnto God in behalfe of himselfe and the people Teach vs so to number our dayes that we may apply our hearts to wisdome Neither is it sufficient eyther to please God or to attaine vnto sanctification and a godly life to consectate our hearts in part only vnto Gods seruice and to reserue part for the seruice of the world For wee cannot serue two masters so contrary in disposition nor at once please God and Mammon as our Sauiour hath taught vs. We must not halt betweene two opinions but if God be God wee must serue him If Baal be God we must serue him God Matth. 6. 24. 1. King 18. 21. is a iealous louer and will indure no corriuals in the heart which aboue all parts he chiefely loueth And therefore if we intend to leade a godly life and to please God in all our courses wee must set our whole hearts to seeke and serue him and as he requireth loue him with all our heart and Deut. 6. 5. Mat. 22. 37. Psal 119. 10 34. with all our soule and with all our mind So Dauid With my whole heart haue I sought thee O let me not wander from thy Commandements Giue mee vnderstanding and I shall keepe thy Law yea I shall obserue it with my whole heart And thus Asa and his people entred into a Couenant to seeke the Lord God of 2. Chro. 15. 12. their fathers with all their heart and with all their soule §. Sect. 5 That we must take speciall care for the purifying of our hearts and wherein it chiefely consisteth By all which it appeareth how necessary it is that intending to lead a Godly life we deuote and consecrate our hearts yea our whole hearts Esa 66. 3. to the seruice of God And because he being most pure can indure no corruption or pollution and therefore will abhorre our most formall seruice if our hearts continue and delight in their abominations yea will as much hate the heart it selfe polluted with sinne if it be offered vnto him as Swines blood or a dogs head therefore from hence also it appeareth how necessary it is when we set our selues to please God by a godly life to take speciall care to
no contentment in their greatest abundance but like sweete drinkes encrease thirst and as fuell put into the fire inflame the heate of carnall concupiscence Or if they giue some seeming content in the time of health yet how little pleasure doe we take in them vpon our sicke beds though they haue some taste vnto our carnall appetite in the time of life and strength yet what an after tang leaue they at parting and how little comfort and contentment bring they against the terrours of death and the dreadfull apprehensions of approaching Iudgement §. Sect. 4 The third reason which is taken from the necessity of piety The third reason is taken from the necessity of piety seeing without it wee can haue no assurance of any spirituall benefit neither in this life nor in the life to come For it is the end which God hath proposed vnto Ephe. 1. 4. them all vnto which he most certainely attaineth if we euer attaine vnto them seeing he who is infinite in wisedome and power can neuer faile of his end which he propoundeth to his actions Now the Lord hath chosen vs that we should be holy hee hath redeemed vs out of the hands of all our Luke 1. 74. Col. 1. 22. spirituall enemies that we should worship him in holinesse and righteousnesse all the dayes of our liues We are reconciled by Christ in the body of his flesh through death that hee may present vs holy and vnblameable in Gods sight He hath adopted vs for his children that wee may be holy as he is holy He hath iustified and pardoned all our sinnes that being freed from Leuit. 19. 2. Mat. 5. 45. Rom. 6. 18. sinne wee may become the seruants of righteousnesse And therefore without this holinesse we can haue no assurance that we are elected redeemed reconciled adopted or iustified and consequently that we shall be saued for though it be not the cause of our happinesse yet it is the way that leadeth vnto it in which if we walk not we shal neuer come into that place of blessednes for without holinesse none shall see the Lord as the Apostle teacheth vs. Heb. 12. 14. §. Sect. 5 The fourth reason perswading vs to piety which is the consideration of Gods manifold mercies and of Christs comming to Iudgement Vnto these reasons we may adde the consideration of Gods manifold mercies in Iesus Christ which ought to bee notable inducements to moue vs to the imbracing and practising of piety For what greater incouragement can we haue to make vs zealous and cheerefull in the duties of Gods seruice then to consider how gracious and good God hath beene vnto vs in our creation redemption and continuall preseruation in giuing vnto vs his Sonne and pardoning our sinnes in freeing vs out of the cruell bondage of all our spirituall enemies and in multiplying his blessings vpon vs both in spirituall and corporall things And this argument the Apostle vseth to this purpose I beseech you therefore brethren by the mercies of God that yee present your bodies a liuing sacrifice holy acceptable Rom. 21. 1. to God which is your reasonable seruice And as the fruition of Gods present fauours ought to make vs forward in his seruice so also the consideration of his gracious promises concerning better and more excellent things in time to come euen the full fruition of his glorious presence and eternall blessednesse in his euerlasting Kingdome And this reason also the Apostle vseth to this end Hauing therefore these promises dearely beloued let vs 2. Cor. 7. 1. clense our selues from all filthinesse of the flesh and spirit perfecting our holinesse in the feare of God Finally the consideration of Christs comming to Iudgement should perswade vs vnto holinesse when as the heauens being on fire shall be dissolued and passe away with a noyse the elements melt with feruent heate and the earth with all the workes thereof shall be burnt vp For then onely they shall bee happy who haue beene holy and raigne with God in glory who haue faithfully serued him in holinesse and righteousnesse in the Kingdome of grace And thus the Apostle Peter reasoneth Seeing then saith he that all these things shall be dissolued what manner of persons ought yee to be in all holy conuersation and godlinesse But I shall 2. Pet. 3. 11. haue hereafter occasion to speake more fully of this point when I come to shew the manifold reasons and motiues which may induce and perswade vs vnto a godly life and therefore for the present I will content my selfe thus briefly to haue touched them referring the Reader for his more full satisfaction to the following discourse CAP. III. Of our adhering and cleauing vnto God with the full purpose and resolution of our hearts §. Sect. 1 Of the summe of the first Commandement WE haue spoken of piety which is the summe of the first Table And now it followeth that we speake briefely of the particular precepts the first whereof is contayned in these words Thou shalt haue no other gods before me or before my face The maine scope and summe whereof is this that wee know acknowledge and worship Iehouah the Father Sonne and holy Ghost in Trinity of persons and vnity of Essence and no other gods besides him For to haue God is in our mindes and vnderstandings to know and acknowledge him to bee our God all-sufficient incomprehensible omnipotent immutable eternall iust mercifull and infinite in all perfection in our hearts and affections to adhere and cleane vnto him with faith affiance hope loue zeale whom we know to be the chiefe Goodnesse and supreme cause of all our happinesse in our wills with all earnest desire and constant resolution to serue and obey him in all his Commandements with all the power and faculties of our bodies and soules whom we know and acknowledge to be the chiefe end of all things and so infinitely good gracious vnto vs and with our bodies actions and indeuours to worship and serue him alone with all our might and strength So that the true sauing knowledge of God is the ground of all other vertues and obedience as we haue shewed and therefore if wee would imbrace any vertues or perform any Christian duties of a godly life we must in the first place labour to haue our mindes inlightened with the knowledge of God and his truth without which our deuotion will bee no better then superstition and all our indeuours in the performance of religious duties meere will-worship and idolatry as wee see in the example of the Idolaters who in stead of worshipping the only true God worship stocks stones and Images Saints and Angels and in stead of doing Gods will in their deuotions do their owne wills and therefore tire themselues and spend all their strength in vaine §. Sect. 2 Of adhering to God what it is and the necessity of it But of this knowledge of God which is the maine ground of a godly life wee
the day of Iudgement and that we are Stewards and not absolute owners of the gifts which we haue receiued and so our greater gifts wil work in vs greater humility seeing they are but receipts and consequently debts for which we shall be accountant vnto God how we haue imployed them Ninthly let vs remember that though we haue neuer so many vertues and graces yet if pride bee mixed with them it will spoile them all seeing it is the poyson of all vertues a small portion whereof will infect a great quantity of wholesome meate and drinke Whereas humility is such an ornament as will adde much to their natiue beauty and make them truly glorious in the sight of God and men Tenthly let vs set before vs the examples of Gods seruants who as they haue excelled in all other graces so also in humility as of Abraham Iob Dauid Paul but especially of our Sauiour Christ himselfe the most perfect patterne of humility who being the Soueraigne Monarch of heauen and earth disdained not to wash his Apostles feete and being equall with his Father in all glory and Maiesty yet made himselfe of no reputation and tooke vpon him the forme of a seruant and being made like vnto men humbled himselfe and became obedient vnto death euen the death of the Phil. 2. 6 7 8. crosse Lastly if we would attaine to true humility we must not content our selues with the sparing and seldome vse of these meanes but exercise our selues daily in them because pride will not easily leaue his hold and though it be once or twice or many times repelled yet will it recouer new strength and make against vs fresh assaults yea it will spring sometimes from the roote of vertues and euen like the Phoenix when it is consumed with the fire of Gods Spirit it will re-enliue it selfe and out of its owne ashes recouer birth and being §. Sect. 7 Of externall worship with our bodies And thus much concerning those vertues whereby wee haue God inwardly in our hearts Besides which there is also required that wee haue him outwardly in our bodies and externall actions and that is when as with the outward man wee serue and worship him The which also we owe vnto God seeing hee hath created and redeemed both our 1. Cor. 6. 20. soules and bodies that wee should in both performe seruice vnto him And though alone it bee of small value for as the Apostle saith Bodily 1. Tim. 4. 8. exercize profiteth nothing yet doth the Lord require it with the other and that with the sweete incense of the heart and minde wee offer Rom. 12. 1. our bodies also a liuing sacrifice holy and acceptable vnto him which Daniel thought to bee a matter of such moment that hee chose rather to Dan. 6. bee cast into the Lyons denne then to neglect it for the space of a few dayes Our Sauiour also requireth not onely that wee haue in vs the heate of spirituall graces but that also that wee cause their light to shine out before men that they seeing our good workes may glorifie our Father Matth. 5. 16. which is in heauen For as naturall fire doth retayne its vertue and strength when as it hath some outward vent and when that is stopped is choaked and presently dies so doe our inward graces and vertues liue and flourish when they haue the outward vent of corporall obedience and externall workes of piety and righteousnesse but soone languish and are extinguished if they neuer put foorth themselues in these outward exercises Now this externall honour is either in outward signes or actions Of the former sort is religious adoration in externall signes and gestures as prostrating the body vncouering the head bending the knee lifting vp the hands which being considered as religious gestures are proper and peculiar to God alone Of the other sort is the outward seruice of God in calling vpon him vowing vnto him Apoc. 19. 20. 22. 9. swearing by his Name celebrating feasts to his honour and all outward obedience to the Law which in respect of the person to whom they are to be performed namely God alone and no other are all required in the first Commandement CAP. VII Of the duties which are required in the second Commandement as Prayer hearing the Word and administration of the Sacraments §. Sect. 1 Of the things generally required in the second Commandement WEE haue shewed that the first Commandement requireth that wee serue and worship Iehouah the onely true God In the three other Commandements of the first Table is shewed how he is to be worshipped and the time when The manner of his worship is how hee is to be serued in his solemne and set seruice required in the second Commandement or how he is to be glorified at all times in the whole course of our liues in the third The time when hee is principally to bee worshipped is vpon his Sabbaths required in the fourth Commandement In the second Commandement God requireth that we worship him the true God after a right and lawfull manner and by such meanes as are agreeable to his nature and which in his Word hee hath prescribed vnto vs vnto which wee ought not to adde from which wee ought not to detract any thing as hath before beene shewed For this is our reasonable seruice to worship so great a God not after our owne phantasies but according Deut. 4. 2. 12. 8 32. Ios 1 7. Pro. 30. 6. Apoc. 22. 18. to his owne will and with such a seruice in which hee delighteth Now hee delighteth in such a worship as is agreeable to his nature which being spirituall and true yea Trueth it selfe it followeth that wee must worship him by spirituall and true meanes and after a spirituall and true manner that is wee must conforme all the seruice which wee offer vnto God according to the prescript rule of his Word And thus wee are to worship God both inwardly with our soules and outwardly with our bodies Priuately by our selues in our families and publiquely in the congregation in which wee are to performe all our seruice with vnanimitie and ioynt affection as if wee all worshipped God with one heart and minde and with vniformity in all outward rites and actions as if wee had all but one body Act. 2. 1. 8. 6. Contrariwise the Lord in this Commandement forbiddeth both the contempt and neglect of his worship which is the sinne of Atheists and profane persons and also worshipping him by false meanes and after a false manner as first all will-worship and superstition which is deuised by mens braine and out of a good meaning and intention offered vnto him in stead of his true seruice of which sort is the making of any Image to represent God thereby or any other for religious vse the worshipping of these Images or of any thing else besides the true God by offering vnto them any part of that religious seruice which
example of God himselfe for our imitation that you may bee the children of your Father which is in heauen for hee maketh his Sunne to rise on the euill and the good and sendeth rayne on the iust and on the vniust And also by his Parable of the man which fell among theeues who being a Iew Luk. 10. 29. 30. was relieued by a Samaritane though an enemy to that nation and therefore approoued as a neighbour vnto him All men therefore being our neighbours they are all in respect of their persons to bee loued of vs with such loue in respect of the qualitie as is sincere vnfained and feruent euen as wee loue our selues although in respect of the quantitie wee may and ought in our loue to obserue diuers degrees For seeing wee loue others in and for God therefore wee must loue those aboue others which are of the houshold of faith and our kindred in the Spirit brethren of the same heauenly Father and fellow members of the same body in whom the Image of God most brightly shineth so the whole Church and Common-wealth more then a priuate man and among priuate men our parents children kindred Gal. 6. 10. 1. Tim. 5. 8. familiar friends and benefactours more then strangers or ordinary men §. Sect. 7 The meanes of louing our neighbours namely as our selues The manner of our loue towards our neighbours is that we loue them as our selues In which the loue of our owne persons is necessarily implied Leuit. 19. 18. Mat. 22. 39. for if the loue of our selues be the rule of our loue towards our neighbours then must our charity begin at home and from it as from the fountaine the streames of brotherly loue must spring and flow And howsoeuer we haue in the Scriptures no direct precept inioyning vs to loue our selues yet it is necessarily implied First when we are cōmanded to loue God for seeing loue vniteth vs vnto him who is the chiefe Good and fountaine of all happinesse we chiefly loue our selues in louing him in whose fruition consisteth all blessednesse and felicity Secondly in all those Commandements which require of vs that we seeke our owne good and preseruation both in respect of our soules bodies and states temporall and eternall both by auoyding all sinne which would hurt vs as selfe-murther vncleannesse prodigality exposing of our fame and good name to slanders and imputations and by imbracing all vertues and practising all good duties which may further our euerlasting saluation Besides where our Sauiour saith that whosoeuer loueth his owne life better then him Eph 5. 28 29. is not worthy of him he implyeth that wee ought to loue our selues but with such a loue as is subordinate to the loue of him who hath loued vs better then his owne life And the Apostle in pressing a mans loue towards his wife which ought to exceed all other naturall loue because of that neere vnion betweene them whereby they become one flesh vseth this as a reason that no man euer hated his owne flesh implying thereby that seeing man and wife are both one therefore we should loue our wiues as our selues and consequently our selues first according to which rule we are to loue them §. Sect. 8 That naturall and carnall selfe loue is not the rule of louing our neighbours but that which is holy and spirituall But seeing our naturall loue of our selues is carnall and earthly plunging vs head-long into sinne and death and is no better then true hatred in respect of those miserable effects and fruits which it produceth both to our soules and bodies therefore this carnall loue ought not to be our rule in louing our neighbours although in truth wee can loue them with no other whilest this loue ruleth and swayeth in vs but first this loue must be mortified in vs and in stead thereof our hearts must be replenished with a iust and holy loue whereby we loue our selues in and for God for the aduancing of our temporall and spirituall good and the eternall saluation of our soules and bodies in the fruition of him whom wee chiefly loue and with him of euerlasting ioy and happinesse And when wee thus truly loue our selues according to this rule wee must loue our brethren So that when we are commanded to loue our neighbours as our selues Leuit. 19. 17. it is not required that we should so loue them as we loue our selues in the state of corruption with a carnall and earthly loue which would draw them together with vs into eternall death and destruction and is therefore to be esteemed no better then hatred but as wee ought to loue our selues in the state of regeneration with a right lawfull and holy loue which is alwayes subordinate to the loue of God and louing him first and chiefly doth cause vs to loue them in and for him and not in such respects as are carnall and sinfull In which regard as we are bound to loue all men euen our enemies yea the most wicked in the world in respect of their persons which are Gods workemanship so not our dearest friends in respect of their vices or their vices together with them seeing our loue must be subordinate to the loue of God and for his sake and as we loue their persons which he also loueth so must wee hate their sinnes and corruptions euen as wee ought also to hate our owne because he hateth and abhorreth them And wee must loue our selues and them according to Gods will and not contrary vnto it so farre foorth as it may stand with Gods loue and not when there is any opposition betweene them And thus Dauid who mourned for his enemies because they Ps 119. 136 137 Psal 119. 113. Psal 139. 21 22. kept not Gods Law and prayed for them in respect of their persons yet hated them in respect of their sinnes which vvere hatefull to God as he often professeth §. Sect. 9 The properties of lawfull selfe-loue Novv the lavvfull and right loue of our selues hath diuers properties for first it is vnfained and not counterfeit and dissembled and seated and settled in the heart and not in the tongue and lips onely Secondly it is feruent and effectuall and not cold remisse and carelesse Thirdly constant and permanent and not fickle and mutable alienated and estranged by frailties and infirmities And such ought our loue to be towards our neighbours sincere and vnfained feruent and effectuall seeking by all meanes their good not onely in word but in deede and action doing Mat. 7. 12. that vnto them which we would haue them do vnto vs and finally we must loue them with a constant loue and not alienate our affections from them in regard of their frailties and imperfections And thus wee are to loue our neighbours either with a common and naturall loue sanctified by Gods Spirit or with a special and spirituall loue In respect of the former as euery man out of a naturall loue doth seeke
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 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
sence of our imperfections if wee did not also obserue men subiect to the like infirmities walking before vs in the wayes of godlinesse and inuiting vs to follow them who though they goe not so swiftly as they should yet haue much outstripped vs in the Christian race Furthermore this society and communion with the faithfull is a notable meanes to make vs familiar with God and to inioy the fellowship of his holy Spirit which is the chiefe bond that vniteth vs together in this holy communion For where two or three are gathered together in Matth. 18. 20. Christs name and Gods feare to performe Christian exercises and to further one another in the waies of saluation there he also is in the midst of them taking notice of their actions and making himselfe better knowne vnto them his face and fauour his bounty and goodnesse whereby they are incouraged with more chearefulnesse to doe him seruice §. Sect. 8 That good company preserueth vs from falling into many sins and inciteth vs to many duties Finally it is a notable helpe vnto a godly life because it is a powerfull Magna pars peccatorum tollitur si peccaturis testis assistat Seneca Epist 11. Malum quippe quod nemo videt nemo arguit c. Bernard Epist 115. meanes to restraine and pull vs backe when as we are ready to fall into any sinne In which regard that wise heathen man perswadeth his friend to suppose some graue man to bee present when he was alone because men would not easily offend if there were alwaies some by to bee witnesses of their faults And one of the Ancients vseth it as a reason to disswade from a solitary life because thereby wee become more prone to sinne seeing that euill which none seeth none rebuketh and where there is none to reprehend both the tempter assaulteth more securely and the offence is committed more licentiously If thou doest any good things in good company no man prohibiteth But if thou wilt doe euill thou art not suffered for presently thou art by many obserued reproued and amended whereas contrariwise if they behold any good they all admire it honour and imitate it In which respect also good company doth no more forcibly restraine vs from euill then incite and prouoke vs vnto that which is good For as iron sharpeneth iron so a man sharpeneth the countenance of his Pro. 27. 17. friend that is one friend by the presence of another is whetted on and prouoked to doe such good duties as deserue his approbation In which respect the Apostle exhorteth Christians to obserue one another that they may whet and sharpen each other to loue and good workes For if euen Heb. 10. 24. hypocrites and men of ingenuous natures though they care not for good exercises are ready to ioyne with their friends in them to get their allowance and loue Then how much more will it quicken those that are truely religious vnto euery good worke and Christian dutie which they like and loue when with the approbation of their friends they haue the allowance of God and their owne consciences And if Saul himselfe prophecied by keeping company with the Prophets being as it were rap't and rauished for the time with a diuine furie how 1. Sam. 19. 20 21. much more shall those that are truely religious bee much inflamed with zeale and deuotion in all holy exercises when being in good company they are rap't vp and rauished with the diuine breath of the holy Spirit which bloweth amongst them §. Sect. 9 That by good company wee are fitted to performe Christian duties one towards another Lastly good company is a singular helpe vnto a godly life as it fitteth and enableth vs to vse all Christian duties one towards another whereby we doe mutually further one another in all holy and religious actions tending to edification to the inriching of vs with all sauing graces and the strengthening of vs vnto all good workes The first whereof is mutuall obseruation and watching ouer one another that we may take all occasions of doing good both by restrayning those from sinne that are ready to fall into it and by inciting and prouoking one another vnto all vertuous actions Vnto which the Apostle exhorteth Let vs saith he consider one another to prouoke vnto loue and to good workes For Heb. 10. 24. the Law of charity requiring that wee should loue our neighbours as our selues bindeth vs to seeke their good as well as our owne and to this end to watch ouer them that we may take all good opportunities whereby we may further them in the waies of godlinesse And therefore let vs not thinke that wee haue discharged our duty when as wee haue vsed the meanes of our conuersion and saluation and that we haue nothing to do with other men seeing our Sauior requireth that when we Luke 22. 32. are conuerted we strengthen our brethren And the Apostle giueth vs in charge that we should not onely looke on our owne things but that euery man should also looke on the things of others And not to take care of our brethren Phil. 2. 4. as well as our selues is plainely to discouer that we are of Cains spirit Gen. 4. who refused to be his brothers keeper and no true members of Christs body whose property is not to respect their owne good alone but as it is conioyned with the good of the whole bodie and of all the rest of their fellow members The second Christian dutie is instruction whereby with all readinesse we informe the ignorant in all the waies of godlinesse inlighten them in the knowledge of God and his truth and open their eyes that they may turne from darkenesse to light and from the Acts 2◠18. power of Satan vnto God that they may receiue forgiuenesse of sinnes and inheritance amongst them which are sanctified by faith in Christ. Whereby also wee reclaime the erroneous which wander out of the way of truth which is a speciall dutie required by the Apostle Brethren if any of you Iames 5. 20. doe erre from the truth and one conuert him let him know that he which conuerteth the sinner from the errour of his way shall saue a soule from death and shall hide a multitude of sinnes Which duties if we performe wee shall be richly rewarded in Gods Kingdome where they that turne many to Dan. 12. 3. righteousnesse shall shine in the light of glory like the Starres in the firmament as they shined here in the light of truth The third dutie is admonition whereby wee put our brethren in minde of their dutie when they seeme to forget and neglect it by falling into sinne and lying Rom. 15. 14. 1. Thes 5. 14. in it without repentance or omitting the duties of Gods seruice either those which are generall and belong to all Christians or those which specially belong to them in their seuerall places and callings of which I haue spoken
made no spare of his Blood for our sakes and shall we thinke our selues prodigall in our duty if wee take a little paines and spend some sweate in his seruice Yea rather let vs thinke no time well spent which is not thus imployed and all our labour lost which by holy duty expresseth not some loue towards him to whom we owe so much and are able to pay so little Excellent is the meditation of a deuout Father to this purpose If saith he I owe my selfe wholly vnto him for Quòd si totùm me debeo pro me facto quid addam iam pro refecto refecto hoc modo c Bern. lib de diligen Deo c. 1. my Creation what shall I now adde for my restauration and Redemption especially being restored after this manner Neither was I so easily restored as created For to create me and all things else God did but say the word and it was done but he that by once speaking made mee said many things wrought wonders suffered things not onely grieuous but disgracefull and vnworthy of him that he might redeeme mee What therefore shall I returne vnto the Lord for all the good things which hee hath done vnto me In his first worke he gaue me vnto my selfe in the second he gaue himselfe to me and by giuing himselfe restored me vnto my selfe Being then both giuen and restored I owe my selfe vnto him for my self so am twice due But what then shal I giue vnto God for giuing himselfe for thogh I could giue my selfe a thousand times for recompence what am I in comparison of him Besides which argument of thankfulnes which might mooue vs to performe all duties of Gods seruice there is another of necessity which like a strong chaine tieth vs vnto them Seeing our Sauiour Christ hath propounded this as the maine end of our Redemption yea hath also ratified it by his solemne Oth that all those who are by him Luk. 1. 74 75. Rom. 14. 9. Mat. 7. 22. Mal. 1. 6. redeemed out of the hands of their spiritual enemies shall serue him in holines and righteousnesse before him all the dayes of their liues He therefore died that he might be Lord of all not in bare title profession only for that wil nothing profit vs at the day of Iudgment as himselfe telleth vs but in deed truth by performing vnto him faithfull and diligent seruice Hee hath bought vs 1. Cor. 6. 20. Col. 1. 22. 1. Pet. 2. 24. Esa 44. 22. 1. Pet. 1. 17 18. that we should no more be our owne and much lesse the deuils or the worlds but his glorifie him both in our soules bodies seeing they are his as the Apostle telleth vs. And therefore vnlesse we thinke that Christ may faile of his end which he hath propounded so die in vaine yea if he may not faile of his truth falsifie his Oath let vs not imagine that we are his redeemed or haue any part in that great worke of saluation wrought by him vnlesse we labour and indeuour to serue him in the duties of holinesse and righteousnesse and that not by fits and flashes onely but from the time of our conuersion all the remainder of our liues §. Sect. 3 That by the Couenant of Grace we are strongly bound vnto all Christian duties of a godly life The fift benefit is the Couenant of Grace which God hath made with vs in Iesus Christ for being redeemed by his full satisfaction death obedience the Lord hath made a new Couenant with vs not like that vnder the Law the condition whereof was perfect obedience the which being impossible vnto vs by reason of our imperfections and corruptions the promise was made voyd and vnprofitable seeing this new Couenant is not grounded vpon our workes and worthinesse but vpon the free mercies of God and the all-sufficient merits of Iesus Christ In which the Lord promiseth for his part that he will be our gracious God and louing Father that he will pardon and forgiue vs all our sinnes and giue vnto vs all good things spirituall and temporall in this life and glory and happinesse in the life to come And we for our part promise vnto God againe that he shall be our God and we his people and that wee will receiue and imbrace all his blessings promised by a true and liuely faith and especially Iesus Christ and all his benefits and wholly rest vpon him for our iustification and saluation that he may be all in all and haue the whole glory of his owne gracious and free gifts And because a dead and fruitlesse faith cannot doe this therefore by a necessary consequence wee promise that we will approoue our faith to be liuely and effectuall for these vses by bringing foorth the fruits thereof in vnfained and hearty repentance and amendment of life Now whereas we couenant that he shall be our God and we will be his people we doe not promise that wee will make a bare profession of these things in word onely but that in deed and truth wee will haue him to be our God in our hearts by desiring and indeuouring to cleaue vnto him alone louing fearing hoping and trusting in him and no other and that in our liues and actions we will labour to glorifie him by liuing as it becommeth his people and bringing forth the fruits of holinesse and righteousnesse in the whole course of our conuersation The which Couenant strongly bindeth vs to these duties seeing as it is on Gods part most vnchangeable being effectually ratified and confirmed by the blood of Christ by Gods owne hand-writing in his Word and Gospell whereunto he hath annexed his seales and Sacraments yea by his solemne Oth wherein it is impossible that God should lye for hauing Heb. 6. 18. no greater to sweare by he hath sworne by himselfe that hee will not faile of any of his promises made in Christ so is it confirmed on our part by our solemne Vow in Baptisme where as it were by a sacramentall oath we haue bound our selues to renounce the seruice of sinne and Satan the world and the flesh and that we will serue God and no other in the duties of holinesse and righteousnesse all the dayes of our liues To which end we make a solemne profession of our faith and take vpon vs Gods Liuery and Cognizance promising that we will fight vnder his Colours and Standard against all the enemies of our saluation And therefore seeing we haue made this vow and promise vnto God and haue vpon many occasions renewed our couenant that we wil in all things serue please him we must in the whole course of our liues carefully indeuour to performe what we haue promised vnlesse wee would bee esteemed couenant-breakers falsifiers of our word and promise not to men but to God himselfe yea perfidious traytors to him and our owne soules The which will be much more intolerable and vnexcusable seeing in this