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.
to sing praises vnto our God for it is Psal 147. 1. pleasant and praise is comely Secondly consider that it is the will of God that we should be thankefull vnto him for all his benefits which if we performe he requireth nothing else at our hands nor any other requitall for all his mercy and goodnesse towards vs. And this reason the Apostle vseth 1. Thes 5. 18. Psal 50. 13 14. In euery thing giue thankes for this is the will of God in Christ Iesus concerning you Thirdly that it is most pleasing vnto God and that the sacrifice of the calues of the lips is much more acceptable then of Bulls and Goats Fourthly let vs continually meditate vpon Gods manifold and inestimable mercies bestowed vpon vs in time past his eternall loue our election creation the great worke of our redemption by the death of his onely begotten and dearely beloued Sonne our vocation and effectuall calling to the participation of this great benefit from which innumerable others are excluded our iustification sanctification continuall preseruation together with our assured hope of glorificatiō with al special blessings which from day to day he bestoweth vpon vs. With all which our hearts will be filled with thankfulnes and our mouthes with praises thankesgiuing if we throughly meditate on them especially if withall we consider our vnworthines of the least of Gods fauours and according to Iacobs example Gen. 32. 10. compare Gods inestimable mercies with our demerits Lastly let vs meditate and consider what a foule vice vngratitude is how vile and odious in the sight of God mē that the Lord wil neuer let it go vnpunished nor suffer any to inioy his benefits who through their vngratitude wil not acknowledge them nor render the praises which are due vnto him §. Sect. 5 Of obedience vnto God what it is and wherein it consisteth and of the properties of true obedience The fourth and last vertue arising from the loue of God is obedience which is a fruit of our loue and thankfulnesse whereby in all things we submit our selues our wills and actions wholy vnto Gods good will and pleasure both in doing all that he requireth and in patient suffring whatsoeuer he imposeth So that this obedience is of two kinds First our actiue obedience to Gods Law whereby wee conforme our whole man vnto the reuealed will of God The which is an inseparable fruit of our loue towards God and an infallible note whereby wee may discerne that which is sound and sincere from that which is false and counterfaite for if we loue God we will keepe his Commandements And this is the loue of God if we keepe his Commandements and his Commandements are not grieuous The Ioh. 14. 15. properties of this obedience are these First that it be absolute vnto whatsoeuer 1. Ioh. 5. 3. God requireth and admit of no discourse of reason when we know his will but whether profit or disprofit honour or disgrace the fauour or displeasure of men doe follow vpon it we are to doe the things that he Act. 4. 19. 5. 29. inioyneth Secondly it must be total both in respect of the obiect and subiect In respect of the obiect we must obey God in all his Commandements at all times neither adding nor detracting nor declining therefrom Gal. 3. 10. Deut. 12. 32. Ios 1. 7. on the right hand or on the left Neither is it sufficient that wee obey God in some things and neglect others or in many and most things and not in some few for he that thus sinneth in one thing is guilty of all but we must propound vnto our selues the whole Law of God for the rule Iam. 2. 10. of our liues obseruing one table as well as another and worship him both in holinesse and righteousnesse and that not only for some small time but Luke 1. 74 75. all the dayes of our liues In respect of the subiect our obedience must bee Deut. 11. 1. with the whole man and like our loue from which it springeth it must be performed with all our hearts soules and strength But especially the Lord requireth the inward obedience of the heart wherein he chiefely Pro. 23. 26. Iohn 4. 23. Luke 1. 74. 2. Chro. 25. 2. delighteth we must worship him in spirit and truth in sincerity and vprightnesse of heart as before his face and in his sight and presence neither is it sufficient that we doe that which is right vnlesse we doe it vprightly It must be voluntary with cheerefulnesse and delight as the Saints and Angels doe the will of God in heauen For loue maketh euery burthen light and the Commandements of God not to be grieuous Yet this internall obedience is not sufficient vnlesse the externall be ioyned with it 1. John 5. 3. For God will bee worshipped with the whole man with our bodies as well as with our soules with our outward actions as well as with our inward affections §. Sect. 6 Of the meanes of obedience whereby we may be enabled to performe it Now the meanes which may moue and enable vs to yeeld this obedience are these first we must consider that the Lord hath created vs to this 1. Cor. 6. 20. Luke 1. 74. Rom. 6. 18. end that we should serue him and to the same purpose when we were by sin vtterly lost hath redeemed vs with the inestimable price of his Sonnes most precious blood that wee should worship him in holinesse and righteousnesse before him all the dayes of our liues that being freed from sinne we should become the seruants of righteousnesse and from the slauerie of Satan that we should spend our dayes in Gods seruice Secondly let vs meditate on the riches of reward and that liberall wages which the Lord hath freely promised to giue vnto those who faithfully serue him in which respect we may iustly say of our actiue obedience as the Apostle of our passiue that all our seruice in this present world is not worthy the glory Rom. 8. 18. 2. Cor. 4. 17. which shall be reueyled for it is slight short and imperfect but shall cause vnto vs a farre more excellent and eternall waight of Glory Thirdly let vs consider that though our best seruice be mingled with many imperfections and stayned with our corruptions yet God in Christ will accept of it and not only pardon our wants but reward our wills and workes For he will Mal. 3. 17. spare vs as a man spareth his sonne that serueth him accepting of our will for the deede and of our sincere affections as of perfect actions Fourthly let vs consider that hereby we shall be assured of all Gods promises for Godlinesse is profitable for all things hauing the promises of this life and of that 1. Tim. 4. 8. which is to come Neither doth God require our obedience for his owne sake for he is most absolute in perfection and our righteousnesse doth not
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
and ashamed in our selues that we can shoot no higher of which we haue the holy Apostle as a patterne for our imitation who forgetting those things Philip. 3. 13 14. which were behind namely the former part of his race in the way of godlinesse and reaching foorth vnto those things which were before to wit that Christian perfection vnto which he had not yet attained did presse towards the marke for the price of the high calling of God in Iesus Christ And this is that Euangelicall and Sonne-like obedience which God now vnder the Couenant of grace requireth of vs which if we labour to performe he will accept of vs in Christ and remember our sinnes no more but will Ier 31 34. Mal. 3. 17. 2. Cor. 8. 12. spare vs as a man spareth his sonne who serueth him accept of the will for the deede and couering the imperfections of our obedience with Christs perfect righteousnesse and washing away the pollution and corruption of it in his most precious blood he will be well pleased with vs and approoue of vs as though we had attained to perfect righteousnesse §. Sect. 2 That a godly life chiefely consisteth in Euangelicall and filiall obedience and what this is And in this filiall obedience doth that godly life principally consist which we now intreate of for it is nothing else but a feruent desire sound resolution and sincere indeuour to conforme our whole liues in all holy obedience to Gods will that we may please him in all things and glorifie his holy name by our Christian conuersation or if we would haue a more full description of it A godly life is the life of a Christian who being regenerate quickned and illuminated by Gods Spirit and ingrafted into Christ thereby and by a liuely faith assuring him of Gods loue and his owne saluation doth in loue and thankefulnesse towards him desire resolue and indeuour to please him in all things by doing his will reuealed in his Word and to glorifie his name by walking before him in the duties of holinesse righteousnesse and sobriety with faith a pure heart and good conscience all the dayes of his life In which description we are to consider two things First the person that leadeth this godly life and secondly the actions in this life performed by him the person is first named and then described by his state and properties Concerning the first he that leadeth this life is the Christian onely For as for the life of Heathens and Pagans seeme it neuer so strict iust and glorious as of Socrates Aristides Cato Seneca and such like it is voyd of all true godlinesse and not accepted of God because it is ioyned with ignorance of the true God and Iesus Christ idolatry will-worship infidelitie and all kind of heathenish impiety §. Sect. 3 That the regenerate onely can lead a godly life Neither doe all that beare the name of Christians leade this godly life but they who are so not in name and profession onely but in deed and truth that is such only who are in that state and qualified with those properties which are set downe in the former description As first that he be regenerate for they that are vnregenerate cannot performe any dutie of a godly life which is pleasing and acceptable to God because being out of the Couenant their persons and consequently their actions are not accepted of him but are the slaues of Satan held captiue to doe his will the 2. Tim. 2. 26. Eph. 2. 1 3. children of wrath and enemies vnto God and his grace dead in trespasses and sins and therefore no more able to doe the duties of holinesse and righteousnesse then a dead man is able to doe the actions of the liuing In which respect the Apostle saith that we are not of our selues able to thinke a good 2. Cor. 3. 5. Phil. 2. 13. thought nor so much as to will that which is good because it is God onely which worketh in vs both the will and the deed Neither can we better our estate by our own strength for as the Prophet teacheth vs as well may the Aethiopian Ier. 13. 23. change his blacknesse and the Leopard his spots as we doe well that are accustomed to doe euill So that the regenerate man alone can lead a godly life or performe any dutie acceptable vnto God for first Abel was accepted and then his sacrifice and our persons must first be sanctified before they Gen. 4. 4. can please God by our works of holinesse For as in the ceremoniall law the touching of holy things did not sanctifie and clense the polluted person but the person polluted did make the holy things to become vncleane as Haggai speaketh so the workes which in themselues materially Hag. 2. 12 13. are good and holy doe not sanctifie the vnregenerate man that doth them but through the taint and pollution of his sinne they also are polluted and defiled Now vnto this regeneration two things are necessarily required First that we haue the Spirit of God dwelling in vs And secondly the sanctifying and sauing graces of the Spirit which alwayes doe accompany it for the Spirit of God is the Author of our regeneration which begetteth vs vnto God according to that of our Sauiour Except a man be borne of water and the Spirit he cannot enter into the Kingdome of God And that Iohn 3. 5. of the Apostle But ye are washed but ye are sanctified but yee are iustified in 1. Cor. 6. 11. 2. Cor. 3. 2 3. Tit. 3. 5. the name of the Lord Iesus and by the Spirit of our God It is the Spirit which mortifieth our sinnefull corruptions by applying vnto vs the vertue of Christs death and so by destroying the kingdome of sinne raiseth vs out of the state of death and which giueth vnto vs the spirituall life of grace by applying vnto vs the vertue of Christs resurrection which inableth vs to doe the actions of the liuing It is the Spirit that leadeth vs into all Iohn 16. 13. Rom. 8. 14. truth and hereby assureth vs that we are the sonnes of God seeing wee performe vnto him filiall obedience And therefore they who will walke in the wayes of godlinesse must haue this holy Spirit to bee their guide They who would outwardly mooue in the actions of piety and righteousnesse must haue this inward cause to stirre strengthen and support them for as well may a blinde man trauaile vncouth wayes without a leader or the body mooue without the soule as we goe in this Christian way or doe the workes of God vnlesse his holy Spirit be our guide and strength The which must mooue vs in the first place to labour earnestly to haue this Spirit dwelling in vs and to vse to this purpose that powerfull meanes of effectuall prayer seeing our heauenly Father hath promised to giue his holy Spirit to them that aske him as our Sauiour hath Luke 11. 13. taught
and that they know his voyce and are able to discerne it from the voyce of a stranger And as it makes vs strangers from God and the Couenant of grace so also from the life of God or the godly life which he commandeth as we see in the example of the Gentiles who hauing their vnderstanding darkned were alienated from the life of God through the ignorance that was in them because of the blindnesse of their heart And contrariwise thrusts vs headlong into all manner of sin for as the Apostle saith in the same place When the Gentiles through their ignorance were thus estranged frō the life of God they became past feeling and so gaue themselues ouer to lasciuiousnes Eph. 4. 18 19. to worke all vncleannesse with greedinesse So Hosea hauing set downe a Catalogue Hos 4. 1 6. of many grieuous sins which made the Iewes liable to Gods heauy iudgements doth after shew that the cause of all their sin and punishment was because they lacked the true knowledge of God in the land Whereof it also is that sinners of all kinds are included vnder the name of ignorant persons who know not God So the Psalmist Powre out thy wrath vpon Psal 79. 6. Ier 10. 25. the heathen that haue not knowne thee and vpon the kingdomes that haue not called vpon thy name And the Apostle saith that the Lord Iesus shall come with 2. Thes 1. 7 8. his mighty Angels in flaming fire to take vengeance on them that know not God And therfore if we would haue any portion in Gods sauing graces or part in heauenly glory if we would not be strangers from God and aliants from his Church if we would performe any duty of a godly life or not be caried headlong into all wickednesse if we would not be subiect to Gods iudgements and fearefull destruction nor exposed to the imprecations of the faithfull in this life nor to the vengeance of a terrible Iudge when Christ shall appeare at his second comming let vs not liue in ignorance but vse all our indeuour to attaine vnto the sauing knowledge of God and his will Neither let vs with ignorant people content our selues with our own good meanings and blind deuotions as our guides in godlines for then our seruice of God will be but will-worship and the carnall conceits of our owne braines and all our Religion being nothing else but bodily exercise and Esa 1. 12. 29. 13. ignorant superstition will be reiected of God as odious and abominable §. Sect. 4 That God is the chiefe Author and efficient cause of sauing knowledge Seeing therefore knowledge is so necessary vnto a godly life we will a little further insist vpon it shewing what it is and the nature and properties of it whereby we shall be the better able to labour after it in the vse of all good meanes and know to our comforts when we haue attained vnto it Sauing knowledge then is a grace of God wrought in vs by his holy Spirit which inlighteneth our minds to know those things which are reuealed of God and his will by his Word and workes that we may make an holy vse of it for the sanctifying of our hearts and direction of our liues in all duties of holinesse and righteousnesse Whereby we may perceiue that not nature but God onely is the Author and efficient cause of this knowledge and so much onely doe we know of God as we are taught of God According to that couenant of grace in which God promiseth that hee Ier. 31. 33 34. will put his Law in our inward parts and write it in our hearts and that wee shall know him from the least to the greatest So our Sauiour speaking of his Elect saith that they all shall be taught of God And againe No man knoweth the Iob. 6. 46. Sonne but the Father neither knoweth any man the Father but the Sonne and he vnto whomsoeuer the Sonne will reueale him Neither is this knowledge a naturall habit of the minde but a grace of God which is not purchased by vs or our owne merits or therefore bestowed vpon vs rather then others because God foresaw that we would vse it when we had it better then they but Gods free gift promised in the couenant of grace The which he worketh Ioel 2. 28. in vs first by sending his Sonne his true essentiall wisedome who hath reuealed vnto vs his Fathers will and being the great Prophet of the Church hath made knowne vnto vs the counsels of God and all things necessary for our Saluation and that not onely nor chiefly to the wise of the world but to the weake and simple according to that of our Sauiour I thanke thee O Father Lord of heauen and earth because thou hast hid these Matth. 11. 25. things from the wise and prudent and hast reuealed them vnto babes And secondly his holy Spirit who was and is sent from the Father and Sonne to teach and lead vs into all truth as our Sauiour promised his Apostles And this is that holy anointing of which the Apostle speaketh whereby wee Iob. 16. 13. know all things and neede not that any teach vs but as this anointing teacheth vs of all things And that Collyrium or precious eye-salue which Christ Apoc. 3. 18. promiseth to giue to the Angell of the Church of the Laodiceans to inlighten their blind eyes in the knowledge of the truth So the Apostle telleth vs that we cannot see nor conceiue the things which appertaine to Gods Kingdome but God hath reuealed them vnto vs by his Spirit for the 1. Cor. 2. 10. Spirit searcheth all things euen the deepe things of God And hence it is that he is called the Spirit of wisedome reuelation and illumination and the Ephe. 1. 17. Iohn 16. 13. Spirit of truth because he is both light and truth himselfe and also inlighteneth our mindes which are naturally full of darkenesse and leadeth vs into all truth needefull for our saluation And therefore if we would haue this sauing knowledge we must goe to the chiefe Fountaine and Author of it and pray often and earnestly that he will for his Sonne and by his holy Spirit take away our naturall blindnesse and open our eyes that we may see the wonderfull things of his Law Psal 119. 8. §. Sect. 5 Of the instrumentall causes of sauing knowledge The instrumentall causes of this knowledge are first the Booke of nature secondly the Booke of Grace The Booke of nature for euen this light being sanctified by Gods Spirit is helpefull to the regenerate for the reuealing of God and his will vnto them And that both the eternall booke of nature which is the conscience and the externall Booke which is the great volume of the creatures For if there be in all men some reliques of the light of nature shining in their consciences which conuince them that there is a God and that this God is most
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
all and euery creature to be esteemed more or lesse good as they more or lesse tend to mans benefit and blessednesse And finally because Almighty God is the supreme end he is also the chiefe Good and all creatures to be esteemed in worth and excellency as they most serue for the magnifying of their Lord and Creator and the aduancement of his glory for which end they haue their being §. Sect. 2 That the practice of Religion and godlinesse is to bee preferred before the theory and bare knowledge of it And thus the end of all arts and sciences is the practice of them and therefore the habit of skill shewed in the exercise of the artsman is much to be preferred because it is the end of theorie and speculation And as this is to be confessed in all other arts so cannot it be denied of Diuinity and Religion the practice whereof doth in excellency surmount the knowledge and theorie as being the maine end whereunto it tendeth For to what purpose doe men spend their spirits and tire their wits in discerning the light of truth if they doe not vse the benefit of it to direct them in all their waies Why doe they rise betimes to see the Sunne if they meane to sit idly still and doe nothing which better suiteth with palpable and Aegyptian darkenesse Why doe they with such care and labour heape vp these rich treasures of learning and knowledge if miser-like they onely looke vpon them and neuer make vse of them for the benefit of themselues and others Why doe they spend their whole liues in sowing the seede and neuer reape the crop or hauing brought in the haruest and filled their barnes and granaries what good will all this doe them if they let it there must and mould and neuer eate the fruit of their labours How vaine therefore is their practice who spend all their strength in polemicall disputes to euince errour and finde out the truth if when they haue found it they will not walke in this light nor let it be the guide of their liues like herein to foolish boyes who striue for a ball which when they haue gotten with much sweate and haue no competitour to contend further for it they cast into a corner with carelesse neglect or hauing fought euen vnto blood to beate others off a Mole hill as from a fort of strength doe make no further vse of it when they haue gotten quiet possession How fruitlesse are the labours of such Pastours and Preachers who spend all their time in painefull studies to barrell vp that knowledge which they meane neuer to vse propounding no other end of their knowledge but to know and as though they enuied all others their esteemed Iewell neuer communicate it by painefull preaching vnto their people who through their negligence haue no more vse of their gifts then poore neighbours haue of a misers treasure which is fast locked vp from them in their barred chests nor are more edifyed by their knowledge then if they were ignorant ideots and destitute of all learning Heerein also rich misers indeed in that they doe not only depriue others of the vse of their wealth but defraud their owne soules of the benefit of it letting it rust without the vse and practice of it in a godly life whereby as they should shine vnto others by a good example so they should make their own calling and election sure and strengthen their faith in the assurance of eternal blessednes which is not promised to them that only know but also do the will of their Joh. 13. 17. Master Finally how bootlesse and vaine is the practice of such professors of Religion among the people who in their diligence to heare Sermons and reade the Scriptures take care onely to inlighten their braines with knowledge which they wholly spend in proud disputes and lauish discourse but neuer suffer it to descend into their hearts to warme and cherrish any holy affections nor to shine out vnto others in the light of a godly life to the glory of God and edification of their brethren by their godly example §. Sect. 3 That the practice of godlinesse is an infallible signe of the sincerity of our knowledge and profession Againe as the practice of all Christian duties in a godly life is to bee preferred before knowledge and profession of Religion so is it the signe and seale whereby we may know if our knowledge bee sound and sauing Luk. 12. 47. Ioh. 13. 17. Luk. 11. 28. and our profession in truth and without hypocrisie For an idle and fruitlesse knowledge furthereth not our saluation but rather leaueth vs without excuse aggrauateth our sinnes and increaseth our condemnation for they are not blessed who know the greatest mysteries of Christs Kingdome but they who make an holy vse of what they know not they that know these things saith our Sauiour but they who doe them not they that heare the Word onely but they who keepe it are blessed Not the hearers of the Law but the doers thereof are iustified saith the Apostle Paul And the Rom. 2. 13. Apostle Iames exhorteth vs to be not onely hearers of the Word but doers also seeing otherwise we shall but deceiue our selues and vtterly lose all the Jam. 1. 22. fruit of our labours Without which practice knowledge puffeth vp not 1. Cor. 8. 1. making vs solidly wise but like bladders filled with winde easily tossed vp and downe at the pleasure of those who extoll vs with their praises and is no christian knowledge though it comprehend the greatest mysteries of Christianity seeing we truely know onely what we practise For as the Apostle Iohn teaching vs to examine the truth of our knowledge saith Heereby we know that we know him if we keepe his Commandements And hee 1. Ioh. 2. 3 4. that saith I know him and keepeth not his Commandements is a lyer and the truth is not in him Finally the more wee know the more grieuous shall our sinne and punishment be if we doe not practise it For the seruant that Luk. 12. 47. knoweth his masters will and doth it not shall be beaten with many stripes Our profession likewise without this practice is but hypocritical making vs to resemble the stony ground which brought foorth a faire greene blade but no fruit to due maturity like the fig-tree which hauing leaues but no figs was accursed like the tree in the Garden which cumbring the ground with its fruitlesse presence was threatned to bee cut downe like Glow-wormes which haue some lustre and brightnesse but no heate seeing such Professours shine with some light of knowledge but without all warmth of Christian charity Neither is that pure Religion and vndefiled Iam. 1. 27. before God which like an emptie barrell maketh a great sound in an outward profession but that which exerciseth it selfe in the duties of Christianity as to visite the fatherlesse and widdowes in their affliction and to
is signified that Exod. 33. 20. the diuine essence is vndiuided and absolute without composition parts or accidents inuisible impassible and all essence so that whatsoeuer is in God is God His Infinitenesse is whereby is signified that hee is in his essence vncircumscribed and aboue all measure of time place or any thing else but simply immense and incomprehensible The Eternity of God is Psal 102. 27 28. Apoc. 1. 8. Esay 44. 6. an essentiall attribute which signifieth that he is infinite and vncircumscribed by time first and last without beginning or ending absolute without succession wholy all alwaies and at once His immensity is an essentiall Psal 139. 7. 145. 3. Ier. 23. 23. 1. King 8. 27. attribute whereby is signified that the diuine essence is without dimension and circumscription of place wholy euery where present within the world and without the world contayning all things and being contained of nothing His Immutability is an essentiall property whereby is signified that the diuine nature being infinite absolute most simple Mat. 3. 6. Iam. 1. 17. Psal 102. 28. and perfect is subiect to no change of generation corruption augmentation or diminution passion or alteration but euer remaineth one and the same His all-sufficiencie is an essentiall property of the diuine essence whereby is signified that in himselfe alone he is most perfect and absolute and in all things sufficient both for himselfe and for all creatures Finally Gen. 17. 1. Mat. 15. 48. Iob 42. 1. Mat. 19. 26. his Omnipotency is an essentiall property of Gods nature whereby is signified his infinite and transcendent power whereby he is able to doe all things which are not repugnant to his nature and will §. Sect. 5 Of Gods secondary attributes and how they differ from those shadowes of them which are in the creatures The secondary attributes of God are those which are spoken of God in a secondary relation as he is the first and the chiefe Agent working in the creatures especially man some similitudes and resemblances of his owne essentiall attributes which are therfore though improperly called communicable in respect of some analogie and likenesse that they haue with the properties which are in the creatures For there is no perfection or good thing in them to be desired of which the Idea and arch-type is not in God most absolute infinite and eternall But as they are essentiall properties of Gods nature they cannot be communicated to any creature seeing they are most simple and indiuisible but only as it were some shewes and shadowes of them which in many respects differ from those attributes which are in God for in him they are his essence and by it he liueth vnderstandeth and is good gracious and iust but in the creatures they are qualities and bare properties In him they are all most perfect infinite absolute and most excellent immutable and eternall in which regard he may be sayd not only to be wise iust good and blessed but wisdome iustice goodnesse and blessednesse it selfe So that these secondary attributes in God being his nature and essence are to be vnderstood by the primary as by their rule and measure and therefore are to be attributed vnto him most perfectly simply infinitely and absolutely But in the creatures the qualities which are some similitudes of these attributes are mixt imperfect finite and mutable In God all and euery his attributes being his essence they can be but one as his essence is one simple and indiuisible so that by the same essence whereby he is wise he is also true and that by which he is good he is also iust mercifull and blessed But in the creatures their properties are diuers and differ from one another in their formes and operations For by one faculty a man is wise and willeth by another and his qualities of iustice mercy goodnesse truth are different properties one from another §. Sect. 6 What Gods secondary attributes are and how they may be described Now these secondary attributes of God though they be all but one in him yet in our comprehension and conceit who can only iudge of them according to their seuerall kinds of working towards the creatures they are manifold as Gods life and immortality his wisedome truth will goodnesse holinesse beneficence loue grace mercy clemency long suffering patience his iustice anger and hatred all which are needefull to be knowne of euery Christian not onely that wee may take notice of Gods actions and operations towards vs but also may accordingly frame our actions and liues that so being agreeable to his pure and holy nature they may be acceptable in his sight And therefore I thought it necessary to describe them briefly and seuerally referring the Reader who desireth to haue them fully handled to such Treatises as purposely intreate of this argument a Deut. 32. 40. Iohn 1. 4. Acts 17. 28. The life of God is an essentiall attribute whereby is signified that the diuine nature liueth worketh and moueth in himselfe and giueth vnto all things life and motion b Exod. 3. 14. 1. Tim. 6. 16. 1. 17. The immortality of God is his essentiall property whereby is signified that he liueth eternally and neuer dyeth but hath doth and shall for euer liue worke and moue himselfe and giue life action and motion to all things that haue life and motion c Iob 42. 2. Heb. 4. 13. The wisedome of God is his essentiall property whereby is signified that God truely and perfectly with one eternall act of vnderstanding at once doth know himselfe and all things and that not onely externally but also internally in their essence not successiuely by discourse of reason but at once most distinctly and cleerely Of which wisedome there are two parts First his d Rom. 8. 29. 1. Pet. 1. 2. prescience whereby he hath from all eternity seene and known all things which are haue been or shal be with infallible knowledge as being all present to him though past or to come in respect of vs. Secondly e Pro. 8. 14. 16. 4. Acts 2. 23. his counsell whereby hee resolueth to rule and gouerne all things in the best and most wise manner for the setting forth of his owne glory The f Iohn 17. 3. Rom. 3. 4. truth of God is his essentiall attribute whereby he is made known vnto vs to be in himself most true in all his words and works yea truth it selfe the Author of all truth which is in the creatures The g Rom. 9. 18. Ephes 1. 11. God is his essentiall attribute whereby is signified that God with one will of most free and iust act willeth all things approuing or disapprouing whatsoeuer he knoweth The h Marke 10. 18. Iam. 1. 17. Psal 145. 7. goodnesse of God is his essentiall property whereby is signified that he is infinitely good in and of himselfe and the Author of all good in and towards all the creatures The
causeth vs not in pride and selfe-conceit to content our selues with that we haue but seeing our imperfections to labour in the vse of all good meanes after a greater measure till by attaining to one degree after another wee doe in the end obtaine with perfection of knowledge perfect happinesse But yet in this imperfect knowledge there are diuers degrees which accordingly are diuersly required that they may be acceptable vnto God and sufficient for vs and our saluation First in respect of the diuers times of illumination for in the twy-light of the Law when as the Sunne was not yet risen there was not so great a measure of knowledge required as in the broad day of the Gospel when as God requireth some proportion between our sight of knowledge and the light of his truth shining vnto vs. Otherwise wee can haue no assurance that we are in the number of his Church and of those Esa 11. 9. Ier. 31. 34. Ioel. 2. 28. with whom the Couenant of grace is made vnlesse the Prophecies foretold of such be verified in vs and among the rest that we who are taught by his Sonne and Spirit shall know God and his will in farre greater perfection then they did which were vnder the Pedagogie of the Law So in respect of the meanes God requireth a greater measure according to their greatnesse expecting much where he hath giuen much as more of those where the Gospell is freely and openly preached then of those who liuing in times of persecution haue it only by stealth and with many difficulties and dangers And in a flourishing Church such as ours is hee requireth the greatest measure where hee hath planted the most faithfull Ministerie And therefore in this cleere light of the Gospel and liberall meanes which God alloweth vs wee are to labour after a like measure of knowledge as the Apostle exhorteth the Colossians Let the Word of Christ Col. 3. 16. dwell in you richly in all wisedome to which end we must not cease to pray for our selues as the Apostle for them that wee may be filled with the knowledge Col. 1. 9. of Gods will in all wisedome and spirituall vnderstanding Finally that our knowledge may be acceptable there is a diuers measure required in respect of diuers callings As that the Ministers must exceed the people seeing they are appointed their teachers and guides and the Priests lips Mal. 2. 7. must preserue knowledge that the people may seeke the Law at their mouth That the rich exceed the poore because they haue more leasure liberty and opportunity to vse the meanes that the husband exceed the wife and the father the children because they are bound by their places to teach and instruct them And finally that they who haue beene long Schollers in Christs Schoole doe excell those who are nouices and but newly admitted for want of which proficiencie the Hebrews are sharply reprooued by Heb. 5. 12. the Apostle But yet wee are to know that in all true members of the Church who are of age and capacity it is required that they vnderstand the maine principles of Christian Religion which are contained in ordinary Catechismes that they may bee able to render an account of their 1. Pet. 3. 15. 1. Thes 5. 21. 1. Ioh. 4. 1. Act. 17. 11. faith to those that aske them to instruct those who are vnder their gouernment and to know and discerne the voyce of Christ from the voyce of a stranger to try the spirits whether they bee of God or no and not hand ouer head receiue whatsoeuer is deliuered by those who are in the habit and place of a Minister but to discerne at least in maine points necessary to saluation the sound doctrines of their faithfull teachers from the errours and vntruths of false seducers §. Sect. 2 Of the quality of our knowledge that must be effectuall The last thing required in our knowledge respecteth the quality of it that it be sanctifying effectuall and sauing knowledge Neither doth euery kind of knowledge make vs and our liues acceptable vnto God for 1. Tim. 1. 4. 6. 20. there is a false knowledge consisting in vaine speculations fables quirkes and conceits of wit endlesse and vselesse genealogies which minister questions rather then edifying which is in faith and making men rather more proud and contentious then more holy and religious which is odious vnto God And there is a litterall or speculatiue knowledge swimming in the braine which not being effectuall for the sanctifying of the 1. Cor. 13. 2. 8. 1. heart and amendment of the life doth not profit but rather hurt those that haue it pussing them vp with pride and making them disdaine those that want it The which as it increaseth their sinne because it is committed against knowledge and conscience and leaueth men without excuse so doth it make their punishment more grieuous and their condemnation more intolerable for the seruant that knoweth his masters will and doth Luk 12. 47. it not shall be beaten with many stripes and it shall bee more easie for Sodom Mat. 11. 21 22. Iohn 9. 41. and Gomorrah at the day of Iudgement then for Corazin and Bethsaida because hearing Christs Word and seeing his workes they repented not This knowledge though it be true in respect of the obiect which is the Word and truth of God yet is it vaine in regard of the effect being vneffectuall to a godly life and to the assuring vs of life eternall in which when we excell neuer so much yet shall wee come short of many wicked men who are in the state of death and condemnation yea of the deuils themselues who in theory and speculation know more then wee Yea in truth such knowledge is no better then ignorance in Gods estimate seeing we know onely so much in Christianity as we bring into vse and practice according to that of the Apostle Heereby we doe know that wee know God if we keepe his Commandements he that saith I know him and keepeth not 1. Iob. 2. 3. his Commandements is a lyer and the truth is not in him And againe Whosoeuer abideth in him sinneth not whosoeuer sinneth that is in whomsoeuer 1. Iob. 3. 6. sinne ruleth and reigneth hath not seene him neither knowne him §. Sect. 3 That sauing knowledge is necessary to a godly life And therefore if we would be accepted of God and haue our liues and wayes pleasing in his sight wee must not content our selues with such a Stude non vt plus alijs scias sed vt melius Seneca Tit. 1. 16. 1. Tim 4. 8. Ioh. 4. 24. Psal 16. 8. Gen. 5. 24. Gen. 17. 1. knowledge as swims in the braine but labour after such a sauing effectuall knowledge to be the guide of all our works and actions which maketh vse of all we know for the sanctifying of our hearts and affections and the reforming of our liues and conuersations For example
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
respect of our neighbours Secondly charity is to be imbraced of vs as the most profitable vertue both to others and our selues To others because it maketh vs willing and 1. Cor. 13. 4. ready to performe all Christian duties of holinesse and righteousnesse which we desire of others to be done vnto vs for it suffereth with all patience and long-suffering all wrongs and iniuries and seeketh to gaine them who are thus iniurious by all duties of loue It is so kind that being prouoked it seeketh not reuenge but laboureth to ouercome euill with goodnesse It enuieth not the prosperity of those that are aboue vs but causeth vs to reioyce with them in all their happinesse It is not puffed vp with pride nor vaunteth it selfe aboue those who are inferiour vnto vs either in vertues or in those rewards with which God in this life crowneth them It doth not behaue it selfe vnseemely but obserueth a iust decorum and a Verse 5. modest and sober course in all conditions It seeketh not her owne but ioyntly aduanceth our neighbours good in many things departing from her owne right when greater benefit may redound to others it is not easily prouoked to vniust anger but beareth with many faults for their better reformation in consideration of humane frailty and infirmity It thinketh no euill nor intendeth hurt vnto any neither is it suspicious to take any thing in the worst part which may admit of a more fauourable interpretation It reioyceth not in iniquity nor sporteth it selfe in other mens falls and infirmities Verse 6. but rather in the sense of humane frailty it lamenteth their sinnes and desireth their repentance and reformation that they may bee saued And contrariwise it reioyceth when as they approoue their profession of truth in their practice of righteousnesse It beareth all things with meekenesse Verse 7 8. and patience and reuengeth not iniuries but leaueth vengeance to God vnto whom it belongeth It beleeueth all things credible and easily admitteth all iust apologies and excuses which tend to the manifesting of innocency in others or at least lesse faultinesse It hopeth all things and when there is no apparance of good in our righteousnesse expecteth their reformation and amendment and despaireth not of their future repentance Finally it indureth all things and couereth a multitude of euils and is not wearied in well-doing but continueth constant in doing and suffering all things which may any waies tend to the good of our neighbours §. Sect. 3 Of the profit of charity in respect of our selues And as it is profitable to all others so most of all vnto our selues For it replenisheth our hearts with all sound ioy and true comfort as it is an infallible signe of all good in vs and belonging vnto vs of all grace in this life and glory and happinesse in the life to come For hereby wee are assured that God loueth vs and hath sent his holy Spirit to dwell in vs If we loue one another saith the Apostle God dwelleth in vs and his loue 1. Ioh. 4. 12 13. Gal. 5. 22. 1. Iohn 4. 7. is perfect in vs. Hereby we know that we dwell in him and hee in vs because he hath giuen vs of his Spirit It is an vndoubted signe which assureth vs of our regeneration and new-birth Let vs loue one another for loue is of God and euery one that loueth is borne of God Of our illumination by the Spirit and of sauing knowledge for euery one that loueth is borne of God and knoweth God as it followeth in the same place And againe He that 1. Iohn 2. 10. loueth his brother abideth in the light and there is no occasion of stumbling in him It assureth vs of faith for faith worketh by loue as the Apostle Gal. 5. 6. speaketh and that by it we are truly iustified before God for if we bee so charitable as to forgiue men their trespasses then hath the Lord promised Mat. 6. 14. that he will forgiue vs our trespasses So also it is an infallible note of our adoption for in this the children of God are manifest and the children of the 1. Iohn 3. 10. diuell whosoeuer doth not righteousnesse is not of God neither he that loueth not his brother and assureth vs that we are the true Disciples of Iesus Christ if in this we follow his example and doe his will For this is his Commandement Iohn 15. 12. that we loue oue another as he hath loued vs. And by this shall all men Iohn 13. 35. know that we are his Disciples if we haue loue one to another It is an vndoubted signe of all other graces dwelling in vs and principally of our loue of God for euery one who loueth him that begate loueth him also that is begotten 1. Iohn 5. 1. 1. Iohn 4. 20. of him And if any man say I loue God and hateth his brother he is a lyer for he that loueth not his brother whom hee hath seene how can he loue God whom hee hath not seene And of the truth of our Religion for if wee loue 1. Iohn 3. 18 19. Iam. 1. 27. not onely in word and tongue but in deede and truth we may hereby know that we are of the truth and shall assure our hearts before God It expelleth all seruile feare and bringeth peace of conscience for there is no feare in loue but perfect loue casteth out feare Yea it is a notable meanes also of outward 1. Iohn 4. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gregor Nazian Pro. 10. 12. 1. Pet. 4 8. 1. Iohn 3. 14. 4. 17. peace with men whilst it beareth with infirmities passeth by offences and couereth a multitude of sinnes Finally it assureth vs of euerlasting happinesse for we know that we haue passed from death to life because we loue the brethren §. Sect. 4 Of the necessity of charity Lastly the necessity of charity may mooue vs to imbrace it For without charity humane society cannot subsist and stand seeing it is the maine bond whereby they are combined and knit together Neither is it alone a chiefe motiue to make men entertaine mutuall fellowship and entercourse one with another but also a principall meanes to make them to continue with delight and comfort in this societie For charity couereth a Pro. 10. 12. multitude of sinnes and causeth vs to passe by many frailties and infirmities and either not to see and take notice of them or by extenuating and excusing them to make them pardonable and easie to bee disgested Whereas if charity be wanting there will easily creepe in iealousies suspitions sinister interpretations iniuries both offered and reuenged deadly hatred and implacable contentions for as the Wiseman saith Hatred stirreth vp strifes from whence must needes follow diuisions and Pro. 10. 12. vtter breaking vp of all society For if two cannot walke together vnlesse they Amos 3. 3. be agreed as the Prophet speaketh with what bond can
disguized Our loue must not be in speech and tongue onely but in deed and truth we must call 1. Iohn 3. 18. vpon God in truth and sincerity or else our prayers will be but meere lip-labour which God will not heare or regard And therefore Dauid vseth his sincerity in praying as an argument to perswade the Lord to giue him audience Giue eare saith he vnto my prayers which goe not out of fained lips And Ezechias his integrity of life as a reason to moue him for therepealing Psalm 145. Esa 29. 13. of the sentence of death and prolonging of his dayes Remember now O Lord saith he I beseech thee how I haue walked before thee in truth and with a perfect heart c. Finally our preaching must not bee deceitfull like those which make Marchandize of the Word but as of sincerity of God and 2. Cor. 2. 17. Act. 10. 33. 1. Thes 2. 13. in the sight of God And our hearing likewise of the Word must be in sincerity as in Gods presence and as those that heare the Word not of man but of God For otherwise our seeming graces and vertuous actions like beautifull pictures which want life spirit and motion are not substantiall in Gods sight but shewes and shadowes onely if integrity and sincerity be wanting not looking vnto Gods glory or shewing any loue and obedience vnto him but onely vnto our worldly and carnall ends and by-respects of our owne pleasure profit or preferment §. Sect. 5 That the soundnesse of all graces and holy duties consisteth in the sincerity of them Thirdly we must performe all holy duties of a godly life in sincerity and integrity because otherwise wee cannot approue our selues for sound Rom. 2. 28 29. Christians accepted of God what outward shew soeuer wee make nor our badges and signes of Christianity such as will giue vnto vs any assurance that we are in the Couenant of grace for as the Apostle saith Hee is not a Iew which is one outwardly neither is that Circumcision which is outward in the flesh But he is a Iew which is one inwardly and Circumcision is that of the heart in the Spirit and not in the letter whose praise is not of men but of God And though such duties as are done in hypocrisie may get the applause of men and gaine their praises causing them who doe them to be magnified and extolled yet God no further regardeth them then to vilifie condemne and punish them For hee seeth not as man seeth for man 1. Sam. 16. 7. looketh but to the outward appearance but God looketh vnto the heart In which regard that which is highly esteemed amongst men is abomination in the sight Luk. 16. 15. of God as our Sauiour speaketh §. Sect. 6 Of the rewards of sincerity and integrity Fourthly because the Lord doth richly reward this integrity and sincerity with the blessings of this life and that which is to come For the Psalm 84. 11. Lord is a Sunne and a Shield he will giue grace and glory and no good thing will he withhold from them that walke vprightly In this life hee multiplyeth all his fauours vpon them who serue him in sincerity and truth For he is good vnto them which are cleane in heart And to such he limiteth all his gracious Psal 73. 1. promises which he performeth vnto them vpon this condition only So he promiseth vnto the Kings of Israel and Iudah that hee will confirme 1. King 2. 4. and 3. 6. and 9. 4 5. their Kingdome vnto them and their posterity after them if they would walke before him in truth with all their heart and with all their soule Whereof it is that Salomon affirmeth that the Lord kept Couenant 2. Chron. 6. 14. and shewed mercy vnto his seruants that walked before him with all their hearts And therefore Ezechias intreateth God to performe this promise vnto Esa 38. 3. him and his posterity grounding his faith on his obseruing this condition seeing hee had walked before God in truth and with a perfect heart So God is neere vnto them that call vpon him to all that call vpon him in truth Psal 145. 18. and will saue and deliuer them from all perils and dangers and out of the hands of all their enemies For he saueth the vpright in heart as Dauid affirmeth Psal 7. 10. And so Salomon saith that the righteousnesse of the vpright shall deliuer Prou. 11. 6. and 28. 1. them which maketh them bold and confident as Lions in perillous times as elsewhere he speaketh In the life to come God also crowneth the Psal 84. 11. sincere and vpright seruice of the faithfull with ioy and happinesse for he giueth not onely grace in this life but glory also in the life to come to those that walke vprightly And such shall here dwell in his Tabernacle and Psal 15. 2. Prou. 28. 18. Psal 32. 2. and 119. 1. Math. 5. 8. hereafter in the Mountaine of his holinesse So Salomon saith that he who walketh vprightly shall be saued and Dauid affirmeth that the vpright shall dwell in Gods presence and our Sauiour Christ saith that they shall bee blessed in the vision and fruition of God which is the height and perfection of our heauenly happinesse And therefore seeing this integrity and sincerity is such a precious treasure as maketh vs both happy and blessed here and in the world to come it is no maruell if the faithfull haue alwayes esteemed it as their chiefest and choycest Iewell preferring it before all earthly things yea euen life it selfe as we see in the example of Iob who patiently suffered himselfe to be stripped of all his worldly substance but clasped so fast to his integrity when his wife and friends would haue pulled it from him that he would not leaue his hold to the very death God forbid saith he that I should iustifie you to wit whilest you goe about Iob 27. 5 6. to censure and condemne me of dissimulation and hypocrisie till I dye I will not remoue mine integrity from me My righteousnesse I hold fast and will not let it goe my heart shall not reproch me so long as I liue If then we delight in that wherein God chiefly delighteth and will doe that which he requireth and flee from that which he abhorreth if wee would haue our selues and our seruice accepted of him as perfect which notwithstanding are full of imperfections and corruptions If we would haue any true sauing grace or performe any Christian duty pleasing vnto God if we would be numbred amongst sound Christians or would inioy any of Gods blessings in this world or in the world to come then let vs labour daily in the vse of all good meanes whereby we may attaine vnto this sincerity and integrity of heart and performe all the duties of Gods seruice and of a godly life in vprightnesse and truth CAP. II. Of the meanes whereby we may attaine
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
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