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
be throughly perswaded that hee shall ouercome them whereas on the other side for want of this faith or rather this speciall art of application many deare seruants of God are hindred and discouraged from going on in the duties of holinesse and righteousnesse or else proceede with much vncomfortablenesse and disquietnesse because comparing their weakenesse with the difficulty of the worke they thinke that they shall neuer atchieue it in any measure acceptable to God though in the meane time they want not faith to rest vpon the promises of the Gospell the mercies of God and merits of Christ for their iustification and the bringing of them to euerlasting happinesse CAP. X. Of the third ground of a godly life which is a pure heart §. Sect. 1 Of a pure heart what it is and whence it ariseth BEsides those mayne grounds of a godly life before spoken of sauing knowledge and a liuely faith there are two other which Prou. 20. 9. arise and spring from them a pure heart and a good conscience By a pure heart I doe not vnderstand such an one as is free from all sinne and corruption for who can say I haue made my heart cleane I am pure from my sinne But such an heart as being regenerate by Gods Spirit is in part purified and sanctified hating sinne and louing vertue and holinesse in the inner man feeling the waight of corruption and desiring to be clensed from it and the want of grace and resoluing to vse all good meanes whereby it may be supplyed And this is a fruit of sauing knowledge which discouereth vnto vs how vgly sinne is in it selfe and pernicious vnto vs and the beauty and excellencie of grace and godlinesse in it owne nature with the profit which redoundeth vnto vs by it and also of a iustifying faith which applying the vertue of Christs death and resurrection doth mortifie our carnall corruptions and quicken vs in the life of grace making vs to hate that sinne which we formerly loued and to loue and imbrace that grace and vertue which in time past wee loathed and answerably to resolue that wee will vse all good meanes to be freed from the one and furnished with the other All which proceedeth out of our assurance of Gods loue which being shed abroad in our hearts by the holy Ghost doth worke in them vnfained loue towards Rom. 5. 5. God againe whereby we desire resolue and indeuour to leaue and forsake what he hateth and forbiddeth and to imbrace and practise whatsoeuer he loueth and commandeth §. Sect. 2 That all true fruits of godlinesse spring from a pure heart And this is that pure heart which is necessary to a godly life as being a chiefe piller that supporteth it and a liuely fountaine from which all good and vertuous actions doe spring and flow For if the heart be pure it will purifie all our words and actions but if it be defiled we can expect no pure streames from a polluted fountaine according to that of our Sauiour Those things which proceed out of the mouth come foorth of the heart Mat. 15. 19. and they defile the man for out of the heart proceed euill thoughts murthers adulteries c. And therefore as it is in vaine to purge the streames when the fountaine is defiled because it will soone againe pollute them whereas if the spring be cleere it will soone clense the streames though much defiled that issue from it so is it with the fountaine of the heart and the words and actions which from it as streames doe spring and flow The heart is the roote and tree and the words and workes are the fruits it beareth which discouer what it is for a good tree bringeth foorth good fruits Mat. 7. 17 18. and a corrupt tree bringeth foorth euill fruits neither can a good tree bring foorth euill fruit nor a corrupt tree bring foorth good fruit as our Sauiour hath taught vs. It is the treasurie of all our thoughts speeches and actions And a good man out of the good treasure of his heart bringeth foorth Luk. 6. 45. that which is good and an euill man out of the euill treasure of his heart bringeth foorth that which is euill for of the abundance of the heart the mouth speaketh It is the King and Monarch in the little world of man which giueth lawes to all the other members raigning and ruling ouer them as it seemeth good vnto it It is the primum mobile and first moouer which giueth motion to all other parts as inferiour spheares and as it were the first wheele of the clocke whose motion all the rest follow standing still when it standeth and going as it goeth So that if the heart bee an inditer Psa 45. 1. 57. 7. 108. 1. of a good matter the tongue will be the pen of a ready writer if the heart bee prepared so also will be the tongue to sing and giue praise if it nourish euill thoughts like vnto discords there can be no good musike but if it be well tuned we shall in singing Hymnes Psalmes and spirituall Songs sing Col. 3. 16. with grace and make sweete melody in Gods eares And therefore Dauid desiring to make good speed in the way of godlinesse desireth first to haue his heart in larged with the loue of it I will runne saith he the way of thy Psal 119. 32. Commandements when thou shalt inlarge my heart §. Sect. 3 That God chiefly desireth the heart aboue all other parts And hereof it is that the Lord chiefly requireth the heart according to that of Salomon My sonne giue me thy heart The which also Dauid chiefly Pro. 23 26. 1. Chron. 28. 9. required of him in the seruice of God And thou Salomon my sonne know thou the God of thy father and serue him with a perfect heart and willing mind for the Lord searcheth all hearts and vnderstandeth all the imaginations of the thoughts It is aboue all other parts the sacrifice which is most acceptable vnto God according to that of the Psalmist The sacrifices of God are a broken spirit a broken and a contrite heart O God thou wilt not despise An Psal 51. 17. vpright heart is his chiefe delight and though he requireth sincerity both in our words and workes yet aboue all he desireth truth in the inward parts Vers 7. And if the heart be sincere and desireth to offer vnto God perfect seruice the Lord passeth by and pardoneth our imperfections and accepteth as perfect our weake and worthlesse indeuours according to that of the Apostle If there be first a willing minde it is accepted according to that a man 2. Cor. 8 12. hath and not according to that he hath not An example whereof we haue in Iehosaphat and Asa who though their inward corruptions did breake out into diuers open sinnes yet because they prepared their hearts to seeke the 2. Chr. 19. 3. Lord he esteemed them
when we haue it it is not in our Vers 10. power to put it on but it is God alone that both bestoweth and buckleth it vnto vs therefore vnto our watchfulnesse wee must adde feruent and daily prayer vnto God both to giue it vnto vs and to assist vs so with his holy Spirit that we may be inabled not onely to put it on but also to keepe it continually fast buckled vnto vs. Neither let vs feare that the daily and continuall wearing of it will bee tedious and troublesome for though at the first it may seeme so when like fresh water Souldiers wee enter into the Christian warfare yet by daily vse it will become so easie and familiar that it will trouble vs no more then our ordinary apparell §. Sect. 2 That the putting on the Christian Armour is very necessary Now that we may be mooued with cheerefulnesse to exercise our selues in this daily duty let vs consider that the continuall putting on and wearing of this Armour is both exceeding necessary and profitable It is most necessary because the spirituall enemies of our saluation are alwayes in readinesse watching their opportunity when by their firie assaults they may vanquish vs and bring vs to destruction And therefore it is as necessary that we should vse like or greater diligence and be alwayes in readinesse to withstand their encounters Secondly this daily vse of the Christian Armour is so necessary that all other helpes are in vaine if this be neglected For though we should be continually exercised in religious duties as prayer hearing the Word reading conference and meditation and in the works of iustice and charity and the ordinary duties of our callings yet if this Armor be not put on they will do vs no good seeing they will not bee done in truth and sincerity faith and a good conscience and therefore euen in them our spirituall enemies will set snares to catch vs and finding vs naked of our Christian Armour will lay secret ambushments euen in these religious and charitable exercises and assaulting vs at vnawares will giue vs the foyle and leade vs captiue vnto sinne §. Sect. 3 Of the manifold benefits which arise from being thus daily armed Secondly it is most profitable to be thus daily armed as may appeare by the manifold fruits and benefits which will accrew vnto vs by it For hereby we shall be strengthened against all the assaults of all our spirituall enemies so as they shall neuer be able to preuaile against vs but at last bee vanquished and ouercome And therefore hath God made for vs and giuen vnto vs this spiritual Armour and to this end he exhorteth vs to put it daily on that we may be able to withstand in the euill day and hauing done all Eph. 6. 11 13. to stand against the wiles of the deuill and all encounters and attempts of the enemies of our saluation Therefore hath he put into our hands not carnall weapons which are farre vnfitting this spirituall warfare but such as are mighty through God to the pulling downe of strong holds and casting downe 2. Cor. 10. 4 5. imaginations and euery high thing that exalteth it selfe against the knowledge of God and bringing into captiuity euery thought to the obedience of Christ. And therefore we may be assured that God will not be disgraced with the weakenesse of his workemanship nor faile of his end for which hee hath made it and so spend his labour in vaine but seeing hee hath made it and put it into our hands for Armour of high proofe let vs assure our selues that it will neuer faile but will at all times be sufficient to beate backe the bullets of Satans tentations and to defend vs against the assaults of all our spirituall enemies Againe if we daily put on this Armour it will make vs valiant and couragious seeing before the fight it assureth vs of victory Whereas though wee haue neuer so much valor and fortitude yet if we be but naked men and so lye open to bee wounded continually with the firie darts of the deuill our courage will be soone cooled and like cowards we shall betake our selues to a shamefull flight It will make vs cheerefull in our pilgrimage and to goe on in the wayes of godlinesse and righteousnesse with much ioy and comfort when as being armed we shall not neede to feare any spirituall theeues that lie lurking in the way to rob vs of Gods graces nor to goe out of the right way either to the right hand or to the left for any worldly terrour or discouragement which shall affront vs in our course of Christianity It will preserue vs from falling into such sinnes as will wound our soules and consciences and strengthen vs also against our frailties and infirmities so as they shall not preuaile against vs. It will bee a notable meanes to continue vs in peace for as nothing more preserueth our worldly peace then to be continually prepared for warre so nothing bringeth vnto vs a more sound and secure peace euen peace with God peace of conscience and peace also in respect of the malicious attempts of our spirituall enemies then to keepe daily this Armour fast buckled vnto vs. Finally it will bring with it much Christian security when as we are assured that we are free from all danger and that none of our enemies shall be able to hurt vs so as we may lye downe in peace and take our rest because the Lord onely maketh vs Psal 4. 8. hereby to dwell in safety §. Sect. 4 That euery seuerall part of this Armour bringeth speciall profit And as the whole Armour in generall bringeth vnto vs singular profit so euery seuerall piece and part of it is for speciall vse and benefit For by the girdle of verity wee shall be preserued against all errours and heresies and keepe a right course in the way of truth and our hearts being vpright and sincere in the sight of God we shall carry our selues as in his sight and presence in all our thoughts words and actions and bee kept safe from being sowred with the leauen of hypocrisie from lamenesse which causeth vs to halt betweene God and the world and from guile and dissimulation the poyson of the soule which tainteth and infecteth all vertuous actions By the brestplate of righteousnesse whereby we desire resolue and indeuour to doe Gods will and please him in all things our vitall parts will bee preserued from being wounded with the poysonous darts of the deuill and howsoeuer with his tentations hee may make vs slip through frailty and infirmity and with his hellish darts inflict some little scratches in the more remote and ignoble parts yet he shall not bee able to pierce our hearts and vitall parts with any mortall wounds of sinne because they are strongly armed with this brest-plate of righteousnesse By hauing our feete shod with the preparation of the Gospel of peace we shall be inabled to continue
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
Congregation And next vnto it our speech must tend to the furthering of our owne saluation and edification of our brethren For if our hearts bee sincere and holy such also will our conferences bee as before wee haue shewed more at large §. Sect. 4 That we must practise what we know in our works and actions Secondly with our words and outward profession wee must ioyne also our workes and actions in doing seruice vnto God without which wee cannot approoue our hearts to bee vpright before him Neither is it sufficient to make vs accepted of God that wee speake religiously and make a glorious profession of the Truth vnlesse our practice be sutable in the works of holinesse and righteousnesse It is not enough as our Sauiour hath taught vs to cry Lord Lord for entring into Gods Kingdom vnlesse we Mat. 7. 21 23. do the wil of his Father which is in heauen no nor yet that we haue prophecied and preached in his Name seeing we shal be excluded depart from him if we be workers of iniquity For not the hearers and talkers of the Law but the Rom. 2. 13. doers therof shall be iustified Neither will God render vnto vs according to our outward profession but according to our deeds we shal receiue at Christs Rom. 2. 6. 2. Cor. 5. 10. Tit. 1. 16. appearing to Iudgement not according to our words and shewes but according to that we haue done whether it be good or bad Yea in truth bare profession without practice doth make vs the more odious in Gods sight And if we deny God in our works whō we professe to know with our words we become abominable hypocrits who dishonour him more by their sins then any other In which regard the Lord would haue none to make profession of Religion who do not indeuour to practise what they know in their liues What hast thou to doe to declare my Statutes or that thou shouldest take my Couenant Psal 50. 16. into thy mouth seeing thou hatest instruction and castest my words behind thee And such our Sauiour reprooueth Why call ye me Lord Lord and doe Luk. 6. 46. not the things which I say Before therefore we compasse Gods Altar to offer vnto him with our tongues the sacrifice of praise wee must first with Dauid wash our hands in innocencie If we would approoue the sincerity of Psal 26. 6. our faith outward confession of the Truth we must with those beleeuers in the Acts of the Apostles shew it by our deeds If we would make it manifest Act. 19. 18. that our harts are inwardly inflamed with the loue of God we must shew it by our actions rather then by our words according to that of our Sauiour If ye loue me keepe my Commandements And againe He that hath my John 14. 15 21. Commandements and keepeth them is he that loueth me Yee are my friends if ye doe whatsoeuer I command you Iohn 15. 14. §. Sect. 5 Diuers reasons perswading vs to good workes By all which it appeareth that vnto the duties of a godly life there is required reall practice in our workes as well as verball profession with our mouthes neither doth an holy profession alone make any man holy but only bindeth him to the duties of holinesse The which though it bee acknowledged of all men yet because it fareth with the most as with men grieuously sicke who hauing lost their appetite approoue good meate in their iudgment and discourse but when they are mooued to eate of it put it by because it is lothsome to their corrupted stomacks therefore it will not be amisse that we inforce this point a little further that I may set an edge on their appetite and as the Apostle requireth may prouoke them vnto Heb. 10. 24. loue and good workes First therefore let vs consider that as the Lord requireth an vpright heart and holy profession so also the fruits of them both in good workes For he would haue vs not onely hearers of his Word but also doers of it and chargeth vs to doe good vnto all to be rich in good workes Iam. 1. 22. Gal. 6. 10. 1. Tim. 6. 17 18. 2. Thes 3. 13. Tit. 2. 14. Luk. 1. 74 75. 1. Tim. 2. 10. and neuer weary of well-doing Secondly that he hath created vs vnto good workes that we should walke in them and redeemed vs that wee should not onely doe good workes but also bee zealous in doing of them Thirdly that they are the chiefe ornaments of Christians which much more decke and beautifie them in the sight of God and all good men then all Iewels gold and gorgeous apparell Fourthly let vs consider the exceeding profit of them seeing God doth richly reward them both in this life and the life to come Fifthly that they are notable and singular meanes to assure vs of all Gods graces in this life and eternal happinesse in the life to come whereby we attaine vnto spirituall comfort peace of conscience and ioy in the holy Ghost For they are the assured signes of our election and effectuall calling seeing if we doe these things we shall neuer fall They are the 2. Pet. 1. 10. fruits of our regeneration and new birth whereby wee are assured of our spirituall life euen as the naturall life is knowne by action and motion and that we are trees of righteousnesse which Gods owne hand hath planted for the tree is knowne by the fruits seeing a good tree cannot bring foorth Math. 7. 17. 12. 33. those which are euill nor an euill those which are good They assure vs of our iustification for he that doth righteousnesse is righteous as the Apostle Iohn 1. Job 3. 7. Rom. 2. 13. telleth vs. They are signes of our adoption and spirituall kindred with Christ for they that heare the Word and doe it are his brethren and sisters By them we may be assured that our wisedome is spirituall and heauenly according Mat. 12. 50. to that of the Apostle Iames Who is a wise man and endued with knowledge amongst you Let him shew out of a good conuersation his workes with Iam. 3. 13. meekenesse of wisedome That our faith also is liuely and iustifying For they and they onely doe truely beleeue in God who are carefull to maintaine good workes seeing as it inwardly purifieth the heart so also it worketh outwardly Tit. 3. 8. Act. 15. 9. Gal. 5. 6. Iam. 2. 14. 17. 26. by loue And therefore the Apostle Iames concludeth that such a faith as bringeth not forth these fruits doth nothing profit vs for our iustification and saluation because it is dead and not a liuing body but a dead carkasse which breatheth not So that though workes doe not iustifie vs but faith onely for wee are first made righteous before wee can bring foorth the fruits of righteousnesse yet that faith which is alone doth not iustifie vs because it is a dead faith
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
things which we desire to practise in our liues §. Sect. 2 That by reading the mind is much inlightened in the knowledge of Gods will More especially this exercise of reading doth singularly further vs in a godly life as it doth inlighten our vnderstandings in the knowledge of Gods will vnto which we are to yeeld obedience and sheweth vnto vs the way in which we must walke To which purpose no exercise whatsoeuer is so vsefull and effectuall For howsoeuer the preaching and hearing of the Word haue a superiour priuiledge in the worke of our Regeneration and conuersion and for the working of sauing graces in vs as faith repentance and the rest yet for the inlightening of the mind with the full knowledge of the truth after wee are conuerted and illuminated in some measure this exercise of reading hath many speciall priuiledges For first wee may vse it as oft as wee will and haue any desire to gaine knowledge but the other can be had but at certaine times nor then neither in euery place Secondly by reading we may in short time if we be studious and diligent be thorowly instructed in the whole body of Diuinity and in all the seuerall parts thereof which by preaching we cannot come to know but in long time though our Pastour take the best and most direct course of ioyning Catechizing with Preaching nor in our whole liues in any great perfection if this be neglected seeing in a Sermon some few of innumerable poynts are vsually deliuered and they rather pressed vpon the affection for vse and practice then sufficiently cleared to the vnderstanding Thirdly because by reading we may helpe our vnderstanding by reuiewing ouer and ouer againe that which at first we conceiued not and by the same meanes also may recall to our remembrance the things which after once or twice reading wee haue forgotten the which helpes hearing affoordeth not especially when wee most stand in need of them Finally because we may at our owne pleasure fit our reading for our owne occasions and furnishing vs in the knowledge of those poynts wherein we are most defectiue for the resoluing of our particular questions and doubts and for the informing our iudgements in all poynts whereof for the present and vpon euery occasion wee haue speciall vse whereas the Preacher speaking generally for the good of the whole Congregation and not being acquainted with our defects in knowledge seldome or neuer speaketh of all those poynts wherein we need instruction and often of such as we know already In all which respects it is hard to finde a Christian thorowly grounded in all poynts contained in the body of Diuinity though hee be neuer so diligent in hearing the Word preached and may haue some competency of knowledge necessary to saluation and some good measure of faith and other sauing graces if he vtterly neglect this duty of reading §. Sect. 3 That reading bringeth with it many other benefits Againe as reading singularly inlighteneth the mind so also it affoordeth many other helpes of a godly life for it is a speciall meanes to relieue the memory and to mooue the will inclining it powerfully vnto good and withdrawing it from euill though not in that degree of efficacy as the Word preached It worketh vpon the hart for the mollifying softening it and vpon all the affections for the purging and sanctifying of them inflaming our loue towards God and all good things and our hatred against all that is euill it kindleth our zeale when it groweth luke-warme and stirreth vp our deuotion when it is cold and sluggish It much increaseth all Gods graces in vs as faith affiance repentance patience peace of conscience and the rest by imparting vnto them that spirituall food whereby they are nourished It amendeth our liues and maketh vs as the Apostle speaketh perfect vnto euery good worke It specially inableth 2. Tim. 3. 13 17. vs to the fruitfull hearing of the Word of God when as we can with the Bereans search the Scriptures whether the things we heare be so or no and try Act. 17. 11. the spirits of those wee heare whether they be of God or no by examining their doctrines according to the touch-stone of this Truth besides that it maketh vs well acquainted with the Scriptures both for matter and history so that when they are cited they are familiar vnto vs. Whereas without this benefit of reading we cannot tell whether the testimonies quoted be in the Canonicall Scriptures or no or if we take this vpon our Teachers word yet we cannot tell where they are nor easily turne to them vpon the sudden It teacheth vs to manage the Sword of the Spirit whereby we are enabled to defend our selues and repell the tentations of our spirituall enemies as we see in the Eph. 6. 17. Math. 4. 3. 4 c. example of our Sauiour Christ Finally if we vse this exercise carefully and conscionably to profit by it we shall be assured of euerlasting blessednesse For blessed is he that readeth and they that heare the Words Apoc. 1. 3. of Gods Booke and keepe the things which are written therein Blessed is Psal 1. 1 2. the man who delighteth in the Law of the Lord and meditateth therein day and night All which being duly considered should be effectuall motiues to make those diligent in reading who are able to performe it and greatly to humble those who are not in the sight and sense of this great defect and either to labour that yet they may attaine vnto this skill if they be capable and haue meanes or else to supply their wants by resorting often vnto others that they may reade vnto them the euidences of their saluation and heauenly inheritance which themselues for want of skill are not able to peruse CAP. XXXII The last ordinary meanes of a godly life is the choyce of our company shunning the society of the wicked and consorting our selues with the godly and Religious §. Sect. 1 That we must carefully auoid the society of wicked and prophane persons THe last ordinary meanes of a godly life is that we make good choyce of our company vnto which two things are required first that we shun and auoid the society of the prophane and wicked the other is that we consort our selues with the godly and religious By the former we are not to vnderstand that we must forbeare the society of all who are not as forward and zealous in their profession and practice as our selues or who bewray in their course and conuersation many infirmities and imperfections as though those were to be esteemed wicked and prophane who haue made but small progresse in their sanctification if any sparkes of grace and goodnesse appeare in them though as it were raked vp vnder the ashes of many and great corruptions for then we should breake the bruised reede and quench the Matth. 12. 20. smoking flaxe and by our censorious neglect vtterly discourage them in their
consider first that this is a shamefull and horrible abuse of Gods mercy and goodnesse which hee will neuer let goe vnpunished to take occasion thereby the more to offend and diplease him by wilfull continuing in sinne and neglecting the duties of his seruice To prouoke God to wrath because he is patient and long-suffering and to sinne against him because hee is good and gracious and ready to forgiue And finally to neglect all duties of his seruice because he is such a bountifull Master that he giueth of his free grace and mercy rich wages and rewards without all merit and desert For these should rather be arguments to inflame our loue towards him and to make vs so much the more zealous of his glory and fearefull to offend so gracious a God according to that of the Psalmist There is mercy or forgiuenesse with thee that thou mayest bee feared Or if through Psal 130. 4. frailty and infirmity we haue contrary to our purpose and resolution been ouertaken of any sinne this patience and loue of God should be a strong motiue to make vs to rise out of it by vnfained repentance according to that of the Apostle Despisest thou the riches of his goodnesse and forbearance and long-suffering not knowing that the goodnesse of God leadeth thee to repentance Secondly let vs consider that as the Lord is infinite in mercy and compassion so hee is no lesse infinite in iustice and truth that as he is mercifull Exod. 34. 6 7. and gracious long-suffering and abundant in goodnesse and truth keeping mercy for thousands forgiuing iniquity to ansgression and sinne so also hee is iust in all his wayes and holy in all his workes and will by no meanes cleare the Psal 145. 17. guilty visiting the iniquity of the fathers vpon the children vnto the third and fourth generation that as he is a mercifull Sauiour so also a iust God and Esa 45. 21. Psal 11. 7. a righteous Lord who loueth righteousnesse and will not let sinne goe vnpunished but will iudge euery man according to his works and that he is a terrible 2. Cor. 5. 10. Iudge especially to those who abuse his mercy and long-suffering And therefore let vs not disioyne these things which cannot be seuered nor imagine such a mercy in God as will not stand with his Iustice which were to mayme the Diuine nature and to pull as it were one of his hands from him which outragious violence offered vnto his holy Maiesty hee will neuer suffer to goe vnpunished Let vs with Dauid so acknowledge that hee is good as that wee doe not deny that Psal 25. 8. Psal â—01 1. hee is also vpright and in our songs so sing of his mercy as that wee doe not disioyne his Iudgement from it Let vs remember that in God and in all his workes mercy and truth doe meete together righteousnesse Psal 8â— 10. and peace doe kisse each other Let vs not say His mercy is great he will Ecclus 5. 6 7. be pacified for the multitude of my sinnes for mercy and wrath come from him and his indignation resteth vpon sinners Neither let vs presuming on Gods mercy and patience make any tarrying to turne vnto the Lord nor put it off from day to day for suddenly shall the wrath of the Lord come foorth and in thy security thou shalt be destroyed and perish in the day of vengeance Thus the Apostle telleth vs that if we despise the riches of Gods goodnesse and forbearance Rom. 2. 4 5 6 which should leade vs to repentance we shall after our hardnesse and impenitent heart treasure vp vnto our selues wrath against the day of wrath and reuelation of the righteous iudgement of God who will render vnto euery man according to his deeds And the Lord threatneth that if any man hearing the words of his curse against sinners doe blesse himselfe in his heart saying I shall haue peace though I walke in the imagination of my heart to adde drunkennesse to thirst that he will not spare him but that his anger and iealousie shall smoake against that man and all the curses that are written in the booke of the Law shall Deut. 29. 19 20. lie vpon him and the Lord shall blot out his name from vnder heauen Let vs remember what the Apostle teacheth vs namely that no outragious sinners continuing in their wickednesse without repentance shall inherit the Kingdome of Christ and of God and therefore exhorteth that wee suffer no Eph. 5. 5 6. man to deceiue vs with vaine words seeing because of these things commeth the wrath of God vpon the children of disobedience Finally let vs consider that though Gods mercies be in themselues infinite and aboue all his workes and all his gracious promises which are in Christ yea and Amen yet they are limited by his infallible truth and appropriated vnto repentant sinners and therefore cannot extend to the presumptuous who take occasion from his mercies to continue impenitently in their sinnes but he will glorifie his iustice in punishing them as hee glorifieth his mercy in pardoning the sinnes of all those who turne vnto him by vnfained repentance And therefore let vs acknowledge with the Psalmist that the Lord is good Psal 73. â— and gracious yet not to all but onely to Israel euen to such as are of a cleane heart and that as the eyes of the Lord are vpon the righteous and his eares open to heare their cry so the face of the Lord is against them that do euill to cut off the Psal 34. 15 16. remembrance of them from of the earth Let vs not presume vpon Gods mercy whilst we continue impenitently in our sins but let vs stand in awe of Gods Iustice and Iudgements and sin not and offer first the sacrifice of righteousnesse Psal 4. 4 5. and then put our trust in the Lord. Those likewise who presuming vpon the all-sufficiencie of Christs death merits and satisfaction doe take occasion thereby to continue in their sinnes without repentance and to neglect the duties of a godly life may easily remooue this dangerous impediment out of their way if they will but seriously consider that this is a most fearefull abuse of his inestimable loue who hath done so much for vs when as we vse his helpe to vphold vs in our sinnes and his death and merits as a pillow whereon we may sleepe more securely in our wickednesse Whereas he came not to ratifie and confirme but to dissolue and abolish 1. Ioh. 3. 8. the workes of the deuill And gaue himselfe for vs not onely to free vs from all sinne in respect of the guilt and punishment but also to purge Tit. 2. 14. vs from all iniquity and that being his peculiar people we should bee zealous of good workes He hath redeemed vs out of the hands of all our spirituall enemies Luk. 1. 74 75. that wee may serue him in holinesse and righteousnesse
Rom. 8. 6 7 8. Gen. 6. 5. which is enmitie against him and our naturall imaginations which are only and continually euill Fourthly if we neglect the direction of Gods Word in performing seruice vnto him though it bee not in the matter but the manner onely God will neglect our seruice as being meere will-worship and not that which he hath appointed according to his saying to the Iewes by the Prophet Esay Who hath required these things at your hands yea he will reiect it as odious and abominable as he did the sacrifices Esa 1. 12. of the Iewes who in seruing him chose their owne wayes and in their hearts and soules still delighted in their abominations when in outward appearance they seemed deuout in offering vnto him sacrifices and oblations Esa 66. 3. as elsewhere he protesteth by the same Prophet Neither will our good meanings blind zeale and superstitious deuotion make our will-worship accepted of God seeing they are in themselues sinfull and one sinne will not excuse another Yea if we haue no better guides to direct vs we shall for Gods true seruice imbrace and euen tire our selues in the seruice of the deuill as we see in the example of the Iewes whose blinde zeale misled them out of the way of saluation into the way of destruction whilest neglecting the righteousnesse of faith in Iesus Christ they indeuoured to establish their owne righteousnesse And of the Apostle Paul who by Rom. 10. 3. an ignorant zeale was made as hee confesseth euen mad against the Act. 26. 11. Saints and with all raging crueltie set himselfe to destroy the Church of God And finally of those honourable women spoken of in the Acts of the Apostles who out of their blinde deuotion raised persecution against Paul and Barnabas and expelled them out of their coasts Fifthly if wee serue Act. 13. 50. not God according to his will and Word but according to our owne good meanings and blinde deuotions it will not be pleasing to God as not being done in faith but doubtingly not knowing whether the duties which wee performe bee agreeable to his will or no or rather without doubting we may know that our seruice is not according to Gods will and therefore displeasing vnto him seeing he hath prefectly reuealed his will in his Word both concerning that which he would haue vs doe and Rom. 6. 23. that which he would haue vs leaue vndone and consequently such seruice is not only without but contrary to faith and most odious vnto God Sixthly all our paines taken in this seruice which is not warranted by Gods Word but done according to our own inuentions good meanings and traditions of men are in vaine and all our labour lost which is thus spent in will-worship and blinde superstition according to that of our Sauiour In vaine they worship me teaching for doctrines mens precepts Yea Matth. 15. 8 9. they are not onely vaine and as the Apostle speaketh perish in the vsing Col. 2. 22. but euil both simply and by accident for who can bring good out of euill that which is cleane out of that which is vncleane or spirituall seruice vnto Iob 14 4. God out of the forge of our carnall reason and euill imaginations seeing Gen. 6. 5. John 3. 6. our Sauiour hath taught vs that that which is of the flesh is flesh and that which is borne of the Spirit is Spirit And as it is simply euill in respect of the euill fountaine from which it springeth so also accidentally in that it is preferred before the Word and will of God and by taking place of it doth cause it to be cleane thrust out of dores as we see in the example of the superstitious Pharises who in setting vp their owne traditions made Math. 15. 4 5 6. Gods Commandements voyd and of none effect and of the Papists who by making roome for their blinde deuotions haue quite exiled all the parts and meanes of the true seruice of God In which regard all the labour which is thus spent doth not only not please God and so lose all reward but much displease him and prouoke his wrath and pull downe his heauie iudgements vpon all such as tender such seruice vnto him both in this life and the life to come Of the former we haue an example in Nadab Leuit. 10. 2. 9. 24. and Abihu who were consumed with fire from heauen because they offred strange fire vnto God and did not vse that fire which he had sent downe from heauen to this purpose In Saul whose kingdome was rent from him either for offering sacrifice himselfe which did not belong vnto him for which sinne also Vzziah was smitten with leprosie or for not staying the time appointed by God and his Prophet Samuel And in Vzzah who 2. Chro. 26. 19. was smitten with present death because being but a Leuite he tooke vpon 2. Sam. 6. 6. him to touch the Arke which none might doe but the Priests and suffered it to be carried in a cart which should haue beene borne vpon their shoulders Num. 4. 15. Vnto which punishments and the like of this life God will adde those eternall punishments in the life to come vpon those that adde vnto or detract from his will which the Apostle Iohn threatneth against those who adde vnto or detract from his Prophecie namely losse of heauenly Apoc. 22. 18. happinesse and all the plagues written in that booke among which are the torments of hell fire euerlasting condemnation of body and soule And therefore when we come thus farre as to haue feruent desires and great deuotion to serue God let vs take heed that the deuill doe not delude vs by perswading vs through his instruments to spend all our labour not onely in vaine but also to losse nor to lay out our good intentions as it were good coyne vpon the base trifles of humane traditions will-worship and our owne inuentions as worshipping of Saints and Angels Masses Pilgrimages Popish Fasts Penances and punishing of our bodies mumbling of Latine Prayers without vnderstanding satisfactions and such like seeing these are not onely not commanded but expresly contrary to Gods will and Word And the Apostle also hath giuen vs warning to take heed of and auoid them as hauing only a shew of wisedome in will-worship and humilitie and not sparing of the body and in truth are meerefolly being Col. 2. 23. flatly opposite to the wisedome of God But resoluing to please God by leading a godly life let vs make his will reuealed in his Word the rule and squyre of all our actions resoluing and indeuouring to do that which in this Word is commanded and inioyned and to leaue vndone what in it is forbidden and condemned §. Sect. 4 The speciall duties in which a godly life chiefly consisteth And thus we see what is the maine and generall matter of a godly life namely such a
the Sunne and the breath of the winde hath some resemblance to the breath of life §. Sect. 3 That all those deceiue themselues who disioyne faith from a godly life Where by the way wee may perceiue that diuers sorts of men are notably deceiued and coozen themselues of their owne saluation As first carnall gospellers and prophane protestants who bragge of their faith as being strong and certaine and yet liue in all impiety and vnrighteousnesse bringing forth no fruits of their faith in good workes and the duties of a godly life Secondly ciuill worldlings and superstitious Papists who pleasing themselues with their blinde deuotion will-worship humane inuentions and some outward shewes of good workes as fastings penances almesdeeds hospitality and such like doe thinke God also pleased with them and will reward them with heauenly happinesse when as they are destitute of true faith and vtterly ignorant of God and his will making no conscience of the duties of the first Table to performe them in that manner which God hath required but eyther neglect them altogether or else doe them according to their owne meanings wills and humane inuentions and traditions Thirdly such as being touched with some inward guilt of conscience for their sinnes through some affliction or vpon the hearing of some powerfull Sermon doe somewhat grieue for their sinnes and so betake themselues at least in many things to a new course of life The which their sorrow accompanied with this reformation they thinke pleasing to God and sufficient to secure them of their saluation though they bee destitute of the sauing knowledge of God and a liuely faith in Christ and doe these duties not out of loue towards God following their assurance of his loue towards them but out of selfe-loue and seruile feare either of temporall punishments or eternall death and condemnation But let them all know that a liuely faith and a godly life are inseparable companions which neuer goe asunder for as well may we part the heate from the fire the light from the Sunne and make a good tree retaining still its nature barraine of fruit as separate true faith and a godly life one from another And therefore that the strong faith of carnall Protestants is nothing else but fruitlesse security and fond presumption that the deuotion and good workes of ciuill worldlings and ignorant Papists are blind superstition will-worship and glorious sinnes like trees that haue no roots and faire buildings that haue no foundation and that the sudden flood of sorrow raised by some tempest of conscience or storme of affliction and springeth not from the fountaine of faith is but worldly sorrow that causeth death which commonly lasteth but a while and when the causes of it are remooued doth easily giue place to the contrary extreme of worldly reioycing and carnall liberty §. Sect. 4 Of a generall faith Now the faith that is required vnto a godly life as the ground and foundation of it is either generall or speciall The generall faith is a common gift of the Spirit by which we beleeue and giue firme assent to the whole Word of God as true and certaine It is called generall because the obiect of it is generall euen the whole Word of God and euery part of it and but a common gift of the Spirit because it may be in the reprobate as well as in the elect seeing it applyeth not Christ and his benefits for our iustification For by this faith Ahab beleeuing and assenting to the truth of Gods threatnings outwardly humbled himselfe and so adiourned his punishments And the Nineuites beleeuing the truth of Gods Word in the mouth of Ionas repented as they beleeued that is after a generall and legall manner out of feare to bee attached with those heauy iudgements which were threatned and so escaped them Yet this faith is more then a doubtfull opinion seeing it firmely assenteth to the whole truth and is to be preferred before naturall knowledge and persvvasion grounded vpon the euidence of sense and reason seeing it resteth vpon the sole authority of Gods infallible truth and consequently is more firme and vndoubted 2. Pet. 1. 19. because sense and reason may be deceiued but the truth of God can neuer faile Againe though it be not a sanctifying gift of the Spirit yet it is more properly then the other a gift of the sanctifying Spirit and necessary vnto iustifying faith as being a degree leading to it as also vnto a godly life seeing it is required that not onely all wee doe be agreeable to the Scriptures but also that we beleeue and be perswaded that they are agreeable for as the Apostle teacheth vs whatsoeuer is done in doubting whether it please God or no and hath not this warrant of faith to make vs confident it is though materially a good action yet formally no better then sinne in Gods sight Rom. 14. 23. §. Sect. 5 Of iustifying faith what it is and what are the things required vnto it The speciall faith which is the maine ground of a godly life is a true liuely and iustifying faith which is a sanctifying grace infused by Gods holy Spirit whereby wee doe firmely and effectually beleeue and assent vnto the promises of the Gospell especially those which offer Christ and his benefits vnto vs and also them particularly vnto our selues with assurance that they all doe belong vnto vs and so rest wholly vpon them for our iustification and saluation whereby it appeareth that there are foure things required vnto iustifying faith First knowledge of Gods Word especially the gracious promise of Christ and all his benefits to all that will receiue him as their Sauiour and rest vpon him for their saluation For first we must know the promises before we can beleeue them according to that of the Apostle How shall they beleeue in him of whom they Rom. 10. 14 17. haue not heard namely by the preaching of the Gospell for as faith commeth by hearing so this hearing is only of the Word of God Secondly assent to the truth of the Scriptures especially the promises of the Gospell for after that our mindes are inlightened with the knowledge of Gods truth by which is reuealed vnto vs first our sinne and misery and that we cannot by our selues nor the helpe of any creature come out of it to the end that we may be humbled and despaire of our owne strength and secondly the infinite loue of God and his free mercies in Iesus Christ together with the gracious promises of the Gospell made in him whereby is offered vnto vs mercy reconciliation the forgiuenesse of our sinnes and the saluation of our soules to all that beleeue and will receiue them by the hand of faith bringing foorth the fruits thereof in hearty repentance and new obedience then doth Gods holy Spirit by his secret operation make the Ministery of the Word effectuall to worke in vs a firme assent to this truth of God respecting our saluation not
way of the Lord. §. Sect. 2 Of the last meanes of obtaining faith which is meditation on diuers subiects The last meanes is often to meditate vpon these points following First vpon Gods euerlasting and vndeserued loue which mooued him euen whilst we were sinners the children of wrath the vassals of Satan and enemies to God and his grace to send his onely begotten and dearely beloued Sonne into the world that taking our nature vpon him hee might therein redeeme and saue vs by satisfying his iustice in paying for vs an all-sufficient price for our redemption And therefore hee that sought vs when wee were lost will not cast vs away when hee hath found vs. Hee that so loued vs when wee were enemies will not forsake vs now if wee seeke his fauour He that out of meere loue gaue Christ to redeeme vs by his death will not when he hath bought vs at so deare a price suffer vs to perish if we apply Christ and his merits by faith when as a free gift hee offereth him vnto vs. Secondly let vs meditate on Gods infinite mercy which causeth him to delight not in death and destruction but the conuersion and saluation of sinners The which his mercy being aboue all Rom. 5. 10. Ezek. 33. 11. his workes and infinitely greater then all our sinnes is freely offered vnto vs and wee are sure to receiue it if wee doe not reiect it by vnbeliefe Thirdly let vs meditate on Gods immutable and infallible truth in his promises and his omnipotent power whereby hee is able to performe them Fourthly vpon the all-sufficiency of Christs righteousnesse and obedience whereby Gods iustice is fully satisfied and his wrath appeased of which wee shall bee partakers if wee beleeue in him as our onely Sauiour and Redeemer Fifthly let vs meditate on the Couenant of grace wherein the Lord promiseth the pardon of our sinnes and the saluation of our soules not vpon the condition of our workes and worthinesse nor with exception of our sinnes but vpon the alone condition of a liuely faith which bringeth foorth the fruits thereof in vnfained repentance Sixthly let vs meditate vpon the generality and indefinitenesse of Gods promises which exclude no sorts of sinners who doe not exclude themselues by their vnbeliefe reiecting Gods pardon when as it is offered and pulling off the soueraigne salue of Christs merits and obedience so as it cannot cure their sores of sinne Lastly let vs meditate vpon faith not only as it is an instrument whereby Christ is applyed but also as it is a duty which is not arbitrary to be done or not done at our free choyse but expresly commanded by God as the condition of the couenant which Mark 1. he hath made with vs the which we also in our baptisme haue vndertaken to performe And therefore setting all doubts and disputes aside wee must beleeue in obedience to Gods Commandement And so much the rather because God hath not only required it at our hands but hath also vsed all meanes enabling vs to performe it For he hath made his couenant with vs of grace and saluation and though he be truth it selfe and cannot fayle of his promises yet respecting our imbecility and weakenesse of faith he hath to put away all doubting confirmed them by his oath and by annexing vnto his hand-writing his seales the Sacraments §. Sect. 3 Of the meanes whereby we may attaine vnto fulnesse of perswasion And these are the meanes of begetting and confirming of our faith that it may not only assent vnto the truth of Gods promises but also apply and apprehend them to our owne particular vse Now that from these two first degrees we may grow vnto fulnesse of perswasion which in assurance of our perseuerance in the fruition of Gods loue doth make vs with the Apostle to triumph ouer all difficulties and dangers there are diuers Rom. 8. 38 39. other things required As first that we esteeme faith our chiefe riches and this will make vs spiritually couetous and carefull by all meanes to adde vnto this treasure Secondly we cannot come to this fulnesse of fayth but by often experience of Gods loue shining in the riches of his mercies especially in things appertaining to grace and eternall glory To which purpose we must bee sensible of Gods goodnesse and diligently obserue his fauours towards vs and so by induction of particulars that seeing so often and many wayes he hath bin gracious and hath giuen vnto vs such innumerable testimonies and pledges of his loue hence we may gather an experimentall conclusion that being immutable in his goodnesse wee shall liue and dye in his fauour and nothing shall be able to separate vs from it Thirdly we attayne vnto this fulnesse of perswasion by becomming more and more acquainted with God in the vse of his holy ordinances as prayer hearing the Word receiuing the Sacrament of the Supper and meditation for hereby our communion and acquaintance with God is increased and the better we know him the more firmely will we trust and beleeue in him tasting hereby the sweetenesse of his goodnes and the infallibility of his mercy and truth Fourthly we attaine vnto certaine and full assurance of Gods loue toward vs by our often testifying and approuing of our loue towards God in our care to keepe all his Commandements that thereby we may glorify his Name by hauing the light of our holy conuersation shining before men seeing we could not possibly loue 1 Iohn 4. 19. Ier. 31. 3. Iohn 13. 1. him if he had not loued vs first and whom he loueth to the end he loueth them Finally we attaine vnto it by continuall exercizing our selues in good workes and by the dayly practice of Christian duties and leading of a godly life For as faith iustifying vs by applying Christs righteousnesse doth cause a good conscience after we haue peace with God so when we keepe our consciences purged with Christs blood cleare and vnspotted of any knowne willing and grosse sinne it doth maruailously confirme our faith in the assurance of Gods loue seeing we are carefull to maintayne our peace with him and therefore assuredly he will be at peace with vs according to that of the Apostle If our hearts condemne vs not then haue we confidence towards God 1. John 3. 21. §. Sect. 4 Of that special faith whereby we apply Christ for our sanctification And so much concerning iustifying faith which is the ground and foundation of a godly life Besides which generally considered there is a speciall faith or rather a branch of the other which is very profitable and necessary to vphold and further vs in our course of Christianity namely when as we doe by faith apply Christ not only for saluation but also for sanctification and apprehend the promises both for iustification and life eternall and also for the subduing of our corruptions and renouation vnto newnesse of life in this World In which respect also it may be
is proper and peculiar to him alone As religious adoration Inuocation dedicating Churches and consecrating of festiuals to their honour and such like Secondly all irreuerence in Gods seruice As when the externall worship is performed without the inward with deceitfull lippes and not with the heart and in spirit and truth which is the seruice of Hypocrites Lastly Mat. 15. 8 9. when as the publike seruice is performed without any vnanimity of the heart or vniformity of externall rites and ceremonies or with such as are vncomely apish light and opposite to the vse of edifying 1. Cor. 14. 40. §. Sect. 2 Of prayer and inuocation And these are the things which generally are commanded or forbidden in this Commandement The speciall duties which are here principally required are three Inuocation preaching and hearing the Word and the administration of the Sacraments In respect of the first there is 1. Thes 5. 17. 1. Iohn 5. 14. first required that we pray and the neglect hereof condemned Secondly that wee pray according to Gods will performing those things therein which in his Word hee requireth And these are either essentiall vnto prayer or accidentall The things essentiall respect either the person vnto Psal 50. 15. Luke 11. 2. Ephe. 2. 12. Iohn 16. 23. Rom. 8 26 27. whom we must pray which is God only and no other or the person in whose name alone we must pray namely Iesus Christ and not in the mediation or intercession of any creature Thirdly by whose helpe to wit the holy Ghost who helpeth our infirmities and teacheth vs to pray as we ought Fourthly After what manner that is before prayer with due preparation and in prayer in respect of our soules that we pray in the Psal 108. 1. Eccle 4. 17. Col. 3. 16. 1. Cor. 14. 15. spirit and not with the lips alone nor with wandring thoughts In our mindes that we pray with vnderstanding and not in an vnknowne tongue nor in ignorance not conceiuing what we vtter with our mouthes In our Eccles 5. 1. Gen. 32. 10. hearts that we pray with reuerence in respect of God and humility in respect of our selues In our bodies there is required that wee vse such voice and gestures as are most fit to stirre vp our affections and deuotions 1. Cor. 14. 40. to the religious performing of this duty Lastly there is required that wee pray for those things which are good and lawfull hauing Mat. 7. 11. all our suites warranted by the Word of God The things accidentall required in prayer are the circumstances of persons place or time In respect of persons prayer is either publike in the Congregation or priuate In respect of the place prayer is not limited 1. Tim. 2. 8. but wee haue liberty in all places to lift vp pure hands vnto God In respect of the time wee must pray without ceasing as often as any 1. Thes 5. 17. fit opportunity and occasion is offered The kinds of prayer are Iam. 1. 5. 5. 16. 1. 6. Mat. 21. 22. either petition or thankesgiuing In all our petitions there is required 1. A sense of our wants 2. Feruent desires to haue them supplied 3. A speciall faith that our requests shall be granted grounded vpon Gods promises After our petitions made we must quietly rest vpon God perswading our selues that wee shall obtaine them in due time Secondly we must carefully vse all good meanes which may serue Gods prouidence in conferring these blessings vpon vs. Thirdly If wee doe not presently obtaine we must perseuere in prayer without fainting or wearinesse The other part of prayer is giuing of thanks whereby wee praise God for all his benefits either receiued or promised vnto which the same things are Col. 3. 16. Phil. 1. 4. to be fitted which were generally required in prayer as that they be rendred to God alone in the name of Christ by the holy Ghost with vnderstanding in our mindes and reuerence and humility with thankfulnesse and cheerefulnesse in our hearts §. Sect. 3 Of the duties of Gods Ministers And so much of the duties respecting prayer Those that respect the ministery of the Word are of two sorts the first respect Gods Ministers Rom. 10. 15. 2. Cor. 5. 18 19. that preach it The second the people that heare it In respect of the Minister it is required first that his person be qualified and fitted for this high function in which regard hee ought to be once lawfully called to this office inwardly by God and outwardly by the Church Secondly he is to haue his calling approued and sealed vnto him by his sufficiency 1. Tim. 3. 2. Esa 6. 8. of gifts both in knowledge and vtterance and willingnesse of minde to imploy them to Gods glory and good of his people Secondly for the matter which he preacheth it is required that he deliuer nothing but that which is grounded vpon the pure Word of God and that he rightly expound 1. Thes 2. 13. 2. Cor. 2. 17. the Scriptures by the Scriptures and diuide the Word of God aright both in obseruing profitable doctrines out of the Text and in applying them to his hearers for instruction in the truth confutation of 1. Tim. 3. 16. errours exhortations to duties reproofe of offenders and consolation of the weake and afflicted Thirdly for the manner there is required that he speake in the euidence of the Spirit as if God by him did speake vnto 1. Cor. 2 4. the people Secondly in simplicity without any impiety of humane inuētions or affectation to shew his owne learning gifts 3. in integrity and vprightnes 1. Cor. 2. 4 5. 2. Cor. 4. 2. 2 Tim. 2. 15. 1. Thes 2. 4. 1. Cor. 4. 2. Mat. 7. 29. Tit. 2. 15. 2. 7. Ezech. 3. 8 9. Ephes 6. 19. John 7. 18. 2. Cor. 11. 2. as in Gods sight and presence chiefly ayming to please God and men 4. In fidelity hauing in his ministery no respect of persons but deliuering Gods message impartially to the noble and base rich poore friēds and strangers all alike Fifthly with authority power according to the example of our Sauiour not fearing the face of any gainsayer or opposer Sixthly with al grauity as becommeth the waightinesse of his Ambassage Seuenthly with all liberty and freedome of speech and spirit taxing and reprouing sinne wheresoeuer he findes it And finally with feruent zeale of Gods glory and the saluation of the people §. Sect. 4 Of the duties of hearers and such as respect their preparation The duties which respect the hearing of the Word are of three sorts The first such as are to bee performed before wee heare which Eccles 4. 17. Heb. 4. 2. Luke 8. 13 14. Ier. 4. 4. are two principally The one that we fit and prepare our selues before wee presume to approach into Gods presence to performe this holy duty the which is done partly by remoouing those impediments
full of imperfections and weake in those graces 2. Chro. 30. 19. which are necessary vnto the worthy receiuing of this holy Sacrament we will in that part of our liues which remaineth striue after more perfection and conscionably labour in the vse of all good meanes whereby we may increase our knowledge faith repentance and charity towards our neighbours And lastly earnest and hearty prayer vnto God for the remission of our sinnes for the assistance of his Spirit in our intended action for a new supply of sanctifying graces and for his blessing vpon his holy Ordinances the Word and Sacraments that they may be effectuall for the renewing and increasing of them in vs and for the strengthening of vs vnto the duties of a godly life In the action of receiuing wee are to be exercised both by meditation and action We are to meditate on the outward signes Bread and Wine and the things signified by them the precious Body and Blood of Christ as also of the Analogie and relation betweene them When we see the Bread and Wine set apart from a common to an holy vse we are to be put in mind thereby that so Christ was set apart and sealed to the office of Mediatourship that he might bee our Ioh 6. 27. Esa 49. 1 5. Prophet Priest and King and so worke that great worke of our Redemption When we see one Bread and one Wine consisting of many Graines and Grapes we are to be put in mind thereby that there is but 1. Tim. 2. 5. one Mediatour betweene Gods vs euen the man Iesus Christ and that he hath but one body the Catholike Church consisting of many members When 1. Cor. 12. 12 13. wee see the Bread broken and the Wine powred out wee are to call to mind that so the body of Christ was broken and crucified and his blood shed for our sinnes that it might be spirituall food for our soules to nourish them to life euerlasting When we see the Minister giue and deliuer the Bread and Wine we are to remember that so God offereth the Body and Blood of his Sonne to be receiued spiritually by faith of euery worthy receiuer The actions to be performed are first to receiue the Bread and Wine at the hands of the Ministers and to eate and drinke them with our bodily mouthes Secondly to performe an inward action answerable thereunto namely by the hand and mouth of faith to receiue and feed vpon Christs Body and Blood for our spirituall nourishment Thirdly to remember the infinite loue of God and his Christ to vs the one in giuing his deare Sonne the other his precious Body and Blood for our Redemption and being truely thankefull vnto them in our hearts for these inestimable benefits to set foorth their praises both by our lips and liues songs of Thankesgiuing and holy conuersation After the receiuing of the Supper we are to performe these duties First to bee perpetually thankefull vnto God the Father Sonne and holy Spirit as for all his benefits so especially for that great worke of our Redemption and for deriuing and assuring vnto vs the fruit of it by his Word Sacraments and holy Spirit Secondly wee must examine how wee haue profited by receiuing of the Supper for the satisfying of our spirituall hunger and the replenishing of our empty soules with the gifts and graces of Gods holy Spirit which were the maine ends for which we came to the Lords Table Lastly we are to performe carefully our purposes and promises made vnto God and our selues that we will conscionably and diligently vse all good meanes for the furthering of vs in the duties of repentance and a godly life CAP. VIII Of the duties required in the third and fourth Commandement §. Sect. 1 Of the sanctifying of Gods Name which is taken diuersly in the Scriptures c. and how it ought to be done THe third Commandement requireth that wee sanctifie Gods Name and glorifie him out of his publike and solemne seruice in the whole course of our liues and conuersation The Name of God signifieth diuers things in the Scriptures as first God himselfe and his attributes which are his Essence Secondly his Glory Thirdly his Titles as Iehouah Elohim Iah Fourthly his Word Fifthly his Religion Sixthly his Workes And to take it in vaine is to vse it in our thoughts words and workes rashly lightly and without iudgement or in vaine and to no end or falsly wickedly and contumeliously to his dishonour which is heere forbidden Contrariwise in this Commandement God requireth that we sanctifie and glorifie his holy Name and as it is Holy Reuerend and Glorious in it selfe so to vse it holily and reuerently in all our thoughts words and actions And on the other side he forbiddeth vs to vse Gods Name that is his attributes Titles Word Religion and Workes vainely that is rashly irreuerently and lightly vpon no iust cause or else prophanely falsly and contemptuously to Gods dishonour The mayne duties required of vs are first that wee effectually know beleeue and remember God and his attributes and also often thinke and meditate on them holily and Rom. 10. 10. reuerently that wee make profession of God and his attributes and vpon all occasions speake of them in like manner and that wee walke worthy such an holy knowledge and profession in our liues and conuersations Deut. 28. 58. Secondly that wee desire Gods glory in our hearts and indeuour Psal 50. 23. 1. Cor. 10. 31. to set it foorth by all meanes making it the matter of our speech and glorifying him by our praises and thankesgiuing and the end also of all our words and actions Thirdly that we vse Gods Titles and Names iudiciously in matters of waight and importance after a serious and reuerent manner and to a good end Fourthly that wee vse Gods Word religiously and holily reading meditating and conferring of it with a desire studie and indeuour to know remember and practise it That we make it our Schoolemaster to teach and instruct vs in all truth our chiefe 2. Tim. 3. 16. guide for the directing and reforming of our hearts and liues and the Luk. 11. 28. squire and rule according to which wee frame all our words and actions Fifthly that wee walke worthy our high calling and by our holinesse and Psal 119. 1. Act. 23. 1. 24. 16. righteousnesse adorne the Religion which we professe carrying our selues in all things vprightly in respect of God and inoffensiuely in respect of men Sixthly that in our thoughts words and actions wee make an holy and religious vse of all Gods workes both of creation and gouernment and both meditate and speake of them so as it may redound to Gods glory knowing him by his workes and glorifying him in them by Rom. 1. 19 20 21 Ps 19. 1. 139. 14. acknowledging them his workemanship and his wisedome power and goodnesse shining in them And also to our owne good imitating
haue others do vnto vs and consequently seeing we desire that our neighbours should with all the powers of their minde and body aduance as much as in them lieth our good in all things respecting our soules bodies and states Iustice and righteousnes requireth the same at our hands towards them namely that to the vttermost of our power we be euer ready to doe all things which tend to their good and to the preseruation of their honour person life purity chastity wealth and good name not so much as intertaining a thought or first motion in our minds or hearts which in any of these or other respects may tend to their hurt and preiudice Of which Iustice or righteousnesse there are two parts the one distributiue whereby we doe giue vnto euery one their due and that which of right appertaineth vnto them in which is to be obserued a geometricall proportion which hath respect in this distribution vnto euery man according to their place person and such other relations and circumstances and is in all things carried with due regard of equity and moderation The other is commutatiue which is vsually exercized in commerce and mutuall dealings and trading one with another as in changing borrowing lending buying selling letting setting and such like affaires of this life The generall rule whereof is that we keepe from no man his right but pay euery man his debt and due In which is to be obserued an Arithmeticall proportion performing all these duties of Iustice in a strict equality without any respect of place or person §. Sect. 2 Of the dutie of sobriety towards our selues The other maine duty is sobriety which comprehendeth vnder it all duties which respect our owne persons the which in a generall sense as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Marke 5. 15. Luke 8. 35. Acts 26. 25. Tit. 1. 8. 2. 12 it is to be here vnderstood signifieth soundnesse of minde which ordereth all things to the good and safety of our persons and state And thus the word which is translated sobriety is taken in the Scriptures for a sound minde so it is said that the demoniacke was by our Sauiour Christ restored to his right minde And the Apostle saith that he was not mad but spake forth the words of truth and sobernesse that is of a right and sound minde which tended to the safety and saluation of himselfe and others and exhorteth all men to be wise vnto sobriety or to thinke soberly not straining Rom. 12. 3. their wits aboue the measure of their gifts which is the next way to cracke and lose them And thus elsewhere hee opposeth these two the one against 2. Cor. 5. 13. the other to be sober and to be besides our selues Sobriety therefore is a vertue or habit proceeding from a sound minde spirituall wisedome and iudgement whereby wee are enabled to rule and order our selues with all our powers and faculties of minde and body and all things else about which they are exercised to our good safety and saluation First it ruleth and ordereth the minde to the vsing of all good meanes whereby it may be more and more inlightened with sauing knowledge the memory as a faithfull register to retaine good things the conscience to performe its office rightly in excusing and accusing the will to chuse the good and refuse the euill and in all things to be conformable to the holy will of God the affections to couet after spirituall and heauenly things with vnlimited desires and temporall good things with moderation temperance and purity and the body in all holinesse and honour that it may be a fit temple for the holy Ghost and a ready instrument vnto the soule for all good actions And thus it ruleth the whole man and euery faculty and part of him as they are exercised about their seuerall and particular obiects causing the minde to approue or condemne the memory to retaine or cast out the conscience to accuse or excuse the will to chuse or reiect the affections to loue and desire or to hate and contemne the body to doe or leaue vndone all things good or euill when they are propounded vnto them And in respect of these seuerall sorts of obiects this vertue of sobriety hath place and is commanded in euery precept of the second Table For as it ruleth and ordereth vs about the preseruation of our honour and authority it is required in the first Commandement as about the good preseruation and saluation of our liues our soules and bodies in the sixth as about our chastity purity temperance and sobriety in the vse of meates drinkes and apparrell in the seuenth as about our goods and possessions either in getting or vsing them righteously and iustly in the eighth as about the preseruing of our good name in the ninth as about withstanding the first motions and suggestions vnto sinne and the recouering of originall righteousnesse and holy concupiscence in our mindes and hearts in the tenth and last §. Sect. 3 Of the duties of charity But seeing our Sauiour hath comprized both these duties of righteousnesse and sobriety vnder charity and hath made loue the whole summe of Matth. 22. 39. 19. 19. Gal. 5. 14. the Law our loue towards God of the first Table and our loue towards our selues and our neighbours of the second Table I will consider of them both vnder this one first generally and afterward more specially in euery seuerall Commandement For charity and true loue towards our selues mooueth vs out of a sound and right minde to performe in thought word and deed all good duties which tend to our safetie and saluation and charity towards our neighbours as it mooueth vs to loue them as our selues so to performe all duties of righteousnesse and mercy which we doe vnto our selues or would haue others doe vnto vs. Now this charity is a gift or grace of God infused into our hearts by his holy Spirit which out of the sense of Gods loue towards vs in Christ working true and feruent loue towards them againe doth mooue vs to loue our selues and all men as our selues and as Christ hath loued vs for Gods sake and in obedience to his Commandement It is a gift of God and no naturall habit for naturally as wee are haters of God and men so euen of our selues neither is any hatred of an enemy so hurtfull and pernicious vnto our soules and bodies as carnall selfe-loue which is a chiefe cause and meanes of depriuing vs heere of all grace and of glory and happinesse in the life to come And therefore the Apostle exhorting vs to loue one another telleth vs where we must haue this gift Let vs saith he loue one another 1. Ioh. 4. 7. for loue is of God Neither is it a common gift of God but a sanctifying and sauing grace of his holy Spirit for as the loue of God towards vs as the cause so our loue towards God as the effect of it is shed
abroad Rom. 5. 5. in our hearts by the holy Ghost as the Apostle testifieth §. Sect. 4 Of the meanes and manner of working charity in vs. The meanes and manner of working this grace in vs is first by perswading vs that God in Christ loueth vs and will giue vnto vs the remission of our sinnes his grace heere and glory heereafter with the liuely heate of which loue our hearts are inflamed with feruent loue towards God againe from which springeth an holy affection towards our selues who are thus beloued of God members of Christ and Temples of the holy Ghost whereby we seeke the fruition of our chiefe goodnesse and consequently of our owne saluation and eternall happinesse which whilest we were destitute of the loue of God and were poysoned with hatred of God and carnall selfe-loue we neglected and contemned And from hence also ariseth the like affection towards our neighbours whom vvee loue for Gods sake not onely as Gods creatures and bearing his image but also in obedience vnto his Commandement So that it is impossible to loue either our selues or our neighbours as wee ought and for our owne and their good vnlesse wee loue God in Christ Iesus first and chiefly from whose sincere loue the other springeth and floweth But when we sincerely loue God and so yeeld our obedience vnto the first Table our loue towards our selues and our neighbours which is the summe of the second Table will necessarily and inseparably follovv For as our loue tovvards God is exercized immediately in religious vertues and holy duties of piety vvhich vve performe in his seruice so mediately by performing in obedience to his Commandements the duties of a true and Christian loue towards our selues and our neighbours For when our little goodnesse bounded in narrow limits will not reach vnto God for the manifestation of our loue towards him wee extend it as farre as wee are able and doe what good we can our of a holy and sanctified affection to our selues and our neighbours to shew our loue towards God in yeelding obedience vnto his Commandements As we see in the example of Dauid who being rauished with the apprehension of Gods loue and desiring to shew his loue towards him againe could no otherwise doe it then by taking Psal 116. 13. the cup of saluation and praising the name of the Lord and by causing his goodnesse to extend to Gods poore Saints that are in the earth and to the excellent Psal 16. 2 3. which in respect of its smalnesse and Gods all-sufficiency could in no sort reach vnto him Where by the way we may note that if wee loue Act. 17. 25. our selues and our neighbours out of our loue towards God and in obedience vnto his Commandements performing these duties of the second Table in and for him then doe wee when wee doe most good to our neighbours and our selues shew most loue towards God and performe vnto him such acceptable seruice as he requireth of vs and will richly reward in this life and the life to come For he hath sworne that all those Luk. 1. 74 75. whom he hath redeemed shall serue him as well in righteousnesse as in holinesse all the dayes of their liues And his grace appearing hath taught vs to deny not onely all vngodlinesse but also all worldly lusts and to liue as Tit. 2. 12. well soberly and righteously as godly and religiously in this present world §. Sect. 5 What charity is and the properties of it But let vs come to speake of this dutie of charity as in our Sauiour Christs words it is propounded vnto vs out of the Law of God Thou shalt Mat. 19. 19. 22. 39. Leuit. 19. 18. loue thy neighbour as thy selfe Wherein we are to consider two things the dutie commanded and the manner of doing it In the duty wee are to consider the act of louing and the obiect of our loue which is our neighbours and our selues the first plainly expressed the other necessarily implyed in the manner when as we are commanded to loue them as we loue our selues The duty of loue containeth in it First an affection or motion of the heart wherewith we are affected and inclined towards that we loue Secondly an earnest and longing desire that we may inioy it by being as it were vnited vnto it Thirdly ioy and delight in the fruition of it and a contentation whereby we rest according to the measure of our loue and fruition satisfied with it The properties of it are principally two the first that it be sincere and vnfained So the Apostle requireth that our loue be without dissimulation and vnfained and the Apostle Iohn disswadeth Rom. 12. 9. vs from lip-loue which is onely in profession but fruitlesse and 2 Cor. 6. 6. 1. Ioh. 3. 18. vneffectuall in action Little children saith he let vs not loue in word neither in tongue but in deed and in truth The other that it be feruent and effectuall according to that of the Apostle Aboue all things haue feruent charity among your selues And this is that sincere and feruent loue which is so much and often commended and commanded in the Scriptures So our Sauiour Christ This is my commandement that ye loue one another as I haue Ioh. 15. 12. loued you And againe A new commandement I giue vnto you that yee loue Ioh 13. 34. 1. Ioh. 3. 23. one another as I haue loued you that yee also loue one another The Apostle likewise Walke in loue as Christ also hath loued vs and hath giuen himselfe Eph. 5. 2. for vs c. §. Sect. 6 Of the obiect of charity which is our neighbours The obiect of this loue plainely expressed is our neighbours whereby we are not with the Pharises to vnderstand our friends onely nor according Mat. 5. 43. to the vulgar vse of the word those that dwell neere vnto vs alone but all men without exception who are of the same nature with vs consisting of a reasonable soule and body whether they bee strangers or acquaintance friends or enemies vnto vs. For all men are of the same flesh Act. 17. 26. and created according to the same Image of God and also our brethren as they haue all alike descended from the same first parents And this is implyed in the Law where that Commandement which is giuen for the helping of our enemies Oxe or Asse being repeated in another place is Ex. 23. 4 5. com Deut. 22. 1 2 3. Esa 58. rendred thy brothers Oxe or Asse And the Prophet Esay maketh it a worke of mercy to couer the naked without any exception of stranger or enemy because hee is of our owne flesh But our Sauiour plainely presseth this duty both by precept But I say vnto you loue your enemies Mat. 5. 44. blesse them that curse you doe good to them that hate you and pray for them that despitefully vse you and persecute you propounding the
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
innumerable multitudes be knit together if charity be wanting and in stead thereof heart-burnings and contentions be admitted And as without charity there can bee no communion betweene man and man so neither betweene man and God which principally consisteth in fruition and fruition in loue seeing we cannot loue God vnlesse we also loue one another as the Apostle telleth vs. We cannot without it haue any assurance that 1. Ioh. 4. 20. we belong to God or that we are his children by adoption and grace yea rather we may conclude that we are the children of the deuill seeing the Apostle Iohn maketh the hauing or not hauing of charity a prime marke 1. Ioh. 3. 10. of difference whereby they may bee discerned the one from the other Againe all our other graces and gifts though they make neuer so glorious a shew yet if charity be wanting are all of no value If we could speake 1. Cor. 13. 1 2 3. with the tongues of men and Angels and haue not charity we should become as sounding brasse or a tinkling Cymball If we had the gift of Prophecie and vnderstood all mysteries and all knowledge yea if we had all faith namely of working miracles and could remooue mountaines and had not charity we were nothing And though we could bestow all our goods to feed the poore and could giue our bodies to be burned and had not charity it would profit vs nothing Furthermore where there is not charity there faith also is wanting or in stead of it a dead faith which hath no operation for faith worketh by Gal. 5. 6. loue and if we haue a liuing faith the Apostle Iames telleth vs that we Iam. 2. 18. may shew it by our workes among which the workes of mercy and charity haue a chiefe place Whereas if these be wanting our faith is as he compareth it like a body without breath and no better then a stinking carcase Verse the last in Gods estimate Finally charity is most necessary if euer we meane to attaine to eternall saluation or to escape hellish destruction seeing the sentence of life or death shall at the day of Iudgement be pronounced Mat. 25. 34 41. according to the workes of charity either performed or neglected by vs as being the chiefe outward euidences whereby our inward grace of faith apprehending Christ vnto saluation may to the iustifying of Gods righteous Iudgements be vnto all demonstrated and declared CAP. XI Containing in it the duties which are required in the fifth Commandement §. Sect. 1 Of the general duties required in the fifth Commandement WEE haue more largely intreated of charity righteousnesse and sobriety as those generall vertues and duties which comprize in them the whole summe of the second Table because wee would more briefly touch the particular duties which vnder them are contained referring the Reader vnto such Catechismes and Common places of diuinity as handle them more fully and perfectly especially to those exact Tables vpon the Commandements lately published by the right reuerend and my most honoured and deare brother from whose full and liuing fountaine I haue in a great part deriued these streames Not that I take any pleasure in doing that againe which was much better done before but because this Treatise of a godly life should haue beene maimed if I had not in some manner handled the maine parts and principall duties required vnto it and I could adde no more vnto that exact abstract in so short a discourse then light vnto the Sunne by setting vp a dimme shining candle nor alter the method and manner of it vnlesse I could haue beene content for varieties sake to haue made it worse and to goe out of the right way because I would not trauaile in the beaten path The duties and vertues then required and the vices and sinnes forbidden in the second Table are either peculiar to superiours and inferiours in the fifth Commandement or common to all in the fiue other The duties and vertues required in the fifth Commandement are either common to all superiours and inferiours or peculiar to the diuers sorts of them The generall duties belonging to all superiours are first to approoue themselues worthy of honour both in respect of their own vertues and good parts also in their carriage towards their inferiours and as they desire the honour of parents so to performe the duties which belong vnto them Secondly to behaue themselues moderately Deut 17. 20. Iob 29 8. 1 Pet. 3. 7. modestly and grauely towards their inferiours and not with proud insolency and vaine lightnesse Thirdly to goe before them according to knowledge and to shine vnto them in a good example and the light of a godly life The duties common to all inferiours are both inwardly to esteeme reuerently of them according to their place acknowledging Gods Image in them honoring those gifts of excellency which he hath Iob 29. 8. Gen. 18. 2 8. 1. King 2. 19. Iob 29. 9 10. 1. Pet. 3. 6. 1. Sam. 1. 15. Gen. 18. 4 5. Mat. 8. 9. bestowed vpon them and also outwardly to shew reuerence and respect of them both in all signes of honour as rising vp to them putting off the hat bowing the knee going to meete them giuing them precedence both in place and speech and vsing vnto them words of reuerence and due respect and also by our approouing of the inward reuerence of our hearts and the outward reuerence shewed in these signes and complements in truth and substance by all our actions when we haue any occasion of performing this reall reuerence §. Sect. 2 Of the duties of superiours in excellency and of inferiours towards them The speciall duties respect the diuers sorts of superiours and inferiours For men are superiour vnto others either in excellency onely or in authority also and gouernment In excellency as first those who are indued with better gifts whether inward or outward Inward as the gifts of the minde to wit vertue wisedome learning arts and sciences whose duty is that acknowledging them as talents lent vnto them by God of which Mat. 25. 14. 1. Cor. 4. 7. 1. Cor. 15. 10. they must giue an account they be not puffed vp in pride because they excell others but rather bee the more humble in respect of that straight reckoning which shall be required of them and also that with all care and good conscience they imploy these gifts principally to the glory of God 1. Cor. 12. 7. that gaue them and in the next place to the good of their neighbours and furthering of their owne saluation The duties of inferiours are first to acknowledge their gifts to the glory of God and praysing his bountie and goodnesse towards them Secondly to reuerence and respect the party indued with them and to seeke to be profited by them as our need requireth and opportunity is offered Superiours in outward gifts and place are first the aged whose duties are to bee in
and drunkennesse or the excessiue drinking of wine and strong drinkes and also of the sight in abstaining from vnchaste and immodest obiects as beautifull and wanton persons obscene pictures vnchaste and wanton Enterludes Playes and Bookes Secondly diligence and painefulnesse in our callings and honest labours not giuing way to idlenesse and sloth vigilancy and abstinence Ezech. 16 49. 2. Sam. 11. 2. 1. Pet. 4. 7. 1. Thes 5. 6. 1. Tim. 5. 6. 2. 9 10. Tit. 2. 3. from immoderate sleepe and finally modesty in our eyes and countenance in our speeches and communication in our gesture and gate and in our habit and attire Which meanes if wee finde insufficient for the preseruing of our soules and bodies in purity and chastity then are we called of God to vse the lawfull remedy which is the holy and honest estate of marriage that we may liue chastly in wedlocke when we 1. Cor. 7. 2. 9. Heb. 13. 4. cannot doe it in single life §. Sect. 3 Of the duties which are required in the right getting of our goods THE eighth Commandement expressed in these words Thou shalt not steale inioyneth vs to preserue and increase by all good meanes as much as in vs lieth our owne and neighbours good respecting goods and possessions and not only forbiddeth all those vices and sinnes whereby they are any way hindred or impaired but also requireth all vertues and good duties whereby they are preserued and aduanced And these duties are either more generall or speciall The generall duties stand in these degrees First that we be not hurtfull to our neighbours in hindering or impairing their estate by doing them any wrong or iniury or if Mat. 10. 19. 1. Cor. 6. 7 8. Exod. 22. 5. Ioh 6. 12. Deut. 22. 1 2 3. Exod. 23. 4 5. Ephe. 4. 28. we haue that we make them satisfaction and amends Secondly that we preserue as much as in vs lieth our owne and neighbours goods from all waste and dammage Thirdly that we be beneficiall and helpfull to all as farre as we are able and their necessity requireth and imploy our goods as we ought to our owne and others good The speciall duties respect either the iust and honest possession of our goods vnto which is required that we both get and keepe them in a good manner by iust and lawfull meanes or the lawfull and laudable vse of those goods which wee haue thus lawfully gotten Vnto the iust getting of our goods foure vertues Col 3. 3. 1. Tim. 6. 10. Heb. 13. 5. Psal 62. 10. Math 6. 33. 1. Tim. 6. 6 7 8. Phil. 4. 11 12. are required First that we doe not immoderately loue money which is the roote of all euill nor set our hearts vpon riches and the earthly Mammon Secondly contentednesse with that condition which God in his wise iust and Fatherly prouidence hath alloted vnto vs for discontent disposeth men to couet and seeke more then is needefull though it be by vnlawful meanes to which vice they make themselues subiect who haue Mat. 6. 11. Pro. 30. 8. 1. Tim 6. 8. 5. 8. Act. 20. 35. Pro. 5. 15 16. Ephe. 4. 28. Pro. 30. 8. Ephe. 4 28. Act. 20. 35. 1. Tim 6. 9. Pro. 28. 20 22. 20. 21. Eccle. 4. 8. Pro. 27. 20. Gen. 30. 30. 1. Tim. 5. 8. 2. Cor. 12. 13. Pro. 31. 13. Pro. 10. 5. Mat. 6. 11 25. Phil. 4. 6. not learned to liue within their compasse Thirdly a moderate desire of such things as are necessary and conuenient both for our owne maintenance according to the necessity of nature person and state and also for the reliefe and benefit of others and that both for priuate persons and publike seruice of Church and Common-wealth The which desire ought on the one side to bee free from a Frier-like affection of pouerty and on the other side from couetousnesse and ambition whereby men setting their hearts immoderately vpon earthly profits and preferments doe resolue that they will compasse them by what meanes soeuer good or bad and make all possible haste to atchieue their ends hauing after they haue much an insatiable desire of obtaining more Lastly a moderate prouident and wise care to prouide those things which are cōuenient and necessary for vs and those that belong to vs by honest and lawful meanes so that we be neither carelesly improuident nor vexe and turmoile our selues with an immoderate diffident and carking care And these are the things which are required inwardly in our owne hearts and affections vnto iust getting of our goods Now goods are thus gotten either without contract and that either by our selues or receiued from others By our selues either accidentally as by finding things lost the owners being vnknowne though diligently enquired after or ordinarily by our honest Ephes 4. 28. and painefull labour in a lawfull calling Or else they are gotten in lawfull contracts the general rule whereof is this that in all our dealings borrowing and lending buying and selling letting setting taking and hiring c. we behaue our selues vprightly without dissimulation or guile Psal 15. 2 4. Zach. 8. 16. Ezech. 22. 12. 1. Thes 4. 6. as in the sight of God obseruing in our words truth in our promises faithfulnesse in our deedes iustice and in all things keeping a good conscience towards God and men not dealing deceitfully with any nor vsing any fraud for the getting of our goods either in respect of matter or manner quantity or quality or any other vniust meanes whatsoeuer Or if we haue failed in any of these and gotten any goods by fraud and deceit we must repute it no better then theft and therefore hold our selues bound to make restitution vnto those whom we haue wronged or in case they cannot be found or knowne vnto the poore or Church or good vses without which we can neuer approue our repentance for these sinnes to be found and sincere so as it will be accepted of God and bring comfort vnto our owne soules §. Sect. 4 Of the duties which respect the right vse of our goods And these are the duties which we ought to performe in respect of the lawfull getting and possessing of our goods the duties which concerne the Eccles 5. 17 18. right vse of them respect either our selues which is the lawfull comfortable fruition of them or others which consists in the free and wise communication of them Concerning the former hauing iustly gotten goods into our possession we are comfortably to inioy them as the good gifts and blessings of God vnto which two vertues are required First that shunning niggardlinesse which keepeth men not onely from the communicating Eccl. 6. 2. 4. 8 of their goods to others but also from inioying them for their owne benefit committing therein a double theft we doe imbrace parsimonie which consisteth in the honest sauing and sparing of our goods that they be not idlely and vnprofitably wasted and spent Secondly
Pro. 27. 23. to 28. that auoiding wastfulnesse and misspending our wealth to vses either dishonest or aboue our meanes and ability wee doe imbrace frugality which consisteth in the discreete sober and moderate spending of our goods according to our calling and ability to profitable charitable and needefull vses in which this rule is to be obserued that our expences in some reasonable good proportion be lesse then our commings in To the free communication of our goods to the benefit of others two other Pro. 21. 21. vertues are required First that shunning couetousnesse and hardhartednesse 1. Joh. 3. 17. Pro. 21. 13. Luke 16. 23 24. which depriueth vs of all pitty and compassion towards those that are in want we doe imbrace bounty and liberality whereby wee communicate our goods willingly and cheerefully vnto those that neede our helpe And secondly that auoiding prodigality and riotous wastfulnesse wee doe imbrace iustice and equity giuing onely our owne without wronging others and in such a discreete proportion and moderation Pro. 5. 15 16. that we dry not vp the fountaine of our beneficence so as wee cannot bee helpefull to our selues or others Now this free communicating of our goods is either for a time by a Psal 112. 5. lending or for euer by giuing either publikely to good vses b 2. Sam. 17. 27. ciuill or c Pro. 3. 9. ecclesiasticall or priuately as by bestowing benefits vpon them who haue well deserued or by d Heb. 13. 16. Luke 21. 4. Matth. 25. 35. giuing almes and relieuing the necessities of our poore brethren of which I haue intreated more fully in * In my Treatise of Almes another place §. Sect. 5 Of truth which is required in the ninth Commandement 1 Cor. 13. 6. Ephe. 4. 15. Pro 12. 19. Ephes 4 25. Zach. 8. 16. Leuit. 19. 11. Col. 3. 9. Ehes 4. 25. Pro. 6. 17. 12 22. 19. 5. Psal 5. 6. 15. 2. Apoc. 21 8. Dan. 3. 16. Act. 4. 8 10 13. Matth. 10. 16. Mat. 26. 70. 72 2. Tim 4. 16. Psal 55. 22. 15. 2. 12. 2. â—09 2. Zeph. 3. 13. Pro 23. 23. Act. 17. 11. Ephe. 4. 14. 2. Pet. 3. 16. Ephes 5. 4. 4. 29. Col 4. 6. 1. Tim. 5. 23. Iohn 4. 7 10. Pro. 10. 19. 17. 28. Iam. 1. 19. Psal 12 2. 144. 8. Ephes 4. 29. 5. 4. 2. Sam. 15. 5. 1. Sam. 25. 17. Pro. 10. 9. Psal 140. 11. THE ninth Commandement is expressed in these words Thou shalt not beare or vtter a false or vaine testimony against thy neighbour Wherein is commanded that wee should thinke and speake concerning our neighbours both that which is truth and also that which is charitable tendring his and our owne credit and good name and auoiding all speech which is false and vncharitable especially such as tendeth to the reproch and diffamation of our selues and our neighbours And consequently here is commanded the preseruation of truth amongst men and of our owne and neighbours fame and good name Now this truth is an agreement and conformity of our speech with our minde and of our minde with the truth of the things themselues the which in all our speech is religiously to be obserued and all falshood in speech to be auoided whether we speake that which is false or the truth falsly and with an intent to deceiue whether it be in iest or in earnest either to helpe our neighbour with an officious lye or to hurt him with a pernicious lie The manner how the truth is to be professed is first that we doe it freely and charitably simply and with discretion auoiding in the excesse vndiscreete and vnseasonable profession of the truth to the vnnecessary hurt or danger of our selues or others and in the defect the denying or betraying of the truth out of feare or any sinister respect as also a double and deceitfull tongue The meanes of this truth are to be carefully vsed of vs which are First to know it to which end we must be louers of it and docible and teachable in learning and conceiuing of it and not voluntarily affect ignorance nor imbrace vntruth out of vaine credulity Secondly we must preserue and maintaine it vsing to this end constancie and stedfastnesse in the truth and shunning vnconstancy and pertinacie in errour Thirdly profitable speech tending to Gods glory and our neighbours good both spirituall as tending to his edification and temporall seruing for his honest delight and profit Fourthly that wee vse the meanes of entertaining profitable speech as affability and pleasing communication and the remedy against vnprofitable speech which is taciturnity and seasonable silence And contrarywise we are to auoide all speech which is either vaine or hurtfull tending to Gods dishonour and our neighbours hurt as all rotten and infecting communication scurrility taunts and disgraces counterfeite complements morosity vaine babbling and smothering of profitable truth by silence §. Sect. 6 Of the preseruation of our neighbours good name the meanes of it respecting our inward disposition Eccles. 7. 3. Pro. 22. 1. The meanes of preseruing our owne and our neighbours fame and name is to haue an inward disposition vnto it and an high esteeme and great regard of it And secondly an outward professsion of the truth concerning our neighbour ioyned with charity and discretion The inward disposition is a true care of our owne and our neighbours fame and credit with the fruits of it whereby wee tender our owne and their good name out of true loue and charity The fruits of which care are referred Rom. 1. 8. Col. 1. 3 4. Psal 15. 3. either to the fame it selfe as to reioyce in it if it bee good and sorry if it be bad or else to our hearing iudging and reporting of our neighbour In respect of hearing wee are not willingly to heare rumours Pro. 25. 23. 17. 4. Exod 23. 1. 1. Sam. 24. 10. 1. Cor. 13. 6. 1. Tim. 6. 4. 2. Sam. 10. 3 4. Gen. 39. 19. 2. Sam. 16. 3 4. 1. Sam. 1. 13. Act. 2. 13. Luk. 7. 39. 1. Cor. 1. 11. Act. 23. 16. Ier. 40. 14. Eccles 19. 8. and reports tending to the infamie of our neighbours but to repell talebearers and contrariwise with all readinesse to heare their praises and commendations In respect of iudging we are to be charitable and to shew it by the fruits thereof in not being suspicious and in repressing the vniust suspicions of others in not beleeuing or determining any thing rashly against our neighbour and in interpreting good things well and doubtfull things in the better part In respect of reporting we must report no ill of our neighbour though it be true vnlesse it bee in charity when as it is either profitable for the party of whom we speake that hee may be reformed or for the party to whom we speake for the preuention of danger intended or infection like to ensue by his
companie or else necessarie for our selues when as silence will make vs guilty of his fault §. Sect. 7 Other duties respecting our outward profession And these are the duties which respect our inward disposition now of those which concerne our outward profession in which respect our Math. 26. 60. 61 Ioh. 2. 19. 1. Sam. 22. 9. testimonie of our neighbour must bee both true and charitable and neither false simply nor in shew of words true but false in sence neither yet vncharitable and malicious all which ought to bee obserued of vs in all our testimonies both publike and priuate being ready in all things and at all times to professe the truth concerning our neighbour with charity both in respect of his vertues which as iust occasion is offered we ought to acknowledge and commend both in his presence and absence and also his vices which wee are to tell him of before his face and not suffer sinne to rest vpon Leuit. 19. 17. Pro. 27. 5. Psal 141. 5. him and not to make mention of them behind his backe but vpon necessity as to those that may helpe to reforme him or to those who may bee hurt or corrupted by his company or example that they Pro. 28. 4. 24. 24. Pro. 27. 4. Act. 12. 22. Pro. 29. 5. Ier. 9. 8. Mat. 22. 16. 1. Cor. 6. 10. 1. Sam. 31. 4. Iohn 19. 3. Matth. 27. 42. Gal. 4. 29. Pro. 16. 28. 26. 20. Leuit. 19. 16. Ezech. 22. 9. Rom. 1. 30. Iam. 4. 11. may taking warning hereby escape these dangers And contrariwise wee ought to auoide flattery wherein wee may offend in respect of the matter of our speech as when wee praise men for their vices or the manner in commending either fainedly or aboue measure or the end either seeking our owne profit like parasites or the hurt of the party whom wee flatter And on the other side wee must shunne euill and cursed speaking which any wayes tendeth to the impayring of our neighbours credit and good name The which is vsed either in his presence by reuiling and contumelious speaking by deriding and scorning him or in his absence by whispering or talebearing slandering and backbiting §. Sect. 8 Of the preseruing our owne good name The duties which euery man is bound to performe vnto himselfe are first a care to procure and preserue his good name and credit and secondly that he giue a true testimonie of himselfe Our care to procure and preserue our good name consisteth in vsing the meanes whereby it is gotten as glorifying God seeking his kingdome and righteousnesse walking vprightly being such as wee would seeme to bee and Phil. 4. 8. 1. Sam. 2. 30. Mat. 6. 33. Psal 112. 6. Pro. 10. 7. Mat. 7. 1 2. Psal 133. 1. Luk. 14. 29 30. Rom. 12. 3. Eccle. 10. 1. 1. Thes 5. 22. Rom. 12. 17. 2. Sam. 12. 12. 1. King 2. 8 9. in keeping a good conscience And also in auoiding the meanes both of vaine-glory as seeking to please men more then God hypocrisie seeking commendation by vanity and vices louing of flatterers vsuall censuring of others attempting matters aboue our ability and gifts And also of infamie which either arise from our selues as all sinnes both open with all apparances of them and secret which God to our shame will bring to light or else from others as all disgracefull lies slanders and opprobrious speeches against which we ought especially if wee be publike persons to defend and maintaine our credit and good name The true testimonie of our selues is either concerning good which if it bee true wee must vpon iust occasion confesse it with modestie to Gods glory or if false with modestie and 1. Cor. 15. 10. Pro. 28. 13. 1 Ioh. 1. 9. Iosh 7. 19. Iohn 1. 10. Iam. 5. 15. Psal 51. humility to denie it or else concerning euill which if it be true we must confesse it both to God with earnest desire of forgiuenesse and also to man when by our confession wee may aduance Gods glory and either our owne or our neighbours good or if it bee false that wee constantly deny it Contrariwise wee are by this Commandement bound to shun the contrary vices to these vertues as to deny the good things in vs to Gods dishonour that gaue them and to speake more basely and meanely of our owne gifts and good parts then there is cause or then that which wee truly conceiue either to auoide boasting which is no better then a modest lie or to draw commendations Psal 52. 1. Phil. 3. 19. Gen. 4. 23 24. from others which is counterfaite modesty and a cunning kinde of arrogancy And also on the other side vaine and false boasting wherein wee may offend either in respect of the obiect in boasting of that which is not good but euill or being good is not in vs at all or at least in that measure which wee assume vnto our selues Or else in respect of the ende as when wee speake of the good things in vs or done by vs for our owne glory especially when it is ioyned Mat. 26. 33 35. 1. Cor. 4. 7. Esa 10. 15. Luk. 18. 10. Act. 8. 9. Gen. 18. 15. 2. Sam. 1. 10. compared with 1. Sam. 31. 4 5. with neglect of Gods honour or the disgrace of others or else for our gaine and aduantage Or finally in respect of euill when out of pride and selfe-loue wee deny that euill which is truly affirmed or affirme that euill of our selues wich is false to gratifie others or to picke a thanke §. Sect. 9 What is required in this Commandement to wit originall righteousnesse and spirituall Concupiscence IN the former Commandements as we haue shewed the Lord forbiddeth all externall sinnes both in word and deede together with Rom. 7. 7. 13. 9. 1. 24. Col. 3. 5. 1. Pet. 4. 2 2. 2. 11. 23. 3. Gal 5. 16. 17. the internall sinnes of the heart commited against our neighbours which are ioyned with consent of the will and commandeth the contrary vertues and now in the tenth and last Commandement that hee might shew his Law to be spirituall and of such large extent that nothing no not the least motions or first thoughts are exempted and out of the reach of it hee requireth the inward purity of the minde and imaginations thoughts and intentions heart and affections and the rectitude orderly and iust gouernement of them all for our owne and our neighbours good and contrariwise condemneth and forbiddeth not onely those grosse kindes of concupiscence and lusts of the flesh Rom. 7. 7. 13. 9. 1. 24. Col. 3. 5. 1. Pet. 4. 2 2. 2. 11. 2. 3. 3. Gal. 5. 16. 17. which are ioyned with consent of will but euen the first and least motions of euill concupiscence which goe before consent which are the rootes seedes and fountaines of all other sinnes as all euill thoughts inclinations and desires which are repugnant with charity
and grow in grace or goodnesse who neglect to seeke God and so depriue themselues of the comfortable beames of his gracious presence Finally the Lord hath threatned to stretch out his hand and take vengeance on them Zeph. 1. 6. that haue not sought the Lord nor enquired for him yea that he will laugh at their destruction and delight himselfe in their punishments as he intimateth by comparing the day of vengeance to a day of solemne sacrifice vnto which he inuiteth his ghests that they may be spectatours of these fearefull examples and glorifie his Iustice in the deserued punishments of those who had not fought him CAP. VII Of the Christan Armour which we must put on daily and of the benefits which wee shall reape thereby §. Sect. 1 Of the seuerall parts of the Christian armour WEE haue intreated the more largely of that maine duty of seeking God as being not onely the chiefe and principall of all that are to be performed in the daily exercise but euen the roote and fountaine summe and substance of all the rest from which they spring and in which they are comprised In which respect the other that remaine to be spoken of may be passed ouer with greater breuity as being all but speciall branches of the former duty and streames that will readily naturally flow from that fountaine The third maine duty then in this daily exercise is that we put on the whole armour of God which is that we looke continually vnto our selues that we bee throughly furnished and as it were armed at all points with the maine fundamentall sanctifying and sauing graces of Gods holy Spirit whereby we may bee inabled to stand in the day of triall and to resist those daily tentations wherewith we are assaulted by our spirituall enemies The chiefe principall whereof the Apostle hath in the Epistle to the Ephesians Ephes 6. 11 12. prescribed vnto vs. The first is the girdle of verity wherby is meant that we should not onely imbrace the truth of Religion and frame our iudgements affections and actions according to the sincere and pure Word of God but also that our knowledge profession and practice be in truth and sincerity of heart carrying our selues in all things vprightly and in the integrity of a good conscience The second is the brestplate of righteousnesse whereby we vnderstand true sanctification and godlinesse consisting in an earnest desire a firme resolution and constant indeuour of conforming our whole liues according to Gods reuealed will that wee may please him in all things and haue both our persons and actions accepted in his sight The third is that our feete bee shod with the preparation of the Gospell of peace that is as souldiers that haue good shooes and leg-harnesse are thereby enabled to hold on their march in stonie and rough wayes and thorow the midst of briers and thornes whereas if they were barefooted or ill shod they would be pricked and gauled and soone tire and faint in the way So must we daily arme our affections the feete of our soules with all the sweete comforts and gracious promises of the Gospell made vnto those who hold out vnto the end and fight vntill they ouercome without which we shall soone be wearied and faint in the way seeing it is rough and vnpleasant to flesh and blood and full of the thornes and briers of afflictions and persecutions The fourth piece of the Christian armour is the shield of faith which also we must daily put on applying afresh vnto our selues Gods mercies in the merits of Christ the gracious promises of the Gospell and the satisfaction and obedience of our Sauiour and Redeemer whereby though we be neuer so weake in our owne strength we shall be enabled to resist all Satans tentations and to quench and beate backe all the fiery darts of the wicked one so as they shall not be able to wound or doe vs any harme The fifth piece which we must daily put on is the helmet of saluation that is we must continually renew 1. Thes 5. 8. and reuiue our hopes and expect and waite for with patience the accomplishment of all Gods gracious promises which by faith we beleeue and apprehend And this will notably encourage vs in all Christian duties of a godly life seeme they neuer so irkesome and tedious vnto vs when as we haue daily an eye to the recompence of reward and to indure any hard measure at the hands of the world and to drinke the deepest draught in the cup of affliction and persecution for Gods sake and the Gospels Act. 28. 10. Rom. 8 18 2. Cor. 4. 17. which wee professe when as wee assuredly hope that the greatest crosses and calamities are not worthy the glory which shall be reueiled because they are light and momentanie but the crowne of happinesse which they helpe to set vpon our heads most excellent and eternall The sixth and last piece is the sword of the Spirit the Word of God which being rightly managed is sufficient to defend our selues and offend and driue backe the Enemie as wee see in the example of our Sauiour Christ who vsed no other weapon to vanquish Satan and all his tenons We must therfore daily exercise our selues in reading and meditating in the holy Scriptures which will serue as a light to guide vs in all our wayes as a goade in our sides if wee bee sluggish as cordiall water if wee bee ready to faint with feeblenesse and as a two-handed sword to defend vs against all enemies who assault vs in the way and labour to hinder and discourage vs in our Christian course and conuersation And this armour we must put on not piecemeale but compleate and in all the parts We must not put on some parts only and let other pieces of it lye by but as the Apostle speaketh we must put on the whole armour Ephe. 6. 13. of God for if any part be wanting we shall lie open to the wounds of our spirituall enemies Neither must we put it one day on and leaue it off another but we must put it on daily seeing we are continually assaulted and haue no one day of truce till by death we haue gotten a full and finall victory It must not like armour in the time of peace lie by or hang rusting vpon the walles but we must alwaies keepe it bright and furbished fit for daily vse fast buckled vnto vs both day and night sleeping and waking seeing we are continually in the battaile encountred at all times and euen euery houre with the tentations of our spiritual enemies And to this end we must continually keepe the Christian watch as the Apostle exhorteth Ephe. 6. 18. that wee be not through our sloth and sluggishnesse surprized at vnawares And because it is not armour of our owne making and prouiding but of Gods owne workemanship and of his free gift whereof it is called The Armour of God and seeing
much more light by compassion and fellovv-feeling and by bearing of it vpon many shoulders Finally they stirre vp Gods graces in one another both by word and good example helping to remooue impediments that lye in the way and exhorting one another to cheerefulnesse in their iourney they hasten their speed towards the Kingdome of heauen §. Sect. 2 That we must not rashly rush into all companies but with good choyce and aduice and also with due preparation Now if any of these benefits bee wanting in societies or the contrary euils fall out through this conuersation and mutuall conuersing one with another the fault is not in the things themselues but in their sinfull corruptions vvho peruert them from their first institution and grosly abuse them to ill ends For as it is generally obserued that the more any thing excelleth in excellency the greater is the difficultie in attaining vnto it and the greatest benefits in temporall things are most lyable vnto abuse so cannot it bee denyed but that it is much more hard to attaine vnto the right vse of society then of solitarinesse and lamentable experience teacheth vs that those who make conscience of their vvayes and desire to carry themselues in all places as in Gods presence doe more often forget him and their duty when they are in company then when they are alone and fall into many more errours and sinnes because they haue more occasions and doe lye open vnto many tentations of the world if they doe not make the better choyce of their companions or at least keepe not a strict watch ouer their words and wayes that they bee not ouertaken In which regard it is necessary vnto this Treatise of a godly life that wee set downe some directions which may serue to guide vs in our course when we conuerse vvith others And these either generally respect the duties that concerne society vvith all men or more specially those vvhich belong to our ovvne families The duties that concerne society vvithall either respect our preparation before wee goe into company or bee such as wee ought to perfome when wee are come into it The first generall dutie in our preparation is that vvee doe not rashly rush into all companies but seeing there are amongst men many more bad by vvhose society vvee may be made much vvorse then good by vvhom vvee may in our conuersing vvith them receiue much fruit and benefit that therefore before vve resort vnto them vvee make carefull choyce of such as may either in all likelihood doe vs good or at least receiue some good from vs. And because we are often mistaken in our choyce not knowing the course and conuersation and much lesse the hearts and affections of men before we haue had some tryall of them therfore it is fit that we pray vnto God that he will direct vs in our choice and make our meeting and society profitable for the aduancing of his glory and our good The which is to be vnderstood when as we are free and left to the choice of our companions and not when they are put vpon vs or we vpon them by some vrgent necessity the duties of our calling some waighty businesse or other vnlooked for accident Secondly let vs pray also vnto God that hee will by his grace and holy Spirit so assist vs as that our meeting society may tend to the aduancement of his glory good one of another Thirdly seeing the enemy of our saluation doth in all places lay so many nets and snares to intrap vs and especially in our companie if it be not well chosen whereby it commeth to passe that we are often caught at vnawares and depart away worse then when we came into it therefore we must resolue beforehand that wee will arme our selues against all these dangers and keepe a narrow watch that wee be not ensnared or ouercome of any euill Fourthly we must not propound this as the end of our society to passe away the time with lesse tediousnesse or to delight our flesh with carnall pleasure but goe into it with this resolution that we will doe our best indeuour either to receiue some good thereby especially to our soules by gayning more wisdome and knowledge or better our desires and affections or more power and cheerefulnesse in the seruice of God and in the performance of all Christian duties or to doe some good vnto those who consort with vs by our words examples and actions either by keeping them from sinne when they are ready to fall into it and pulling them as the Apostle Iude speaketh like firebrands out of the fire Iude vers 23. or instructing them that erre from the truth in the right way or performing vnto them some other Christian dutie which may further their saluation either as a meanes of their conuersion whereby they may bee Vers 20. gained vnto Christ or for their further building in their most holy faith the which we are chiefly to intend as an excellent worke for hee that conuerteth Jam. 5. 20. a sinner from the error of his way shall saue a soule from death and hide a multitude of sinnes as the Apostle Iames speaketh And if wee be not thus resolued before wee come into companie but rather goe with a purpose to fit our selues to euery bodies humour and rather to please then to profit either them or our selues like reedes that will bend with euery breath or writing tables which being newly made cleane are fit to receiue any impression of good or euill it were much better to refraine companie and to be alone seeing there is more danger of hurt then hope of being made ere a whit the better Finally wee must be no more carefull in putting off our rags and old clothes in making our selues handsome in our outward habit and attire before we goe into respected company then in putting off and casting from vs turbulent passions and disorderly affections and in decking and adorning our selues with the contrary graces of Gods Spirit As for example wee must subdue our pride which maketh all meetings vnprofitable by stirring vp heart-burnings and contention amongst men either about preeminence and precedency or when they are crossed in their proud humours and conceits so also our wrath and frowardnesse of nature which is prouoked with euery small occasion enuy towards superiours and disdayne towards our inferiours And contrariwise we must put on brotherly loue which is the best ornament to fit vs for Christian society as freeing vs from many corruptions which make company vnprofitable and inabling vs vnto many duties which are necessary vnto it For charity suffereth long and is kinde enuieth not vaunteth not it selfe is not puffed vp doth not behaue it selfe vnseemely 1. Cor. 13. 4 5 6 7. seeketh not her owne is not easily prouoked thinketh no euill reioyceth not in iniquity but reioyceth in the truth beareth all things hopeth all things endureth all things And with it wee must put
and weary of holy exercises do stand still or turne backe againe into their old sinfull courses and in stead of seeking the Kingdome of God and his righteousnesse doe spend the chiefe of their strength in pursuing of worldly vanities How many of those who would bee thought good husbands for their soules that are wholly negligent in the spirituall husbandry euery hand while intermitting their paines and diligence sometimes vsing the meanes of growing and thriuing in grace and sometimes neglecting them praying onely when they are pinched with afflictions hearing the Word at their best leasure and most ease in the Countrey when the weather is warme and the wayes faire in the Citie when they cannot walke abroad about their pleasures or profits as in time of winter when the foulenesse of the way and weather and darkenesse of the night leaueth vnto them no other imployment and at no time taking any care after the seede is sowne to couer it in their hearts by Meditation or conference that it may not be stolne away but take roote and bring foorth fruit in due season So also receiuing the Sacrament only at Easter or some of the chiefe festiuals and neglecting to come to the Lords Table though often inuited all the rest of the yeere besides and finally reading the holy Scriptures and other profitable writings vnconstantly and by vncertaine fits when they haue nothing else to doe or cannot well tell how to put away otherwise the tediousnesse of idlenesse Through which vnconstancy after long vsing the meanes they little profit by them but like those of whom the Apostle speakes they are euer learning and neuer able to come vnto the knowledge 2 Tim. 3. 7. of the truth they are old truants and though in profession ancient yet children in growth They are like those of whom Seneca speaketh who are alwayes but beginners euen to their ending and but about to settle themselues in the course of a godly life when death approching will force them to finish it Finally they either like Non-proficients stand at a stay without any increasing in knowledge faith and other sauing graces or the fruits of them in a godly life or else de-ficients falling backe from their profession and betaking themselues to the seruice of Satan the world and their owne sinfull lusts Now what doe all these but spend their precious time and vnsettled indeuours not onely in vaine but euen oftentimes vnto losse What doe they but make the practice of their Religion a Penelopes web one day vndoing that which they haue done in another or like vnto Sysiphus his fained labour rowling vp the stone till it be almost at the hill top and then suffer it to tumble backe againe and so giue them occasion to renew their labour All which vnconstancy and euill fruits which spring from it doe proceed from the corruption of our natures and the imperfection of our sanctification the reliques of sinne still remaining in vs which make vs apt and prone to returne to our old courses like a Horse to his trot that is not thorowly paced or an Hawke to turne Haggard that is not well manned §. Sect. 4 That constancie in all Christian duties is strictly required in Gods Word But let vs not please our selues with this state of imperfection but labour and striue daily after more perfection and seeing how vnsettled wee are euen in the state of regeneration in all Christian courses let vs bewayling our vnstayednesse indeuour to attaine vnto more constancie in the imbracing and practising of all good duties For God requireth at our hands that we should serue him not by fits and flashes but constantly in all our courses and not onely that we doe well but that wee continue in well-doing Thus Samuel chargeth the people that they should take heede 1. Sa. 12. 20 21. not of forsaking the Lord and renouncing his seruice but that they should not turne aside after vaine things which would not profit nor deliuer them from danger So the Wiseman requireth that we should continue in the feare of Pro. 23. 17. the Lord all the day long and the Apostle that we should neuer be weary of Gal. 6. 9. well doing seeing in due season we shall reape if we faint not and exhorteth vs to be steadfast vnmooueable alwayes abounding in the worke of the Lord 2. Thes 3. 13. because we are sure that we shall not labour in vaine And this constancie we 1. Cor. 15. 58. must shew both in chusing and holding vs to the right way and also in walking in it In professing constantly the truth of Religion and liuing accordingly in our holy practice For the first we must be constant in imbracing and professing of Gods Truth and not by fits onely when it will best stand with our worldly aduantage So the Apostle exhorteth Watch yee 1. Cor. 16. 13. stand fast in the faith quit you like men be strong And againe Stand fast 2. Thes 2. 13. Apoc. 2. 25. Col. 1. 22 23. and hold the traditions which yee haue beene taught whether by word or our Epistle Vnto which constancie in the truth hee limiteth and appropriateth the benefit of our Redemption by Christ For he saith that we are reconciled by his sufferings if we continue in the faith grounded and settled Eph. 4. 14. and bee not mooued awry from the hope of the Gospel So elsewhere hee chargeth vs that we hencefoorth be no more children tossed to and fro and carryed Gal. 3. 3. about with euery winde of doctrine The which hee condemneth in the Galatians as extreme folly And reioyceth in the contrary constancie of the Colossians ioying and beholding their order and the stedfastnesse of their faith in Christ And the like constancie we must also shew in the practice of all Christian and religious duties according to our profession for as we must not bee weary of bearing vpon vs the liuery of our Christian profession and be ready to cast it off when the sunne of persecution shineth so neither in doing the duties of our Lord and Masters seruice but we must labour to bee stablished in euery good word and worke as the Apostle prayeth 2. Thes 2. 17. for the Thessalonians And desire with Dauid to keepe the Law of God continually for euer and euer Our practice of godlinesse must not with Ephraims goodnesse be like a morning cloud which vanisheth ere noone nor like Hos 6. 4. the dew which falleth ouer-night and goeth away the next morning But neglecting all things in comparison of this one thing necessary we must make them giue place to the constant performance of religious duties when as they cannot stand together whereof wee haue an example in Daniel who setting all things apart would not neglect his constant course Dan. 6. of calling vpon God three times a day though thereby he hazzarded the fauour of the King yea euen his owne life Whose example if we would
that wee fit our burthen to our strength so as we may be able to performe them in sincerity and truth yea with cheerfulnesse and delight and not oppresse our selues with an vnsupportable waight by taking vpon vs more then we are able to beare In which respect many offend especially young professours who being children in Christ and indued but with a small measure of the gifts and graces of Gods Spirit doe seeke to match and exceed those who are come to a ripe age and to a great measure of perfection in all outward duties of Religion and a godly life As for example because these being indued with a great measure of knowledge and grace besides excellent gifts of nature and both much helped and perfected with long practice and experience are able according to all occasions to conceiue prayers and to continue in them with perseuerance powring foorth their soules with great freedome and liberty of speech and spirit words comming at will and not being any stop in inuenting of them vnto their deuotion and feruency of affection but like streames from the fountaine flow freely and kindly from them therefore they also wanting knowledge and the spirit of supplication in any good measure doe notwithstanding tye themselues to the same taske and not onely contemning all formes impose a necessity vpon thēselues of conceiuing all their prayers vpon the sudden but also of continuing and holding out as long a time in this exercise as those that haue been longest practised in it Vpon which it must necessarily follow that their deuotion and affection must bee much cooled and distracted when as the powers of their soule are taken vp wholly with inuention of words and matter and that through ignorance and want of gifts many things will be impertinent the same things often repeated because new matter commeth not to mind many imperfect and scarce sensible speeches without any order or coherence vttered to make vp the breach where knowledge inuention and memory haue failed them Others seeing some great proficients in godlinesse and long exercised in mortification strict in their courses denying the world with all vnlavvfull pleasures subduing their flesh vvith moderate fasting and abstinence and such like spirituall exercises they also though but newly entred into the profession of Religion will not onely labour to imitate but exceed and goe beyond them though not in invvard truth and spirituall duty yet at least in bodily exercise and outvvard shevv If they abstaine from vnlavvfull pleasures these vvill restraine themselues of those vvhich are lavvfull If they be moderate in their honest recreations these vvill not vse any at all If they subdue the flesh vvith fasting that they may be more fit for prayer and other parts of Gods seruice these vvill pine their bodies and so impaire their health and strength that they are made vnfit to performe any Christian duties vvith any cheerfulnesse If they auoyd immoderate mirth carnall ioy and scurrilous iests these vvill scarce admit a smile and place much of their Religion in continuall mourning in a sorrowfull and deiected countenance and in an austere carriage of themselues in all companies not knowing that as there is a time for mourning so also for reioycing that Christian ioy beseemeth none but Christians seeing they Psal 33. 1. Phil. 4. 4. onely haue interest and right in the causes of it and that wee may yea ought to reioyce in the Lord with a double ioy Finally they content not themselues to match in these outward shewes and bodily exercises those who farre excell them in inward graces nor to ouertake those who haue set out long before them in the race of Christianity vnlesse they quite outstrip them and leaue them farre behind The which must needs proceed either from spirituall pride which maketh them ouerweene their gifts and to thinke their strength fit for the hardest taske or from hypocrisie which maketh them to supply in outward shewes what is wanting in inward substance or at best from blind zeale which transporteth them beyond themselues and their abilities in a flash of passion But if we meane to hold on a constant course in Christianity we must auoyd this practice and being truly humbled in the sight and sense of our owne frailty and weaknesse let vs so begin as wee may continue and hold out to the end with daily increase in all grace and goodnesse Let vs so bee carefull to tame the flesh with due and seasonable seuerity as that we do not impaire our health disable our bodies to the seruice of God nor depriue our soules of all comfort whereby they are made cheerfull in all Christian duties Let our zeale carry vs as farre and fast as it wil but let it not ouer-carry vs beyond all bounds of spirituall wisedome and discretion Let vs not rashly vndertake a taske before we haue examined our strength whether it bee sufficient for it and ere we cast the burthen vpon our shoulders let vs poyze and waigh it that we may know whether wee shall be able to continue vnder it without fainting till we come to the end of our iourney Finally let vs so labour to bring our outward man to conformity in bodily exercises and externall duties with those which are greatest proficients in Christianity as that wee doe not forget to spend our greatest paines and strength in mortifying our sinfull lusts as pride couetousnes rash anger malice enuie vncharitablenesse and the rest and not onely to adorne our soules inwardly with all sanctifying graces loue humility patience zeale and such like but also to approue the truth and sincerity of them by our workes of piety righteousnesse and mercy towards the afflicted members of Iesus Christ For to neglect these and to bee strict in outward shewes and bodily exercises is as it were to bestow much cost vpon the outside of the house and to let the inside lye full of rubbish to decke the body and neglect the soule and life of Religion which consisteth chiefly in inward graces and the practice of them in the maine duties of holinesse and righteousnesse to esteeme the shell more then the kernell Math. 23. Quid prodest quod affligis corpus tuum quando nihil proficit cor tuum Ieiunare rigitare mores non corrigere Euseb Emissen ad Monach. Hom. 4 and to make our selues as our Sauiour compareth such like vnto painted sepulchers which are outwardly trimmed and gorgeously gilded and painted but within full of rottennesse and putrifaction What doth it profit saith one that thou afflictst thy body when as thine hart is neuer the better To fast and watch and not to mend thy manners is as if a man should bestow great paines without the Vineyard in weeding and manuring but leaue the Vineyard it selfe neglected and vnhusbanded and fit for nothing but to bring forth thornes and thistles §. Sect. 4 That we must exercise our selues in the duties of a godly life according to the measure of
grace receiued To which purpose let vs consider that the Scriptures require that wee should exercise our selues in the duties of a godly life according to the measure of grace giuen vs and not in such things as are aboue our reach and strength They doe not command that we should torture our deuotion by setting it vpon the racke and vndertaking things aboue our ability but that our seruice of God should be a free-will offering and performed with cheerfulnes delight not that Christians should be all of one size and spirituall growth and performe their duty in equall perfection but that we performe that which we are able in sincerity and truth according to the measure of the gift of grace receiued and that wee should grow vp by degrees vnto a perfect age in Christ So the Wise man willeth Eccles 7. 16 57. vs not to be righteous and wise ouermuch whereby hee meaneth not onely a righteousnesse and wisedome of our owne framing and fancying which is contrary to the Word of God for so it is not lawfull not onely ouermuch but not at all to be wise and righteous but that we doe not take vpon vs more outward shew and semblance of wisedome and righteousnesse then our inward substance of grace will beare out in sincerity and truth or such a degree of it as is quite aboue our reach and strength To which purpose the Apostle speaketh and exhorteth that no Rom. 12. 3. man should thinke of himselfe more highly then he ought to thinke but to think soberly according as God hath dealt to euery man the measure of faith And this is that which our Sauiour meaneth when excusing his Disciples for not fasting like the Pharises he saith that no man putteth a new piece of cloth into Mat. 9. 16 17. an old garment nor new wine into old bottles namely that there is no wisdome to impose strict and hard exercises vpon young beginners and tender weaklings in faith seeing it is the next way to discourage them quite in their good proceedings and to bring all to nought For when the duties which they vndertake exceed their strength and the measure of their faith and inward grace hauing no internall vertue to support themselues they grow presently faint and wearie both of their practice and profession When they haue put themselues into an vnpleasing prison they are neuer well till they haue broke out taking their liberty euen vnto licentiousnesse Displicent mihi in â—eneris maximè immoderata ieiunia c. Hieron ad Laetam Pâ—râ—â—s cibus venter sâ—mper esu â—ens tridua nis ieâ—uâ—ijs praefertur ad Puriam When in the course of Christianity they haue ouer-loaded themselues they are soone tyred and cast off their burthen in the mid-way When in running the spirituall race they striue and straine themselues at their first setting out euen aboue their strength they are presently out of breath and giuing ouer the race leaue the goale and garland vnto those who wisely fit their pace to their power and actiuity so as they may hold out vnto the end In which regard one of the Ancients otherwise strict enough professeth that immoderate fastings especially in weaklings did much displease him because he had learned by experience that an Asse wearied in his way is ready to seeke many turnings And preferreth sparing and sober diet and a stomacke alwayes retaining an appetite before fasts of three dayes continuance §. Sect. 5 That they who vndertake matters aboue their strength cannot doe them in sincerity but in shew onely Againe for small proficients in Christianity to tye themselues vnto the same exercises which are performed by those that haue attained to greatest perfection both in respect of matter and manner measure and degree what is it but as if a child should trauell in a mans shooes what is it but to bring the exercises of Religion vnto a fashion of which euery one must be who will be in any esteeme what is it but to fit all bodies with the same garment and to make all Christians of one size and stature leauing no distinction of childhood and riper age And what doe they who thus doe but open a gap to grosse hypocrisie and shut sincerity out of dores For how can wee be sincere when wee haue no measure of inward 2. Cor. 9. 7. grace in any proportion answerable to the shew of our outward duties or how can wee performe seruice vnto God in them heartily and cheerefully as hee requireth when as wanting a support of inward gifts we toyle our selues aboue our strength Finally how can we thinke that to exercise our selues in things aboue our power and reach is to take vpon vs Christs yoke and burthen and not rather such as are of our owne making and imposing seeing he hath taught vs that his yoke is easie and burthen light bringing quiet rest vnto our soules and not an intolerable waight Mat. 11. 29. which pressing vs downe and vexing vs maketh our liues vnpleasant vnto vs and our hearts neuer at ease vntill wee haue againe cast them off Rather let vs imitate the example of Dauid who hauing an humble conceit of himselfe and his owne gifts euen like a child new weaned kept Psal 131. 1 2. himselfe quietly within his compasse and did not exercise himselfe in great matters or in things too high for him To which purpose let vs obserue these two rules first that wee doe not set foorth all that wee doe gloriously to the shew but alwayes so order the matter that our practice of Christian duties doe not come short but alwayes exceede our outward profession and that wee bee more holy and religious in truth then wee desire to bee in outward appearance For nothing maketh men so forward to vndertake great matters which are aboue their strength as a desire to gaine a greater esteeme of their inward gifts and outward duties in the sight of men then they any wayes deserue in their true worth Secondly in the vndertaking of any exercise of godlinesse let it bee our care that wee haue a sufficient measure of inward grace and spirituall strength to support vs that wee may continue constant in it vnto the end For if the fountaine bee not sufficient to nourish the streames they will soone grow dry whereas if it bee full they will plentifully flow of their owne accord If wee haue not an inward stocke of grace to maintaine our expenses in outward and bodily exercises all quickly will bee spent and consumed and we shall become beggers and bankrupts in all grace and goodnesse And vnto this our Sauiour aduiseth vs in the parable of the wise builder who intending to erect a Tower sate downe first and Luk. 14. 28 29. counted the cost whether hee had sufficient to finish it lest happly after hee had laid the foundation and not being able to finish it all that beheld it should begin to mocke him c. §. Sect.
preseruing and nourishing of all our other parts §. Sect. 2 That the ministery of the Word is a chiefe meanes of our spirituall life The first meanes of a godly life is the ministery of the Word the which is the ordinary meanes of begetting vs to the life of godlinesse and of beginning in vs all spirituall and sauing graces by which as inward causes we outwardly mooue in all Christian and holy duties Of raising vs from the death of sinne and cleansing and purging vs from the guilt and corruption of it and also of so quickening and reuiuing vs that we are inabled to performe the actions of holinesse and to bring forth the fruits of a godly conuersation Thus the Apostle calleth it Gods Rom. 1. 16. strong power whereby hee pulleth vs out of the state of death into the the state of life and saluation and the Apostle Peter The immortall and incorruptible seed which begetteth vs vnto God liuing and abiding in vs for 1. Pet. 1. 23. euer And hence it is that the Ministers of the Word are called our spirituall 1. Cor. 4. 15. fathers who beget vs vnto God because being dispensers of the Word of grace they are instruments and meanes of our Regeneration Thus our Sauior saith that the houre was comming yea euen then was that Joh. 5. 25. the dead should heare his voyce and liue that is those which were dead in trespasses and sinnes should be quickened and haue their part in the first Resurrection by vertue of his Word preached for at this death and Resurrection that whole discourse aimeth And as we haue first our spirituall life from the ministery of the Word so also our cleansing and sanctification from the corruption and filth of sinne whereby we are wholly disabled vnto all holy duties of a godly life For so our Sauiour telleth his Disciples that they were cleane through his Word which hee had spoken vnto Ioh. 15. 3. them By which meanes he desireth his Father in his holy Prayer to sanctifie them more and more Sanctifie them with thy truth thy Word is truth Ioh. 17. 17. So the Apostle saith that our Sauiour gaue himselfe for his Church that hee Ephes 5. 26. might sanctifie and cleanse it with the washing of water by the Word and implyeth elsewhere that we cannot ordinarily haue faith by which the iust man liueth but by the preaching and hearing of the Word How can they Rom. 1. 17. beleeue in him of whom they haue not heard and how shall they heare without a Preacher And after expressely affirmeth That faith commeth by hearing and 10. 14 17. and hearing by the Word of God And in another place he intimateth that we cannot put off the old man and being renewed in the spirit of our minds Ephes 4. 21 22. put on the new which after God is created in righteousnesse and true holinesse vnlesse we haue first heard Christ and been taught by him in the ministery of his Word But here we must take heed that we doe not attribute our new birth and spirituall cleansing vnto the Word preached as hauing in it any inherent power to giue life and grace in it owne nature or as it is by man preached vnto vs for then all that heare it would be quickened vnto holinesse and new obedience whereas common and wofull experience teacheth vs that after the Gospell hath been long preached in diuers places the greatest number remaine vnregenerate and dead in their sinnes nor yet as vnto a principall and chiefe cause of reuiuing vs for this were to make an Idol of it by attributing vnto it Gods prerogatiues and peculiar Math. 23. 9. actions who alone is able to regenerate vs as hee onely could first create vs. But we are to attribute this vertue of giuing spirituall life to the Word preached not as comming from man but as it is the Word of God and his holy ordinance which hee hath instituted and sanctified to this vse of giuing spirituall life and the begetting and increasing of his graces in vs. By vertue of which ordination and the blessing of God vpon it the Word receiueth all its power and vigour to quicken and preserue our spirituall life euen as by the ordinance of God and his blessing wee receiue our naturall life by generation and the preseruation of it by food and clothing which in themselues exceed not other creatures in their vertue for these vses but onely so far forth as God by his blessing inableth them vnto them The which if he withdraw our meate will not nourish Math. 11. 21. Luk. 12. 47. vs but rather become our bane and poyson and the Word preached will be so farre from being a Word of life and saluation that it will become the sauour of death vnto death to our deepe condemnation In which regard 2. Cor. 2. 16. wee must not rest in the preaching and hearing of the Word as in the deed done for the begetting of Gods graces and beginning in vs the life of godlinesse for thus it is onely the Spirit that quickeneth making the Ioh. 6. 63. same Word and at the same time effectuall vnto some for these ends by an inward secret and powerfull operation which for want hereof is heard of others without any profit but vse it as Gods ordinance vnto which his blessing is promised and doth so ordinarily accompany it in the harts of all those that vse it in obedience to God and desire to profit by it for the former ends that we may as well hope for spirituall life by feeding on this food as for the preseruing of naturall life by meate and drinke seeing both alike are Gods ordinance and by his power he is effectuall in the one as well as the other And so contrariwise the neglect of this meanes when God giueth it doth take away all hope of the spirituall life of grace seeing we tempt the Lord in refusing the meanes and despising his ordinance like those who pretending that they rest vpon Gods sole power and promise for the preseruing of their liues should vtterly refuse to eate or drinke Againe whereas I say that the preaching of the Word is the ordinary meanes of life and grace when the Lord granteth it vnto vs we are to beware that we doe not limit Gods power vnto it as though hee could not any other way quicken sanctifie and saue vs. For he is able without all meanes to doe all these by the sole and secret worke of his holy Spirit being such an All-sufficient workman in himselfe that he needeth not the helpe of any instruments as we see in his sanctifying and sauing of elect Infants dying whilest they are vncapable of outward meanes for euen in them these two goe together seeing the rule is generall that without holinesse no man shall see the Lord. And hee is able to sanctifie other Heb. 12. 14. meanes for these vses as he ordinarily doth where
before whom we are to present our selues that we may heare him speaking vnto vs not of ordinary matters of small importance but such as meerely concerne his glory and the euerlasting saluation of our owne soules Whereby we shall be preserued from rushing rashly into the holy assemblies and be made carefull to looke vnto our feet before we enter into the House of God For if worldly men Eccles 5. 1. duely considering that they are going into the presence of an earthly King to heare him speake of the waighty affaires of the Common wealth or such things as neerely concerne them in their owne particular prepare themselues accordingly that they may bee fit to come into such a royall presence how much more should wee vse the like and greater care when we are to come into the presence of the King of Kings and to heare him speaking vnto vs of such things as much more concerne vs and the euerlasting good of our soules and bodies Secondly being to come vnto this spirituall feast we are to prepare our selues by getting a good appetite that we may not idlely fit by and looke on when others feed on these spirituall delicacies for the refreshing and strengthening of their soules To which end wee must by renewing our repentance purge and clense our soules from sinfull corruptions as our stomacks from clogging and hurtfull humours which otherwise will take away our appetite and make vs lothe and refuse or eating against stomacke not able to disgest our spirituall nourishment Of which kinde are wrath maliciousnesse guile dissimulation Jam. 1. 21. 1. Pet. 2. 1. hypocrisie preiudice and forestalled opinions and such like seeing if these beare sway in vs it is not possible that the Word of God should take any effect or become profitable nourishment for the preseruing and increasing of our spirituall health and strength So also wee must banish out of our minds worldly cogitations about our pleasures or profits which wil distract vs from hearing the Word with any attention and out of our hearts earthly cares which like thornes will choake the seed of the Word and make it vtterly vnfruitfull in vs. Moreouer we must stirre vp our appetite by considering our spirituall wants which can no otherwise be supplied then by comming vnto this feast for as hunger and sense of our emptinesse maketh vs to long after our bodily food so if we duly consider how empty we are of all Gods graces and feeble vnto all good duties it will much increase our appetite to the food of our soules and wee shall goe to this Market with all cheerefulnesse if we consider that heere and no where else wee may fit and furnish our soules with all necessaries Againe we must examine our sinnes which beare sway in vs that repenting of them we may receiue the assurance of pardon in the publike ministery to our inestimable comfort and may also bee strengthened against the power of them that we may subdue them and not suffer them to raigne in vs as in former times being armed against them and the tentations of our spirituall enemies alluring or forcibly drawing vs into them with the whole armour of God and especially the sword of the Spirit And this will also prouoke our appetite and make vs goe with cheerefulnesse to the hearing of Gods Word like the malefactour to receiue his pardon or the Souldier that hath beene often wounded and foyled by reason of his nakednesse to put on sufficient armour and to receiue from his Commander defensiue and offensiue weapons Finally we must prepare our selues and stirre vp our appetite by considering the properties of the Word which we goe to heare As first the excellencie of it as being the Word not of man but of God the Word of truth life and saluation Secondly the power and efficacie of it as being the power of God himselfe to our saluation Rom. 1. 16. Heb. 4. 12. sharper then any two-edged sword pearcing euen to the very deuiding of the soule and the Spirit the ioynts and marrow and is a discerner of the thoughts and intents of the heart A Word that hath alwayes its operation and returneth Esa 55. 11. neuer in vaine but bringeth that to passe for which it is sent and is either the sweete sauour of life vnto life or of death vnto death Thirdly the great 2. Cor. 2. 15 16. vtility and profit of it being a perfect and pure Law that conuerteth the soule Psal 19. 7 8. a light that shineth vnto vs who sate in the shaddow of death and guiding our feete into the way of peace heauenly wisedome that giueth vnderstanding vnto Luk. 1. 79. the simple and maketh the wise more wise our Counseller to aduise vs our food to nourish vs our weapon to defend vs and repell our enemies an effectuall meanes to worke in vs all sauing graces and the way that bringeth vs to eternall blessednesse Finally let vs prepare our selues and whet our appetite by considering the necessity of it seeing without it wee can attaine vnto no good nor escape any euill in which regard our Sauiour saith to Martha that this one thing is necessary as though there were no Luk. 10. 42. necessity of any other thing in comparison of it The which necessity lyeth not only vpon weakelings and those who are simple and ignorant that they may learne the truth but also vpon those who haue made greatest progresse in Christianity and are richest in knowledge that they may bee mooued to practise what they know and bring it to holy vse and that the graces of God may be confirmed and preserued in them Vnlesse any man would foolishly imagine that he is so strong in grace that he needeth not to eate any more food for the restoring of that spirituall strength which is daily abated and impaired through our corruption and the assaults and tentations of our neuer-resting enemies Satan the world The last duty to be performed in our preparation is that we feruently pray vnto God for his grace and the assistance of his holy Spirit both to his Ministers in speaking our selues with the rest of his people in hearing that he may be so inabled therby to speak the Word truly sincerely powerfully profitably and we to heare in a Christian and holy maner that God may be glorified and we edified in our holy faith and strengthened more and more vnto all the duties of a godly life §. Sect. 2 Of duties to be performed in the hearing of the Word In the hearing of the Word diuers duties are to be performed As first we must set our selues in Gods presence that we may heare all things that are Act. 10. 33. Esa 66. 2. 1. Thes 2 13. commanded vs of him according to the example of good Cornelius in which regard we must not heare the Word after a carelesse and cold maner but with feare and trembling if we would haue God that speaketh take any
all lawfull things might command him and had power to reward him if he condescended to her desire and to bring him into much trouble and danger if he gaue her a repulse and had also the opportunity of secrecie which freed him from shame and punishment yet resisted the tentation by this alone consideration that he should hereby grieuously sinne against Gen. 39. 9. God who was a beholder of all his actions Whereas on the other side nothing doth make men sinne more boldly and securely then when hauing put God out of their sight they imagine they are out of his and that he eyther seeth or regardeth not their workes of wickednesse Thus the eye of the adulterer waiteth for the twy-light saying No eye shall see mee Iob 24. 15. And wicked men thus incourage themselues in their wickednesse saying How doth God know can he iudge thorow the darke cloud Thicke cloudes are Iob 22. 13 14. a couering to him that he seeth not and he walketh in the circuit of heauen So the Psalmist saith that the mighty men of the world hearten themselues on in their oppressions breaking in pieces Gods people and afflicting his heritage Psal 94. 5 6 7. slaying the widdow and stranger and murthering the fatherlesse saying The Lord shall not see neither shal the God of Iacob regard it And hauing complained that the proud and violent had risen against him and sought to destroy his innocent soule he rendreth this as the reason of it Because they Psal 86. 14. and 10. 4 5. had not set God before them §. Sect. 3 That the consideration of Gods presence would effectually moue vs vnto all good duties And as this consideration that God is present and beholdeth all our actions powerfully restraineth vs from all sinne so doth it effectually moue vs vnto all good duties of his seruice For if it be a strong motiue to make a subiect diligent and cheerfull in doing the will of his Soueraigne who is able to preferre him and bountifull to reward him when he taketh notice of his paines and is an eye-witnesse of all his seruice and if a souldier will fight valiantly and hazard himselfe to all dangers when the eye of his Generall is vpon him then much more would wee spare for no paines in performing the duties of Gods seruice and in fighting his battels against the spirituall enemies of our saluation if wee alwayes remembred that the eye of our supreme Soueraigne and chiefe Commander were still vpon vs who is infinitely able and no lesse willing to preferre and reward vs for our well-doing And this argument Dauid vseth to stirre vp himselfe vnto all good duties I haue kept saith hee thy Psal 119. 168. precepts and thy testimonies for all my waies are before thee Yea this consideration will preserue vs from all hypocrisie and cold formality in Gods seruice and make vs to performe all good duties in a good manner with integrity and vprightnesse of heart Because the Lord beholdeth not only our outward actions but also our secret intentions and as hee chiefly requireth that we should giue him our hearts and worship him in spirit and truth so doth he take speciall notice whether we doe so or no. And this argument the Lord himselfe vseth to perswade Abraham to vprightnesse because he was euer before him Walke before me saith hee and bee Gen. 17. 1. vpright And Dauid walked in his integrity because he knew that he was to Psal 26. 1 2. be iudged and examined not by men but by God who would try not onely his outward actions but also his reynes and his heart And the same motiue he vseth to perswade his sonne Salomon to serue the Lord with an vpright 1. Chron. 28. 9. heart and a willing mind because he searcheth all hearts and vnderstandeth all the imaginations of the thoughts And finally this moued Cornelius to heare Act. 10. 33. the Word of God with all feare and reuerence because they were all in Gods presence and the Apostle to preach it purely and not deceitfully as 2. Cor. 2. 17. though he would make Merchandize of it but in all sincerity because as it was the Word of God and not of man which he preached so hee did speake it in Christ as in Gods sight and presence And surely if when wee set our selues to serue God we did duely consider that his piercing eye did behold our hearts and thoughts as well as our outward behauiour wee could not content our selues with the seruice of our lips hands and knees and suffer our hearts to goe a wandring about worldly vanities because we would know that God whom we serue is not contented with it Wee would be ashamed that he should behold our hypocrisie and formall seruice our hearts going one way and our tongues another seeing wee would blush for shame if men like vnto our selues could looke into our hearts and see how we dally and trifle with God who will not be mocked Leuit. 10. but if they will not honour him will honour himselfe in all that draw neere vnto him CAP. XXVI Of the last priuate meanes of a godly life which is experimentall knowledge §. Sect. 1 What this experimentall knowledge is and the practice of it in many examples THe last priuate meanes whereof I will speake which may helpe and inable vs to leade a godly life is experimentall knowledge whereby wee apply whatsoeuer we know either concerning God or our selues vnto our owne particular vse and indeuour to profit by it in the practice of holinesse and righteousnesse Thus wee are not onely to know that God is a gracious Father in Christ as to others so vnto vs but to labour to haue the experience of it in our selues by feeling the beames of his fatherly loue warming our hearts and inflaming them with vnfained loue towards God againe by obseruing his fatherly prouidence watching ouer vs and how often wee haue been thereby powerfully defended from our many and mighty enemies deliuered out of imminent dangers freed from many afflictions when as we saw no meanes of escaping and graciously relieued and prouided for in our wants and necessities when we haue had no possible meanes to supply them Thus knowing God to be Omnipotent in power we must labour to haue a feeling experience of it in his continuall supporting vs both in respect of our soules and bodies notwithstanding our owne frailty and weaknesse in which we should haue often perished in respect of the one through worldly dangers and in respect of the other through spirituall tentations did not he sustaine vs with his might and glorifie his power in our infirmities and 2. Cor. 12. 9. weaknes And thus knowing God to be true of his word yea truth it selfe we must labor to haue the experience and feeling of it in our selues by obseruing how he hath at all times made good his promises vnto vs euen then when by reason of
sufficient for the other also and excellent wits and parts to comprehend and profit by them but also liue in such places which are infected with errours schismes and heresies where in respect of their company they shall need to be extraordinarily confirmed and strengthened that they may be able to defend the truth and to confute and conuince gain-sayers yea if it bee possible to perswade and gaine them that they may imbrace the same truth which they professe In which case I would commend vnto them the learned writings of B. Iewell against Harding of Doctor Fulke and especially his answere to the Rhemish Testament Doctor Reynolds conference with Hart Master Perkins his Reformed Catholique Doctor Abbots learned defence of it against Bishop Doctor Whites Way to the true Church and Doctor Willets Synopsis which comprizeth in it the summe of many others and learnedly disputeth and discusseth the most poynts in controuersie between vs and our aduersaries Otherwise I should perswade those whose maine aime is to informe themselues in the duties of godlinesse that they may practise them in their liues to be more sparing in the study of Controuersies seeing if they cleerly see the perfect rule of truth it will inable them to discerne the crooked errours which are contrary vnto it it being such a light as not onely sheweth it selfe but also all falshood which is opposite and oppugneth it CAP. XXIX Of our preparation vnto this exercise of reading and what is required in it §. Sect. 1 That we must come in reuerence to this holy exercise and bring faith vnto it ANd thus hauing generally shewed both who are to exercise themselues in reading and the subiect matter which they are to reade we are now to intreat of the duty it selfe and then to shew that it is an excellent helpe and meanes of a godly life In the duty we will consider the preparation vnto it and then the action or exercise of reading with some directions by which we may be inabled to performe it with fruit and benefit In our preparation our care must be to fit our selues that wee may performe this religious duty in a right manner and not to goe about it rashly and vnaduisedly neuer so much as once thinking to what end we vndertake it but onely reading to spend the time because we want some other imployment And first we must come vnto this duty with all reuerence and performe it as in Gods presence and as being one of his gracious ordinances whereby hereuealeth himselfe and his will more cleerly vnto vs for the edifying and building of vs vp in all grace and godlinesse Secondly we must bring faith with vs for as it is said of the Word heard so may it also of this namely that the Word which we reade will not profit vs vnlesse it Heb. 4. 2. be mixed with faith in those that reade it The which is to be vnderstood first generally of iustifying faith in Christ which is required in all our actions that they may be pleasing to God more specially in this seeing if Christ be not in vs by his Spirit and a liuely faith both to open the blind eyes of our mindes that we may see and vnderstand as hee did the eyes of Saul Act. 16. Luk. 24. Apoc. 5. 5. and our hard hearts shut vp in sinne as he did the heart of Lydia and of the two Disciples going to Emaus yea if this Lion of the Tribe of Iuda doe not open the sealed Booke we shall see and not perceiue reade and not vnderstand Besdies which we must bring a more speciall faith whereby we are made ready to beleeue and imbrace euery truth of God and to apply it for our owne vse as doctrines of truth for our instruction threatnings for our humiliation promises for our confirmation in faith consolations for our comfort and so in the rest But in respect of this faith there must be some difference in the act of it as it beleeueth the Scriptures and as it beleeueth the writings of men although most godly and learned For as these are not to be read with equall reuerence and esteeme vnto the other so neither in all respects with the like faith For we must beleeue the Scriptures with an absolute faith without any doubting or dispute of reason without other confirmatiō or appeale to further trial because they are the Word of God who being Truth it selfe can neither deceiue nor be deceiued But all other writings of men must be read with a reserued faith beleeuing them onely so farre forth as vpon due triall and examination we finde their sayings consonant and agreeable to Gods Word and grounded vpon his infallible truth as vpon a sure foundation For wee all being but imperfectly inlightened doe know onely in part and therefore being subiect to errours others also that should build their faith vpon our Luk. 8. 15. authority should erre with vs. §. Sect. 2 That we must bring honest hearts and earnest desires to profit by this exercise Thirdly we must bring with vs good and honest hearts that so the seed of the Word being sowne in them as in good grounds it may take deepe Psal 50. 16 17. root and bring forth in vs plentifull fruits Whereby I vnderstand not onely an heart purified by faith and purged from sinfull corruptions by true repentance without which we shuld not presume to take Gods word and Couenant into our mouthes but such an one as is replenished with sincere affections and holy desires as after all Gods graces so especially that we may profit by this present exercise without which wee may long reade and yet be neuer the better or holier like those who eating their meate without an appetite are after much feeding neuer the fatter Vnto such the saying of Salomon may be fitly applyed Wherefore is there a Prou. 17. 16. price in the hand of a foole to get wisedome seeing he hath no heart to it For though they abound in leisure and haue the sight and perusing of many excellent bookes yet they purchase by them no spirituall grace because they haue no such desire or end when they set themselues to reading but because they are weary of idlenesse or for curiosity that they may see what euery one is able to say or to get speculatiue knowledge that they may be fitted to entertaine discourse But if we would haue any good by our reading we must come to it with a mind and desire to profit by it to haue the graces of Gods Spirit increased in vs to haue our minds more inlightened with the sauing knowledge of God and his will to haue our faith affiance hope loue zeale and all other Gods gifts and graces confirmed nourished and inlarged in our hearts that wee may expresse them in our liues by increasing daily in bringing forth the fruits of holinesse and righteousnesse For if these desires be wanting though we should do nothing else but reade the
of doctrine but to bring them to bee tryed with the Touchstone of Gods truth and with the Bereans to search the Scriptures and by Act. 17. 11. them to examine whether the things we heare be so or no. The third end at which we must ayme is admonition that wee may be able to checke our selues when we are going out of the way and both take and giue warning to our selues and others when either they or we are entring into errours in doctrine and practice that we may be reclaimed and not proceed Heb. 10. 24. in them to our further detriment The fourth end is reproofe and rebuke that we may be able out of the Scriptures to apply Gods threatnings and checkes vnto our selues and others when as either we or they doe liue in any knowne sinnes without repentance that so we may by strong hand be pulled like fire-brands out of the fire and not suffered to perish by Gods approching Iudgements The fift and last speciall end which the Apostle expresseth in another place is comfort and consolation that wee may be able to cheere vp our fainting and drooping hearts and to strengthen Rom. 15. 4. our weake hands and knees against the manifold discouragements which affront vs in our Christian course whether they be inward or outward as our owne sinnes and the anger of God due vnto them our corruptions vvants and imperfections in our best actions the tentations of our spirituall enemies afflictions and persecutions against which and all others the Scriptures as a rich Treasury affoord vnto vs plentifull consolation which being rightly applied will sufficiently harten vs to goe on with comfort and ioy in the wayes of godlinesse And as in our reading wee Joh. 17. 17. must ayme at these particulars so generally that wee may be sanctified with this Word of Truth thorowout both in soules and bodies and that 1. Thes 5. 23. we may be made perfect being thorowly furnished vnto all good workes 2. Tim. 3. 17. §. Sect. 2 That we must obserue the Theme and Argument The second point to be considered is the maner how we may so carry our selues in this exercise as that we may performe it with most fruit and benefit to which purpose the directions following may not vnprofitably be obserued As first we are diligently to marke the Theme question or mayne point which is handled in that Book or Chapter which we reade and how the discourse of the Aurthor tendeth to prooue or illustrate it with the seuerall arguments which are produced to this end Or if wee want skill to doe this yet we may obserue if not by our owne collection yet by helpe of the Authors paines the summe and substance of all which he deliuereth in the contents of the Chapters or Sections which will giue great light to the vnderstanding of all the rest when as wee know the mayne scope at which he aymeth and how he frameth his discourse and what arguments and testimonies he vseth to prooue or inforce that point which he propoundeth To which purpose it is also profitable to The second Rule obserue as neere as we can what was the occasion of the Authors writing and to consider the circumstances of the persons to whose vse the writings were intended and of the times wherein he wrote with the state of the people that liued in them vnto what sinnes they were most addicted and in what vertues and duties they were most defectiue and how the Author cryeth downe the one and perswadeth them to the other The order also and method which he vseth the coherence of the parts of his discourse and how he passeth from one point to another will giue much light to the vnderstanding of what we reade which if wee neglect and consusedly goe on iumbling all together wee shall make euen those things which are plaine and easie hard and intricate obserue little in much reading and remember lesse and reape little profit by much paines §. Sect. 3 That we must obserue a due order in our reading and make choyce of fittest Authors With like care we must obserue a due order in our owne reading making choyce of such Authors as are fittest for our owne capacity and vse and so proceeding by degrees from those which are most easie to such as are more difficult as we increase in knowledge and vnderstanding First our care must be to lay a sure foundation by reading diligently some profitable Catechisme containing the maine points of Christian Religion not thinking it to bee read sufficiently although we haue gone ouer it diuers times till we so thorowly vnderstand remember it that we are able to giue an account though not in the same words yet in respect of the matter and substance of all the points contained in it and as the Apostle speaketh to giue a reason of our faith and hope 1. Pet. 3. 15. whereby we shall not onely be armed against all errours and lyes when as wee are able to examine all we reade according to the rule and analogie of faith but also shall with much more ease vnderstand all other discourses which without this helpe will be darke and obscure For want of which order obserued in reading it is pittifull to see how many that thinke themselues great proficients and euen able to teach others not being thus grounded are easily carryed away with euery winde of doctrine and being themselues deceiued for want of skill to examine what they reade and heare are ready also to deceiue others So impossible a thing it is to amend such errours as are committed in the foundation though wee bee neuer so curious in the rest of the building But though our first care must be in laying the foundation yet wee must not rest there but proceede and goe forward till wee be built vp in knowledg vnto some perfection we must not whilst we are babes in Christ out of pride and curiosity affect strong meates which are of too hard disgestion for our weake stomacks but hunger after 1. Pet. 2. 1 2. the sincere milke of the Word and maine principles of Christian Religion With which when wee are well nourished and growne to some strength wee must as the Apostle saith leaue the principles of the Doctrine Heb. 6. 1. of Christ namely the foundation of repentance from dead workes and faith towards God c. and goe on vnto perfection and studie both the holy Scriptures and such Authors as those beforenamed which will thorowly instruct vs in the whole body of diuinity In which when we haue made some good proceedings we shall be fit to reade Treatises of any argument which more thorowly handle speciall parts of Religion wherein we desire to be specially informed or to haue them effectually pressed vpon our hearts and consciences §. Sect. 4 That the deuoute Reader is not to reade many bookes of the same argument but to make choyce of some few which are best
made no spare of his Blood for our sakes and shall we thinke our selues prodigall in our duty if wee take a little paines and spend some sweate in his seruice Yea rather let vs thinke no time well spent which is not thus imployed and all our labour lost which by holy duty expresseth not some loue towards him to whom we owe so much and are able to pay so little Excellent is the meditation of a deuout Father to this purpose If saith he I owe my selfe wholly vnto him for Quòd si totùm me debeo pro me facto quid addam iam pro refecto refecto hoc modo c Bern. lib de diligen Deo c. 1. my Creation what shall I now adde for my restauration and Redemption especially being restored after this manner Neither was I so easily restored as created For to create me and all things else God did but say the word and it was done but he that by once speaking made mee said many things wrought wonders suffered things not onely grieuous but disgracefull and vnworthy of him that he might redeeme mee What therefore shall I returne vnto the Lord for all the good things which hee hath done vnto me In his first worke he gaue me vnto my selfe in the second he gaue himselfe to me and by giuing himselfe restored me vnto my selfe Being then both giuen and restored I owe my selfe vnto him for my self so am twice due But what then shal I giue vnto God for giuing himselfe for thogh I could giue my selfe a thousand times for recompence what am I in comparison of him Besides which argument of thankfulnes which might mooue vs to performe all duties of Gods seruice there is another of necessity which like a strong chaine tieth vs vnto them Seeing our Sauiour Christ hath propounded this as the maine end of our Redemption yea hath also ratified it by his solemne Oth that all those who are by him Luk. 1. 74 75. Rom. 14. 9. Mat. 7. 22. Mal. 1. 6. redeemed out of the hands of their spiritual enemies shall serue him in holines and righteousnesse before him all the dayes of their liues He therefore died that he might be Lord of all not in bare title profession only for that wil nothing profit vs at the day of Iudgment as himselfe telleth vs but in deed truth by performing vnto him faithfull and diligent seruice Hee hath bought vs 1. Cor. 6. 20. Col. 1. 22. 1. Pet. 2. 24. Esa 44. 22. 1. Pet. 1. 17 18. that we should no more be our owne and much lesse the deuils or the worlds but his glorifie him both in our soules bodies seeing they are his as the Apostle telleth vs. And therefore vnlesse we thinke that Christ may faile of his end which he hath propounded so die in vaine yea if he may not faile of his truth falsifie his Oath let vs not imagine that we are his redeemed or haue any part in that great worke of saluation wrought by him vnlesse we labour and indeuour to serue him in the duties of holinesse and righteousnesse and that not by fits and flashes onely but from the time of our conuersion all the remainder of our liues §. Sect. 3 That by the Couenant of Grace we are strongly bound vnto all Christian duties of a godly life The fift benefit is the Couenant of Grace which God hath made with vs in Iesus Christ for being redeemed by his full satisfaction death obedience the Lord hath made a new Couenant with vs not like that vnder the Law the condition whereof was perfect obedience the which being impossible vnto vs by reason of our imperfections and corruptions the promise was made voyd and vnprofitable seeing this new Couenant is not grounded vpon our workes and worthinesse but vpon the free mercies of God and the all-sufficient merits of Iesus Christ In which the Lord promiseth for his part that he will be our gracious God and louing Father that he will pardon and forgiue vs all our sinnes and giue vnto vs all good things spirituall and temporall in this life and glory and happinesse in the life to come And we for our part promise vnto God againe that he shall be our God and we his people and that wee will receiue and imbrace all his blessings promised by a true and liuely faith and especially Iesus Christ and all his benefits and wholly rest vpon him for our iustification and saluation that he may be all in all and haue the whole glory of his owne gracious and free gifts And because a dead and fruitlesse faith cannot doe this therefore by a necessary consequence wee promise that we will approoue our faith to be liuely and effectuall for these vses by bringing foorth the fruits thereof in vnfained and hearty repentance and amendment of life Now whereas we couenant that he shall be our God and we will be his people we doe not promise that wee will make a bare profession of these things in word onely but that in deed and truth wee will haue him to be our God in our hearts by desiring and indeuouring to cleaue vnto him alone louing fearing hoping and trusting in him and no other and that in our liues and actions we will labour to glorifie him by liuing as it becommeth his people and bringing forth the fruits of holinesse and righteousnesse in the whole course of our conuersation The which Couenant strongly bindeth vs to these duties seeing as it is on Gods part most vnchangeable being effectually ratified and confirmed by the blood of Christ by Gods owne hand-writing in his Word and Gospell whereunto he hath annexed his seales and Sacraments yea by his solemne Oth wherein it is impossible that God should lye for hauing Heb. 6. 18. no greater to sweare by he hath sworne by himselfe that hee will not faile of any of his promises made in Christ so is it confirmed on our part by our solemne Vow in Baptisme where as it were by a sacramentall oath we haue bound our selues to renounce the seruice of sinne and Satan the world and the flesh and that we will serue God and no other in the duties of holinesse and righteousnesse all the dayes of our liues To which end we make a solemne profession of our faith and take vpon vs Gods Liuery and Cognizance promising that we will fight vnder his Colours and Standard against all the enemies of our saluation And therefore seeing we haue made this vow and promise vnto God and haue vpon many occasions renewed our couenant that we wil in all things serue please him we must in the whole course of our liues carefully indeuour to performe what we haue promised vnlesse wee would bee esteemed couenant-breakers falsifiers of our word and promise not to men but to God himselfe yea perfidious traytors to him and our owne soules The which will be much more intolerable and vnexcusable seeing in this
Apostle perswadeth Christians in diuers callings to performe their duties in them that they might not cause the Word of God to be blasphemed 1. Tim. 6. 1. Tit. 2. 5. seeing it is the common custome of worldly and wicked men to to lay the faults of Professours vpon their profession and to impute their scandalous sinnes to their much going to Church and hearing of the Word as though their profession and hearing were the cause of their wicked and vnlawfull courses whereas in truth they would if they abused them not bee as strong cables to draw them from all impiety and vnrighteous dealing And contrariwise he would haue them to liue in an holy conuersation that they might adorne the doctrine Tit. 2. 10. of God our Sauiour in all things For men are apt to speake of the Religion and truth which wee professe either in the better or worser part according to the fruits which we bring forth of it in our liues thinking our Religion to bee pure and good if we approue our selues to bee so by our holy and Christian practice and conuersation but contrariwise if like those of whom the Apostle speaketh wee haue onely a forme of Godlinesse and in our liues deny the power there of or professe 2. Tim. 3. 5. that we know God but in our workes disclaime him being abominable and Tit. 1. 16. disobedient and vnto euery good worke reprobate wee shall open their mouthes not onely against vs but also against all Professours of Gods true Religion yea euen against the Religion and Doctrine of truth it selfe which we professe For if euer Dauid himselfe fall into foule sinnes it will not onely tend to his owne dishonour but also giue occasion to the enemies of the Lord to blaspheme as though he were 2. Sam. 12. 14. a patrone or approuer of such crimes §. Sect. 5 The 1. reason that we may auoid giuing of offence And so much of those reasons which respect God The second sort respect our neighbours from whom also wee may draw diuers arguments 1. Cor. 10. 32. to perswade vs to an holy conuersation And first because we shall being vnblameable auoid giuing vnto them any iust offence eitherby laying stumbling blockes in their way whereby they should be hindred from the professing of the true Religion when as they are able to take exceptions to the liues of Professours or if they bee religious bee grieued in their righteous soules when they see our liues full of blots and blemishes or make the weake fall by our ill 2. Pet. 2. 7 8. example The which we must carefully auoid because our Sauiour Matth. 18. 7. pronounceth a fearefull woe against those by whom such offences come and contrariwise labour with the Apostle to exercise our selues Acts 24. 16. dayly in this that wee may haue alwaies a conscience void of offence towards God and towards men Secondly we may be moued to the practice The second reason of al holy duties of a godly life that we may gaine those that are without to Christ to imbrace that true Religion which we professe For if we haue our conuersation honest among the Gentiles they seeing our good 1. Pet. 2. 12. workes will glorifie God in the day of their visitation And this argument the Apostle Peter vseth to perswade wiues vnto their dutie that they which 1. Pet. 3. 1. obeied not the Word might without the Word be won with their Christiā conuersation The which so much preuailed with the Apostle Paul that he vtterly denied himselfe and his owne will and became all things to all men that he might gaine some to Christ and was content to please all 1. Cor. 9. 19 22. Chap. 10. 33. men in all things not seeking his owne profit but the profit of many that they might bee saued And how much more then should we with all willingnesse walke in such a course of holinesse and righteousnesse which in gayning others will profit our selues and not onely saue them by gayning them to Christ through our good example but assure our selues also of our saluation Finally wee may be perswaded vnto all The third reason holy and Christian duties because they so much tend to the good and profit of our brethren who are in the same holy communion with vs. First because by the light of our godly liues we shall moue them together with vs to glorifie our heauenly Father who is the Author Matth 5. 16. and Fountaine of all good things which they see in vs. Secondly because we shall edifie them by our good example and moue them to imitate those good things they shall see in vs and by our communion and fellowship with them like kindled coales on the same heape wee shall inflame their zeale and by an holy emulation make them striue to match vs in their Christian duties as the Apostle sheweth in the example of the Corinthians whose zeale in Christian beneficence 2. Cor. 9. 2. had as hee saith prouoked many And thus hee perswadeth Timothy to bee an example vnto beleeuers in word in conuersation in charity 1. Tim. 4. 12. in spirit in saith in puritie And exhorteth vs all to consider one Heb. 10. 24. another to prouoke vnto loue and to good workes To which purpose nothing can bee more effectuall then good examples when as we see those duties constantly performed by our brethren with much comfort and delight which wee feared as tedious troublesome and almost impossible and in this regard durst not vndertake them Finally wee shall doe good to our brethren euen in the duties themselues both of piety by teaching admonishing exhorting comforting and counselling them that neede our helpe and also of mercy by feeding the hungry clothing the naked visiting the sicke and such like workes of Christian charity whereby wee minister vnto their necessities CAP. XL. Of such reasons moouing vs to the duties of a godly life as respect our selues §. Sect. 1 The first reason taken from that dignity vnto which God hath called vs. IN respect of our selues there are also many effectuall arguments and reasons which may mooue and perswade vs vnto all duties of a godly life As first that high and heauenly dignity vnto which God of his free grace and goodnesse hath called vs out of a most miserable and wretched condition which should effectually mooue vs to walke worthy this high and excellent Eph. 4. 1. calling as the Apostle exhorteth vs. For wee were in darkenesse and in the shaddow of death but the Lord hath called vs into a marueilous light reuealing cleerely vnto vs the knowledge of himselfe and his will the great mystery of saluation by Iesus Christ and the meanes whereby we may be made partakers of the fruits and benefits of it in which respect it becommeth vs to walke as children of light circumspectly not as fooles Eph. 5. 8 15 16. 1. Th. 5. 5 6 7 8 Col.
others like those of whom the Apostle Peter speaketh yet were wee like them our selues seruants of 2. Pet. 2. 19. corruption For of whom a man is ouercome of the same hee is brought in bondage Finally wee were slaues to our owne sinfull lusts vile affections and turbulent passions as wrath pride ambition couetousnesse and voluptuousnesse which were the most cruell Lords that euer tyrannized ouer any seeing they kept such a narrow watch ouer vs that they gaue vs not so much as a breathing time of liberty but forced vs to drudge night and day not only in the sight of others but when wee were retyred into the most secret corners because they held in miserable bondage our soules as well as our bodies our iudgements wills and affections so as wee liked and pleased our selues in our thraldome and had no desire to come out of it But our Sauiour hath freed vs from these enemies also by mortifying our sinnes and crucifying our corruptions by vertue of his death applyed vnto vs by his holy Spirit And lastly we had no right to any of the creatures hauing by sinne lost our dominion ouer them but our Sauiour and his holy Spirit by giuing vs the liberties and priuiledges of sonnes hath restored vs to our right so that they are all become good and pure vnto vs being sanctified by the Word and 1. Tim. 4. 4 5. Tit. 1. 15. prayer But this royall priuiledge of Christian liberty belongeth not to all but onely to the faithfull who desire to serue and please God in the duties of holinesse and righteousnesse Neither can wee euer attaine vnto any assurance that wee haue right and title vnto it till wee feele it effectuall in vs for our sanctification For all those who are by Christ freed from Gods wrath and reconciled vnto him haue heereby a desire wrought in them to serue and please him and will not willingly for any worldly hire prouoke his displeasure They that are freed from the curse of the Law by the Crosse of Christ will crucifie their owne lusts and not runne such a course as will againe make them accursed They that are deliuered out of the hands of their spirituall enemies doe worship and serue Luk. 1. 74. their Lord and Sauiour in holinesse and righteousnesse and being redeemed Tit. 2. 14. that they may be his peculiar people they become zealous of good workes They that are freed from sinne in respect of the guilt and punishment are also in some measure freed from the corruption of it so as it doeth not Rom. 6. 12. raigne and rule in their mortall bodies that they should obey it in the lusts thereof but being freed from sinne they become the seruants of righteousnesse The Vers 19. which should bee a forcible argument to mooue vs vnto the duties of a godly life seeing heereby wee may be assured of this royall priuiledge of Christian liberty according to that of our Sauiour If yee continue in my Ioh. 8. 31 32. Word then are ye my Disciples indeed and ye shall know the truth and the truth shall make you free Whereas if wee neglect them and still liue in sinne yeelding obedience vnto our owne carnall lusts wee lose the benefit and comfort of this priuiledge and haue iust cause to feare that as yet wee remaine in that miserable bondage of the deuill the world and our owne lusts CAP. XLV Of foure other mayne priuiledges wherewith God crowneth the godly both in this life and the life to come §. Sect. 1 The sixth mayne priuiledge is that God bestoweth vpon the godly the spirit of prayer and supplication THe sixth mayne priuiledge which God vouchsafeth to the godly is that he bestoweth vpon them the Spirit of prayer Zach. 12. 10. Rom. 8. 26 27. and supplication and both heareth and granteth all the suites which they make vnto him For hee powreth vpon the house of Dauid and the inhabitants of Ierusalem the Spirit of grace and supplication as he hath promised and whereas naturally we know not how to pray nor what to pray for as we ought the Spirit helpeth our infirmities and maketh intercession for vs with gronings which cannot be vttered And hee that searcheth the hearts knoweth what is the minde of the Spirit because he maketh intercession for the Saints according to the will of God Yea he not onely by his Spirit teacheth vs how to pray and what to aske but hath also bound himselfe by his gracious and free promises that hee will heare all our suites made in the name of his Sonne and indited by his Spirit according to that of our Sauiour Aske and you shall haue seeke and you shall Mat. 7 7. Iob. 16. 23. 1. Ioh. 5. 14 15. Psal 50. 15. finde knocke and it shall bee opened vnto you And againe Verily verily I say vnto you whatsoeuer ye shall aske the Father in my Name hee will giue it you Now what an high and holy priuiledge is this to haue alwayes free accesse vnto God in all our wants and necessities who is alone able to helpe vs and will also doe it because of his promise To haue a deare and able friend into whose bosome wee may with boldnesse and comfort powre out all our complaints who is ready to pitty and ease vs To haue a key alwayes in our keeping which through Christ will open vnto vs the treasury of Gods graces where wee may relieue our wants and store our selues with all things needfull for his glory and our owne spirituall good and euerlasting saluation Finally to conuerse with the supreme and glorious King of heauen and earth in a familiar manner and to talke with him as a man talketh with his friend For as the Lord speaketh to the Israelites What nation is so great who hath God so nigh vnto them as the Lord Deut. 4. 7. our God is in all things that we call vpon him for But this priuiledge is peculiar vnto them who serue the Lord by obseruing his will according to that of our Sauiour If ye abide in me and my words abide in you aske what Iob. 15. 7. you will and it shall be done vnto you and not vnto wicked men who turne Pro. 15. 8. away their eare from hearing the Law and neglect the duties of Gods seruice whose sacrifices and prayers are abominable as before I haue shewed 28. 9. and shall not bee heard or granted of God as hee telleth the rebellious Iewes When you spread foorth your hands I will hide mine eyes from you yea Psa 1. 15. Pro. 1. 28. Zach. 7. 11 12 13. when you make many prayers I will not heare And therefore let this also effectually mooue vs to serue the Lord in the duties of a godly life that wee may be partakers of this rich and royall priuiledge hauing not onely the Spirit of God as our Counseller to draw all our suites and Petitions in such manner and forme as
perfection yet they suppose that there is no necessity of seruing God so strictly and sincerely but that all is spoken for forme and fashion sake otherwise they who are so earnest in perswading vs would leade vs the way by their good example For the remouing of which impediment we are to know that howsoeuer Ministers excell others in the common gifts of the Spirit as knowledge learning and such like yet the sauing graces of God are free not tyed to any calling or profession more then others And therefore seeing in this regard the learned hath no priuiledge aboue the vnlearned the Doctor aboue the Artificer or the Pharisee before the Fisherman it is no great maruaile if the greatest Rabbins in the world bee as small proficients in Matth. 11. 25. 1. Cor. 1. 26. Matth. 23. 2 3. grace and in the practice of holy Christian duties as those which they scorne for their ignorance and simplicity But yet so long as they sit in Moses chayre wee must not onely heare them but doe as they say though not as they doe seeing their speeches are not grounded vpon the authority of their persons or actions but vpon the Word of God vnto which wee owe simple and absolute obedience whosoeuer bee the Messenger that bringeth it vnto vs. But of this I haue written more largely in the first part of my Warfare vnto which I referre the Reader who desireth in this point more full satisfaction §. Sect. 6 Of the publike impediments which respect the people The common impediments of a godly life which respect the people are also diuers As first when they content themselues with a forme of profession and Religion without any desire to finde in themselues the power efficacy and fruite thereof for the sanctifying of their hearts and reforming of their liues As when they professe Religion because the State establisheth it goe to the Church and heare the Word because the Law requireth it pray in the Congregation and goe to the Communion because it is the custome of the Countrey and other of their neighbours doe it as well as they But this is to rest in a shadow without a substance and in a forme of godlinesse but denying the power thereof Which if wee would auoid our care must 2. Tim. 3. 5. bee to serue God in obedience to his Commandements to worship him in Spirit and truth and to ioyne the inward seruice of the heart and soule with the ourward seruice of the body and finally that in all these duties wee propound vnto our selues right ends namely to profit by them in knowledge faith and the practice of all holy duties of a godly life that we may glorify God in the further assurance of our saluation The second impediment respecting The second impediment the people is the neglect and contempt of the Preaching of Gods Word as a thing vnnecessary for their saluation For howsoeuer they suppose that there is some vse of it for their conuersion vnto God the inlightening of their mindes with some knowledge of the truth and the working of faith in some first degrees yet they hold it a needelesse taske to bee continually tyed to these religious exercises and that it is sufficient to vse them sometimes at their best leysure Which impediment if wee would shun wee must remember that as the Word and the ministery thereof is the immortall seede which begetteth vs to God so it is the spirituall food of our Ephe. 4. 11 12 13. soules whereby they must bee continually nourished that the graces of the Spirit begun may bee increased and confirmed in vs vntill we come to a perfect age in Iesus Christ That it is the sword of the Spirit whereof we haue daily vse in our spiritual warfare which lasteth as long as our liues last for the repelling of our enemies the ouercomming of all their dangerous temptations That it is the only true light which guideth vs in all our waies whereof if through negligence wee depriue our selues we shall walke in darkenesse and sit in the shaddow of death That it is our counsellor in all our doubts and our comforter in all our troubles the meanes to strengthen and vphold vs when we stand and to recouer and rayse vs when we are falne the chiefe helpe we haue to keepe vs in the way of truth and to recall vs when we erre and goe astray our food in time of health and our physicke to cure and restore vs when we are sicke The third impediment to the The third impediment life of grace and godlinesse is when as the people are content to heare the Word but without any cheerefulnesse and delight with cloyed stomacks and lost appetites whereof it is that this delicious Manna is loathsome to their carnall and surfetted taste and yeeldeth no wholesome nourishment because it is eaten against the stomacke Which if we would remoue wee must labour often to quicken our appetite that wee may with Dauid finde and feele the sweetenesse of Gods Psal 19. 10. Word farre exceeding the hony and the hony-combe and earnestly hunger and thirst after it that we may profit by it and haue the graces of Gods Spirit nourished and increased in vs. To which end wee must often meditate vpon the excellency profit and necessity of it as being a Pearle aboue all price and the onely chiefe treasure which will make vs truely rich The fourth impediment is want of diligence reuerence The fourth impediment and attention in the hearing of the Word whereby most of this precious liquor spilleth beside and is vtterly lost and want of care to treasure it vp in our memories or to meditate vpon it afterwards that we may bring it home to our hearts and consciences and practise it in our liues Which if we would remoue we must consider that it is not the deede done which will make Gods ordinances truely profitable but the right manner of doing them that God will neuer blesse vnto vs the meanes of our saluation if wee only bring our lips and eares and outward man vnto them and do not performe these religious duties with our heart and spirit And finally that for our spirituall nourishment it is not sufficient that we haue plenty of food set before vs vnlesse we feede on it with good appetites retaine it in our memories as it were in the stomacke and well digest and apply it to our vse by serious meditation which duties if wee neglect either not feeding vpon the food of our soules or casting it vp againe as soone as it is eaten we can neuer attaine vnto any spiritual strength but must needs grow faint and languish in the life of godlinesse The last impediment which I The fifth impediment will here speake of in the people is too much curiosity both in their hearing and applying of the Word For such itching eares haue many that they loath the sincere milke of the Word and all
Lord our own consciences shal approue iustifie vs. Let vs consider that as the praise applause of men Matth. 7. 1 2. is mutable and momentary so likewise their contempt disprayses and false censures of which wee within a while shall be acquitted and they being repayed according to their owne measure shall be iudged and condemned The which argument the Prophet vseth to incourage vs in this case Harken vnto me ye that know righteousnesse the people Esay 51. 7 8. in whose heart is my Law feare yee not the reproch of men neither be afraide of their reuilings for the Moth shall eate them vp as a garment and the Worme shall eate them vp like wooll but my righteousnesse shall be for euer and my saluation from generation to generation Finally let vs remember that it hath beene alwaies the lot of the Righteous who haue truely feared God and made conscience of all their waies to be vilified and basely esteemed amongst wicked worldlings Thus the Israelites because they serued God according to his will by offring vnto him such sacrifices as he required were so contemned and despised of the Gen. 43. 32. idolatrous Egyptians that they accounted it an abomination to eate with Gen. 43. 32. them Of this the true Church complayneth and against this it prayeth Haue mercy vpon vs O Lord haue mercie vpon vs for we are exceedingly Psal 123. 3 4. filled with contempt Our soule is exceedingly filled with the scorning of those that are at ease and with the contempt of the proud So likewise Dauid complayneth I am small and despised yet doe I not forget thy precepts Psal 119. 141. And the Apostle Paul speaking of himselfe and of other Gods faithfull Ministers saith that they were made and reputed as the filth of the 1. Cor. 4. 13. world and the off-scowring of all things Which Saints and seruants of God wee must be contented to accompany in their contempt and vile esteeme when by the profession and practice of the truth we fall into it if euer wee meane to accompany them in glory Yea our Sauiour Christ himselfe was content for our sakes to be contemned and Esay 53. 2 3. despised amongst men as it was foretold by the Prophet and whilest he performed the duties of his calling to be accounted a friend and companion of Publicanes and sinners yea to be himselfe esteemed a notorious sinner a prophaner of the Sabbaths whilest hee healed on them a Sorcerer whilest he did miracles a Wine-bibber whilest he consorted with sinners after a familiar manner that he might call them to repentance and lastly after a despised life to die a contemptible and reprochfull death euen the death of the Crosse and thereby to be numbred amongst the wicked And therefore why should the members looke for honour and high esteeme where the Head was so scorned and contemned Why should wee not for his sake deny our selues and our owne credit and reputation amongst men who therefore despise vs because wee deuote our selues vnto his seruice Why should wee not thinke such contempt our chiefest glory and the base esteeme of the world sufficiently recompenced when wee are dignified with the title of Gods seruants and sonnes and with that precious account which he maketh of vs Why should we not with patience and ioy follow our Head in the same way by Heb. 12. 2. which he ascended vnto glorie comforting our selues according to his example against all contempt and reproch by looking vpon the ioy which is set before vs CAP. VI. Of externall impediments whereby the world hindreth vs in the duties of a godly life and first slaunders and derision §. Sect. 1 How we may be armed against the slaunders of the world ANd these are the impediments which are internall in the mindes and iudgements of wicked worldlings Those which are externall arise from their words and actions Concerning the former the world seeketh to discourage all those which truely feare God in their profession and holy practice by their contumelies and foule aspersions slaunders and reproches For when they haue nothing in truth to obiect against them in respect of their holy and vnblameable conuersation then imitating their father the deuill who is a false accuser of the brethren they loade them with calumnies and slaunders either by laying to their charge the things which they neuer did or reporting things materially true after a false and malicious manner that with these obloquies and reproches they may discourage them in their Christian courses and discountenance and disgrace euen their best actions Thus Ahab accused Elias to be a troubler of Israel and Amazias 1. King 18. 17. Amos to haue conspired against the King in the midst of the house of Israel Amos 7. 10. and that the Land was not able to beare his words Thus they slaundered Stephen that he had spoken blasphemous words against Moses and against Act. 6. 11. God Paul and Silas that they were troublers of the Citie and State that Act. 16. 20. 17. 7. 18. 13. they did contrary to the decrees of Caesar saying that there was another King one Iesus That they perswaded men to worship God contrarie to the Law That Act. 21. 28. 24. 5. they taught all men euery where against the People Law and Temple and had polluted that holy place by bringing Greekes into it And thus by Tertullus they slaundered Paul affirming that he was a pestilent fellow and a mouer of sedition among the Iewes throughout the world c. Yea so malignant are these blacke mouthes that they dared to cast foule and false Matth. 12 24. 26. 61. Luk. 23. 2. aspersions vpon our Sauiour Christ himselfe and blot and blemish the white and pure robe of his innocencie with their vniust and reprochfull calumnies And such measure his Saints and seruants found at the hands of wicked men in the time of the persecuting Emperours such haue they found since and shall doe vnto the end of the world Against which discouragemenst if we would be armed wee must remember that this needeth not to seeme any strange thing vnto vs seeing our Sauiour Christ hath foretold that this should be the lot of all his seruants to be reuiled and slaundered for his sake and the Gospels That our Head and Lord hath borne these reproches for our sake and therefore wee his members and seruants must not thinke much if wee suffer the like for him and his truth That there was neuer any so deare vnto God nor innocent amongst men who haue not beene whipped with the scourge of malicious tongues and therefore we must not thinke to goe alone vpon earth but must here beare them company if euer wee hope to enioy their society in that heauenly happinesse Secondly if we would not be discouraged with Nos modò id agamus vt malè de nobis nemo loqui absque mendatio possit Hieronym ad
their heads and made themselues merry with his lamentable crie and pittifull complaint My God my God Matth. â—7 27. to 4â— Luk. 23. 31. Matth. 10. 24 25. why hast thou forsaken me Now if they haue done these things to a greene tree fruitfull in all grace and goodnesse what will they doe to a drie and barraine If they haue thus scoffed and derided our Lord and Master let vs not who are his poore and vnworthy seruants thinke much to be thus vsed If he haue suffred all these taunts and scornes for our sakes why should wee thinke it much to suffer with patience and ioy the like or greater if it were possible for his sake and the Gospels Yea if he haue meekely borne our sinnes and sorrowes and shed his precious blood and indured the heauie wrath of God due vnto vs that he might saue and deliuer vs out of the hands of all our enemies how vngratefull are we for all his loue if wee will not for his sake indure a taunt a spitefull scorne or reprochfull name but chuse rather to neglect the duties of his seruice and to runne with wicked worldlings vnto the same excesse of riot So oft therefore as the scoffes of prophane men discourage and dis-hearten vs in Christian duties let vs animate and strengthen our resolutions in them by looking with the eye of faith vpon our Sauiour Christ hanging naked vpon the Crosse and dying a shamefull death for our sinnes contemning this disgrace and swallowing vp this shame with the infinitenesse of his loue Let vs be content to accompany him in despising these despites that we may also accompany him in glory and happinesse according to that of the Apostle Let vs runne with patience the race which is set before Heb. 12. 2 3. vs looking vnto Iesus the Author and finisher of our faith who for the ioy that was set before him indured the Crosse despised the shame and is set downe at the right hand of the Throne of God For consider him that indured such contradiction of sinners against himselfe lest wee bee weary and faint in our minds §. Sect. 4 Of the necessity of Christian Apology and profession of the truth Secondly let vs consider that this Christian apology in the profession of the truth and practice of all holy and Christian duties is a matter of Luk. 9. 23. vrgent necessity which as neerly concerneth vs as the euerlasting saluation of our soules For they that will be Christs Disciples must take vp their crosse daily and follow him and bee contented for his sake and the Gospels to forsake kindred and friends houses lands and life it selfe if they be called thereunto Now how shall we with patience and constancy indure for Christs sake wounds and stabs if wee shrinke for words and scoffes How shall wee euer hope to suffer rackes and gibbets fire and sword for the profession of the truth and the practice of Christian duties if we be daunted with euery small disgrace and discouraged in them with reprochfull names and scornefull taunts Let vs thinke with our selues that if we cannot indure causelesse shame before men which is accompanyed with true glory how shall we be able to beare that euerlasting shame and confusion of face when as Christ shall be ashamed to acknowledge Math. 10. 33. Mark 8. 38. vs for his before his Father his holy Saints and blessed Angels because we haue been ashamed of him and his truth Now that wee may performe this duty which is so necessary with cheerfulnesse and delight and contemne the derisions and scornings of gracelesse men when they scoffe at vs for the performance of Christian duties blushing for shame that we should be thus ashamed let vs consider that when wee are most derided of the wicked world for the conscionable performance of any Christian duties we are then most approued of God and therefore when they seeke to daunt vs with their scoffes and to driue vs from our Christian hold with gibes and reproches let vs oppose this as a shield of strength against them saying vnto our soules My defence is Psal 7. 10. of God who saueth the vpright in heart Let vs comfort and cheere our selues with the peaceable testimony of a good conscience and our inward ioy in well-doing and with the applause of the holy Angels who looke vpon vs and the approbation and praise of all that feare God Let vs remember that they are pronounced blessed by our Sauiour who are Mat. 5. 10 11. Luk. 6. 22. thus abused for righteousnesse sake and that they shall raigne with him in his glory who haue suffered with him in these disgraces that then for Esa 61. 7. their shame they shall receiue double honour and for confusion they shall reioyce in their portion and euerlasting ioy shall be vnto them In which respect the Apostle Peter exhorteth vs to reioyce in as much as we are partakers of Christs 1. Pet. 4. 14. sufferings that when his glory shall be reuealed we may be glad also with exceeding ioy And therefore let no scoffes and scornes discourage vs but let vs with the Apostle approoue our selues in all things by honour and dishonour 2. Cor. 6. 8. euill report and good report and accompany our Sauiour Christ bearing his Heb. 13. 13 14. reproch that we may accompany him in glory for we haue heere no abiding City but we seeke one to come as the Apostle speaketh CAP. VII Of worldly persecutions and how we may be strengthened against them §. Sect. 1 Of the worlds cruelty in persecuting the godly WE haue shewed in the former Chapters what impediments the world and wicked men cast in the way to hinder our profession and practice of the true Religion which respect their iudgment and affections their words and outward gestures and now we are to intreat of those which respect their works and actions And these are their contumelious and malicious handling of them and the bitter persecutions which they raise against them that they may either hinder them wholly from proceeding in the course of Christianity or at least cause them to goe on with much discouragement and discomfort The which contumelies and persecutions are great and manifold as the pursuing of them with all malice and extremity from place to place apprehending them as malefactours haling them before their Iudgment seats false accusations vniust condemnations imprisonments and banishments fire and sword tortures punishments executed and inflicted in the most exquisite manner which wit and malice can deuise and impose And this malicious rage of wicked men the Prophet Esay in liuely manner expresseth The act of violence saith hee is in Esa 59. 6 7 8. their hands Their feet run to euill and they make haste to shead innocent blood their thoughts are thoughts of iniquity wasting and destruction are in their paths The way of peace they know not and there is no iudgement in their goings Neither doth
the world vse such spite and spleene towards the most outragious offender that euer liued as it doth to the Saints and seruants of God for the truth sake For towards them oftentimes it quite blunteth the poynt and edge of humane lawes and commonly moderateth and mitigateth the extreme rigour of them in their punishments but against the faithfull it sharpeneth the poynt and edge where none is yea deuiseth new lawes when the old restraine their malice And whereas they content themselues with those punishments which the lawes determine against the most notorious and hainous offenders and when they are forced for the safety and preseruation of humane societies to execute them they doe it as the Law requireth and oftentimes with some pity and compassion contrariwise when they haue to doe with those who being Gods faithfull seruants haue made themselues liable to their lawes they sport themselues in their torments and out of meere malice to them for their Religion and piety they execute the Lawes with all sauage cruelty adding both by their words and actions many outrages ouer and aboue those punishments which the Law requireth as we see in the example of our Sauiour Christ and the theeues crucified with him For whereas they contented themselues with their simple death without any additaments of malice they could neuer satisfie their spitefull rage in vexing and tormenting our Sauior Christ but vsed him with all contumelious reproch spitting vpon and buffetting him scourging and crowning him with thornes scoffing and deriding him mocking and moing at him giuing vnto him when he thirsted gall and vineger and insulting ouer him in mirth and triumph when they saw the bitter anguish of his soule The which also is to be obserued in the examples of those punishments which haue been inflicted vpon most hainous malefactours as murtherers traytors paricides and vpon the innocent Martyrs of Iesus Christ if wee compare the one with the other Of which no other reason can be giuen but that the world loueth her owne and hateth those which belong vnto God affecting the persons of wicked men and setting themselues onely against their crimes not out of any loue towards God or simple hatred of their sinnes as being transgressions of his Lawes but out of selfe loue because their offences are against humane lawes which if they should not be preserued and maintained obserued and obeyed societies could not subsist nor the safety and welfare of their owne estates bee otherwise vpheld Whereas contrariwise it maligneth and hateth euen the very persons of the godly as being the members of Iesus Christ onely for their profession of Religion and practice of holy duties and in these respects can neuer sufficiently disgorge its malice against them §. Sect. 2 That it hath alwayes been the lot of the godly to bee persecuted in the world Now the meanes to remoue the former impediments are manifold The first is to consider that it hath alwayes from the beginning of the world been the lot of Gods children to be persecuted of the wicked in which regard it is vnto vs a notable and comfortable euidence that wee loue God and are beloued of him when the wicked world maligneth and pursueth vs with all rage and cruelty for righteousnesse sake For thus Cain persecuted Abel because his seruice was accepted of God Thus Pharaoh and the Egyptians raged against the Israelites when they did but make mention of going into the Wildernesse to offer sacrifice Thus the wicked Kings and more wicked Priests persecuted Gods true Prophets the Scribes and Pharises the Apostles of Iesus Christ the idolatrous Emperours the Christians of the Primitiue Church and the limmes of Antichrist the holy Martyrs because they professed Gods true Religion and brought forth the fruits of it in their holy practice More particularly Dauid often professeth that he was maligned by his wicked enemies without cause onely because he did that which was good and sought in all his courses to be approued of God And the Apostle Paul in many 2. Cor. 11. 23 24 c. words setteth downe the grieuous persecutions which hee often suffered at their hands who were enemies to Gods truth But as these holy Saints of God were not by all these persecutions discouraged in their course of godlinesse but the more boysterously the stormes of malicious rage blowed against them the more firmely and constantly they held the cloke of their Christian profession and holy practice according to that of Dauid Many are my persecutors and mine enemies yet doe I not decline from Psal 119. 157. thy testimonies so must we doe in this case following their good example if we would haue any comfortable assurance that God will thinke vs worthy to be ranked in this number And this argument taken from these examples our Sauiour vseth to arme his Disciples against this discouragement Reioyce saith he and be exceeding glad seeing your reward is great in Mat. 5. 12. heauen for so persecuted they the Prophets which were before you Yea our Sauiour Christ himselfe hath begun to vs that wee may not feare to pledge him and hath drunke the deepest draught in this bitter cup of worldly persecutions For what mischiefe could hell it selfe raise vp out of her infernall bowels what cruell rage and exquisite vexations and torments could malicious wit deuise which were not inflicted vpon this innocent Lambe the Lord our righteousnesse Now what can be a more effectuall reason to moue vs with all patience and cheerfulnesse to indure the greatest extremities for Christs sake then to remember what grieuous torments he hath suffered for vs who were strangers and enemies vnto God and the children of wrath as well as others For if our great and glorious Generall and Soueraigne King hath thus exposed himselfe to the extremest dangers and thrust himselfe into the thickest crowd of enemies where he hath receiued grisly and mortall wounds that hee might rescue and recouer vs who were taken captiue by them and set vs at liberty how valiantly should we fight his battels euen vnto blood against the enemies of our saluation especially considering that he looketh vpon vs incourageth vs to the fight supporteth and strengtheneth vs with his grace and holy Spirit defendeth and succoureth vs when we are ouer-matched raiseth vs vp when wee are foyled and holdeth in his hand the Crowne of victory being ready to set it vpon our heads when wee haue finished the fight And this argument our Sauiour vseth to incourage vs in all our sufferings and persecutions Remember saith he the word that I said vnto Joh. 15. 20. you The seruant is not greater then his Lord. If they haue persecuted mee they will also persecute you And so likewise the Apostle Peter For as much then 1. Pet. 4. 1. saith he as Christ hath suffered for vs in the flesh arme your selues likewise with the same mind for he that hath suffered in the flesh hath ceased from sin c. The which
in vaine lest in that great Day of accounts the blood of these men who haue perished by their euill example be required at their hands Let them remember that counterfet piety is double iniquity that the hypocrite shal be cut off his hope perish that the seeming holy Pharise is much more odious in Gods sight then Publicanes and open sinners seeing they more dishonor God disgrace his holy truth then any other Finally that God wil be honored in all those that draw neere vnto him either by rewarding their sincerity or punishing their hypocrisie and that aboue all others the hypocrite shall be assuredly plunged into that bottomelesse Gulph of hellish condemnation in which regard when our Sauiour speaketh of the vndoubted punishments of desperate sinners he vsually saith that they shall haue their portion with hypocrites in outer darkenesse where shall be weeping and gnashing Matth. 24. 51. of teeth Those also who are not yet called and regenerate are to be admonished as they tender the euerlasting saluation of their soules that they doe not suffer themselues to be hindred and discouraged by this scandall of the euill liues of hypocrites and weake Christians from the profession of Gods true Religion and the practice of holy duties And to this purpose that they ascribe these enormities or frailties to any thing rather then vnto the profession of the truth or the outward practice of it in any Christian duties of Gods seruice As namely to the malice of the deuill who with his tentations assaulteth professours with more hellish policy fury then other men because their sins fals doe most dishonor God and blemish the beauty and brightnesse of his shyning truth to the wily spite of worldlings who with all their indeuour intice or compell those that make any shew of Religion to accompany them in their wicked courses that they may countenance their actions by their examples or escape their admonitions and reprehensions when as they are now become alike faulty Or to their deepe and poysonous corruptions which notwithstanding their outward profession doe still lye secretly lurking in their hearts which cause them to breake out into those sinnes which their owne consciences inlightened with Gods truth doe vtterly condemne Neither can they with more shew impute their scandalous sins and foule falls to the iust and pure Religion professed by them then the crookednesse of the worke to the right and perfect squire or the foulenesse of their hands to the pure cristall fountaine which if it were rightly vsed would wash and make them cleane For what are all their faults but crooked aberrations from this straight way of truth What are they but such sinnes as are continually condemned and beaten downe in the preaching of the Gospell For how can they haue any incouragement to goe on in their wickednesse by their often hearing of Gods Word wherin his fearfull Iudgements are daily denounced against all those who liue in their sinnes And therefore accursed be that foule mouth if it bee not washed in the teares of vnfained repentance that dare belch out such a blasphemie against Gods holy truth as to say that if there were lesse preaching and hearing of the Word there would be more obedience towards superiours and more loue and charity towards equalls and inferiours And likewise thrice vnhappy they who will so stumble at this stone of offence cast into their wayes by the euill liues of hypocrites as that they refuse to take vpon them this holy profession or to bring forth better fruits then they in their Christian practice As if all should refuse physicke because some dye that take it or wholsome food because some who haue their stomackes full of corrupt humours are not nourished thereby but becomming more sicke doe presently cast it vp againe without profit Finally let no weake Christians bee discouraged by the euill liues of hypocrites from making open and bold profession of Gods truth and bringing forth the outward fruits of it in the practice of all Christian duties because they would not be thought like vnto them For what were this but to deny Christ before men because we would shun their reproches and to be in truth impious in the neglect of Christian duties because we would shunne the suspicion of hypocrisie What were this but to esteeme more of the vaine and false censures of prophane worldlings then of the approbation which our good actions and holy duties shall haue from God and a good conscience What were this but to refuse to be Gods true treasure and pure gold because there are in the world many counterfeit slips to grow in his field and to lye in his barne like good wheat because there are tares in the one and chaffe in the other What were this but to giue ouer our lawfull callings and honest labours in them because there be some of the same trade that discred it themselues and their calling by their fraudulent and deceitfull dealings But if this preuaile with vs let vs also be ashamed to eate wholsome food because some haue surfeted on it or to drinke such drinkes as others haue abused to drunkennesse Yea rather because others haue disgraced the pure and true Religion which we professe by their wicked liues let vs who are sincerely minded make open profession of it that we may adorne it by our holy conuersation for the more it is blotted and blemished with their fruits of iniustice the more it needeth the hands of innocents to wash and restore it to its natiue purity And thus much of that scandall which ariseth from the euill liues of hypocrites of that which is caused by the bad example of euill Ministers I haue before spoken and therefore refer the Reader to that which hath been said CAP. IX Of the impediments of a godly life arising from the flesh and first such as arise from the intellectuall faculties §. Sect. 1 That the most dangerous impediments arise from our owne corrupt flesh IF there were no other or greater impediments to hinder vs in the wayes of godlinesse then those which are already handled yet were there no cause why we should flatter our selues with a vaine conceit that we may goe forward in this course with much ease as being a thing so slight and ordinary that the atchieuing of it needeth little care and small indeuour But how much more will this fond opinion vanish and the necessity of vniting all our forces cleerly appeare for the attaining vnto any perfection in spirituall graces and the outward practice of them in the duties of a godly life if we further consider that there are many more and far more dangerous impediments which arise from our sinfull flesh and the inbred corruption of our polluted nature the which is so auerse and contrary vnto the sincere and spirituall seruice of God that nothing in the world seemeth more irksome and tedious vnto it In which regard wee can no sooner set our selues seriously
before him all the dayes of our liues He hath bought vs with a price that we should glorifie God in our bodies and in our spirits because they are his He hath giuen himselfe for 1. Cor. 6. 20. vs not onely that hee might iustifie vs in the remission of our sinnes but also sanctifie and clense vs with the washing of the water by the Word that he Eph. 5. 25 26. might present vs vnto himselfe as a glorious Spouse and Church not hauing spot or wrinkle or any such thing but that we should be holy and without blame Finally he hath redeemed vs not onely from the guilt of sinne but also from our vaine conuersation by shedding his most precious Blood as the 1. Pet. 1. 18. Apostle Peter speaketh And therefore if wee doe not finde and feele the vertue of Christs death and merits as effectuall for our sanctification as for our iustification and to free vs from the corruption of sinne as well as from the guilt and punishment wee haue little cause to presume of their efficacy for our saluation seeing these are alwayes inseparably linked and conioyned Lastly let vs consider that as our Sauiour Christ came Mat. 9. 13. to saue sinners so withall to call them to repentance And that the Redeemer Esa 59. 20. came only to Sion and to them who turne from transgression in Iacob and therefore let vs not foolishly presume that we shall be his redeemed if wee continue in our sinnes without repentance Let vs not post off God to another time when he offereth vnto vs mercy and forgiuenesse But let Esa 55. 6 7. vs seeke the Lord while hee may bee found and call vpon him while hee is neere Let the wicked forsake his wayes and the vnrighteous man his thoughts and let him returne vnto the Lord and then hee will haue mercy vpon him and abundantly pardon as hee hath promised Let vs not presume on Gods mercy whilest we continue in our sinnes yea rather after that wee haue vnfainedly repented of our sinnes let vs feare alwayes considering our Pro. 28. 14. owne frailty and infirmity which maketh vs apt to relapse into them and so to prouoke Gods wrath against vs. Let vs worke out our saluation with feare and trembling and whilest we presume of standing take heed of falling Phil. 2. 13. 1. Cor. 10. 12. And if we call God Father who without respect of persons iudgeth according to euery mans workes let vs passe the time of our soiourning heere in feare as the 1. Pet. 1. 17. Apostle Peter exhorteth vs. §. Sect. 4 Of presumption in neglecting the meanes of holinesse And thus wee see how carnall presumption generally hindereth vs from entring into or proceeding in a godly life and how we may remoue this impediment More especially we are hindred thereby when as wee presume that we may performe all duties required vnto it notwithstanding that wee neglect all meanes of sanctification and holinesse which God hath ordained for the working his graces in vs as hearing the Word receiuing the Sacrament Prayer and the rest by the extraordinary operation of his holy Spirit in vs. For the remoouing of which impediment wee are to know that howsoeuer God sometimes to shew the infinitenesse of his mercy goodnesse and power which are free and not tyed vnto any meanes doeth when wee least thinke of it and when wee haue not so much as a desire and indeuour to serue and please him regenerate and conuert vs according to that of the Apostle I was found of them that sought me not I was made manifest vnto them Rom. 10. 20. that asked not after me As we see in the example of those who comming to heare the Word onely for forme and fashion sake without any desire Act. 2. 13 37. to profit by it are notwithstanding effectually called and truely conuerted by the mighty operation of Gods Spirit working with his owne holy ordinance And though also when greater meanes are wanting as in the time of persecution the Lord giueth an extraordinary blessing to such as are meane and small causing his seruants like Moses and Elias to goe on constantly for many dayes in the waies of godlinesse in the strength of one meale to the end it may appeare that the worke of conuersion and sanctification is not effected by any vertue inherent in the meanes but that it is a gift of his grace and conuayed vnto vs by the powerfull working of his holy Spirit yet this is not Gods common course and ordinary manner of working his graces in vs but ordinarily hee will haue vs to vse the meanes and sanctify them as his owne holy ordinances that they may bee effectuall to the ends for which we vse them which if wee neglect we doe in a presumptuous maner tempt the Lord and can haue hereby no more hope that God will worke his graces in vs or enable vs vnto the duties of a godly life then if we rest vpon his immediate prouidence and in the meane time neglect our meate which hee hath ordayned to nourish vs or our clothes which hee hath appointed vs to vse for the keeping of vs warme CAP. XII Of the third sort of carnall affections which are impediments to a godly life as superstitious scrupulosity deiection of minde feare and desperation §. Sect. 1 That scrupulosity is a great impediment to a godly life THe third sort of carnall affections which are impediments to a godly life are such as are in the quite contrary extreme to the former as anxious and superstitious scrupulosity heauinesse and too much deiection of minde feare and desperation Superstitious scrupulosity is when through naturall blindnesse and want of sound knowledge we doubt of all our actions whether they be lawfull or vnlawfull and call euery thing into question being ready to yeeld vnto euery tentation which abridgeth vs of our Christian liberty when some fearefull iudgement is suggested and threatned by the deuil and our owne corruption if we forbeare not the vse of things lawfull or doe not such things as are vnlawfull The which we mistaking for our owne thoughts and concluding that wee haue giuen our full consent vnto them though in truth they are the meere suggestions and tentations of our spirituall enemies doe yeeld our selues ouer vnto them as though wee were bound vpon some fearefull penalty to obey them though they haue no ground or warrant out of Gods Word yea in truth are expresly contrary vnto it The which is a notable impediment to a godly life First because it maketh vs to spend our thoughts and time about toyes and trifles as the vsing or not vsing such creatures the doing or not doing of such actions as are in their owne nature indifferent and of small importance whilst in the meane while wee neglect the maine duties of Gods seruice and of a godly life Secondly because these scrupulous and superstitious feares apprehending vpon euery vaine
him by an absolute faith when there is no reason for it but wee must examine his tentations by the rule of Gods Word which will easily discouer the fraud weakenesse and maliciousnesse of them For nothing giueth Satan more aduantage against weake Christians then their readinesse to giue credit to his tentations without bringing them to the touchstone of Gods Truth Fourthly if Satan taketh aduantage from the humour of melancholy abounding in vs to fill and fraught our hearts with these scruples feares we must vse the helpe of the skilfull Physician for the remouing of this cause that so the effects may cease And withal aske the counsel of some iudicious faithful Diuine who may direct vs in our wayes resolue our doubts vpon whose iudgement grounded vpon Gods Word we must more rest then vpon our owne weake conceit and opinions especially being thus blinded with those blacke and foggie mists which false feare and melancholy haue cast before them Fifthly wee must labour to haue our hearts possessed and replenished with the true and filiall feare of God springing from Faith and Loue whereby we shall be made zealous in Gods seruice and then there will be no roome for these Panicke and superstitious feares nor any aduantage giuen to Satan of seazing vpon vs with his suggestions Lastly we must carefully take heed that we doe not yeeld our selues ouer to be ruled by these scruples and feares either to doe or not to doe any thing because of some euill threatned but in things indifferent it is our best course to resist the tentation by doing the contrary to that which is suggested if Christian prudence tell vs that it is conuenient all circumstances considered And in things lawfull or vnlawfull we are to performe or omit them not out of scrupulous feare of any euils threatned by the tempter from which God is al-sufficient to shield vs but in obedience to God because he in his Word hath commanded or forbidden them §. Sect. 3 That carnall feare is a great hinderance vnto godlinesse and the meanes to be freed from it Secondly we are hindred by carnall feare in the duties of a godly life whilest thereby we are mooued to thinke that we shall neuer be able to performe them though we vse all our indeuour or if we haue begunne well yet we shall neuer hold out vnto the end by reason of our owne frailties and infirmities the afflictions and troubles which crosse vs in these courses and the manifold and malicious tentations and persecutions which are raised against vs by the enemies of our saluation By which feares our mindes are troubled our hearts vexed and turmoyled our courage quailed our resolutions weakned and we vtterly disabled and discouraged from entring into this course of Christianity when as we haue little or no hope of proceeding continuing inâ—â— vnto the end that we may be saued The which tentation is much strengthened when we see the many faintings and faylings of others that haue gone before vs who professing Christianity haue either neglected the duties belonging to it or performed them to little purpose in a cold formall carelesse maner and in the end haue wholy desisted returned back to their old prophanenes Which impediment if we would remoue we must know that neuer any did seriously sincerely seeke God in the waies of his commandements but they haue assuredly found him And therfore we must not be discouraged with the faylings and relapses of hypocrites temporaries if our owne conscices testifie vnto vs that we labour to serue and please God in the vprightnesse of our hearts Secondly our faintnes and weaknesse must not discourage vs from entring into and proceeding in the waies of godlinesse seeing we walke not in our owne strength but by the power of God assisting vs nor by vertue of our own resolutions indeuours but of Gods gracious and free promises made vnto vs in Christ that he will not onely iustifie but also sanctifie vs free vs as well from the corruption of sin as the guilt and punishment The which if we apprehend by a true liuely Faith we shal be able to ouercome all difficulties and to serue God in some good acceptable maner as I haue more fully shewed in the beginning of this Treatise Finally we need not to feare our perseuerance in the duties of godlinesse vnto the end if disclayming our owne strength we rest and rely wholy vpon Gods power and promises seeing he is able and al-sufficient to perfect that good worke which he hath begunne to enable vs likewise who are impotent in our selues to doe all things necessarie for his glory and our saluation Phil. 1. 6. 4. 13. Ioh. 10. 28. Rom. 8. 35 36 38. through the power of Christ which strengtheneth vs. To arme vs against all the tentations of the deuill the world and our owne flesh so that all the power of hell the prosperity or persecutions of the world nor any thing else whatsoeuer shall be able to separate vs from the loue of God or to put out and extinguish our loue of him in our hearts or to hinder our proceeding in the wayes of godlinesse vntill by walking in them wee attaine vnto euerlasting ioy and happinesse §. Sect. 4 That carnall sorrow is an impediment to a godly life Againe we are much hindred in the duties of a godly life by carnall sorrow and lumpish heauinesse For if as the Apostle saith 2. Cor. 7. worldly sorrow causeth death both in respect of the life of grace and glory then must it needs also disable vs vnto all actions of life being made as vnfit for them hereby as a man in the state of death to performe any works of the liuing Now this heauines excessiue sorrow ariseth from diuers causes as first from the sight sense of our innumerable grieuous sins when as it is not mixed with faith the loue of God but meerely ariseth out of seruil feare self-loue apprehending Gods terrible Iudgments against vs for our sins Secondly from the imperfection in our sanctification whereof it is that our vnmortified corruptions doe rage sway in vs disabling vs vnto Gods seruice and making vs prone vnto sin That the duties which we performe are so ful of wants weaknesses that we can with no coÌ„fort looke vpon them That the graces of Gods Spirit are imperfect continually assaulted with our contrary corruptions our faith with doubting our affiance with diffidence our humility with pride our repentance with security and hardnesse of heart and so in the rest Thirdly from our weaknesse in faith perswading vs of the remission of our sinnes and of our reconciliation and peace with God Fourthly from spirituall desertions whereby God estrangeth himselfe from vs and seemeth to haue left and forsaken vs. Fifthly from our fainting and failing in the waies of godlinesse and often relapses into sinne Sixthly from our manifold and sharpe afflictions which
left to doubting Finally that our Sauiour Christ continually maketh intercession for vs pleading the all-sufficiency of his merits and satisfaction for our iustification and saluation So that though we sinne yet this is our comfort that we haue an Aduocate 1. Ioh. 2. 1 2. with the Father to pleade our cause euen Iesus Christ the righteous and he is the propitiation for our sinnes §. Sect. 6 That pride is a singular impediment to a godly life Besides these there are diuers other carnall corruptions which are notable impediments vnto a godly life The first wherof is naturall pride whereby we haue an high conceit of our selues and of euery shadow and shew of grace in vs and imagine that we haue so much already that wee need not to labour after more nor to vse any meanes for inriching of our selues with those graces whereof we stand in need An example whereof we haue in the Pharises who thought they saw when as they were blind Ioh. 9. 31. and therefore neglected the light of truth when as the Sunne of righteousnesse did shine vnto them In the Laodiceans who thought that they were rich and had need of nothing when as they were poore and miserable Apoc. 3. 17. blind and naked In the young Iusticiary who thought hee had done all Math. 19. 20. that God required of him and attained vnto perfection when as yet hee had done nothing but still remained the slaue of sinne loaded with corruptions and imperfections And in the Corinthians who proudly conceited that they were rich and raigned as Kings not needing any helpe from the blessed Apostle when as still their lusts raigned in them The which aboue all other corrupt affections hindreth vs from proceeding in the wayes of godlinesse First because God denyeth to giue his graces to such as being proudly conceited of themselues doe not acknowledge that they stand in need of them and consequently would neuer be thankfull for them For he exalteth the humble and pulleth downe the proud he filleth the hungry with good things and sendeth the full empty away Secondly Luk. 1. 52 53. because they thinking that they haue enough already neuer labour after more but neglect all good meanes which God hath ordained for the begetting and increasing of all his graces in vs and hauing scarce set one foot forward in the course of Christianity yet conceiting that they haue almost attained vnto the Goale of perfection that they haue far outstripped all others they stand still as though there were no need of further proceeding Now if we would remooue this impediment wee must mortifie our carnall pride and labour after true humility that hauing a sight of our sinne and misery we may not content our selues but labour to come out of this wretched estate Wee must striue to see and feele our wants and weaknesses that so we may vse all good meanes wherby they may be supplied and we strengthened and the imperfections of our best actions that so we may labour after more perfection Wee must acknowledge our selues wounded and sicke with sinne that Christ may heale and cure vs weake in grace that he may strengthen vs naked that Apoc. 3. 18. he may clothe vs poore that he may inrich vs blind that hee may giue vs sight and lost in our selues that he may saue vs. The second is vniust anger frowardnesse and peeuishnesse which for the time take away the vse of reason and much more the power of Religion making vs vnfit to pray reade or heare the Word of God or to performe any other Christian duty either vnto God our neighbour or our own person and for the time so stifleth and hindereth the operations of Gods Spirit and the holy motions of his Diuine graces dwelling in vs that scarce any semblance or shew of them will appeare either to others or our selues as wee see in the example of holy Dauid who in his cooler thoughts and well tempred affections made some scruple of cutting Sauls garment but being inraged 1. Sam. 25. with fury resolueth on the death not onely of Nabal who had offended him but of his whole family who were innocent and rather on his side then against him For the remoouing of which impediment it is necessary that we doe not giue way vnto this vnruly passion according to the Apostles admonition but that we subdue and keepe it vnder not suffering the Sunne to goe downe on our wrath vsing all good meanes to mortifie Eph. 4. 26. these carnall passions and to attaine vnto the contrary grace of meekenesse and gentlenesse of which I haue written at large in my Treatise of Anger §. Sect. 7 That sloth and lazinesse is a great impediment to a godly life The third corrupt affection is sloth and lazinesse which maketh men loth to take paines in performing the duties of Gods seruice as watchfulnesse Prayer hearing the Word Meditation and the rest For many hauing proceeded thus farre as to approoue these things in their iudgements and haue some desires and faint resolutions to put them in practice yet when they finde that they cannot be done without some paines being of an idle and sluggish disposition they are presently discouraged and hauing found the treasure which is sufficient to make them rich chuse rather to remaine in their spirituall beggery then they will spend any sweat in digging for it Needs then must this be a great impediment to the duties of a godly life when as men are so luskish and lazie that they flie that labour which is required vnto them Needs must such sluggards liue in pouerty seeing it is onely the hand of the diligent that maketh rich And Pro. 22. 13. farre off are they from atchieuing any excellent worke who sit idly still pretending excuses of danger and difficulty and that there is a Lyon without ready to slay them if they goe out into the street which impediment if wee would remooue let vs consider that howsoeuer such men please themselues with idle desires yet they wil nothing profit them vnlesse they shake off their sluggishnesse and vse all diligence in their spirituall businesse So Salomon saith that the soule of the sluggard desireth and hath nothing Pro. 13. 4. but the soule of the diligent shall be made fat Yea such desires if wee rest in them doe hurt rather then helpe vs according to that of Salomon The desire of the slothful killeth him for his hands refuse to labour Secondly let Pro. 21. 25. vs consider that by this sloth we doe not only not get any spiritual riches but also that wee consume that we already seeme to haue For as our Sauiour speaketh in another case He that gathereth not scattereth abroad Mat. 12. 30. in which respect Salomon maketh that man which is slothfull in his worke 〈…〉 er to him that is a great waster Thirdly let vs consider that the Lord Pro. 18. 9. hath appoin 〈…〉 this world to be a
vnderstandings the wisdome of the flesh and errors of our iudgements our foolish phantasies and conceits our earthly mindednesse and all vaine and wicked thoughts that we may checke sinne in the first motions and kill this viperous brood before they come to growth strength Mortifie the frowardnesse and peruersenesse of our wils the corruption of our hearts and affections especially our self-loue and loue of the world vniust anger and desire of reuenge carnall concupiscence and vncleannesse intemperance ambition pride couetousnesse and voluptuousnesse Let vs hold our eyes and eares our tongues and taste and all other our senses vnder couenant and make all vaine and wicked sights all rotten and vnsauory speeches all intemperance and insobriety odious and loathsome vnto vs. Quicken vs in the inner-man and frame vs in all holy obedience vnto thy heauenly will make vs such as thou wouldest haue vs to be and renew thine owne Image in vs in wisdome holinesse and righteousnesse and let vs no more defile and deface it with our corruptions Let vs submit our selues in all things to be guided by thy good Spirit and yeeld cheerefull obedience vnto all the motions therof not grieuing it by checking and quenching them or putting them off by delayes to another time Let vs serue thee in holinesse righteousnesse and sobriety not deuiding those things which thou hast conioyned and not by fits and flashes but constantly and continually thorowout the whole course of our liues Inrich vs plentifully with all the gifts and graces of thy sanctifying Spirit as Faith Hope Humility Patience and the rest yea let vs dayly thriue in Spirituall strength and not stand at a stay but grow vp towards perfection from child-hood to a ripe age in Iesus Christ And with these our prayers and suites we doe with like humble heartinesse ioyne thy prayses and our thankesgiuing for thy manifold blessings and benefits respecting our soules bodies or estates For thine vndeserued loue whereby thou hast of thy free and meere grace elected created redeemed called iustified sanctified and preserued vs vnto an heauenly inheritance and hope of a better life For our present peace and prosperity health food apparell sufficiency of all temporall benefits and contentednesse in them and especially for causing vs so long to enioy the Light of thy Gospell with such liberty and safety For preseruing vs from all dangers this night past and this day hitherto and enabling vs by our rest and other comforts of this life to doe thee seruice O Lord we prayse and magnifie thee for these and all other thy mercies and are sorry and ashamed that we can be no more thankefull hauing nothing else to returne vnto thee for all thy benefits And now Lord seeing in thee we liue mooue and haue our beeing wee beseech thee to continue thy grace and fauour still vnto vs in the whole course of our liues and namely this day receiue vs into thy keeping watch ouer vs with thy prouidence and preserue vs with thy grace and power from all dangers both spirituall and temporall and from all euils both of sinne and punishment Let vs set our selues wholy to seeke and serue thee and propound thy glory vnto our selues as the maine end of all our thoughts words and actions and so direct and order them by thy holy Spirit that they may vpon all occasions further and aduance it And for as much as if thou dost not build the house wee shall but labour in vaine to build it O Lord blesse vs all in the duties of our seuerall places and callings that they may tend to the ioynt good of the whole Family and euery one of vs in particular that finding thy blessing vpon the workes of our hands wee may with more courage and comfort be faithfull and painfull in them Set thy feare alwayes before vs and let vs carry our selues in all our courses carefully and conscionably as in thy sight and presence that whatsoeuer wee doe or take in hand may be acceptable vnto thee Blesse together with vs thy whole Church this especially in which wee liue our gracious King and Noble Prince the Prince and Princesse Palatine with all their issue the Councell Magistrates Ministers and the whole people of this Land the afflicted members of Iesus Christ and this whole Family with all other our friends kindred and acquaintance beseeching thee to vouchsafe vnto vs all and to euery one of vs in our seuerall places and callings all things necessarie for our present comfort and future happinesse euen for Iesus Christ his sake in whose Name and words we conclude our prayers saying as he hath taught vs Our Father which art in heauen c. Another Prayer for the Family in the Morning O Lord our God who art in thine owne nature glorious and full of maiesty infinite in goodnesse wisedome power bounty truth and all perfection most iust in all thy waies and holy in all thy workes and our most gracious Father in Iesus Christ wee thine vnworthy seruants finding and feeling our selues loaded with the vnsupportable waight of our manifold and grieuous sinnes doe come vnto thee for ease and being sicke in sinne euen vnto the death doe flee vnto thee the alone Physicion of our soules that wee may be eased and cured and doe here lay open before thee our miserable estate and condition that thou mayest magnifie thy mercies in our recouery Wee confesse our hereditary diseases and that originall leprosie of our bodies and soules whereby they were infected and corrupted euen in our first conception and so disabled vnto thy seruice that we cannot of our selues thinke a good thought nor so much as entertaine into our hearts a desire to come out of the miserable thraldome of sinne and Satan Our wisedome is enmity against thee and we are not capable of that knowledge which thy Spirit reuealeth All the imaginations of the thoughts of our hearts are onely euill and that continually our consciences are loaded with dead workes our wills crooked and rebellious still resisting all good motions of thy Spirit our hearts hardened through the deceitfulnesse of sinne our affections desires and passions so disordred and poisoned with naturall corruption that they are become filthy and lothsome sinckes of sinne and all the members of our bodies the ready instruments of our defiled soules for the acting of all abominable wickednesse So that being through his naturall corruption a sinfull generation and viprous brood wee haue iustly deserued that thou shouldest reiect and pursue vs with thy wrath though wee were free from all other sinnes sauing those alone whereof wee were guilty as soone as wee were borne And yet alas we haue not stayed here but haue added vnto this our originall sinne innumerable numbers of actuall transgressions by breaking thy whole Law and euery Commandement thereof in thought word and deede both in the omission of all duties therein required and in the commission of the vices and sinnes therein forbidden whereby wee haue made
Iesus Christ his sake to whom with thee and thy holy Spirit one true and euerlasting God we ascribe the glory and praise of all goodnesse and perfection both now and euermore Amen A Prayer for the Family in the Euening O Lord our God most high and holy most dreadfull and glorious in thy might and Maiesty vnto all creatures terrible and like a consuming fire vnto all impenitent sinners but a most gracious and louing Father vnto all those who are reconciled vnto thee in Iesus Christ Thou hast commanded vs to call vpon thee in all our necessities and hast incouraged vs hereunto by thy most gracious and free promise that where two or three are gathered together in the name of thy Sonne there thou wilt be present amongst them by thy holy Spirit to heare their suits and relieue their wants In obedience to which Commandement and in some assurance of thy gracious promise we thy poore and vnworthy seruants doe heere in the mediation of Iesus Christ humbly prostrate our selues before thy Throne of grace and mercy acknowledging our selues guilty of innumerable sinnes and thereby lyable to as many fearefull punishments but yet in the merits of thy Sonne and in the truth of thy promises pleading for pardon and forgiuenesse We confesse vnto thee that wee were conceiued and borne in sinne hauing all the faculties and powers of our soules and bodies so wholly defiled with originall corruption that wee are vtterly disabled for thy seruice and prone vnto all manner of wickednesse and haue in the whole course of our liues multiplied against thee our actuall transgressions by breaking thy whole Law and euery Commandement thereof in thought word and deed Wee are naturally full of ignorance and blindnesse of mind neither knowing thee nor thy truth and after that thou hast caused the light of the Gospell to shine vnto vs for many yeeres our minds are still full of darknesse We content our selues with a small measure of knowledge and continue children in vnderstanding when we should be of ripe age not striuing after more perfection neither according to the measure of our meanes are we rich in knowledge and in the fruits of new obedience We are full of infidelity and doubting and negligent in the vse of the meanes whereby our faith should be confirmed and strengthened and are full also of impenitency security and hardnesse of heart and doe both seldome and slightly bewaile our sinnes past and but weakly and vnconstantly resolue and indeuour to amend our liues for the time to come We are ready to trust in the creature more then in thee the Creator and cannot as we ought rest vpon thy power and promises in the absence of inferiour meanes We are apt to forget thee when thou most remembrest vs and the more that wee abound with thy blessings the lesse mindfull wee are of thee from whom we haue receiued them Wee haue loued the world and earthly things more then thee and heauenly excellencies and haue preferred the pleasures of sinne before thy loue and fauour being ready to hazard these rather then to forgoe them We are full of selfe-loue and haue been moued hereby to sow vnto the flesh of which we can reape nothing but sin and punishment and haue set our hearts so much vpon carnall vanities that they easily draw them away from thee We doe not patiently and constantly hope and waite for the accomplishment of thy promises though we haue great experience of thy power truth and goodnesse towards vs. We are cold or luke-warme in our zeale and haue not with any feruency aduanced the meanes of thy glory nor remoued the impediments whereby it is hindred Our reioycing is more in the flesh then in the Spirit in worldly things and the pleasures of sinne more then in thee the Fountaine of all true ioy in the fruition of thy present fauours and expectation of heauenly happinesse Wee are vngratefull vnto thee for thy manifold benefits and oftentimes when we praise thee it is with our lips onely and not with inward ioy and cheerfulnesse of our hearts Wee doe not approoue our loue and thankefulnesse vnto thee by our fruits of obedience but haue been negligent in the duties of holinesse and righteousnesse that wee might giue glory to thy holy Name and all wee doe is maimed and imperfect full of wants and weaknesses and stained with many corruptions Wee are ready to murmure and repine in our least afflictions and doe not beare thy fatherly corrections with patience and thankfulnesse being more sensible of the smart then of our sinnes which haue caused it and looking more to the rod then vnto thy hand which thereby chastizest vs for our amendment Wee doe not feare to displease thee by our sinnes nor auoyd thine anger as the greatest euill or if we doe feare thee at all it is not so much for thy mercies as to auoyd thy Iudgements We haue not adorned our selues with humility and meeknesse in the sight and sense of our owne vilenesse and vnworthinesse but are full of spirituall pride arrogating vnto our selues those gifts we haue not and ouerweening those we haue or ascribing the praise of them vnto our selues which is onely due to thee We are negligent in the duties of thy seruice and doe not performe them in Spirit and truth but either neglect them vpon euery slight occasion or doe them without due preparation coldly and formally without any feruency of zeale respecting thy glory or our spirituall good We haue often taken thy holy Name in vaine and abused thine holy ordinances and prophaned thy Sabbaths not doing thy will onely on thy holy Day but speaking our owne words walking in our owne waies and seeking our owne carnall delights We haue also neglected the duties of righteousnesse charity and mercy towards our neighbours and of temperance and sobriety towards our selues By all which and many other our sinnes wee haue made our selues subiect to thy wrath and the curse of the Law and haue iustly deserued to be depriued of all testimonies of thy loue and to bee ouerwhelmed with all thy iudgements and punishments both in this life and the life to come O Lord our God affect our hearts with sonne-like sorrow because we haue so much and often displeased thee our gracious Father and let vs be grieued in our soules that wee are so little grieued for our sinnes whereby we haue pierced our Sauiour and grieued thy good Spirit dwelling in vs. And further wee beseech thee in the multitude of thy mercies to remit and forgiue all our sinnes and wash vs cleane from the guilt and punishment of them all that they may neither depriue vs of thy loue and manifold blessings temporall and eternall nor expose vs to thy wrath and fearfull punishments And not onely remit our sins and heale our soules but speake comfortably to our consciences by the secret voyce of thy Spirit as once thy Sonne did to the sicke of the palsie Sonnes be of good
neglect of the duties of thy seruice and our weake imperfect performances when we haue vndertaken them our profanation of thy Sabbaths and abuse of thine holy Ordinances our little profiting by those plentifull meanes of our saluation which for a long time thou hast graciously affoorded vs either for the increasing of sauing knowledge the strengthening of our faith or bringing forth fruits of new obedience our want of faith and feruency of spirit in calling vpon thy Name our want of reuerence and attention in hearing thy Word our many distractions and wandring thoughts our want of care to treasure it vp in our hearts and of conscience to make an holy vse of it in our liues and conuersations By all which and innumerable other sinnes we acknowledge good Lord that we haue iustly deserued to be depriued of all meanes of our saluation and that thou shouldest take away from vs the food of our soules and cause them to perish through Spirituall famine or that thou shouldest turne our meate into poyson and make it to become the sauour of death to our deeper condemnation which in it owne nature is the sauour of life vnto life and thine owne strong power vnto saluation But wee beseech thee good Lord for thy Sonnes sake to be gracious vnto vs in the free pardon of these and all other our sinnes and seeing hee hath fully satisfied thy Iustice by that all-sufficient sacrifice which he hath once offered vpon his Crosse be reconciled vnto vs in him and clense vs thorowly from the guilt and punishment of all our sinnes that they may not be as a wall of separation to stop from vs thy blessings nor as strong chaines to pull downe vpon vs thy iudgements and punishments either in this world or in the world to come And being thus freed from all our sinnes let vs deuote our selues wholly to thy seruice which that we may performe with greater cheerfulnesse and diligence let vs haue the comfortable assurance of this thy mercy in the remission of our sinnes sealed in our hearts by thy good Spirit witnessing vnto vs that we are thy children by adoption and grace And thereby not only seale vs vp vnto the Day of our Redemption but also sanctifie vs throughout in our bodies and soules by the mortification of the flesh and our spirituall quickening in the inner man that wee may in the whole course of our liues serue and please thee But in a more especiall manner we beseech thee good Lord to sanctifie vs that we may sanctifie this thy Sabbath and assist vs by thy grace and holy Spirit that wee may so performe the religious duties of thy seruice as that wee may bee made more holy and inabled vnto the leading of such a Christian life as may bee acceptable in thy sight Take away from vs the corruption of our natures wherby we are made backward and vntoward to the duties of thy seruice and make vs willing to sequester our selues from all worldly affaires that we may wholly be imployed in them Let vs reioyce in thy Sabbaths as being the time of our spirituall refection and the market of our soules and let vs not rest in a formall keeping of them but performe the duties required in them with all care and good conscience not onely in the outward man but with our hearts and soules in spirit and truth Free vs from carnall wearines as thinking the time long till they be past but knowing that time to be best spent which is imployed in thy seruice let vs take most comfort and contentment in it Inable vs good Lord by priuate preparation to fit our selues for thy publike seruice meditating on our wants that we may vse all good meanes whereby they may be supplyed and on our speciall sins corruptions that we may get spiritual strength against them and imploring the assistance of thy good Spirit that we may be inabled thereby to performe in an holy manner all duties which thou requirest Let vs keep an holy Rest vnto thee and abstaine not only from the ordinary workes of our callings and worldly affaires but also from all carnall pleasures and sensual delights Suffer not our thoughts to be taken vp with worldly or wicked cogitations but let our minds bee exercised in spirituall and heauenly meditations Set a watch before our mouthes that we may not on thine holy Day speak our owne words nor vtter any idle vaine worldly or wicked speeches but let our tongues speak to thy praise and be exercised in holy religious conferences tending to the mutuall edification one of another Let vs not content our selues with a meere cessation from our labours but refer this Rest to holinesse as the maine end thereof without which the outward rest is but vaine and with the externall let vs ioyne the internall rest from sin exercising our selues in repentance from dead workes Make vs carefull in vsing all good means which thou hast ordained for the sanctifying of thy Day both publikely and priuately and let vs with one hart and voyce ioyne with the rest of the Congregation in all the parts of thy seruice Inable all thy Ministers in all places and him especially to whose charge thou hast committed vs that they may break vnto vs the Bread of life and rightly diuide thy Word for our spirituall nourishment Furnish them with all gifts and graces necessary for their high calling and let them deliuer thy truth as in thy presence faithfully and powerfully truly and sincerely and so assist them with the inward working of thine holy Spirit that thy Word may be effectual for the conuersion edification and saluation of their hearers Inable vs by the same Spirit to call vpon thee with faith feruency and with all loue and thankfulnes to praise thee for all thy blessings vouchsafed vnto vs. Let vs with all due reuerence attention heare thy Word lay it vp in our harts and memories and bring forth the fruits of it in our liues and conuersations Giue vs grace also O Lord to sanctifie thy Sabbaths priuately by performing by our selues and in our owne families those priuate duties which are specially required on this thy Day Let vs meditate on thy Word after we haue heard it and apply it vnto our selues for our owne vse Let vs meditate on thy maruellous works of Creation Preseruation and Redemption but especially on the death and Resurrection of our Lord and Sauiour that they may be effectuall to mortifie our sins and to quicken vs vnto newnes of life Let vs spend our time in religious exercises and in the works of charity mercy as being those sacrifices wherein thou most delightest but especially in those spirituall duties which tend to the saluation of our owne and others soules taking care not onely to sanctifie thine holy Day our selues but as much as in vs lyeth that it may be sanctified by all those who any wayes belong to our charge Accept of our praise and thanksgiuing
Matth. 26. 33. secure in his owne strength before hee was tried but when hee seeth himselfe in some perill euery skar-crow maketh him afraid And as Pro. 28. 1. the true feare of God expelleth other feares like that winde which is strongest in a whirlewinde where diuers meete according to that of the Apostle We haue not receiued the spirit of bondage to feare againe Rom. 8. 15. but the Spirit of adoption and because as Saint Iohn saith perfect loue 1. Ioh. 4. 98. casteth out feare as the ayre giueth place to the good liquor when it is powred into a vessell and all other lights vanish at the appearing of the Sunne So contrariwise carnall securitie which is most contrarie to feare when it is vpheld with worldly safetie and peace doth giue place in the time of danger vnto it which being entred causeth vs to feare shadowes as well as substances and not onely that which hath being in truth but such false dangers as wee giue being vnto by imagination and fearefull apprehension According to the saying of the Psalmist There were they afraid where no feare was and that of the Psal 53. 5. wise Man The Wicked fleeth when no man pursueth but the Righteous Pro. 28. 1. are bold as a Lion §. 11 The seuenth signe is to run from God and to rest on inferiour meanes in danger and affliction The seuenth signe is when we run from God in the time of danger vnto secundarie causes and inferiour meanes which fayling we wholy distrust God as not able or willing to helpe vs and being forsaken on all sides we are wholy possessed with feare and so by it are plunged into despaire For as hee that truely feareth God for his Goodnesse All-sufficiency Iustice Mercy Power and Prouidence is moued by the same Attributes to put his trust and affiance in him in all dangers like the louing child who the more he feareth and reuerenceth his Father the more readie he is to flee vnto him in confidence of his helpe when any perill approcheth because the same motiues serue for both and as they who sanctifie the Lord of Hosts by letting him to be their feare Esa 8. 13 14. and dread may bee assured that hee also will be their Sanctuarie vnto which when they flee in time of danger they may be in safetie as the Prophet Esay speaketh So he whose heart is destitute of Gods feare and taken vp with carnall securitie neuer thinketh of those Attributes which seeme to worke in vs both feare and affiance but thinketh that God sitteth in Heauen not regarding what is done vpon the Earth and saith in his heart the Lord will doe neither good or euill The Zeph. 1. 12. which as it taketh away from him all feare of God so also all affiance neither will hee who hath neglected to reuerence him as his Father flee vnto him in time of danger with any confidence as his Patron and Protector but will rather cast himselfe vpon inferior meanes wherein he trusteth and flee any whither then vnto God from whom his heart being wholy estranged he expecteth no helpe at his hands in the time of trouble §. 12 The eight signe is contempt of Gods Ministers Lastly it is a signe of carnall securitie when as in our hearts we doe not reuerence his Ministers and Ambassadors who in the worke of their ministerie represent his Maiestie and in an especiall manner beare in them his Image For as he that truely feareth his King doth in the execution of their Office reuerence not onely the Lord Chancelor and Chiefe Iustice but euen the meanest Major or Bayliffe who represent his person and come in his name to inioyne that which he hath commanded so he that feareth the King of Kings reuerenceth also not onely the person of Kings and Princes because they beare in them the Image of his Power and Soueraigntie but also his Ambassadors who bring vnto vs his Word of Truth which hath no lesse power in spirituall and heauenly things then the word of the greatest Monarch speaking on Gods behalfe about things that are earthly and temporall for they haue authoritie giuen them to iudge the people Ezech. 20. 4. as the Lord speaketh to the Prophet and they haue a large Commission giuen them for the execution of their Office and ministeriall Function both for absoluing the penitent Beleeuer and condemning the vnbeleeuing and impenitent sinner not in their owne authoritie which the Popes challenge as belonging inseparably to their Sea and Place which inableth them to binde and loose absolutely without respect of persons penitent or impenitent or any condition to be obserued by the partie sauing such as respect the Popes profit but declaratiuely as Gods Messengers speaking in his Name according to that of our Sauiour Whos 's soeuer sinnes ye remit they are remitted Ioh. 20. 23. vnto them and whose soeuer sinnes ye retayne they are retayned In which respect it is an euident signe of a secure sinner whose heart is destitute of Gods feare when as he sheweth no reuerence and respect to his Ambassadour sent vnto them on so waightie a message which concerneth them as much as their eternall life or death Besides it argueth plainly that their heart is still possessed with carnall securitie who shew no reuerence vnto the Preachers of the Gospell for they are the onely meanes of awakning and rowsing men vp out of this spirituall Lethargie wherein otherwise they would sleepe to their euerlasting perdition and therefore it is not possible that any who haue receiued this great benefit by their meanes and ministerie but that for euer after they should respect and reuerence them who vnder God were and are the alone instruments and meanes of conferring and preseruing this benefit vpon them And so much for the signes of carnall securitie according vnto which if we carefully examine our selues we may cleerly know in what case wee stand and whether our hearts are possessed with the true feare of God or being quite destitute of it they be wholly taken vp with carnall securitie To the end that if we find our selues infected with this dangerous poyson wee may vse the meanes following as spirituall Antidotes to ouer-come and driue it from our hearts or if we find our hearts purged alreadie in some measure from it and indued with Gods feare wee may vse them notwithstanding that we may be more and more cleansed from this securitie and that the feare of God may be still preserued and increased in vs. CHAP. VIII Of such Reasons as may mooue vs to abhor carnall securitie and to vse all meanes either to preuent it or to be freed from it §. 1 That it is necessary to haue our hearts wrought vnto the hatred of this Vice IN the practice of physick it is a thing of greatest difficultie to discouer truely and throughly the disease of the Patient and the state of his body and yet this skill is most necessary
ordinary points handled in an ordinary manner and affect nothing but nouelties idle speculations and curious questions witty discourses and frothy conceites But that we may shun this foolish curiosity let vs know that as the Ministers are bound to deliuer the sincere truth in the euidence 1. Cor. 2. 4. of the Spirit and power so they no lesse to hunger after it euen the sincere milke of the Word that they may grow vp thereby That 1. Pet. 21. 1. Cor. 2. 2. as they are bound to teach so we aboue all things must desire to know Iesus Christ and him crucified That they who desire to vnderstand aboue that which is meete and affect onely nicities and nouelties doe feede Rom. 12. 3. vpon froth and winde which will puffe them vp but neuer nourish 1. Cor. 8. 1. them and finally that hungring after continuall variety and strange dishes is a signe of a sicke and weake stomacke full of grosse humours which needes to bee purged before it can bee nourished The like hinderance curiosity bringeth to our proceedings in godlinesse in respect of applying the Word when as men will not bring it home to their owne hearts but curiously prying into and examining the liues and manners of others doe put off all that is spoken from themselues and apply it vnto them whom they thinke it more neerely concerneth Which if we would auoid we must conceiue that God hath purposely sent what we heare as a message vnto vs that all that is spoken is for our own learning and vse as if there were none in the Church besides That the Word which we heare wil not profit vnlesse it be mixed with faith that there is no faith where there is no application to our own vse Finally that the meate only nourisheth vs which our selues feed vpon and disgest and not that which being carued vnto vs we doe not eate but put it away from vs or else lay it vpon another mans trencher CAP. III. Of such priuate impediments which the world vseth to hinder vs in a godly life and first those on the right hand §. Sect. 1 Of the tentations of prosperity which are most dangerous impediments of a godly life WHat are the publike impediments which the world casteth in our way to hinder vs from proceeding in the duties of a godly life we haue shewed in the former chapter now it remaineth that wee intreate of those which are more priuate And these are either the tentations wherewith the World vsually assaulteth vs or certaine scandals and offences which it layeth before vs to discourage vs in the waies of Godlinesse The World tempteth vs diuersly both on the right hand with earthly prosperity and on the left with crosses and afflictions The more dangerous of these two are the tentations of prosperity wherewith the world allureth vs as by her bewitching baites to make vs leaue the narrow afflicted path of righteousnesse and holinesse and to walke in the broad and easy way that leadeth to destruction These are those intoxicating cups whereby it maketh men so drunke that they haue neither list nor power to walke in the path of piety those false lights which so dazle mens eyes that they cannot discerne the excellencie of spirituall grace and heauenly glory those inamouring potions that make vs to loue the world to dote so on this painted Strumpet that we thinke all time lost which is not spent in her seruice those waters which quench in vs the loue of God the zeale of his glory and all feruency of desire in attayning to heauenly happinesse those thornes which choake in vs all good motions of Gods Spirit and finally those intangling snares which catch and hold vs that wee cannot goe on in any religious duties or holy actions Against these tentations which as strong impediments hinder so many from the profession and practice of godlinesse wee may best arme our selues by considering that the loue of the 1. Ioh. 2. 15. world and the loue of God will not stand together because as the Apostle Iames teacheth vs The amity of the world is enmity against God and hee Iam. 4. 4. who maketh himselfe a friend to the one doth make himselfe an enemy to the other That the prosperity of the world is vaine and vncertaine momentany and mutable hard to get and easily lost And that it doth not vsually further vs towards the attaining of our mayne and chiefe ends as neither adding any thing to Gods graces in vs heere nor to our glory and happinesse in the life to come Yea by reason of our corruption which is apt to abuse it to our owne harme it vsually becommeth a great hinderance and a notable pulbacke in running the Race of Christianity making vs forgetfull of God and our owne good proud and high-minded worldly and carnall doting so vpon the present fruition Pro. 1. 32. of earthly vanities as that we vtterly neglect all meanes of our future happinesse §. Sect. 2 Of such impediments as a life froÌ„ worldly things as honours riches and pleasures and from the society and familiarity of wicked men Now the speciall impediments of a godly life are diuers and manifold but the chiefe and principall which the world vseth to tempt vs on the right hand are honours riches pleasures worldly friends and acquaintance whose society and conuersation are notable hindrances to a godly life And these baites the world fitteth to euery mans seuerall humour and disposition vnto the ambitious it propoundeth honours and the glory of the world vnto the couetous riches and earthly treasures vnto the voluptuous pleasures and carnall delights causing them to bend their whole thoughts and to spend their whole time in compassing them so as they haue no leasure to thinke vpon much lesse to performe the duties of a godly life Which impediments if we would auoyd we must learne to contemne these earthly vanities as being vaine and worthlesse vncertaine both in respect of getting and keeping and vnprofitable yea hurtfull and pernicious to all those who set their hearts vpon them All which with many other to this purpose I haue largely handled in the second part of my Christian Warfare and therefore doe heere thus briefly passe them ouer Neither is it needfull that I should heere say much of the society friendship and familiarity with the wicked and prophane seeing I haue already spoken of it in the former Discourse Onely let vs heere take notice that it is one of the chiefe impediments which the world vseth to hinder vs in the wayes of godlinesse For no more apt is the contagious Sicut maluâ—â—â—r assiduo statu tractus inflicit corpâ—â— ita peruerâ—â— lâ—â—â—tio assidâ—â—è infirmantium infiâ—it animum vt tabescat delectatione praui operis assiduitate curiosi sermonis Greg. super Ezech. Pro. 29. 6. ayre which wee daily breathe to poyson and infect the body then the company of vngodly and vngracious men to taint