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
not possible to be condemned if wee conscionably vse the meanes of attayning to saluation or to be saued if wee neglect these meanes and walke in the wayes of wickednesse which leade to destruction For whom he Rom. 8. 30. hath predestinated to saluation those also he calleth iustifieth and sanctifieth Those whom he hath chosen he hath also ordained that Eph. 1. 4. they should be holy and without blame before him in loue and hath elected 1. Pet. 1. 2. them through sanctification of the Spirit vnto obedience and sprinkling with the blood of Christ Those whom he hath ordained vnto glory he hath predestinated them to be conformed to the Image of his Sonne and hath created Rom. 8. 29. Eph. 2. 8. them in him to good workes And therefore if wee be effectually called iustified and sanctified we may thereby be assured that we are elected to saluation but if none of these can be found in vs wee still continue in the state of reprobation seeing the meanes and end doe inseparably goe together Finally when as the Scriptures teach vs that Faith alone iustifieth as being the onely instrument that applieth vnto vs Christ our righteousnesse loose Libertines doe hence conclude that that Faith which is alone iustifieth and therefore so they beleeue in Christ they haue liberty to liue as they list and need not to take any paines to serue please God in the duties of a godly life Wheras the Apostle plainly telleth vs that we shal be iudged according to our works 2. Cor. 5. 10. whether they haue bin good or euill And our Sauiour hath taught vs that he will pronounce the last sentence according to the workes of mercy either Matth. 25. 34 35 36. performed or neglected by vs as being the signes and vndoubted euidences of our Faith whereby it is approued as sound and sincere or condemned as counterfet hypocriticall And the Apostle Iames expresly affirmeth that Faith without works is dead like a carkase without Iam. 2. 17 26. breath or life And therefore though good workes are not required as causes to the act of iustification yet they are necessary as effects to the Matth. 25. 34. Rom. 6. 23. party iustified though they doe not merit euerlasting happines seeing it is a gracious inheritance Gods free gift yet they are the way that leadeth vnto it in which we must necessarily walke if we wil be saued for without holinesse we shall neuer see the Lord as the Apostle telleth vs. Heb. 12. 14. §. Sect. 6 That infidelity is a great impediment to a godly life Againe the corruption of our intellectuall faculties doth exceedingly hinder vs from seruing God in the duties of a godly life not onely as it blindeth them with ignorance and misleadeth them with errour but also as it poysoneth them with cursed infidelity which is the roote of all other sinnes and the chiefe impediment of all Christian duties the ground of all which is a liuely faith For as the Apostle speaketh No man can come vnto God vntill he first know that God Heb. 11. 6. is nor performe any faithfull seruice vnto him vntill he be perswaded that he is a rich rewarder of them who diligently seeke and serue him Againe Without faith it is impossible to please God because whatsoeuer is not Rom. 14. 23. done of Faith is sinne Without Faith wee cannot be ingrafted into Christ seeing it is the bond of this vnion nor bring forth in him any fruits of new obedience for without Christ we can doe nothing Vnlesse Ioh. 15. 2 5. by Faith we be assured of Gods loue towards vs we cannot loue him for as the Apostle Iohn saith We loue him because he loueth vs first and 1. Ioh. 4. 19. without loue there is no obedience seeing it is the summe of the whole Law And therefore if we would leade a godly life wee must with all care and indeuour remooue this impediment then the which none is more pernicious for how should wee flee from that sinne which we naturally loue or practise those duties vnto which our natures are auerse if wee neither beleeue Gods threatnings restrayning vs from sinne nor his promises alluring vs to obedience And to this end wee must carefully vse all those meanes of which I haue before spoken both of begetting Faith in vs if it be wanting and of confirming and increasing of it if it be begun CAP. X. Of those manifold impediments of a godly life which arise from our sinnefull and corrupt hearts and affections §. Sect. 1 The first impediment is an heart hardned through the deceitfulnesse of sinne ANd thus haue I shewed how we may remooue those impediments of a godly life which arise from the corruption of the intellectuall faculties Those which respect the heart and affections are many and dangerous The first is when our hearts are hardened through the deceitfulnesse of sinne and so habituated and accustomed to euill courses that it is death to vs if we indeuour to forsake them and to serue God in the duties of a godly life Of this wee haue many warnings in the Scriptures as being a most dangerous rocke vpon which many haue suffred shipwracke To day if you will heare his voyce harden not your hearts Psal 95. 7 8. And Take heed brethren lest there be in any of you an euill heart of vnbeliefe in departing from the liuing God But exhort one another dayly while it is Heb. 3. 12 13. called to day lest any of you be hardened through the deceitfulnesse of sinne Which impediment if we would remooue let vs withstand sinne in the first motions of it and if at any time we be ouertaken let vs carefully take heed that wee doe not lie in sinne but rise againe speedily by vnfained repentance Let vs beware that wee doe not often fall into the same sinnes after wee haue repented of them seeing by many acts wee come at last to an habit and custome Or if this custome hath already preuailed and is now come to haue in it the strength of a Law and to be as it were a second nature let vs not suffer it any longer to continue inuiolable but bend all our power and strength to disanull and breake it Neither let our corrupt nature pleade prescription for sinne or the neglect of holy duties as though because we haue long done that which God forbiddeth or not done that which he hath commanded therefore we must be borne with if we doe so still seeing this is no excuse at all but rather the greatest aggrauation of our sinnefulnesse and negligence For though they might be somewhat excused if they were done but once or twice they are altogether intolerable when they grow common and customable And therefore our long liuing in sinne and in the neglect of Christian duties should be so far from excusing our continuing in these courses that it ought to be a strong motiue to
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
the mind are not onely preserued but also much improoued by continuall exercise so vertuous actions and workes of piety and righteousnesse being the exercises of our faith doe tend much to the strengthening of it whereas contrariwise by the neglect of these duties it is much weakened and by the contrary vices and acts of sinne exceedingly shaken and grieuously wounded In which regard the Apostle ioyneth the holding of faith and a 1. Tim. 1. 19. 1. Cor. 15. 58. good conscience because the one will not stay without the other being such louing twins as cannot be diuided but liue and die together More especially the duties of a godly life doe confirme our faith in the assurance of our election not as causes for the election of God is free of grace and Rom. 11. 6. Eph. 1. 4. not of workes but as the effects and fruits of it and as the end vnto which wee are elected for wee are not chosen because wee were holy but to the end that wee might bee holy as the Apostle sheweth Thus the Apostle Peter exhorting vs to make our calling and election sure 2. Pet. 1. 10. prescribeth this as the onely meanes the ioyning of one vertue and Christian duty with another telling vs that if wee doe these things wee shall neuer fall The Psalmist likewise setting downe the markes and signes whereby wee may know whether God hath chosen vs to dwell in his holy mountaine maketh this the first chiefe to walke vprightly and work righteousnesse Psal 15. 2. 24. 4. and to haue cleane hands and a pure heart Secondly hereby our faith is perswaded of Gods grace and loue in Christ For by keeping of Gods Commandements we are assured that we loue God according to that of the Apostle Iohn Whoso keepeth his Word in him verily is the loue of God perfected 1. Ioh. 3. 6. 1. Ioh. 4. 19. and consequently that he loueth vs seeing we loue him because he loued vs first our loue being but a sparke of that diuine and infinite flame Thirdly of our effectuall calling this being the meanes which the Apostle prescribeth to make it sure For heereby we know that the grace of God 2. Pet. 1. 10. Tit. 2. 11 12. bringing saluation hath shined vnto vs when as we are taught thereby to deny vngodlinesse and worldly lusts and to liue soberly righteously and godly in this present world that wee haue in a sauing manner heard Gods Word when hauing receiued it into honest hearts wee haue brought foorth fruits Luk. 8. 15. with patience That wee are ingrafted into Christ the true Vine when Ioh. 15. wee bring foorth the ripe Grapes of holinesse and righteousnesse That wee are trees of righteousnesse of Gods owne planting when like the tree planted by the riuers of waters wee bring foorth fruit in due season That wee are good men when out of the good treasure of our heart Psal 1. 2. Mat. 7. 17 18 20 we bring foorth that which is good That wee are of God and the Sheepe of Christ when we heare Gods Word and follow him And that wee are truely Luk. 6. 45. a kinne to Christ when wee doe the will of his Father which is in heauen Ioh. 8. 47. Mat. 12. 50. Fourthly by a godly life and the workes of piety and righteousnesse our faith is assured of it selfe that it is liuely and vnfained for as our good workes doe shew it vnto others so also they approoue it vnto our selues as being the fruits of this tree and the very breath of this body without which it is but a dead stocke and rotten carkasse For as the Apostle Iames Iam. 2. 17 26. telleth vs Faith if it haue no workes is dead being alone And as the body without the spirit is dead so faith without workes is dead also Fifthly our faith is heereby assured of our iustification and of all the fruits and benefits that doe accompany it As that we are freed from our sinnes both in respect of their guilt and punishment by the death and resurrection of Iesus Christ when as by the vertue and power of them we feele our selues deliuered from the corruption of them so as they doe not rule and raigne in vs as in former times and quickned in the inner man vnto holinesse and newnesse of life That we are reconciled vnto God when as we feele an earnest desire and constant indeuour wrought in vs of pleasing him in all things That we are his children by adoption and grace when we liue as it becommeth his children and resemble our heauenly Father in holinesse and righteousnesse That we are sanctified by his Spirit when as wee bring forth the fruits of our sanctification in a godly and Christian life That we haue vnfainedly repented of our sinnes when as wee bring forth fruits worthy amendment and doe daily exercise our selues in good workes Finally that we are Citizens of heauen and heires of euerlasting happinesse when as we haue our conuersation there setting our hearts and affections on things aboue and not on things beneath and when hauing Phil. 3. 20. Col. 3. 2. Joh. 3. 2 3. this hope that we shall be made like vnto Christ we haue purged our selues as he also is pure §. Sect. 4 That a godly life strengthneth and increaseth our hope and confidence in God The second spirituall benefit of a godly life is that it strengtheneth and increaseth our hope and confidence in God grounded vpon this assurance Psal 34. 15. that hee will preserue all those that feare and serue him from all euill all perils and dangers and the malice and might of all their enemies and that he will prouide for them all things necessary seeing he who is so bountifull euen to his enemies will not let his owne children want any thing that is good who haue a desire to serue and please him So that they which feare the Lord haue great cause to trust in the Lord as the Psalmist Psal 115. 11. exhorteth because he is their helpe and shield And this made the three Children so confident that they cared not for the rage of the Tyrant nor for the fiery Furnace though seuenfold hotter then ordinary because they had serued God with a good conscience and thereby were assured that the God whom they serued was both able and willing to deliuer them Dan. 3. 17. This made Daniel to serue God constantly whom hee had formerly serued notwithstanding the cruell edict of the King because he well knew that the God whom he serued was able to deliuer him from the Lions as Dan. 6. 16. Darius also acknowledged From which confidence there arise diuers other singular benefits as inward ioy and comfort in all estates seeing in this confidence we haue cast all our care vpon God patience in all troubles seeing we trust assuredly in God for helpe and deliuerance in that time which shall be most seasonable both for his glory
of our strength crying with Moses vnto him for helpe and deliuerance when we are pursued by our spirituall enemies Exod. 14. 15. And acknowledging with Asa our owne impotency to resist them 2. Chro. 14. 11. let vs make it our ground to implore Gods helpe Let vs bee as children in the hand of our heauenly Father and the more we finde and feele our owne weakenesse and pronenesse to fall let vs take so much the surer hold of him by a liuely faith and implore his helpe with the more feruency who is able and willing to support vs and by the assistance of his holy Spirit to doe all our workes for vs as the Prophet Esa 26. 12. speaketh Finally when we are most weake in our selues this is no hinderance vnto vs but that wee may be so strong in the Lord and in Ephe. 6. 10. the power of his might as that we may bee able to withstand and ouercome all Satans tentations whereby he laboureth to hinder vs in the wayes of godlinesse For though this strong armed man is able to keepe in safety all that hee possesseth against weaker opposition yet God who is stronger then he is able to disarme him and to set vs at Luk. 11. 22. liberty from vnder his tyranny Though our aduersarie bee mighty yet our Sauiour who hath redeemed and deliuered vs is almighty and no power of earth or hell is able to pull vs out of his hand And therefore when we see our owne weakenesse let vs labour also to see the Ioh. 10. 28 29. Ephe. 1. 18 19. exceeding greatnesse of Gods power not onely in himselfe but also towards vs who beleeue in him and pray for our selues as the Apostle for the Colossians not onely that wee may walke worthy of the Lord vnto all pleasing Col. 1. 10 11. being fruitfull in euery good worke but also that we may be strengthened with all might according to his glorious power and ouercome all difficulties which our spirituall aduersaries cast in our way to stoppe and hinder vs in this course of godlinesse The like comforts we may haue in the performance of all good duties when as wee consider Satans craft and policy and compare it with our ignorance and simplicity seeing this need not to discourage vs if we deny our owne wisedome as insufficient to guide vs and suffer our selues to be wholy directed by the light of Gods truth which is sufficient to discouer and defeate all his subtilties and hellish stratagems whereby hee indeuoureth to circumuent vs and giue our selues ouer to bee guided in all our waies by the good Spirit of God who being infinite in wisedome is able to turne this Achitophels policies into foolishnesse to fustrate all his cunning plots and proiects and so to direct vs in all our courses that wee shall easily auoid all the snares and secret ambushments of this subtill enemie And finally his vigilancy and diligence in seeking to turne vs out of the right way that wee may fall into his snares cannot discourage vs if denying our owne prouidence and watchfulnesse wee commit and commend our selues vnto Gods protection seeing hee is that great Watch-man of Israel who neuer slumbreth Psal 121 3. 4. or sleepeth but continually keepeth vs vnder the all-seeing eye of his prouidence that he may preserue vs safe from the malice and might of Satan and all the enemies of our saluation §. Sect. 4 Satans tentations whereby he impugneth our faith And thus wee see how wee may generally incourage our selues in the duties of a godly life against those impediments which arise from the nature of this grand enemy who opposeth vs in them Many others there are which are cast in our way by his tentations which either respect our faith or the fruits of it in a godly life Concerning the former this wily and experienced enemie mainely bendeth all his forces and engines of battery against our faith because hee well knoweth that if he can destroy the roote the branches and fruites which spring from it will wither and faile of their owne accord And therefore sometime taking aduantage of our wants and vnworthinesse our falls frailties and infirmities hee perswadeth vs that wee haue no faith at all when as wee haue it and sometimes laboureth to make vs neglect all meanes of getting faith when it is wanting by causing vs to rest vpon that shew and shaddow of it carnall security and fond presumption Yea hee assaulteth our faith diuersly in respect of all the causes and meanes of our saluation that so hee may hinder vs in the wayes of godlinesse For first hee mooueth vs either falsly to beleeue that all men are beloued of God and so wee among the rest because wee inioy testimonies of his fauour in worldly prosperity though these outward gifts are giuen in common to the good and bad or to doubt of Gods loue in respect of our afflictions and so to neglect all duties of his seruice because wee know not whether wee or our workes are accepted of him Secondly hee perswadeth vs either to thinke that all are elected to saluation and so wee among others liue as wee list or if some be elected and some reprobated that this Decree is vnchangeable and therefore if wee be elected wee shall be saued though wee take our pleasure and neglect all good duties or if we be reiected wee shall bee condemned though wee take neuer so much paines in the wayes of godlinesse Finally that wee can haue no assurance that wee are elected and therefore it is in vaine to labour after it but rather that it is our wisest course to leaue it to the venter and take the benefit of present pleasures Thirdly hee will tell vs that all are redeemed by Christ and wee with others and therefore wee may liue in our sinnes seeing he hath satisfied for them or that if he haue redeemed but some onely that we cannot be assured that we are in this number though wee be neuer so diligent in Gods seruice Fourthly hee will suggest that all are vniuersally called and yet seeing many fall away few are chosen and consequently that it is a matter impossible to be assured that we are in Christs little flocke because when we haue done all we can we may become Apostates and no better then Wolues and Goats and therfore it were best to spare our paines and to inioy our pleasures when we may haue them Fifthly he will tell vs that we are iustified by faith alone and therefore by that faith which is alone and that good workes are not required to the act of iustification and therefore are needlesse to the party iustified that they are not the causes of our saluation and therefore wee neede not to walke in them but may easily goe to heauen by another way Sixthly that none vpon earth can be perfectly sanctified and therefore seeing we cannot be Saints heere we must liue like other men and not tire
but presently like the body touched by Elizaeus 2. King 13. 21. in the graue we receiue such vertue and vigour from him that we are reuiued and raised from this graue of sinne vnto holinesse and newnesse of life We are by nature wild vines who bring foorth nothing but sowre grapes of maliciousnesse and sinne but when wee are ingrafted into the Ioh. 15. 1 4 5 8. true vine Iesus Christ we change our nature and receiuing the liuely sap of grace from this roote of righteousnesse we bring foorth the fruits of obedience whereby our heauenly Father is glorified and we assured of our election and saluation Finally without him wee can of our selues doe Matth. 5. 16. 2. Pet. 1. 10. nothing as he hath taught vs but being vnited vnto him we may say with the Apostle that we can doe all things through Christ which strengtheneth vs. Phil. 4. 13. And this is that which the same Apostle teacheth vs We are buried saith Rom. 6. 4 5 6. he with him by baptisme into death that like as Christ was raised vp from the dead by the glory of the Father euen so we also should walke in newnesse of life For if we haue beene planted together in the likenesse of his death we shall be also in the likenesse of his resurrection Knowing this that our old man is crucified with him that the body of sinne might be destroyed that hencefoorth wee should not serue sinne And therefore if we would bee new creatures let vs put on Iesus Christ and labour to be vnited vnto him by his holy Spirit and a Rom. 13. 14. liuely faith for in him alone we are elected vnto holinesse in him onely we are created vnto good workes which God hath before ordained that we should Eph. 1. 4. 2. 10 walke in them §. Sect. 7 That onely those can leade a godly life who are in the couenant of grace The third thing required is that we be in the couenant of grace made with vs in Iesus Christ whereby God hath assured vs that he will bee our God and that we shall be his people he our gracious Father and we his children whom he will accept in his best beloued For vntill we be in this couenant our persons are not accepted we remaining the slaues of sinne and in the state of death and condemnation and consequently nothing which we can doe seeme it neuer so glorious is pleasing in Gods sight We are till then vnder the law and couenant of workes if not as it was giuen to the Iewes yet as it was ingrauen in our hearts in our creation and Rom. 2. 14 15. consequently vnder the curse which is denounced against all that doe not Gal. 3. 10. continue in all which is written in the booke of the law to doe it namely in that perfection which the law requireth Of which fayling innumerable times we cannot according to this strict rule yeeld obedience nor performe the duties of a godly life But when we are admitted into the couenant of grace made in Iesus Christ then this rigour of the law is remitted and we are tyed onely to the obedience of sonnes which consisteth more in our wills desires and indeuours then in our abilities to performe our dutie in perfection The which obedience as this perfect law of liberty doth require so doth it inable vs to doe that which it requireth For in this couenant the Lord promiseth that he will take away our stony hearts which Ezek. 11. 29. 36. 26. Ioh. 16. 13. will rather breake then bow vnto his will and giue vs hearts of flesh which will incline to all good motions of his Word and holy Spirit And that hee will giue his holy Spirit vnto vs to conduct and rule vs in all our 1. Ioh. 2. 27. wayes and to support strengthen and comfort vs against all the difficulties and discouragements which doe affront and crosse vs in our Christian course That he will write his Law not in Tables of stone but in our Ier. 31. 31 32 33 34. hearts that we may not depart from him And if contrary to our purpose we slip in our way the Lord hath promised that he will not remember our Mal. 3. 17. sinnes to impute them vnto vs but will spare vs as a father spareth his sonne that serueth him Now what can bee a greater incouragement vnto the performance of all the duties of an holy life then to know that wee are accepted of God and that our obedience though imperfect and mingled with much corruption and weakenesse shall in Christ not onely be pardoned but highly regarded and richly rewarded by our louing Father And therefore let vs labour to be in the couenant of grace vnto which nothing on our part is required but a liuely faith in Christ applying all Gods promises made vnto vs in him and that we bring forth the fruits of this faith in vnfained repentance and new obedience §. Sect. 8 That a liuely faith is necessarily required vnto a godly life The fourth thing required in those who are to leade a godly life is a liuely faith whereby we vnderstand not onely a generall faith whereby we know and beleeue that the duties which we performe are agreeable to Gods will and warranted by his Word but a true liuely and iustifying faith whereby we are ingrafted into Iesus Christ and made partakers of all his benefits For we must first by him be made righteous before wee can doe the workes of righteousnesse wee must first become good trees Matth. 7. 18. before we can yeeld good fruits and be liuely branches of the true Vine Iesus Christ which sucke from this roote the sap of grace and holinesse before we can beare the sweete and ripe grapes of new and true obedience which are acceptable to God and well rellishing vnto his taste In which respect the Apostle telleth vs that without faith it is impossible to please God Heb. 11. 6. because whatsoeuer is not of faith is sinne Besides our best righteousnesse is Esa 64. 6. like a polluted cloth stained with our corruptions and mingled with our imperfections and consequently cannot indure the seuere triall of Gods strict iustice nor be accepted of him who being infinite in perfection in himselfe alloweth of nothing that is imperfect vnlesse being vnited vnto Christ we be made partakers of the benefit of his death and obedience and so haue the imperfection of our actions couered with his perfect righteousnesse and their pollution washed cleane away in his most precious blood And therefore if we would leade such a godly life as may be pleasing vnto God we must first labour to be indued with a liuely faith that all our fruits of obedience springing from this roote may bee accepted in and for Christ and be allowed through his righteousnesse and obedience which deserue to bee reiected in respect of their owne pollution and imperfection §.
carriage and conuersation whereby we please God in all things by doing his will reuealed in the Scriptures more specially a godly life consisteth in our walking before him in the duties of piety righteousnesse and sobriety with faith a pure heart and good conscience all the dayes of our liues In which words three things are contained First the duties which in this godly life are to be performed Secondly the foundation vpon which they are grounded and the fountaines from which they ought to flow Thirdly their time of continuance and how long by vs they are to be performed The duties of a godly life are all referred vnto three heads First piety towards God which compriseth in it all Religion the whole worship and seruice of God both publike and priuate with the matter manner time meanes and all circumstances and in a word all the duties required in the first table Secondly righteousnesse towards our neighbours whereby we deale with them as we would haue them to deale with vs and giue vnto euery one their owne behauing our selues iustly with all and mercifully with all those who need our helpe Thirdly sobriety and temperance towards our selues whereby we possesse our vessels in purity and honour as it becommeth the Temples of the holy 1. Tim. 2. 5. Ghost Secondly there is heere expressed certaine fundamentall vertues vpon which our vertuous and godly actions ought to bee grounded and from which they must spring and flow if we would haue them acceptable vnto God namely a liuely faith without which wee cannot please him a pure heart from which as a fountaine floweth all true obedience and a good conscience purged from dead workes by the precious blood of Christ which warranteth all our actions done in faith as approoued of God and so inciteth and incourageth vs to bring foorth the fruits of new obedience when as wee know that our persons and all our actions are accepted of God in Iesus Christ And lastly heere is expressed the time how long wee are to continue in the doing of the duties of a godly life namely not for a while no nor yet for a long time together but indefinitely wee are to continue in bringing foorth these fruits of obedience throughout the whole course of our liues and as the Apostle teacheth vs neuer bee weary of well-doing But of these points I shall haue occasion to speake more largely afterwards and therefore 2. Thes 3. 13. will content my selfe for the present thus briefly to haue touched them for the explaining of the former description of a godly life CAP. IIII. Of the forme and manner how all Christian duties ought to bee performed namely with feruency of desire a settled resolution and earnest indeuour to please God in all things §. Sect. 1 That these desires resolutions and indeuours are required of all those who will serue and please God ANd so I come from the matter of it and the duties therein required to speake of the forme and manner how they may be so performed as that they may bee acceptable in Gods sight And heereunto there concurre three things First feruencie of desire Secondly a settled resolution And thirdly an hearty and earnest indeuour to please God in all things by doing his will in the duties of pietie righteousnesse and sobriety First our hearts must be inflamed with feruent desires to please God in all things and to doe his will in as great perfection heere on earth as the Angels and Saints doe it in heauen although we cannot possibly in this state of sinne and corruption attaine vnto it So the Church professeth of her selfe In the way of Esa 26. 8 9. thy iudgements O Lord haue we waited for thee the desire of our soule is to thy name and to the remembrance of thee with my soule haue I desired thee in the night yea with my spirit within me will I seeke thee early The which desires breake out into longing wishes after that perfection which we cannot as yet compasse as we see in Dauid O that my wayes were directed to keepe thy Psal 119. 5. statutes And are accompanied with bitter griefe and lamentable complaints when as we finde them crossed with our corruption and defeated by the tentations of the deuill and the world as we see in the Apostles example To will is present with me but how to performe that which is good I find Ro. 7. 18 19 c. not For the good that I would I doe not but the euill which I would not that I doe c. for I delight in the Law of God after the inner man but I see another law in my members warring against the Law of my minde and bringing me into captiuity to the law of sinne which is in my members O wretched man that I am who shall deliuer mee from the body of this death And this feruent desire of the heart to please God by doing his will is alwayes accompanied with an vndanted resolution and settled purpose of the will to shake off all delayes and breake thorow all difficulties which hinder vs in our course and with all care and good conscience to vse all helpes whereby we may be inabled and furthered in Gods seruice And thus Dauid resolueth that he will keepe Psal 119. 8 30 32 33 34. Gods statutes I haue chosen the way of truth thy iudgements haue I laid before me I will runne the way of thy Commandements when thou shalt inlarge my heart Teach me O Lord the way of thy statutes and I shall keepe it vnto the end Giue me vnderstanding and I shall keepe thy Word yea I shall obserue it with my whole heart And from this desire of the heart and resolution of the will there followeth an earnest indeuour in the whole man of conforming all our powers and parts words and workes intentions and actions to the will of God that we may in all things please him and glorifie his name by hauing the light of our liues shining before men according Matth. 5. 16. to the exhortation of the Apostle Whether ye eate or drinke or whatsoeuer 1. Cor. 10. 31. ye doe doe all to the glory of God §. Sect. 2 That all Euangelicall obedience consisteth chiefly in these desires resolutions and indeuours And in these desires resolutions and indeuours doth consist the very forme and essence of a godly life it being the top of that perfection which Act. 11. 23. we can attaine vnto in this state of imperfection This is that Euangelicall obedience which in the Gospel is required of vs as we see in the Acts of the Apostles where Barnabas exhorteth the Church of Antioch not to performe that perfect obedience which the Law exacteth which was a yoke too heauy for any to beare but that with purpose of heart they would cleaue vnto the Lord. Vnto which also the Gospel inableth vs being made powerfull and effectuall by Gods grace and the inward operation of his
effectuall liuely and full of spirituall sap faith springeth as it were the mayne body of the tree and from it all other vertues and graces like the boughes and branches and the profession and practice of Christianity in good workes and the duties of godlinesse like the leaues and fruits doe proceed and grow For first we know God and his sauing attributes and then by faith we apprehend and beleeue them And vvhen by an effectuall knowledge we conceiue by a liuely faith beleeue them as that Iehouah who is our God is infinite in all perfection omnipotent omniscient omnipresent and all-sufficient most good and gracious most mercifull and true then doe we trust in him loue him and grow zealous of his glory obey and serue him praise and reioyce in him and in all things submit our selues to his good pleasure And so when we know and beleeue the former attributes ioyned with his iustice and hatred of sinne they worke in our hearts the true feare of God humility and awfull reuerence moouing vs to honour and worship him in spirit and truth to imbrace and practise all vertues and holy duties because they are acceptable vnto him and to flye and forsake all vice and wickednesse because they are odious in his sight So that sauing knowledge as the roote doth comprize in it the life and sap of all other graces whereof it is that in the Scriptures it is put for them all and comprehendeth in it alone all Religion and the duties of godlinesse Thus the Lord prohibiteth vs to glory in our wisedome strength and riches but let him that glorieth glory in this that hee Jer. 9. 24. vnderstandeth and knoweth me And our Sauiour telleth vs that This is life eternall to know God and whom hee hath sent Iesus Christ It is the maine Ioh. 17. 3. ground and cause of all true obedience and therefore the Lord before he giueth his Law which hee would haue kept and performed prefixeth a Preface wherein he describeth himselfe that his people might know him I am the Lord thy God which brought thee out of the land of Egypt and out of the house of bondage And Dauid exhorting his sonne Salomon vnto Gods seruice doth first require that he should know him And thou Salomon my sonne know thou the God of thy father and serue him with a perfect heart 1. Chro. 28. 9. and a willing mind Neither will any doe him chearefull seruice till they Heb. 11. 6. know what a mighty and gracious Lord he is and what bountifull wages both of temporall and eternall blessings hee giueth vnto those that faithfully serue him It comprizeth in it the summe of all Gods promises concerning his gifts temporall and spirituall in the couenant of Grace I will put my Law in their inward parts and write it in their hearts c. and Ier. 31. 33 34. they shall all know me from the least of them to the greatest of them saith the Lord. It is the cause of all other vertues for before we know them we cannot so much as desire them as our Sauiour implyeth in his speech to the woman of Samaria If thou knewest the gift of God and who it is that saith to Iohn 4. 10. thee Giue mee drinke thou wouldest haue asked of him and hee would haue giuen thee liuing water More particularly it is the cause of faith for we cannot come vnto him nor beleeue in God till we know him and what hee Heb. 11. 6. is And affiance for as the Psalmist saith They that know thy name will put Psal 9. 10. their trust in thee for thou Lord hast not forsaken them that seeke thee Of our loue of God for we must know how louing and louely he is before we can loue him and as the Apostle saith We loue God because hee loueth vs first And the vsuall speech is There is no loue of that of which there 1. Ioh. 4. 19. is no knowledge To which purpose Augustine saith that we may loue Ignoti nulla cupido Inuisa possumus cupere incognita nequaquam Rom. 10. 15. things vnseene but not vnknowne Of our inuocation and prayer for how shall they call vpon him in whom they haue not beleeued and how shall they beleeue in him of whom they haue not heard It is the cause also of our conuersion vnto God and of turning to him from our sinnes by true repentance For the first grace wrought in vs by the Spirit is illumination whereby our mindes are inlightened with a sight of our misery and our hearts inflamed with a desire to come out of it And to this purpose it is said that the Apostle Paul was sent vnto the Gentiles first to open their Act. 26. 18. eyes and to turne them from darkenesse to light and then to recouer them from the power of Satan vnto God c. In a word by knowledge of God we attaine vnto all grace and peace requisite to life and godlinesse according to that of the Apostle Grace and peace bee multiplied vnto you through the 2. Pet. 1. 2 3. knowledge of God and of Iesus our Lord according as his diuine power hath giuen vnto vs all things that pertaine vnto life and godlinesse through the knowledge of him that hath called vs to glory and vertue So that grace and glory holinesse and happinesse are deriued vnto vs by this sauing knowledge and that in such measure as this knowledge is vnto which we haue attained Heere in this life our knowledge is but begun and so with it our sanctification and glory and that being but in part these are imperfect also but when we haue this knowledge in perfection wee shall be perfect also in righteousnesse and blessednesse and when the dim glasse is remooued and we see God face to face and know as we are knowne then shall we in his presence 1 Cor. 13. 12. haue fulnesse of ioy and pleasures at his right hand for euermore To which purpose Psal 16. 11. 1. Ioh. 3. 2. the Apostle also saith Beloued now are we the sonnes of God and it doth not yet appeare what we shall be but we know that when he shall appeare we shall be like him for we shall see him as he is §. Sect. 3 That ignorance estrangeth vs from God and the life of grace and glory Contrariwise want of this knowledge and ignorance of God and his will maketh vs strangers from God and the Common wealth of Israel and Ier. 31. 33 34. Ioh. 10. 14 4 5. howsoeuer we be the Church yet to be no true members of the Church For God hath promised to all that are in the Couenant of grace that hee will put his Law in their inward parts and write it in their hearts and that they shall all know him from the least of them to the greatest of them And our Sauiour saith that he knoweth all the sheepe of his fold and is knowne of them
99 100. then our teachers if wee haue more care then they in keeping Gods Commandements For the feare of the Lord is wisedome and to depart from euill is vnderstanding Iob. 28. 28. Psal 111. 10. And as Dauid saith The feare of the Lord is the beginning of wisedome a good vnderstanding haue all they that doe his Commandements CAP. VIII Of a liuely and iustifying faith which is the second mayne ground of a godly life §. Sect. 1 That without fayth we cannot performe any duties of a godly life THe second mayn ground of a godly life is a true and iustifying faith without which we cannot performe any duty acceptable to God For before our workes can be acceptable our persons must be accepted neither can the actions of an enemy be pleasing vnto him with whom he is at emnity before they be reconciled we must first bee good trees before we can bring forth any good fruits and haue our hearts sanctified by faith before we can doe the workes of sanctification For who can bring a cleane thing out of an vncleane Not one saith Iob. And what is Iob 14. 4. 15. 14. man that he should be cleane and he that is borne of a woman that he shoud be righteous As Eliphaz speaketh First Abels person must be accepted before Gen. 4. 4. his sacrifice could be acceptable And we cannot be accepted in our selues being dead in sinne and the children of wrath as well as others till being by faith vnited vnto Christ God accepteth of vs in his best Beloued Without Heb. 11. 6. faith therefore it is impossible to please God for till our persons please him our actions cannot Againe Whatsoeuer is not done of faith is sinne and our Rom. 14. 23. best actions which seeme most glorious in the eyes of men will not indure the sight of Gods iustice because they are imperfect and stayned with the filth of our corruptions till hauing applyed Christ vnto vs by faith our vnrighteousnesse bee couered with his perfect righteousnesse and our corruptions be washed away with his blood And this was the cause why the Iewes who followed after the law of righteousnesse did not attayne Rom. 9. 31 32. vnto the law of righteousnesse because they sought it not by faith in Christ but by their owne workes of the law Moreouer we are wilde vines till we be ingrafted into the true Vine Iesus Christ and can bring foorth no good fruit for without him we can doe nothing But being planted into this liuing Iohn 15. 5. Stocke by a liuely faith we deriue from him such sap of grace that wee are made fruitfull in all holy obedience and as without him we can doe nothing so with him we are enabled to the performance of all good duties according to that of the Apostle I can doe all things through Christ that Phil. 4. 13. strengthneth me Furthermore faith is the prime grace that is after we are illuminated wrought in vs by the Spirit and the onely liuing Fountaine from which all true obedience floweth for till it purifieth the heart we haue Act. 15. 9. Gal. 5. 6. not so much as a desire to please God in the performance of any duty nor any power to produce a good action till faith worketh by loue and giueth 1. Iohn 4. 19. vnto vs life and motion And finally without faith there can bee no loue for wee cannot loue God till first we be assured that he loueth vs and without loue there can be no obedience for loue is the fulfilling of Rom. 13. 8. the law and therefore the want of loue is the roote of all disobedience and transgression But when by faith we are perswaded of Gods loue in Christ then doe we loue God againe who hath so loued vs and this loue worketh in vs a desire to please him in all things both by hating and forsaking that which he hateth and by louing and imbracing that which he loueth and commandeth So that according to the measure of our faith such is the measure of our loue and if our loue be great or small such also will be the fruits of our obedience §. Sect. 2 That faith and a godly life are inseparable companions Faith therefore and a godly life are inseparable companions being vnited together in the bond of loue which is stronger then death it selfe Cant. 8. 6. and as a godly life cannot possibly bee without faith no more then the fruit without the tree or a wel-built house without a foundation or breath without a liuing body So neither can a liuely faith be seuered from a godly life For being by faith assured of Gods loue we cannot chuse but loue him againe and approue our loue by our new obedience Being by faith ingrafted into Christ and so become trees of righteousnesse of Gods owne planting we cannot but bring foorth good fruits For as an euill tree Mat. 7. 17 18. cannot bring forth good fruit so neither can a good tree bring foorth euill fruit seeing the fruit alwaies followeth the nature of the tree And as men doe not gather Grapes of thornes nor Figges of thistles so neither Crabs of Apple-trees nor wild and sowre grapes of a good and fruitfull vine Finally faith and the fruits of obedience in a godly life are the one the cause and the other the effect which haue such mutuall relation that they argue and proue eyther the presence or absence one of another as if there be a Father there must needs be a child of which he is a father and if there be a child there must needs be a father of whom he is a child If there be a Sunne there must needs be beames spreading from it and if there bee beames there must needs be a Sunne from which they are spred If there be a liuing body it must needs moue and breathe and if there be a vitall breath then must there needs be a liuing body from which it is breathed And therefore as we may conclude that if there be no father sonne nor body there can be no child beames nor breath so where there is no faith there can be no fruits of obedience seeing these as effects doe arise and spring frō that cause And contrariwise as we may infer that if there be no child beames or breath there can be no father light or body so also that if there be no fruits of obedience in a godly life there can be no faith but onely some shew and shadow of it as a man though wanting a child is like a father the shaddow of the sunne in the water like vnto the sunne in the firmament and a dead carkasse like a liuing body nor yet a godly life Jam. 2. 18 26. and true obedience without faith but some glorious resemblance of it in outward appearance As a fatherlesse boy is like a child who hath a father the lightening hath some similitude of the beames of
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
the other for as a weake hand may as truly liue and mooue as a stronger but yet is not so powerfull in motion nor possibly able to doe so much worke and as a little tree newly planted may bring foorth good fruit as well as one that is come to perfect growth yet cannot doe it in equall quantity So he that hath the weakest faith liueth an holy life doth some good workes and bringeth foorth some fruits of godlinesse and righteousnesse but his workes are not so many not his fruits in such plenty and abundance as theirs whose faith is growne to an higher degree Neither in truth is it possible that it should be otherwise seeing weakelings in faith haue more to doe and lesse abilitie to performe For the deuils policie binds him to vse all meanes to supplant them when as he hath most hope and to pull vp faith by the rootes when it is newly planted and his malice rageth most against those who haue newly escaped out of his bondage and refuse any longer to be gouerned by him The world more vehemently laboureth to hinder the good proceedings of those who haue newly separated from it as conceiuing more hope of their reclaiming and the corruptions of their owne flesh are much stronger to betray them into the hands of their forraine foes So that they are in the same case with Nehemiah and his fellowes who must in one hand hold their working instruments and in the other their weapons that they may bee ready to repell their enemies And therefore hauing these and so many other difficulties with innumerable discouragements to hinder them and fewer and weaker comforts to harten them on in their Christian course it is no maruaile if they doe not make so good riddance of their worke nor bring foorth such plentifull fruits of godlinesse in their liues as those who are stronger in faith and haue ouercome these difficulties and after the conquest of their spirituall enemies haue now attained to some peace and rest And hereof it is that they that are weake in faith are more vnsettled in the Christian course one while going forward another while intermitting their labour one while standing still and soone after slipping and falling in their way or wandring out of it into the by-wayes of sinne because they haue strong opposition and are weake to make any resistance onely the Lord who hath promised that none of his shall be tempted aboue their power and 1. Cor. 10. 13. 2. Cor. 12. 9. delighteth to glorifie his might in their infirmities doth assist them with his Spirit and thereby inableth them to ouercome all difficulties and when they slip preserueth them from falling or being falne raiseth them vp againe reneweth their strength when it is decayed and giueth them in the end a good issue out of all their tentations and an happy victory ouer all their enemies CAP. IX Of the meanes whereby wee may obtaine a liuely faith and daily increase it from the least to the highest degree §. Sect. 1 Of fiue speciall meanes wherby we may obtaine a liuely faith SEeing then faith is so necessary to a godly life and higher degrees of it for attaining of higher perfection and making of a further progresse in the wayes of holinesse and righteousnesse it behooueth euery one who desireth to leade a life acceptable vnto God to vse all good meanes whereby he may attaine vnto faith and hauing the first degrees of it not to rest in them but to vse all indeuour whereby he may grow from faith to faith vntill he attaine vnto fulnesse of perswasion Now the meanes of attaining faith are many The first and principall is prayer which is not onely in it selfe a powerfull meanes to obtaine it of God but also of making all other meanes effectuall to those ends for which we vse them For faith is not of Eph. 2. 8. our selues as the Apostle teacheth vs but it is a free grace and gift of God and as our Sauiour saith It is his worke that we beleeue on him whom hee hath Ioh. 6. 29. sent And none haue it but they vnto whom it is giuen according to that of the Apostle Vnto you it is giuen in the behalfe of Christ not onely to beleeue Phil. 1. 29. on him but also to suffer for his sake Now the way to get Gods gifts is to beg them at his hands by effectuall prayer according to that If any Iam. 1. 5. man want wisedome let him aske it of God that giueth all men liberally seeing he hath tyed himselfe by his gracious promise that if we aske wee shall receiue Matth. 7. 7. and that whatsoeuer we desire in his Sonnes name he will giue it vs. And Iob. 16. 23. therefore if we would haue faith wee must bee frequent and feruent in prayer and after that by Gods Spirit it is like a small seede sowne in our hearts and scarcely to be discerned being hidden from our sight vnder the clods of our corruptions we must vse the same meanes to bring it to some growth saying with the Apostles Lord increase our faith and with Luk. 17. 5. the father of the possessed child Lord I beleeue helpe thou mine vnbeleefe Mark 9. 24. The second meanes is that we adioyne our selues to the true Church of God where the Word is sincerely and powerfully taught and the Sacraments duely and rightly administred For howsoeuer our faith is not built vpon the Church yet doth it prepare our hearts to the receiuing of it not onely in respect of that authority which it hath to mooue vs to the imbracing of that which it imbraceth and commendeth vnto vs but also as it offereth the meanes which onely are effectuall for the begetting and increasing of our faith being the Master of the Rowles which hath the custody of all our spirituall euidences and the keeper of Gods Seales whereby our faith is assured of the truth of his promises The third meanes is the carefull and conscionable hearing of Gods Word with a desire to profit by it for faith commeth by hearing and hearing by the Word of God Rom. 10. 17. 1. Cor. 3. 5. in which respect the Preachers of the Gospel are called Ministers by whom the people beleeue because their Ministerie is the ordinary meanes of begetting faith in them The fourth meanes is the vse of the Sacraments which are as Seales annexed to the Couenant of grace whereby wee are vndoubtedly assured that God will make good vnto vs all his promises of grace and saluation in Iesus Christ The fift is Christian conferences and holy examples whereby wee gaine subiects to Christs Kingdome and build vp one another in our holy faith as we see in the example of the woman Joh. 4. 59. of Samaria who by her sayings drew many to beleeue in Christ and of Aquila and Priscilla who by their holy conferences informed Apollos Act. 18. 26. 1. Pet. 2. 12. more perfectly in the
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
truly sayd that the iust doe liue by their faith and that they cannot leade their Heb. 2 4 liues in holinesse and righteousnesse without it For there are so many mighty enemies that encounter vs in this way so many difficulties and dangers which we must ouercome so many duties contrary to our corrupt nature to be necessarily performed and so many strange corruptions to be mortified and subdued in vs that if we respect our owne strength it will plainely appeare to be vtterly impossible to goe forward in the course of godlinesse or to attaine vnto any measure of that sanctification which we labour after whereas contrariwise if wee renounce our selues and our owne strength and by a liuely fayth rest vpon the power and promises of God for the beginnign continuing and perfecting of this worke then neede we not to be discouraged by our wants and weakenesses from vndertaking or proceeding in it nor by the malice and might of our spirituall enemies or any other difficulties which meete vs in the way seeing we are assured that the Lord our God is all-sufficient to remoue all impediments to giue vs strength against all opposition to make things in themselues impossible to become possible and easie vnto vs and not only able but also willing to bring vs on in the wayes of godlinesse and to perfect that good worke of grace in vs which he hath begunne In which respects we haue great cause with all courage and cheerefulnesse to vndertake this worke and to goe on in the wayes of godlinesse if by faith wee are once perswaded that we shall in Gods good time ouercome our spirituall enemies subdue our strong corruptions performe with ease and comfort those duties which seeme yet so difficult and in some good measure attaine vnto that sanctification and holinesse of life which wee labour after §. Sect. 5 Of the meanes whereby wee may strengthen our faith in the assurance of our sanctification Now the meanes to attaine vnto this faith and to be more and more confirmed in it is to consider that God the Father hath elected vs as well Ephes 1. 4. to the meanes as to the end and as he hath ordayned vs vnto life eternall so also that we shall walke in the way of holinesse and righteousnes that leadeth vnto it according to that of the Apostle he hath chosen vs before the foundations of the world that we should be holy and without blame And therefore as his election is certaine to bring vs vnto euerlasting happines so also to conduct vs thither by this way of holinesse eyther by a shorter cut as the thiefe vpon the Crosse who was not cōuerted before he suffred or by alonger way as Simeon Iohn the Apostle and many others So in that golden chaine of saluation whom hee did predestinate them also he called Rom. 8. 30. whom he called them he iustifyed and whom he iustified them he glorifyed the decree of God is coupled and linked vnto the end by the meanes which come betweene them Againe we haue Gods promises vpon which wee may build our faith as well for our sanctification as for our saluation and that not only as the promises of life eternall include the promise of holynesse and a godly life as the way that leadeth to that end but seuerally and in speciall manner For in the Couenant of grace the Lord promiseth to write his Law in our hearts by which phrase is signified that we shall not only know his will in our vnderstandings but incline vnto it with our affections Ier. 31. 34. that we may practise it in our liues euen as the law of nature written in the heart of Adam by creation inabled him both to know it and also to imbrace and obey it So God promiseth that vnder the Kingdome of Christ he will take away their corruptions of nature and make them to become new creatures Yea the Lord hath not onely said but Esa 11. 6 9. sworne it that all who are redeemed out of the hands of our spirituall enemies Luke 1. 74 75. shall worship and serue him in holinesse and righteousnesse before him all the daies of their liues that is not by fits and starts but from the day of their conuersion to the day of their death Againe the Lord promiseth to giue his Spirit to those that aske him and our Sauiour that he will send the Comforter who shall leade vs into all truth so that he shall not barely teach Luke 12. 11. Iohn 16. 13. vs the way but guide vs in it subduing the flesh with the lusts thereof and inabling vs to withstand the tentations of Satan and the world to ouercome all difficulties and to hold out in our profession and practice of true godlinesse vnto the end Moreouer we may haue a sufficient ground for this speciall faith if we consider that the vertue of Christs death being Rom. 6. 4. applied by faith is as effectuall for the mortifying of our flesh and sinfull corruption as for the taking away of the guilt and punishment of our sins and that his resurrection is as powerfull to rayse vs vp to newnesse of life in this world as to the life of glory in the world to come and therefore they that haue part in Christ may apply him vnto themselues by faith for assured sanctification as well as for iustification or saluation according to that of the Apostle But ye are in Christ Iesus who is of God made vnto vs wisedome and righteousnesse and sanctification and redemption that is not 1. Cor. 1. 30. onely sufficient to make vs holy by imputation of his holinesse but by working in vs inherent holinesse by his Spirit Finally the holy Ghost who dwelleth in vs is all-sufficient to perfect the worke which hee hath begun and will not willingly lose his labour in giuing it ouer before he Phil. 1. 6. hath attayned his end And therefore though our flesh be neuer so rebellious he both can and will tame and mortify it though our enemies bee neuer so many and malicious he is all-sufficient by his owne strength in our greatest weakenesse to ouercome them And though we meete with neuer so many difficulties he will so assist and strengthen vs that they shall not bee able to hinder vs from proceeding in the way of holinesse till we come to our place of happinesse Now if by these considerations we strengthen our fayth in this speciall perswasion that if wee will waite Gods leysure in the vse of all good meanes wee shall certainely attayne vnto that sanctification which we labour after it will bee a notable incouragement to make vs goe on cheerefully in the practice of all duties which concerne a Christian life for who would not couragiously fight that is beforehand assured of victory or run a race that is sure to come to the goale and winne the garland or vndertake waighty and necessary enterprises though of great difficultie if he
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
hearts good out of which we bring it More especially the purity of our hearts appeareth in the purity of our words when as we delight in the language of Canaan and cheerefully intertaine one another Col. 4. 6. with holy conferences and when as our speech is powdred with the salt Eph. 4. 29. of wisedome and ministreth grace vnto the hearers edifying one another in our most holy faith So also pure hands are a signe of a pure heart being inseparable companions that alwayes goe together and both infallible notes of a Citizen of heauen and the workes of holinesse and Psal 24. 4. 73. 13. righteousnesse are signes of an holy and righteous heart euen as cleere streames are a signe that the fountaine is pure from which they spring Whereas if the hands be full of blood crueltie and oppression bribery and extortion fraud and deceit it is more then manifest that our hearts remaine still polluted with fleshly lusts whatsoeuer profession we make of purity and sincerity §. Sect. 3 The meanes of a pure heart is highly to esteeme it Now when by these signes as it were by the pulse we come to know the state of our hearts whether they be choaked vp with the grosse humors of sinfull lusts or inliued and quickened with purity and holinesse as it were the vitall spirits of grace which inable vs to the actions of a godly life in the next place we must carefully vse all good meanes whereby we may attaine vnto this purity of heart if we haue it not or preserue it in vs if we already haue it And first we are to haue it in high esteeme as being a most precious iewell not to be valued with any worldly wealth For it is the fountaine of loue from which all true obedience floweth according to that of the Apostle The end of the Commandement is loue out of a pure heart a good conscience and faith vnfained So that if the heart be not purified 1. Tim. 1. 5. by faith this holy ghest of diuine loue will not lodge in it without which we cannot performe any dutie commanded towards God or our neighbour or if we doe yet not growing from the roote of loue it faileth of its end and consequently is done in vaine It is the chiefe place of residence where Gods holy Spirit dwelleth exercizing his vertue and shewing his diuine power and Maiesty for if our bodies be the temples 1. Cor. 3. 16. 6. 19. of the holy Ghost then sure our hearts being purified are the Holy of Holiest which being his owne peculiar no man may enter or prie into it and if we be the habitation of his holy and glorious Maiesty then is the sanctified heart his priuie chamber in which he suppeth with vs and his bedcamber Apoc. 3 18. in which he lodgeth It is that pure Cristall Fountaine which purifieth all our actions making them accepted as white in Gods sight which in themselues are spotted and causeth all other gifts of God to bee pure vnto vs for to the pure all things are pure but vnto them that are defiled and vnbeleeuing is nothing pure but euen their minde and conscience is defiled Tit. 1. 15. Finally it is this purity of heart whereby we attaine vnto assurance of blessednesse according to that of our Sauiour Blessed are the pure in heart for they shall see God And the Psalmist propounding this great question Matth. 5. 8. Who shall ascend into the hill of the Lord and who shall stand in his holy place Psal 24. 3 4. thus resolueth it He that hath cleane hands and a pure heart c. And if thus considering the excellency of this Iewell we doe esteeme it according to its true value it will be a notable meanes to attaine vnto it For according to that estimate which we set vpon Gods rich gifts such is his bounty in bestowing them if wee thinke them much worth we shall haue much if of little value we shall haue them but in little measure but if we contemne and neglect them as things of no price and as those Ruffians who obiect purity as an imputation and esteeme this cleanenesse of heart and hands the foulest blemish and aspersion the Lord will giue vnto vs none at all but will pronounce against vs that fearefull saying He that is filthy Apoc. 22. 11. let him be filthy still For he will not cast his Pearles before swine that will tread them vnder their filthy feete he will not giue much of his graces to them who haue but small esteeme of them but to those who prize them highly he will giue them liberally because the thankefulnesse of their hearts will hold proportion with that price which their iudgement shall set vpon them In which respect Dauid was neuer neerer slipping into the puddle of impurity then when he preferd worldly prosperity before Psal 73. 13. sanctity and cleanenesse of soule Neuer was he neerer to a polluted heart then when he concluded that he had cleansed it in vaine Besides the more wee esteeme this purity the more dearely will wee loue it and the more earnestly will we labour in the vse of all good meanes whereby we may be plentifully inriched with it begging it of God who is the sole giuer of it by feruent prayer and desiring that he will worke it in our hearts by his holy Spirit And so the Lord liberall in himselfe to bestow his gifts vpon them who esteeme them wil giue this purity vnto vs with a much more bountifull hand hauing freely bound himselfe heereunto by his gracious promise that if we aske we shall haue and if we seeke we shall find Matth. 7. 7. the Lord being as ready to blesse the meanes that they may bee effectuall to their ends as we can be to vse them §. Sect. 3 Of the manifold euils accompany a polluted heart On the other side let vs consider of the manifold euils which doe accompany an heart that is polluted and defiled with sinne for it maketh 1. King 21. all appearances of graces though neuer so excellent to be nothing lesse in truth and but sole semblances and shewes wherein is nothing but meere hypocrisie Our humiliation like Ahabs which was not in the heart but onely in the outward habit and like the Israelites who hanged downe their heads like a bulrush and afflicted their soules onely in the Esa 58. 5. day of their fast their hearts remaining full of pride and crueltie Our zeale like Iehu's who destroyed Idolatry to build vp his owne kingdome 1. King 10. 28. Our obedience like Herods which was but to the halues and only so farre as would stand with his carnall lusts Our profession and following Christ like that of Iudas which was no further then he saw it would stand Ioh. 12. 5 6. with his ambition and couetousnesse Our bounty in the workes of mercie like that of Ananias which was to be
preserued from receiuing hurt by our carnall lusts and the deuils tentations or if we haue yet we shall with great ease recouer our losses when they are no sooner sustained then espied For these staines of sinne will easily be washed out if wee take them in hand when they haue first tainted our hearts Our enemies will without any great danger be beaten out when they are first entred and haue had no time to fortifie and intrench themselues Our wounds whilest they are greene will be soone cured and if assoone as we haue drunke the poyson of sinne and carnall lusts we presently cast them vp againe before they haue had time to worke or vse our antidote of faith and repentance it will not be able to doe vs any great harme §. Sect. 6 The second meanes is to preserue them from all sinne Secondly if we would preserue our hearts in puritie we must labour to keepe them from all sinne not onely those raigning and raging lusts which waste the conscience and extinguish the vitall spirits like strong poysons but euen from those lesser corruptions which most men regard not thinking no sinne so small that wee may liue in it nor giuing allowance to the least carnall and worldly lusts For these also will defile the heart themselues and make way for the pollution of fouler sinnes whilest they lessen our care to keepe them out euen as when the house is already somewhat fouled men care not greatly though it be fouled more whereas when they see it cleane they more carefully keepe it so from all annoyance But most especially wee must labour to preserue our hearts pure from those sinnes with which they haue formerly beene most tainted and vnto which they are still most naturally inclined And as men take most care to preuent hereditary diseases and that they doe not by relapse fall into that sicknesse out of which they haue newly recouered because they are more prone vnto them then any other so also must vve doe in keeping our hearts pure from those speciall corruptions vvhich haue made them sicke to the death and haue fearefully hazarded their euerlasting saluation In time of vvarre vve most strongly man that part of the vvall vvhich being vveakest hath most often beene attempted by the enemie and if a breach be made vve keepe it vvith a narrovv vvatch and strong gard till it bee againe repaired So the experience of our enemies policie and povver in putting vs often to the vvorst doth make vs more vigilant and diligent in our warlike preparations that we may be able to make resistance But if our friends whom we haue formerly loued and are acquainted with all our secrets knowing our outgoings and commings in doe become our enemies with what care and circumspection doe we preuent their mischiefes because we know that by their ancient familiarity with vs they are acquainted with all aduantages And thus must wee doe in warring with our corruptions if euer we meane to get victory and to preserue our hearts from being surprized by them §. Sect. 7 The third meanes is to auoid the occasions of sinne Thirdly we must not only labour to keepe our hearts pure from the sins themselues with which formerly they haue beene defiled but also auoid all Iude 23. the occasions and meanes whereby we may be drawne vnto them hating euen the garment which is spotted with flesh For as in vaine he fleeth the plague in himselfe who haunteth the company of those that are infected as hee fondly shunneth to bee burned who maketh it his sport to play with fire and gunpowder and he foolishly protesteth against whoredome who delighteth in the kisses and wanton imbracement of some common Strumpet So it is in vaine to thinke that wee can preserue our hearts from the infection of sinne and from the fire and filth of burning and polluting lusts vnlesse we shun the meanes and occasions as well as the corruptions and sinnes themselues §. Sect. 8 The fourth meanes is often to examine our hearts in Gods sight Finally if we would preserue our hearts in their purity wee must often examine them in Gods sight and for the approuing of their purity and integrity often offer them to his triall For as the husbands eye and presence allowing or disallowing all the wiues particular actions and behauiour to strangers is the best and surest meanes to preserue her chastity so if the heart betrothed vnto God haue all the affections and desires of it scanned and examined before him it will not easily be polluted with strange and vncleane lusts And thus Dauid kept his heart in purity and integrity by prouoking and offring it often to Gods triall Iudge Psal 26. 12. Psal 139 23 24 me saith he O Lord for I haue walked in mine integrity c. Examine me O Lord and proue me try my reines and mine heart And againe Search me O God and know mine heart try me and know my thoughts and see if there be any wicked way in mee and leade me in the way euerlasting Whose example if we follow it will be a notable meanes to preserue our hearts in purity For as we are extraordinary carefull to haue our houses cleansed from all filth when we prepare them to giue entertainment to an honourable and respected friend who hating all sluttishnesse will curiously looke into euery corner so will our care exceede in cleansing our hearts when as we inuite our God to visit and lodge in them yea wee shall haue hereby the benefit not onely of our owne care and diligence for the cleansing of our hearts but of the Lords assistance to make them more cleane when we haue cleansed them as well as we can For he is not a curious carper at our infirmities but a cheerfull helper to reforme and amend them and therefore he that inuiteth the Lord to trie and search his heart doth in another place desire his assistance for the purging of the filth and guilt of sinne which lurked in such secret corners that it was not subiect to his owne view Who saith he can vnderstand his errours cleanse thou me from Psal 19. 12. my secret faults §. Sect. 9 The fifth meanes is continually to be taken vp in holy exercises Lastly if wee would preserue the purity of our hearts our care must be to haue them continually taken vp in holy exercises either about the generall Iohn 17. 17. Psal 119. 9. Rom. 10. 17. duties of Christianity or the speciall duties of our callings of the former sort are the diligent and attentiue hearing and reading of the Word which is a speciall meanes of our sanctification as our Sauiour noteth and of the strengthening of our faith by which our hearts are purified and also prayer at ordinary times eyther publike or priuate receiuing the Sacrament holy conferences one with another singing Psalmes and doing the workes of righteousnesse vnto all vpon all occasions and the workes of mercy vnto those who doe in
worldly prosperity and singing vnto it the bewitching songs of carnall pleasures And if conscience will needs start vp and bee meddling either accusing or condemning them for sinne or terrifying and tormenting them with the guilt and punishments due vnto it then doe they corrupt this Iudge and witnesse with carnall pleasures and when they cannot be ridde of their Iaylour but they must needes goe abroad vnder his custodie they will make him drunke with these alluring cups of worldly delights that they may haue more liberty to doe what they list without checke and controulement And thus when conscience groweth melancholy through the neglect of dutie they cheere it againe that it may still goe on with them in carnall courses by feasting and reuelling musicke and merry company sporting and gaming iesting and wanton dalliance sttage-playes vnchaste sonnets and pleasant histories And if notwithstanding all these conscience stirreth and beginneth to speake then doth the world giue such a Plaudite to these pastimes and the flesh entertaine them with so loud an outcry of clamorous lusts and passions that the voyce of conscience being quite drowned it becommeth silent because it speaketh to no purpose And thus also conscience is sometimes at ease and peace through worldly cares and imployments in compassing these earthly things for hauing their hearts wholly set vpon these vaine obiects and all their actions and indeuours taken vp in these exercises and imployments conscience is silent because they haue no leisure to attend what it saith chusing rather to say nothing then to speake much to little purpose CAP. XV. Of the good things which a good Conscience witnesseth to the faithfull §. Sect. 1 The first thing which it witnesseth is pardon of our sins and reconciliation with God ANd so much generally of the matter which a good conscience testifieth namely peace and good things and of the manner how it giueth witnesse to wit truely and according to the rule of Gods Word wherein the peace which it bringeth diuersly differeth from the peace of an ill conscience Now we are to speake more particularly of the good things whereof it giueth euidence and of the fruit and benefit which ariseth from it First it witnesseth vnto vs truly and according to the rule of Gods Word that all our sinnes are pardoned and we reconciled vnto God not by any satisfaction which our selues haue made or any worthinesse in vs for which God should accept vs aboue others but only out of our assurance of faith which perswadeth vs that God of his free grace and mercie for the alone merits and satisfaction of Iesus Christ hath forgiuen vs all our sinnes and accepteth of vs in the face of his best Mat. 3. 17. Beloued in whom only he is well pleased vpon which ground a good conscience giueth comfortable euidence not onely when wee please our selues in the sight and sense of Gods graces in vs and in our cheerefull obedience and best seruices which we performe to God but also when we see and feele our corruptions and imperfections our slips falls and manifold faylings in our best actions Because it giueth euidence according to the assurance of faith which is grounded on Gods mercies and Christs merits and not vpon our workes and worthinesse and therefore cannot be ouerthrowne by our wants and weakenesses our corruptions and vnworthinesse In which respect the Apostle saith that baptisme doth saue vs not the putting away of the filth of the flesh but the answere of a good 1. Pet. 3. 21. conscience towards God by the resurrection of Iesus Christ. Which answere is nothing but this that when Gods iustice and the Law layeth sinne to our charge and requireth obedience the conscience giueth in euidence that Christ by his death and resurrection hath made full satisfaction and in our stead hath done all which was required of vs. §. Sect. 1 That a good conscience witnesseth vnto vs our sanctification And as the conscience thus beareth witnesse of our iustification and reconciliation so also of our sanctification namely that being freed from sinne we are become seruants of righteousnesse and not onely deliuered from the guilt and punishment of finne but also from the corruption power and dominion of it so that though it dwell in vs as a trayterous slaue yet it doth not raigne and rule in vs as in times past And though we be not wholly freed from all reliques of sinne and corruption nor can performe vnto God that perfect obedience which the Law requireth yet our consciences giue in euidence with vs that wee are in part sanctified and shall in Gods good time haue this worke thorowly perfected and that in the meane while we hate the euill wee doe and loue the good we doe not delighting in the Law of God in the inner man euen when we Rom. 7. 15. are led captiue vnto sinne that we desire and resolue to please God in all things and indeuour in the vse of all good meanes to haue our desires satisfied and consequently that we performe that Euangelicall obedience which God requireth and are through Christ accepted of him In which regard we may say with Paul from the time of our effectuall calling that we haue liued with all good conscience vntill this day Againe a good conscience is our warrant for all our actions testifying vnto vs that what wee Act. 23. 1. haue done and are about to doe is commanded of God whereby we are comforted in those duties which we haue performed and incouraged to proceede in well-doing because we doe not our owne will but the will of God And though our actions bee imperfect in themselues yet being done in sincerity and with vpright hearts we shall not be discouraged in the sight and sense of our imperfections yea rather we shall find cause of reioycing and glorying in them because being done with a good conscience it will iustifie and giue witnesse vnto vs that wee are also iustified and approoued of God and haue both our persons and workes accepted of him through Iesus Christ according to that of the Apostle Iohn If our heart condemne vs not then haue wee confidence towards God And this 1. Job 3. 21. made the Apostle Paul most gladly to glory in his infirmities which otherwise in themselues would haue beene a cause of griefe and mourning and 2. Cor. 12. 9. to reioyce in the conscience of his well-doing which in respect of the imperfections euen of his best actions would haue filled his face with blushing and his heart with shame Our reioycing saith he is this the testimony 2. Cor. 1. 12. of our conscience that in simplicity and godly sincerity not with fleshly wisedome but by the grace of God we haue had our conuersation in the world §. Sect. 2 That a good conscience witnesseth vnto vs that we are in all estates blessed Moreouer a good conscience testifieth vnto vs that we are through Christ in an happy and blessed
Garland of blessednesse that we may not be discouraged with the sense of our weakenesse and wearinesse nor with the assaults of our spirituall enemies who incounter vs in the way seeing fighting Eph. 6. 10. against them not in our owne strength but in the power of Gods might we are sure of support to hold out in the fight and haue his neuer-fayling promise of obtaining victory CAP. XVI Of the signes and properties of a good Conscience §. Sect. 1 The first signe are the causes of it THe next point to be considered is the signes whereby we may discerne whether we haue a good conscience or no that if 2. Cor. 1. 12. we haue we may with Paul reioyce in it if not wee may labour to obtaine this precious iewell Besides therefore these signes which by the diligent Reader may be easily gathered out of the former discourse there are diuers others which may be added And first if we haue a good conscience wee may discerne it by the causes of it for it is not the worke of nature which by the fall was corrupted in this as in all other faculties but the free gift of God not purchased by our owne merits not purged from naturall defilements with our owne satisfactions but purified from dead workes by the precious blood of Christ Heb. 9. 14. applied vnto vs by his holy Spirit and a liuely faith And therefore if wee feele no change in our consciences but that they still remaine the same which they alwayes were if they be not washed with the blood of Christ which purgeth them not only from the guilt of sinne but also from dead workes that wee may serue the liuing God or if their purity and peace proceede from any thing then from this that being bathed in this fountaine Zach. 13. 1. opened to the house of Dauid and to the inhabitants of Ierusalem for sinne and for vncleannesse they are assured that their sinnes are pardoned and shall neuer be imputed nor laid to their charge if they be not purified by faith which both assureth vs of saluation and also worketh by loue but Gal. 5. 6. are grounded alone vpon groundlesse presumption it is cleare and manifest that we deceiue our selues with a shaddow and haue not yet attained to a good conscience §. Sect. 2 The second signe is taken from the manner of working this good conscience The second signe is the manner of working this good conscience For it is not wrought by worldly perswasions taken from our credit pleasure or profit but by the ministery of the Word begetting faith in vs whereby the heart and conscience is purified And this it doth first by terrifying it with the sight and sense of our sinnes and the punishments due vnto them whereby we are humbled and brought to despaire of our owne strength for our recouery out of our misery and then by pacifying and comforting it by offering vnto vs in Christ the free pardon of our sinnes reconciliation with God and the eternall saluation of our soules So that heere the saying is truely verified that peace is the daughter of warre for if our consciences haue had no conflict with Gods iustice and the curse of the Law and haue not beene truly humbled in the sense of his wrath and the enmitie which hath beene betweene him and vs our peace is carnall and corrupt springing not from assurance of faith but from securitie and presumption which haue caused this ease not by recouery of health but through the numnesse and stupidity of the disease §. Sect. 3 That a good conscience is knowne by the effects of it Thirdly a good conscience is knowne by the effects for it excuseth and acquitteth vs before God of all sinne and speaketh peace vnto our hearts assuring vs that we are reconciled and in Gods fauour and grounding this testimonie vpon the infallible truth of holy Scriptures It maketh vs bold in all dangers and like armour of proofe it contemneth the gun-shot of any worldly perils It makes vs couragious in the performance of all good duties and not greatly to care who liketh or misliketh them because we carry our warrant in our bosomes which will iustifie our actions before God what censure soeuer men passe of them It maketh vs like good seruants to come often into our Masters presence because it witnesseth vnto vs that we are in his fauour and that he accepteth of vs and our seruice It maketh vs often to examine the booke of our accounts euen in the presence of our Lord and to desire him to suruey our reckonings because it testifieth vnto vs that we haue dealt faithfully with him So Dauid Examine me O Lord and prooue me try my reines and my heart After Psal 26. 2. which Audit it will iustifie vs in respect of our integritie as it did him Thou hast prooued mine heart thou hast visited me in the night thou hast tryed me and shalt find nothing Not in respect of the perfection of our performance Psal 17. 3. which is full of wants and weakenesses but of our desire and resolution as he expoundeth himselfe in the next words For I am purposed that my mouth shall not transgresse If therefore our consciences produce these Psal 130. 3. 143. 2. effects in vs it is an euident signe that they are pure and peaceable But if contrariwise they accuse and terrifie vs or excuse and acquit vs without the warrant of Gods Word If we are bold and valiant in our peace and prosperity fearing no euill but cowardly timorous when we are incountred with any danger If wee are so couragious in euill that we are not ashamed though men heare vs talke wantonly and vainely or see vs in our actions imitate the greatest number though vnlawfull and without warrant but are ready to blush if a good speech hath slipped from vs in bad company or if we be ouertaken at vnawares in performing some religious dutie by such as are ready to flowt vs for it If wee care not how little wee come into Gods presence and seldome or neuer examine the booke of our accounts betweene vs and him or else slightly and ouertly for forme and fashion sake and like vnfaithfull factors cannot indure to haue our Master audit our reckonings then are our consciences defiled and can giue no true testimony of peace vnto vs. §. Sect. 4 That a good conscience is knowne by the properties of it as first that it is pure and peaceable Fourthly a good conscience is knowne by the properties of it First as it is peaceable so also it is pure not onely from the guilt of sinne but Heb. 9. 14. also from the corruption For the blood of Christ as it doth like a soueraigne salue pacifie the rage of conscience caused by the sores of sinne so doth it draw out the corrupt matter that causeth it clensing these wounds as fast as it healeth them and as it saueth vs from this body
that hath a good conscience reioyceth in it when it is alone without the company of any worldly comfort in the greatest solitude it presenteth vnto vs a Theater Nullum Theatrum virtuti conscientiâ maius Cic. Tusc l. 2. of delights And not only in the absence of all worldly good but also in the presence of the greatest worldly euils For he that hath peace with God and peace of conscience reioyceth in tribulatiō as the Apostle speaketh So when the Apostles were beaten for Christs cause their backes were no more loaded Rom. 5 3. Act. 5. 41. with stripes then their hearts lift vp with ioy because they were thought worthy to suffer for him So when Paul and Sylas were imprisoned Act. 16. and their feete in the stockes their ioy was at liberty and the roome that contained them was not able to confine it It accompanieth the Conscia mens recti famae men dacia ridet Ouid. 4. Fast faithfull in all their afflictions and maketh their burthen light which is intolerable to those that want it In their greatest pouertie it is in stead of riches In all their sicknesse it is a comfortable cordiall In the noysome stench of worldly slanders and reproaches it is a sweete oyntment and precious perfume which cheereth and reuiueth their spirits So when Paul was apprehended and arraigned as an hainous malefactor this comfort refreshed him that he had liued with all good conscience before God So when he was pressed out of measure euen vnto death with troubles and Act. 23. 1. persecutions he reioyced in this the testimony of his conscience Yea euen at the day of death when all worldly comforts like false friends forsake 2. Cor. 1. 12. vs or staying with vs doe become like Iobs kinsmen miserable comforters seruing for no vse but to aggrauate our griefes the ioy of conscience triumpheth ouer death it selfe because it is vnto vs but a straight doore thorow which we shall enter into a faire Palace of euerlasting blessednesse Yea it shall cheere our hearts at the day of Iudgement and when they who haue spent their dayes in carnall delights shall droope and desire the hills to fall vpon and couer them the ioy of conscience Apoc. 6. 16. will cause vs to lift vp our heads because the day of our full redemption Luk. 21. 28. Benè sibi conscius falsis non debet moueri conuitijs nec aestimare plus ponderis in alieno esse conuitio quà m in suo testimonio Amb. de offic Nemo plus videtur aestimare virtutem c. quà m qui boni veri famam perdidit ne conscientiam perderet Sen. Epist 72. draweth neere If then wee can finde in our selues this true spirituall ioy that will beare vs vp in all estates and keepe vs aboue water in the greatest stormes of worldly afflictions it is a manifest signe of a good conscience whereas contrariwise if we haue no ioy sauing that which is fed with the fewell of worldly prosperity and is presently extinguished when the water of tribulation is cast vpon it if it leaue vs when we most neede it and will stay on no termes any longer with vs then whilest it may haue the company of health wealth pleasures and preferments friends and fame If we reioyce more in earthly then in spirituall and heauenly things in the name and credit of vertue and grace more then in the things themselues and in the fame more then in the conscience of well-doing and lesse grieue when we haue made shipwracke of conscience then when we are at a losse in the pursuite of glory and esteeme amongst men it is a signe that the conscience is carnall and corrupt sauouring more of the world and earthly vanities then of spirituall grace and the things of God §. Sect. 8 That a good conscience may be known by the integrity and constancie of it Finally a good conscience may be knowne by the integritie and constancy of it For it laboureth to approoue it selfe before God and men in all things and at all times It respects the whole Law of God and sheweth it selfe in euery commandement as well as in any due order and proportion being obserued in the waight and excellencie of euery duty It ioyneth piety and holinesse with honesty and righteousnesse and faith with good workes and so giueth place and precedency to the chiefe duties as that it doth not thrust out of dores the least and meanest with carelesse neglect As we see in the example of Dauid who had respect to all Psal 119. 6. Gods Commandements and of Paul who kept a good conscience in all things So Heb. 13. 18. also a good conscience is knowne by our constancie in holy and righteous duties and may iustly take to it selfe that Motto or word of our late renowned Queene of happy memory Semper eadem It is the same in all places and in all companies at home as well as in the Church alone as in company among the godly and sincere as the godlesse and prophane It changeth vpon no occasion but keepeth a iust and equall tenour in the performance of the duties of holinesse and righteousnesse whether honour 2. Cor. 6. 8. or dishonour good report or euill report gaine or losse prosperity or aduersity attend vpon them Which integrity and constancie if we find in vs it will giue vnto vs this comfortable euidence that wee haue a good conscience But if contrariwise wee share stakes betweene God and the world and in some things like Herod heare and obey his Word willingly and willingly in other things stop our eares and neglecting his reuealed will giue our selues ouer to be ruled by our owne carnall lusts If like ciuill worldlings we onely make conscience of the duties of Iustice and honesty and neglect the duties of Religion and piety or if with hypocrites we are forward in the outward duties of piety and make no conscience of honesty and iust dealing with all men nor of the workes of mercie towards those that are in want and misery and are so wholly for faith that we are nothing for good workes If wee are religious and honest by fits when it will best serue our worldly ends and be Saints in the Church and deuils at home or fit our conuersation to all companies seeming zealous and deuout among them that feare God and cold and carelesse of all Christian duties among the godlesse and wicked wee may hence conclude that our consciences are corrupt and carnall CAP. XVII Of the meanes whereby we may get a good Conscience and preserue it being gotten §. Sect. 1 The first meanes of getting a good conscience is highly to esteeme it NOw when by these signes we haue examined our selues wee shall finde either that we haue a good conscience or that we want it If we haue it not then are we carefully to vse all good meanes whereby we may attaine vnto it but if vpon triall we
neuer examine their actions by it yea rather being carried through the violence of their carnall lusts and passions into all disobedience and sinne and resoluing in themselues to goe on in their course doe cast the Law out of their sight and remembrance lest conscience hauing it to iudge by should accuse and condemne their euill actions and so abate their pleasure which they take in them But especially if we would haue good consciences we must apply vnto our selues the sentence of the Law which condemneth Deut. 26. 27. Gal. 3. 10. all of sinne and subiecteth them vnder the curse who doe not continue in all that is written in the booke of the Law to doe it For vntill the Law doe conuince vs of sinne and that we cannot be iustified before God in our own righteousnesse we shall rest in it neuer seeke to be partakers of the righteousnes of Christ by which alone we can be iustified before God and consequently by it only obtaine peace of conscience In which regard it is not sufficient to know and apply the Law vnto vs for this will worke in the conscience terrours and feares and no peace but onely vse it as a schoolemaster to teach vs our owne vilenesse and sinfull corruption and that we are in our selues most miserable in the feareful state of death and condemnation that so it may bring vs vnto Christ in whom alone we can be iustified and obtaine sound and secure peace And therfore if we would haue good consciences wee must also know the Gospell in which God of his free grace doth offer vnto vs peace and reconciliation in Iesus Christ wee must acquaint our selues with the couenant of grace which is the maine foundation of all our peace when as thereby wee are assured not onely that Gods mercies are infinite and Christs merits all-sufficient but that they belong vnto vs performing the condition of the couenant that God for Christs sake will forgiue vs our sinnes be reconciled vnto vs and Esa 32. 40. write his Law in our hearts that we may not depart from him §. Sect. 3 The third meanes of a good conscience is a liuely faith Thirdly we must not for the obtaining of a good conscience only know the Gospell and Couenant of grace with the sweet promises therein contayned but also apply them by a liuely faith and in a speciall maner interesse Rom. 5. 1. Heb. 9. 14. Col. 1. 20. our selues in them by performing the condition of the couenant which is our restipulation that we make with God For we must be iustified by faith before we can haue peace with him or peace of conscience Our consciences must be purged by the blood of Christ from dead workes and from the guilt and punishment of all our sinnes before they will speake peace vnto vs. The Charter of our peace must be drawne vpon the Crosse sealed with the effusion of Christs blood and must be receiued and pleaded by faith before our consciences will cease accusing and condemning or stand with vs vpon any tearmes of peace Now this faith must be approued to be vnfayned sound by the fruits which it bringeth forth in vnfained repentance by the changing of our hearts and renewing of our mindes our hatred of euill and loue of good our sorrow for our sinnes past and resolution to leaue and forsake them for the time to come and to serue the Lord in the contrary duties of holinesse and righteousnesse without which fruits faith is no liuing Tree but a dead stocke which will giue vs no assurance of peace with God in the remission of our sinnes and consequently will bring with it no peace of conscience And hereof it is that the promises of the Gospell are as often made to repentant sinners as to those that beleeue in Christ because though faith only be the condition of the Couenant yet it is such a faith alone as is fruitfull in repentance Neyther can this faith be so easily seene and discerned in it selfe but onely by the fruits that spring from it which necessarily inferring this good Tree from which they spring the promises are made to them because these being more sensible they may be more easily applied §. Sect. 4 That the exercises of repentance are notable meanes to get a good conscience also the loue of God and our neighbours Fourthly the exercises of repentance are notable meanes to worke peace of conscience as our often humbling of our selues before God in Luk. 1. 53. 1 Pet. 5. 5. Esa 57. 15. Pro. 28. 13. the sight and sence of our vilenesse and vnworthinesse whereby our stony hearts are broken and our spirits made contrite our dayly confession of our sinnes vnto God and earnest crauing of pardon for them seeing our fayth will assure vs and answerably our consciences will witnesse with vs according to the rule of Gods Word that humbling our selues we shall be exalted that being empty of all grace and goodnesse and hungring after it we shal be filled and satisfied that the God of peace wil dwell with vs and bring his peace vnto vs being of broken hearts and contrite spirits and finally that confessing and forsaking our sinnes we shall finde mercy seeing it standeth vpon the truth of Gods promise according to that of the Apostle If we acknowledge and confesse our sinnes he is 1. Ioh. 1. 7 8. faithfull and iust to forgiue vs our sinnes and to cleanse vs from all vnrighteousnesse Of which we haue experience in the example of Dauid who being afflicted in the sight and sence of his sinne with terrours of conscience vsed this meanes to quiet it and get peace I acknowledge saith he my sin Psal 32. 4 5. vnto thee and mine iniquity haue I not hid I said I will confesse my transgressions vnto the Lord and thou forgauest the iniquity of my sinne Lastly the vnfained loue of God and of our neighbours is a notable meanes for the obtayning of a good conscience for if we loue God our consciences will witnesse vnto vs that he loueth vs seeing his loue shed abroad in our hearts by the holy Ghost worketh this loue in vs and is that diuine fire and flame from which this heate commeth for we loue him because he loued 1. Ioh. 4. 19. vs first as the Apostle testifieth And this loue of God towards vs and our loue towards him will make vs carefull to keepe our consciences vnspotted of any knowne sinne and zealous in doing all things which may be pleasing in his sight From which sense of our mutuall loue will spring peace vnspeakeable wee resting securely vpon him who so loueth vs and whom we so loue According to that of the Apostle Aboue Col. 3. 14 15. all things put on charity which is the bond of perfectnesse and let the peace of God rule in your hearts §. Sect. 5 Of the meanes whereby a good conscience may be preserued And these are the meanes
which might hinder vs as infidelity impenitencie carnall security worldly distractions and earthly-mindednesse prophanenesse and small esteeme of the Word excessiue eating or drinking conceite of our owne knowledge as though little or nothing could be added vnto it preiudice and forestalled opinions of our teachers hypocrisie curiosity itching Iam. 1. 21. Luke 18. 34. Acts 17. 20. 2. Tim. 4. 3. 1. Cor. 1. 11 12. eares factious affections whereby men haue the truth of God in respect of persons hearing or not hearing according to that opinion which they haue conceiued of him that speaketh And partly this preparation consisteth in vsing all good helpes and meanes which may enable vs to the carefull and conscionable hearing of the Word As to consider the waightinesse of the action which wee are about to performe namely an high and holy seruice vnto God which will further and seale vp vnto vs our saluation or condemnation and be either the sauour of life vnto life or of death vnto death soften vs like waxe or harden vs like clay and make vs one step neerer eyther to heauen or hell For Gods Word shall neuer returne voide but accomplish what he pleaseth and shall prosper in the thing whereto he sends it Secondly to meditate on the ends for Esa 55. 11. which we heare which are to glorifie God in the meanes of our saluation to be built vp in all sauing grace knowledge faith obedience loue of God zeale patience and the rest Thirdly we must examine our selues to finde out our sinnes that we may gather strength for the mortifying of them and our spirituall wants that we may haue them supplied in this spirituall market of our soules Fourthly we must renew our repentance Heb. 4. 2. that wee come not in our sinnes and our faith without which our hearing will not profit vs. Finally we must vse faithfull and feruent prayer that God will so assist with his holy Spirit the Minister in speaking and vs in hearing and sanctifie to our vse his holy ordinances that they may be effectuall to build vs vp in our most holy faith and more and more inrich vs with all sanctifying and sauing graces And being thus prepared our next duty is that setting aside all worldly impediments we resort vnto the holy assemblies to be made partakers of Gods holy Word that wee may profit thereby §. Sect. 5 Of the duties required in hearing and after we haue heard The second sort of duties respect the action of hearing it selfe vnto which is required that wee set our selues in the presence of God and 〈…〉 s. 10. 33. ◠Thes 2. 13. 〈…〉 4. 20. ◠19. 48. heare the Word preached not as the word of mortall man but as the Word of the euerliuing God with all feare and reuerence with all diligence and attention with alacrity and cheerefulnesse humility and a good conscience auoiding as much as lieth in vs all distractions wandring thoughts priuate reading dulnesse drowzinesse and carnall wearinesse Finally with hungring and thirsting after the foode of our soules and earnest desire to profit by it To which end we must apply and fit our selues to euery thing which is spoken to profit by it whether it be doctrine Luke 8. 15. 2 19. Pro. 4. 21. confutation reproofe or consolation receiue the Word into good and honest hearts and there reserue it as a precious treasure for our vse in the whole course of our liues and conuersation The third and last sort are those duties which are to be performed after we haue heard which are First to meditate on that which hath beene deliuered vnto vs that we may imprint it in our memories and worke it into our hearts Secondly conference with others that wee may be mutuall helpers for the vnderstanding remembring imbracing and practising of that which we haue heard Thirdly that we sanctifie the Word vnto our vse by effectuall prayer desiring that God will giue a blessing vnto it and make it effectuall by his Spirit for the inlightning of our minds the sanctifying of our hearts and affections and the reforming and amending of our sinfull liues Lastly we must on euery fit occasion call to mind what wee haue Rom. 2. 13. Iam. 1. 22. Luk. 8. 15. heard that we may bring it vnto vse and conscionably practise what wee haue learned §. Sect. 6 Of the administration of the Sacraments The third sort of duties required in this Commandement respect the administration of the Sacraments which are only two Baptisme and the Lords Supper Vnto both which it is generally required that they bee administred First by a lawfull Minister and no other Secondly only to those which are in the Couenant either the faithfull or their seede Thirdly that they be administred according to Christs institution without the mixture of humane inuentions More especially vnto the receiuing of the Lords Supper there is required that we receiue it worthily to which purpose diuers duties are required before in and after the Communion Before that wee duely prepare our selues for this holy action which consisteth first in an examination of our selues how we are qualified with such sauing graces as are necessary to the worthy receiuing of the Lords Supper the which are an hungring and thirsting after Christ and his benefits as after that spirituall foode which alone is sufficient to nourish vs to life euerlasting Secondly knowledge of the mayne principles of Christian Religion respecting either God or our selues without which we cannot discerne the Lords body no more then a blind man can by his bodily sight discerne the outward signes of bread and wine Thirdly faith in Iesus Christ approoued to be true and liuely by the fruits of it in the inward sanctification of our hearts and in our outward workes of piety mercy and righteousnesse Fourthly vnfained repentance consisting in an hearty sorrow for our sinnes past springing out of faith and the apprehension of the loue of God towards vs and a settled purpose and resolution not onely to leaue them for the time to come but also to serue the Lord in the contrary duties of holinesse righteousnesse and sobriety Fourthly loue and charity towards our neighbours approoued by our willingnesse and readinesse to giue vnto those that want and to forgiue those that offend Secondly after this examination there is required vnfained humiliation in the sight and sense of our wants and weakenesses especially in these sauing graces before spoken of Secondly an hungring after the meanes whereby they may be supplied especially the Sacrament which was purposely ordained to supply our wants and strengthen our weakenesse in these graces Thirdly humble confession of our sinnes in generall and especially of those which haue come to our mind in our examination wherein we renewed our faith and repentance Fourthly a stedfast resolution in our hearts and faithfull promise to God that if he will in Christ accept of vs though not prepared according to the preparation of the Sanctuary but
offered vnto vs. Neither must we thinke it sufficient vnto a godly life to reserue his Sabbaths for Gods seruice and spend the rest of the weeke in the seruice of the world and our owne lusts nor that we serue him in some things and these in others nor on some other dayes besides the Sabbath or some part onely of euery day reseruing the rest to liue as we list But wee must constantly and continually in euery thing and at euery time performe seruice vnto God in all our actions and throughout our whole course and conuersation not onely in abstaining from all sinne which he hath forbidden but also in performing of some Christian duty of holinesse righteousnesse and sobriety which he hath commanded or in vsing the meanes whereby wee may be inabled vnto them Neither is God alone serued when we performe some religious act as praying hearing the Word singing Psalmes or some eminent workes of charity and sobriety but also in the meanest duties of the basest calling yea euen in our eating and drinking lawfull sports and recreations when as wee doe them in faith which not onely assureth vs that these actions are commanded 1. Cor. 10. 31. of God and warranted by his Word but that we and our workes are accepted of him and so inableth vs to doe them with cheerefulnesse and delight as being not chiefly the seruice of men but of God And also when in doing these our ordinary businesses which belong to our callings wee doe repose our trust and affiance in God that hee will blesse vs in them and giue them such successe as shall be most for his glory and our good and inioy the fruit and benefit of them as blessings sent from God with praise and thankesgiuing And when as in them we haue an eye and due respect to God seeking in them chiefly his glory and doing them in loue and obedience to his Commandements and not for necessity only praise or profit feare of punishment or hope of reward which though we may respect secondarily and in some degree in the ordinary actions of our liues yet not first and principally if we would be accounted to doe God seruice in them And in the next place to our owne and our neighbours mutuall good especially the inriching of vs with spirituall graces and the euerlasting saluation of their and our owne soules §. Sect. 2 That no time is exempted from Gods seruice prooued first by testimonies of Scripture In which generall sense if we take the seruice of God and thus largely with these references vnderstand the Christian duties of a godly life then is there no day houre or minute wherein we are not to bee exercised in some of them And this appeareth both by testimonies of Scriptures and firme reasons The Scriptures require that our whole liues be spent in the seruice of God and that we daily performe vnto him the duties of holinesse righteousnesse and sobriety So the Apostle would haue vs to walke daily according as God hath directed vs and make his Word the rule of our conuersation from which we must neuer swarue neither on the right Gal. 6. 16. Psal 119. 9. Ios 1. 7. hand nor on the left and to keepe a continuall watch ouer our selues lest there be at any time in any of vs an euill heart of vnbeliefe in departing from the Deut. 5. 32. Heb. 3. 12 13. liuing God and to exhort one another daily whilst it is called to day lest any of vs should be hardened through the deceitfulnesse of sinne The Apostle Peter perswadeth vs to passe the whole time of our soiourning heere in the 1. Pet. 1. 17. Pro. 28. 14. feare of God and not some part of it onely which we can best spare and that we liue no longer the rest of our time in the flesh according to the lusts of 1. Pet. 4. 2. men but the will of God seeing the time past of our liues may be enough yea farre too much to haue walked and wrought after the will of the Gentiles The Tit. 2. 11 12. grace of God appearing hath taught vs to deny all vngodlinesse and worldly lusts and to liue soberly righteously and godly whilest wee continue in this present world And therefore hath the Lord redeemed vs that being deliuered out Luk. 1. 74 75. of the hands of our enemies we might serue him without feare in holinesse and righteousnesse before him all the dayes of our life Of which we haue also examples in the Scriptures in the Saints and seruants of God who after their conuersion passed their whole time in his feare and spent their strength in doing vnto him continuall seruice So Enoch is said to haue walked Gen. 5. 22. with God that is in the whole course of his pilgrimage to haue kept him in his sight and to haue carried himselfe in all his actions as in his presence that he might be accepted of him And Dauid as he maketh it a marke of a blessed man to meditate and exercise himselfe in the Law of Psal 1. 1 2. God day and night so doth he in many places shew that it was his owne practice My mouth saith he shall shew foorth thy righteousnesse and thy Psal 71. 15. Psal 55. 17. Psa 119. 97 11◠145. 2. Act. 26. 7. 2. 46. saluation all the day for I know not the numbers thereof Euening and morning and at noone will I pray and cry aloud O how loue I thy Law it is my meditation all the day I haue inclined my heart to performe thy Statutes alway euen vnto the end Euery day will I blesse thee and will praise thy name for euer and euer So the Apostle saith of the whole Church of the Iewes that they did instantly serue God day night and particularly of himselfe that it was Act. 24. 16. his continuall exercise to haue alwayes a good conscience voide of offence towards God and towards men But the best president of all for our imitation is our Sauiour Christ who spent his whole time in doing the workes of him that sent him in the day time preaching and doing miracles and workes of mercie that he might bring saluation vnto the lost sheepe of the house of Israel and in the night sequestring himselfe for prayer meditation in the mount of Oliues Secondly God hath giuen his Law not that we should sometimes obserue his Commandements and sometimes breake them but that we might obserue them daily and continually in all things and at all times and that it might serue as a rule and squire according vnto Psal 119. 9. which we are to frame our whole liues and euery particular action For there he prescribeth duties to be performed at all times on his Sabbath and on the sixe dayes besides the generall duties which belong to all and those that respect vs in our particular callings the duties of piety whereby we offer vnto him immediate seruice and
the fountaine with vnbeliefe it is not our vnworthinesse can keepe them from vs. Finally the spirituall enemies of our saluation doe daily and continually assault vs and the chiefe meanes to repell the firie darts of their tentations is the shield of faith which in it Eph. 6. 16. selfe is not so impenetrable and of high proofe were it not strengthened and made effectuall to preserue vs by Christs mediation but that it is often Luk. 22. 32. much battered and bruised in the conflict of tentations And therefore seeing their malice neuer ceaseth which maketh this shield of faith alwayes necessary and their daily assaults doe cause it to be of daily vse it is our wisedome to let no day passe without reuiuing and renewing it that we may by such meanes as God hath appointed repaire and strengthen it so as it may bee fit to preserue vs against all assaults of tentation Ioyne we then with the daily exercise of renewing our repentance this also of renewing our faith and the rather because they mutually further and strengthen one another being conioyned but being seuered both are weakened and dismembred and either cannot at all be exercised of vs or but lamely and to little purpose in semblance and shew not in deed and truth For faith is the cause and very life of repentance none truely mourning for sinne but such as by faith being assured of Gods loue are grieued in their hearts that they haue grieued so louing a God and without this filiall affection proceeding from faith our repentance would be but like that of Cain and Iudas a worldly and desperate sorrow that worketh 2. Cor. 7. 10. death And contrariwise repentance is the very breath of faith which if it haue free passage then faith not onely liueth but flourisheth and thriueth so that heereby as by an infallible signe we may know and discerne it from security and presumption but if it faile then the life of faith also faileth and becommeth a dead carcasse without all vertue and vigour sense or motion §. Sect. 2 What this renewing our faith is and the meanes wherby we may be inabled to doe it which consist first in diuers meditations Now this daily renewing of our faith is nothing else but after we haue humbled our soules in the sight and sense of our sinnes by vnfained repentance to refresh and strengthen it and as it were to heale the wounds which our sinnes haue made by applying Christ with the soueraigne salue of his precious blood and the sweete promises of the Gospell made in him assuring vs of the remission and pardon of all our sinnes Now the meanes and helpes whereby wee may be inabled to renew our faith and in the application of these benefits may confirme and strengthen it against doubting and incredulity doe either respect meditation or action We must meditate on the eternall and immutable free and vndeserued loue of God euen before we were created and after that by sinne wee had made our selues strangers and enemies which mooued him to giue his best Beloued to the death for vs and from hence conclude for the strengthening of our faith that he will neuer cease to be gracious vnto vs when as by Christ being reconciled wee adhere and cleaue vnto him with vnfained loue and hearty affection Secondly on Gods inestimable and infinite mercies which are farre aboue all his workes and therefore may assure vs that they will bee much more powerfull and all-sufficient to saue vs then our sinnes though neuer so innumerable and grieuous can bee to condemne vs. Thirdly on Gods truth which will neuer faile in any of his promises and omnipotent power and wisedome whereby he is infinitely able to accomplish them Fourthly on the all-sufficiency of Christs obedience and satisfaction for the discharging of all our debts and satisfying of Gods Iustice for all our sinnes if wee make them our owne by a liuely faith Fifthly on the Couenant of grace which is free and assureth vs of the pardon of our sinnes and saluation of our soules vpon no condition of workes or worthinesse but onely of faith bringing foorth the fruits of vnfained repentance Sixthly on the promises of the Gospell which being generall and indefinite exclude none though neuer so sinfull and vnworthy if they will thankefully receiue them as they are freely offered and apply them to themselues by a liuely faith Seuenthly wee must meditate on the Sacraments and seales of the Couenant whereby God hath giuen vnto vs as it were into our hands Christ Iesus and all his benefits and of his most infallible oath whereby he hath confirmed his promises vnto vs as also of his Spirit whereby he hath inwardly sealed vnto vs our redemption and saluation Eighthly on the manifold examples of his mercy and goodnesse extended to all repentant sinners and that he being no respecter of persons is as ready to make vs partakers of them if wee doe not reiect them through vnbeliefe Ninthly on the manifold experience which we haue had of them towards our selues both in temporall and spirituall benefits and that being vnchangeable in his nature and gifts he is still ready to be alike good and gracious if by faith we will rest and rely vpon him Neither is it enough that wee know and habitually beleeue that God hath giuen vnto vs many and singular priuiledges as his Sonne to be our Sauiour and Redeemer his Word Sacraments and holy Spirit by which he hath effectually called vs to the knowledge and participation of this great worke of our redemption iustification and remission of all our sinnes reconciliation and adoption whereby we are made not onely children of God but also heires of his Kingdome assurance of continuall preseruation in this life and of saluation and glorification in the life to come but we must actually exercise our faith by allotting some part of the day to thinke and meditate on the excellency of these priuiledges as what a blessed thing it is to bee saued by Christ and deliuered out of the power of all our spirituall enemies and to liue and die in the state of saluation What a singular benefit it is to haue all our sinnes pardoned and our debts cancelled so that we neede not feare at any time to be called to Iudgement and to giue vp our accounts seeing Christ hath satisfied for all and made our reckonings euen for vs What a sweet and comfortable a thing it is to haue peace with God and peace of conscience and the beames of his fauour continually shining vpon vs and warming our hearts with ioy and gladnesse What an inestimable priuiledge it is to be the child of God and heire apparant to the Kingdome of heauen which considerations if wee seriously thinke on them will be singular meanes to inflame our hearts with Gods loue to rauish them with spirituall ioy and to make them cheerefull in Gods seruice throughout the whole day yea to the very end of the longest
life §. Sect. 3 The second sort of meanes consist in the performance of diuers actions And vnto these meditations we are for the renewing of our faith to adde diuers actions as first we must daily renew our promises vnto God made in baptisme and bewayling our manifold frailties and imperfections whereby we haue often failed heerein we are to resolue and promise that if God will accept of vs and passe by our former infirmities we will with more intire affection renounce sinne Satan and all our spirituall enemies and consecrate our selues wholly to his worship seruice and with greater zeale and deuotion labour in the vse of all good meanes whereby we may attaine to more perfection Secondly wee must labour to finde and feele our hearts more and more inflamed with vnfained loue towards God in respect of his infinite goodnesse and absolute perfection in himselfe and graciousnesse towards vs shining in his vnspeakeable and innumerable blessings and benefits bestowed vpon vs which loue towards God will strengthen our faith in assurance of his loue towards vs seeing it is but a drop that distilleth from this fountaine and but a sparke that ariseth from this infinite flame Thirdly we must exercise our selues in the daily practice of religious duties as prayer meditation holy conferences and such like which will increase our communion and acquaintance with God and more and more assure vs of his fauour And finally we must resolue to take all good occasions of doing daily the workes of mercy and Christian charity towards our neighbours for Gods sake whereby our faith will get daily new assurance that seeing we are willing and desirous to glorifie God in all things by causing the light of our godly liues to shine before men hee will bee no lesse willing to glorifie vs before his Matth. 5. 16. 1. Sam. 2. 30. Saints and holy Angels in his heauenly Kingdome For these duties of piety and righteousnesse are the fruits which spring from the roote of faith the flames and heate which proceed from this fire the very breath whereby it liueth and the actions and motions wherein it is exercised and therefore if it bringeth not foorth these fruits it is but a barren tree and dead stocke a vselesse fire which being couered giueth no light or heate a dead carcase without breath an idle habite without vertue or vigour and for want of exercise languisheth and decayeth daily in strength whereas contrariwise if the strength thereof were vsed and seasonably imployed in holy and righteous actions it would like the strength of the body bee confirmed and redoubled by this daily exercise §. Sect. 4 The manifold benefits which would arise from the daily renewing of our faith But that we may be the better perswaded vnto this daily exercise of renewing our faith let vs consider more particularly the manifold and inestimable benefits which would thereby accrew vnto vs. For first we shall liue in couenant with God haue assured title and interest vnto all his promises without any intercession or intermission of our comfort and hope seeing God requireth of vs no other condition Secondly wee shall no longer liue the life of the flesh and corrupted nature but the life of faith Hab 2. 4. Mat. 4. 4. which is principally sustained by God and holdeth dependancie not on earthly things but chiefly on his Word and promise which can neuer faile and the life of Christ subiecting our selues in all things to the regiment and gouernment of his holy Spirit so as we may say with the Apostle I liue yet not I but Christ liueth in me and the life which I now liue in the Gal. 2. 20. flesh I liue by the faith of the Sonne of God who loued mee and gaue himselfe for me which life of grace certainely assureth vs of the life of glory Thirdly heereof it will follow that all our thoughts words and workes shall be voluntarily subiected to the good will and pleasure of God and being daily in couenant with God we shall by vertue of his Spirit assisting vs keepe all our faculties and functions senses and actions in couenant with Iob 31. 1. vs that they shall in all things obey him and doe nothing which is displeasing vnto him Fourthly by renewing our faith daily we shall with it renew all the sanctifying and sauing graces which issue from it and depend vpon it and by watring the roote giue vertue and vigour vnto all the branches and fruits which spring from it whereas contrariwise wee shall spend all our labour in vaine if neglecting faith we vse all diligence and indeuour to increase in loue patience hope or any other grace or to bring foorth plentifull fruits of them in a Christian conuersation and the workes of mercy and charity like those who take much paines in watring the boughes and branches of a tree and neuer take care to water the roote More especially if wee daily renew our faith wee shall heereby confirme our affiance and confidence in God in all things and at all times for when we firmely by faith apply vnto our vse the power wisedome goodnesse promises and prouidence of God and with strong imbracements vnite them vnto vs we may easily with all safety and security rest and rely vpon them We shall heereby also strengthen our hope which is nothing but an expectation of the things beleeued and according as our faith is strong or weake in apprehension of the promises so also is our hope which waiteth for their fruition Wee shall increase by it our loue towards God for the more and oftner we apprehend the diuine fire of his loue towards vs the more our cold hearts are thereby inflamed with the heate of it so that we returne vnto him loue for loue And our zeale of Gods glory there being no stronger argument to make vs in all things earnest to glorifie him then to be fully assured that he will glorifie vs. It will worke in vs and daily renew our patience when as we daily renew our assurance that all our afflictions are the chastizements of a louing Father and not the punishments of a seuere Iudge that they are stinted and measured out vnto vs both in respect of their quantity and continuance by a most wise prouidence which will not let them exceed either our strength or necessity that they are inflicted out of meere loue and are signes not of our reiection but adoption and saluation that they shall Rom. 8. 18. 2. Cor. 4. 17. haue a good issue and worke together for the best for the inriching of vs with spirituall grace and the furthering of our eternall glory It will increase our peace of conscience when as our assurance is daily renewed of our peace with God the remission of all our sinnes and victory ouer all the enemies of our saluation of our safety vnder his protection and that nothing shall be able to separate his loue from vs. It will daily replenish our
5 6 7. 1. Ioh. 5. 14 15. driuen with the winde and tossed to and fro neither let that man thinke that he shall receiue any thing of the Lord. Now the best meanes to strengthen this our faith when we come to pray is vtterly to deny our selues and our owne righteousnesse and casting away all opinion of our owne workes and worthinesse to ground our faith wholly vpon Gods power and all-sufficiency his truth in his promises his infinite mercies loue and goodnesse towards vs the perfit merits mediation of Iesus Christ Neither must we looke to the measure of our repentance and other graces necessarily required in those that pray with hope to be heard but to their sincerity and truth nor vpon faith it selfe in respect of the excellency and degree of it as thinking thereby that we shall be accepted of God but as it is the condition vpon which all the promises are made and the alone instrument whereby Christ and all his benefits are applied vnto vs. But of the meanes of faith we haue spoken before and therfore referre the Reader to that which hath bin said §. Sect. 5 That we must pray in humility and with reuerence and feruencie In respect of our hearts there are diuers things required First humility whereby wee abase our selues in the sight and sense of our owne vilenesse and vnworthinesse vnfainedly acknowledging that we are not worthy to tread vpon the earth or to looke vp vnto heauen much lesse to appeare in Gods glorious presence or to make any suites and supplications vnto him And therefore reiecting all Pharisaicall conceit of our owne workes and worthinesse we are to confesse with Abraham that wee are but dust and ashes with Iacob that we are lesse then the least of Gods mercies Gen. 18. 27. 32 10. Psal 22 6. Esa 6. 22. Luk 15. 21. Luk. 18. 13. 1. Tim. 1. 15. with Dauid that wee are wormes and no men with Esay that we are men of polluted lips with the prodigall Sonne that we are not worthy to be called Gods children with the Publican that wee are miserable sinners yea with the Apostle Paul that of all sinners we are the chiefe And this humility will be a notable meanes to confirme our faith in this assurance that we shall be receiued into grace and fauour with God and that he will heare and grant all our Petitions For he will looke vnto him that is poore and of a contrite spirit Esa 66. 2. Psal 34. 18. Esa 57. 15. Psal 51. 17. Psal 9. 12. 10. 17. he is neere vnto him and will dwell with him with this sacrifice of a broken and contrite heart wherein he chiefly delighteth he is made propitious and will be ready to heare his suites for he forgetteth not the cry of the humble but he heareth their prayer and will prepare their heart and will cause his eare to heare as the Psalmist speaketh The second thing required in our hearts is reuerence vnto which Dauid exhorteth Serue the Lord with reuerence Psal 2. 11 and reioyce with trembling and performed in his owne practice In Psal 5 7. thy feare saith he will I worship towards thy holy Temple The which reuerence may be wrought in vs by the consideration of Gods glorious presence before whom we stand who being present with vs seeth all our actions and how wee behaue our selues in his seruice and is infinite both in Iustice and power to punish vs if we take his name in vaine and abuse his holy Ordinances in performing vnto him a formall cold and carelesse seruice and also in mercy goodnesse and bounty if wee worship him aright And secondly if we consider withall our owne basenesse and vilenesse vnto whom notwithstanding God of his infinite grace and mercy vouchsafeth this high honour and inestimable prerogatiue to come into his glorious presence and to make our suites knowne vnto him The third thing required is feruency of affection and zealous deuotion whereby we do with all earnestnes desire to haue all our sins pardoned our wants supplied with all hearty cheerefulnesse without dulnesse and drowsines coldnesse and wearinesse continue in this exercise Vnto which wee attaine by comming vnto a true sight and sense of our sinnes and wants which inferre an vrgent necessity to haue them pardoned and these supplied and by considering the excellency necessity and profit of this action and the fruits that come of it which are farre to bee preferred before all things in the world CAP. XV. Of the circumstances of Prayer and of their quantity and quality §. Sect. 1 Of our gesture and voyce in prayer ANd these are the essentiall duties belonging vnto prayer besides which there are others which are circumstantiall and 1. Cor. 14. 40. accidentall of which there cannot for the most part be giuen any general and certaine rules but that they be done in order after a decent comely maner and so as shall be most fit and conuenient for the stirring vp of our deuotion and the furthering of those internall duties before spoken of which are essentiall and alwayes necessary The first is the gesture of the body which ought to be such as may further our inward humility reuerence and feruency of deuotion wherin we are to imitate the example of Gods Saints in former times the custome of the Church and Country where we liue vsing those gestures which are vsed in them to expresse externall worship humility and reuerence As among vs standing kneeling vncouering of the head lifting vp of the eyes and hands and in extraordinary and greater humiliation prostrating our selues vpon the ground casting down our eyes as being ashamed to looke towards heauen and knocking of the brest as bewayling the sinfull corruption therein contained In all which our chiefest indeuour must be that the inward affection and disposition of the heart do answere vnto the outward gestures of the body without which they are but hypocriticall shewes The second is the voyce which is to be vsed in prayer so often as conueniently Psal 51. 14 15. 71. 23 24. 119. 171. Hos 14. 2. we may seeing it is one speciall end for which God hath giuen it vnto vs that we might by it glorifie him both in our prayers and our praises and thanksgiuings Not that he himselfe needeth it for he searcheth the secrets of the heart and reines but for the example and edification of others as in publike prayer and for the intention of our owne affections the attention of our mindes and stirring vp of our deuotions in our priuate prayers which notwithstanding must be done with this caution that seeing priuate prayer must be made in secret we must not speake alowd in our Closet or Chamber so as others may heare and vnderstand vs or at least we must not Matth. 6. 6. doe it to this end seeing it is but grosse hypocrisie which we must not only auoide but euen the very
then with Diues to sit gorgeously apparelled at a full table §. Sect. 4 That the impotent are not bound to labour but may with good conscience take their case Now concerning those who are impotent and cannot worke being disabled by age sicknesse lamenesse or other infirmities they are not by the former reasons bound to labour in their callings because God himselfe hath exempted them from the common rule and law and hath left their consciences free from guilt of sinne in the omitting of those duties vnto the performing whereof he himselfe hath disabled them And therefore if they be rich they may liue at ease and inioy thankfully their portion as the gift and blessing of God Or if they be poore they may with good conscience liue vpon those charitable beneuolences which others shall bee pleased to bestow vpon them praising God for raising vp such good instruments to serue his prouidence for their reliefe and maintenance and praying vnto him daily for their benefactours Yea in this case men are bound in conscience to lay open their wants if others take no notice of them and to craue and receiue their helpe and assistance which if out of an high stomacke in a low estate or out of a proud modesty and bashfulnesse they neglect to doe and so perish for want of reliefe they are iniurious to their able and willing neighbours in refusing to be subiects of their charity and so hindring them of that heauenly haruest which they should reape of it and guilty also of their owne death in not vsing those lawfull meanes whereby their liues should be preserued And of these also the rich are bound to take care that according to order and Law in this case prouided nothing which is necessary be wanting vnto them for God hath lent them their wealth to this end that what they can spare from their owne necessary expences they should cheerefully bestow for the reliefe of others which if they neglect to doe they shall haue a fearefull reckoning to make at the day of Iudgement But of this I haue largely written in a Treatise of this Argument and therefore heere passe Treatise of Almes or the Plea of the poore it ouer CAP. XXI Of Recreations which are not onely lawfull but also profitable and necessary if wee bee exercised in them according to Gods Word §. Sect. 1 That we cannot continually be exercised in the workes of our callings THe chiefe end for which God hath created redeemed and doth preserue and sustaine vs is that we should serue him and the principall meanes whereby he is worshipped and serued are the generall and religious duties of Christianity and the speciall duties of our callings In which regard it were much to be desired that we could spend our whole times in the performance of them and esteeme it our meate and drinke to doe the will of our heauenly Father and our chiefe delight to exercise our selues continually Ioh. 4. 34. in these duties But because this is impossible in regard of humane frailtie and weakenesse therefore hath God graciously permitted yea inioyned vnto vs some time of intermission and cessation from these labours wherein we may refresh our selues and repaire our decayed strength exhausted and spent in these Christian exercises that so we may be the better inabled and fitted to returne vnto them againe with renewed vigour reassume our taske and performe our duties in them with more ability and dexterity And these are the times which are allotted to recreation taking of our repast by eating and drinking and composing our bodies to rest and sleepe For that we cannot alwayes labour in the duties of Christianity and of our callings nature it selfe teacheth vs and the experience of our weakenesse which maketh vs to sinke vnder this burthen if wee neuer lay it aside and the example of our Sauiour Christ himselfe who though in his diuine nature he were omnipotent and needed not to rest yet as he was man who had taken vpon him not onely our nature but our infirmities Heb. 4. 15. also after his painefull labours he needed being weary to rest and being hungry to refresh himselfe and repaire his strength And therefore after his iourney being weary and hungry hee rested himselfe at Iacobs well Ioh. 4. 6 8. whilest he sent his Disciples into the City to buy him meate And in another place being tired with the comming and going of the multitude whom he taught so as he had no leasure so much as to eate he commandeth his Disciples to accompany him and to go apart into a desart place Mark 6. 31. that there they might rest a while and take their repast Which whoso neglect and thinke that they can spend their whole time in labour they foolishly tempt God in refusing his ordinance and the meanes which he hath appointed to repaire their strength and preserue their health they proudly presume on their owne power as though they were better able to doe the duties which God hath inioyned then Christ himselfe and are no better then selfe-murtherers bringing themselues vnto an vntimely death because they refuse to vse the meanes which God hath ordained and sanctified for the sustaining of their liues §. Sect. 2 What lawfull recreation is and that it may be vsed with a good conscience Seeing then it is not onely allowed as lawfull but commended as necessary and profitable that ordinarily we should spend some part of the day in vacancy from labour and remission of the workes of our callings therein taking our recreation diet and repast rest and sleepe that wee may more cheerefully returne to our labours and more ably performe them when as our bodies and minds are refreshed by this intermission we will in the next place speake of them seuerally and shew how we may lawfully so vse them as that they may be helpes and not hindrances to the well-performing of all Christian duties And first we will speake of recreation which is an intermission of our labours and spending of conuenient time in some delightfull exercise for the refreshing of our mindes and bodies that their vigour and strength being repaired wee may more cheerefully returne to our callings and performe the duties of them with more ability Which that wee may vse without scruple of conscience which would make it though lawfull in it selfe vnlawfull vnto vs because whatsoeuer is not done of faith is sinne let vs know that honest recreation Rom. 14. 23. is a thing not onely lawfull but also profitable and necessary The lawfulnesse of it hence appeareth in that it is according to Gods will which he hath manifested both by his workes in that he hath made man so finite in his powers and abilities both of body and minde that he cannot hold out in continuall labour nor long subsist in well-being in health and strength vnlesse he be refreshed with seasonable recreation and also by his Word For the same Law which inioyneth painefull and
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
on the Spirit of meekenesse and patience which will enable vs to put vp iniuries and to passe by offences and to beare with the infirmities of our brethren till by some good meanes they may bee amended the Spirit of humility which will make vs to deny our selues our owne wills and obstinate conceits and to thinke better of the good parts of our brethren then our owne candidous and ingenuous simplicity whereby we are apt to interprete the words and actions of our brethren in the best sence and euen to season them if they be somewhat sowre or bitter with the sweetnesse of our nature and disposition §. Sect. 3 That our whole carriage and conuersation must be religious ciuill and honest And thus we are to prepare our selues before we goe into company if we desire to profit by it Now after we are come into it diuers duties are to be performed of vs some whereof generally concerne our whole conuersation and some more specially respect our workes and words Generally there is required that our carriage and conuersation bee holy and religious in respect of spirituall things and ciuill and honest in respect of the things of this life And first that chiefely ayming at Gods glory and our owne saluation wee labour by all meanes to aduance them and shunne all occasions in our whole conuersation whereby they may bee any waies impeached and hindred Secondly that wee be innocent and vnblameable in all our words and actions and giue no ill example scandall or offence vnto any that keepe companie with vs but shine before them in our faith and holy profession and in the light of a godly life that so they seeing our good workes may glorifie our heauenly Father and by our holy example may be gayned vnto Christ So the Apostle exhorteth Matth. 5. 16. vs to abstaine not onely from all euill but also from all appearance of 1 Pet 2. 12. it propounding himselfe an example of it vnto the Thessalonians for their imitation Ye are witnesses saith he and God also how holily and iustly and 1. Thes 2. 10. vnblameably we haue behaued our selues among them that beleeue for whom hee also prayeth that their whole spirit and body might be preserued blamelesse 1. Thes 5. 22 23. vnto the comming of our Lord Iesus Christ. Thirdly wee must bee iust and righteous in all our conuersation obseruing truth in our words and equitie in our actions giuing vnto euery one their due and dealing with others as wee would haue them to deale with vs which is a mayne bond of all good society and maketh it to hold together with peace and comfort And thus the Apostle exhorteth the Philippians to imbrace whatsoeuer Phil. 4. 8 9. things are true honest iust pure louely and of good report vertuous and praise-worthy and then the God of peace would dwell with them And telleth vs that they vnto whom the grace of God bringing saluation hath appeared are thereby taught not onely to liue holily towards God and soberly Tit. 2. 12. 1. 8. towards themselues but also righteously towards all that conuerse with them Fourthly we must be feruent in loue towards those with whom we consort which will make vs ready to performe all other duties vnto them according to that of the Apostle Owe no man any thing but to loue one another for he that loueth another hath fulfilled the Law Loue worketh no ill to his Rom. 13. 8 10. Col. 3. 14. neighbour c. And this loue will vnite vs together for it is the bond of perfection or a most perfect bond which knitteth vs together one with another Fifthly As we are of the same company so wee must labour to 1. Pet. 3. 8. be of the same minde and to minde the same things and to bee of the Rom. 12. 15. Phil. 3. 16. same affections reioycing with them that reioyce and weeping with them that weepe and to walke by the same rule as the Apostle speaketh so farre foorth as will stand with truth and iustice For if our bodies be vnited by society our minds and hearts being disioyned and disioynted wee shall bee but tyed together like Samsons Foxes by the tailes with firebrands betweene them and looking with our faces a contrary way shall hinder one another in all good proceedings Sixthly we must not carry our selues proudly towards one another nor being wise in our owne conceits mind high things Rom. 12. 16. for this will make vs so stiffe in our opinions that we will not bow vnto any mans iudgement but rather breake off all friendship and society about euery trifle then we will seeme to take the least foyle But contrariwise we must be of humble mindes and meeke spirits towards one another condescending to men euen of low estate in matters of truth and things indifferent and of small waight or dissenting from them in loue and after a meeke and peaceable manner Finally wee must bee patient and peaceable in all our conuersation and be much more ready to beare then offer iniuries according to the Apostles rule Recompence vnto no man euill for Rom. 12. 17 21. euill Prouide things honest in the sight of all men Bee not ouercome of euill but ouercome euill with good To which end wee must as elsewhere hee exhorteth vs Put on as the elect of God holy and beloued bowels of mercies kindnesse Col. 3. 12 13. humblenesse of minde meekenesse long-suffering forbearing one another and forgiuing one another if any man haue a quarrell against any euen as Christ forgaue vs. §. Sect. 4 How we must carry our selues in the company of those which are worldly and wicked And this ought to be our conuersation when we come in company with our brethren But what if by accident or by our necessary occasions wee Mat. 10. 33. fall into the company of meere worldlings and such as are irreligious and prophane Surely we are not to cast off the cloake of our profession and the badge and cognizance of vertuous and religious behauiour as though we were ashamed of our Master for if we thus deny him before men he also will deny vs before his Father which is in heauen And much lesse ought we to approue and applaude them in their wicked courses or because we would not displease them indure their reproches disgracefull taunts for our profession and practice of Religion countenance their ribauldry swearing and profane iests with our smiles or ioyne in the same gracelesse courses running together with them into the same excesse of riot that they may 1. Pet. 4. 4. not speake euil of vs. But so long as we are in their company we must labor by all meanes to reclaime them and to gaine them to Christ out-countenancing their leuity and profanenesse by our grauity and piety shining in our words countenance and conuersation And first our care must bee that in all our carriage we be vnblameable although their
especially those which respect his Sabbaths and seruice as the profaning of his holy Day by vtter neglect of all holy duties or by imperfect performance of them want of preparation of reuerence and attention faith and feruency of spirit in hearing the Word and calling vpon Gods name want of care in laying it vp in our hearts and memories and practising it in our liues c. And thus as in our Complaints wee are to bewaile other wants so those especially which make vs vnfit to performe any acceptable seruice vnto God and in our petitions as wee are to beg other gifts and graces whereof we stand in need so those aboue others which inable vs to the better sanctification of the Lords Day in performing vnto him his spirituall worship as hungring and thirsting after the meanes of Gods glory and our saluation prepared hearts and good consciences faith and feruency of spirit reuerence and attention in hearing the Word and Gods blessing and assistance of his holy Spirit vnto his Minister and Ambassadour that he may speake the Word powerfully and profitably as to all the Congregation whereof we are members so vnto vs especially for our edification and building vp in all spirituall grace the mortification of our speciall vices and corruptions the increasing of our vertues and confirming of our strength vnto the performance of all Christian and holy duties wherein as yet we are most defectiue And finally in our praises and thankesgiuing we are to magnifie Gods holy Name as for all his blessings and benefits so for those especially which respect this Day As the giuing of Iesus Christ to be our Sauiour and Redeemer and causing Luk. 1. 78 79. this Sunne of righteousnesse to arise and shine vnto vs the continuance of his Sabbaths and the light of his Gospell wherein hee reuealeth vnto vs his holy will concerning our saluation and the meanes whereby we may attaine vnto it the peace liberty and safety which we inioy together with his spirituall fauours for granting vnto vs his Word and Sacraments and making them in some measure effectuall by the inward operation of his holy Spirit for the begetting and increasing of our faith and the worke of Sanctification in vs and the like With prayer we must also as leisure and opportunity serueth ioyne the reading of some fit portion of holy Scriptures for the better seasoning of our hearts and settling of our affections vpon holy things for the inflaming of them with the loue of Gods Law and with longing desires after the publike meanes of our saluation With which priuate exercises when wee haue prepared our selues we must if we be gouernours of families vse all good meanes for the fitting and preparing of our children and seruants for the publike seruice of God not thinking it enough for those that haue the charge of others to performe priuate duties by themselues vnlesse they cause their inferiours also to ioyne with them But especially before wee goe to the Church we must call them all together vnto prayer wherein after the confession of our sinnes and earnest petition for all necessary graces wee are to desire the assistance of Gods holy Spirit for the sanctifying and preparing of the whole family that they may in some acceptable manner performe all good duties which belong to the Sanctification of the Lords Day Neither must we as many doe thinke it sufficient that wee bring our families to Gods seruice nor neglect the duty of priuate prayer because it is to be performed publikely in the Congregation and so cause one duty to shoulder and thrust out another but wee must ioyne them together seeing the priuate seruice of God is not onely on his holy Day acceptable in it selfe but a notable and necessary meanes to fit and prepare vs for the right performance of his publike worship In which respect as we must be carefull that the publike seruice doe not exclude the priuate either morning or euening so much more that the priuate doe not hinder the publike but we must so order and dispose of these family-exercises as that they may be finished in seasonable time and not hinder vs from comming to the beginning of publike prayer with the residue of Gods people §. Sect. 4 Duties to be performed when we are going to the Church After all which duties performed in the family we are when we are ready to goe vnto the Church or when wee are in the way to spend that time in holy Meditations thinking with our selues that we are going not vpon some slight or ordinary businesse but to present our selues in the glorious presence of the great King of heauen and earth who being infinite in all holinesse and perfection and a God of such pure and piercing eyes that he seeth not onely our outward actions but searcheth the heart and reines hateth and abhorreth all impurity and corruption dissimulation and hypocrisie all cold formall and negligent seruice and will bee worshipped of vs in spirit and truth Let vs call to minde that we are going not to conferre with our companions or with mortal men not much superiour vnto vs but to speake and make our suits to Gods supreme and most glorious Maiesty to heare him speaking vnto vs by his Ambassadours in whose presence the heauens are vncleane and the blessed Angels hide their faces And that not about ordinary and slight matters but such waighty and important businesse as no lesse concerneth vs then the eternall saluation or damnation of our bodies and soules Finally that we are going about such affaires as will according as we dispatch them make vs much better or worse For the Word shall prosper to the atchieuing of that Esa 55. 11. end for which God sends it and shall neuer returne in vaine either it will soften vs like wax or harden vs like clay either it will be Gods strong power 2. Cor. 2. 15 16. to our saluation and the sauour of life vnto life or the sauour of death vnto Rom. 1. 16. 2. Cor. 2. 15 16. death for our deeper condemnation and by performing this duty in hearing of it we shall be neerer heauen or hell And hauing with these and such like meditations brought our selues to the place of diuine worship let vs enter into it with all feare and reuerence as into Gods owne House and place of his glorious presence saying with Iacob Surely the Lord is in Gen. 28. 16 17. this place how dreadfull is this place this is none other but the House of God and this is the gate of heauen CAP. XLI Of the publike duties of Gods seruice on the Lords Day §. Sect. 1 That we must ioyne with the Congregation in all the duties of Gods seruice ANd thus hauing placed our selues in Gods holy Assembly we are to ioyne with them in all duties of Gods seruice with vnanimity of heart and vniformity in action and gesture as becommeth those that professe themselues to be of the same
euill And of the Apostle Paul Wee must all appeare before the Iudgement seat of Christ that euery man may receiue the things done in his body according to that he hath done whether it bee good or bad And then naked sincerity will shine most gloriously when the gilded vaile of hypocrisie being pulled off the filthy corruption which was hid vnder it will appeare vgly and abominable in the sight of the holy Saints and blessed Angels Then shall the vpright in heart hold vp their heads in the confidence of a good conscience when the hypocrites and dissemblers shall be confounded with shaine their deceit and secret wickednesse being discouered in the sight of all men Then shall they who haue serued God in sincerity and truth receiue their heauenly Inheritance with triumphant ioy when guilefull and double-hearted men shall bee banished out of Gods presence and cast into outer darknesse Math. 24. 51. where shall bee weeping and gnashing of teeth CAP. III. That we must ioyne with inward integrity the seruice of the body and the outward man §. Sect. 1 That God requireth outward seruice to be ioyned with the inward BVt howsoeuer the Lord doth chiefly require and delight in the inward seruice of the soule and the integrity and sincerity of the heart yet doth he not rest in it alone but requireth also the seruice of the body and outward man and that we should at all times and vpon all occasions expresse and approoue our inward piety in our externall practice and the vprightnesse of our hearts which is onely knowne to him by our holinesse and righteousnesse shining in the whole course of our liues and conuersation which is subiect to mans view that thereby we may be iustified that is declared righteous before them as by the other we are knowne vnto our selues to be iustified by faith before God of which that inward holinesse and obedience is a principall fruit And because euery one would be ready to boast of the sincerity of the heart which cannot be discerned God would haue vs to approoue and make it knowne by bringing foorth the fruits of it in our outward and bodily seruice So the Apostle exhorteth vs not to let sin raigne in our bodies that we should obey it in the lusts thereof neither yeeld our Rom. 6. 12 13. members as instruments of vnrighteousnesse vnto sinne but yeeld our selues vnto God as those that are aliue from the dead and our members as instruments of righteousnesse vnto God And as we haue yeelded our members seruants to vncleannesse and to iniquity so we should now yeeld our members seruants to righteousnesse Vers 19. vnto holinesse That we should present not onely our soules but our bodies likewise a liuing sacrifice holy acceptable vnto God which is our reasonable Rom. 12. 1. 1. Thes 4. 3. seruice that we should possesse our vessels in purity and honour and preserue our bodies from all defilement as it becommeth the Temples of the 1. Cor. 3. 16. holy Ghost For God who hath created redeemed and doth continually preserue both soule and body will bee serued and glorified by them both and as he is in these respects Lord and owner of the whole man so hee will haue the whole to serue him according to that of the Apostle Ye are bought with a price therefore glorifie God in your body and in your spirits 1. Cor. 6. 20. which are Gods The inward seruice of the heart therefore is not sufficient vnlesse it be expressed in the outward seruice of the body but wee must be sanctified thorowout and our whole Spirit and soule and body must be preserued blamelesse vnto the comming of our Lord Iesus Christ 1. Thes 5. 23. And we must clense our selues from all filthinesse as well of the flesh as of the Spirit and perfect our holinesse in the feare of God We must with the Apostle 2 Cor. 7. 1. Act. 24. 16. Heb. 13. 18. Rom. 12. 17. Inter Christianum gentilem non fides tantùm debet sed etiam vita distinguere diuersam religionem per diuersa opera monstrare Hier. ad Celant exercise our selues to haue our consciences voyde of offence both towards God and towards men and labour not onely to haue in all things a good conscience before him but also to liue honestly in the view of the world and prouide things honest in the sight of all men as well as those which are holy and religious in the sight of God For as one saith Not onely faith ought to distinguish betweene a Christian and an heathen but the life also and our diuers religions ought to bee demonstrated and shewed by our diuers workes Yea in truth these will alwayes necessarily and inseparably goe together neither is it possibly for a man to haue a sincere and vpright heart but it will shew it selfe in the outward conuersation words and actions seeing it is the fountaine and roote from which they flow and spring and such as it is either good or euill cleane or polluted such will they be also For if the heart be the Inditer of a good matter the tongue will Psal 45. 1. 108. 1. be the pen of a ready Writer If the heart be prepared so will the tongue also and both ioyning together will sing and giue praise whereof it is that the Apostle Iames concludeth that if any man seeme religious and bridleth not Iam. 1. 26 27. his tongue this mans religion is vaine And also that pure Religion and vndefiled before God will shew it selfe in the workes of mercy and Christian charity before men for as in the bodily so in the spirituall estate the health and welfare of the heart is best discerned by the pulse in the hand neither can there be an vpright heart where the actions are vniust And therefore the Psalmist describing a true Citizen of Heauen doth ioyne heart hand and tongue all together He that hath cleane hands and a pure heart speaketh Psal 24. 4. 15. 2. the truth from it and hath not lift vp his soule vnto vanity nor sworne deceitfully §. Sect. 2 Reasons mouing vs to performe outward seruice Now the reasons which may mooue vs to ioyne outward practice with inward integrity respect God our neighbours or our selues In respect Mat. 5. 16. of God first because he commandeth that we haue not only in our selues the oyle of Grace but that we also cause the light of it to shine outwardly before men He would haue vs inwardly to repent with vnfained contrition in our hearts but withall that we bring forth fruits meete for repentance in Mat. 3. 8. our liues He desireth aboue all that we should loue him with all our hearts Ioh. 14. 15. 15. 12. and soules but he would haue vs also to approoue the sincerity of our affection by keeping his Commandements especially by louing one another as Christ hath loued vs. Secondly we must bring
imitate we must carefully auoyd two vices as notable hindrances of this constancie the first is carelesse sloth in spirituall duties arising from our ouer-much minding and affecting of worldly things which maketh vs either to neglect them altogether or to performe them vnconstantly and onely by fits which kinde of intermission is a temporary defection and if it be not reformed will bring vs at last to a full and finall neglect of them The other is fickle vnconstancie in our courses proceeding from carnall lothing of spirituall exercises which causeth vs to bee soone weary of performing any good duty and therefore to shift and change as the sicke man turneth from one side to another vnto a new exercise before we haue finished that in hand and brought it to any good effect like the vnruly Patient who hindreth the cure by often changing of medicines before any of them haue had time to worke or the foolish Gardener who euery hand while transplanteth his trees from one soyle to another and letteth them not haue any conuenient time to be settled and rooted CAP. IX Reasons which may mooue vs to be constant in all Christian duties of a godly life and the meanes of it §. Sect. 1 That constancie is an inseparable companion of integrity ANd thus we see what that constancie which is required in the duties of a godly life and the vices which wee are to shunne as opposite vnto it The arguments which may mooue vs to this constancie are many some whereof I will briefly touch The first reason is because it is an inseparable companion of integrity and vprightnesse of heart For if in sincerity and truth wee performe seruice vnto God out of our loue and obedience to his will then these motiues alwayes remayning will make vs constant in doing of it Whereas if in hypocrisie we formally performe any duties being mooued thereunto by worldly respects then doth our obedience last no longer then they last and as they are variable and subiect to many changes so shall wee likewise change with them according to that of the Apostle Iames A double minded man is vnstable in all his wayes Secondly if we be Iam. 1. 8. not constant in the duties of a godly life all the paines which wee take by fits will be spent in vaine seeing we shall vndoe that one day which wee did the day before and like foolish builders one while setting vp and another while pulling downe we shall not be edified in our faith and sanctification and after much time spent bee neuer the neerer the finishing of our worke For though at some times we row neuer so strongly against the tyde and streame of our corruption yet when wee intermit our labour and giue our selues to sloth and negligence they will carry vs downe againe as farre from the Hauen of our hopes as we were at the beginning Of which we haue lamentable experience in many ancient professors who through this inconstancie in religious duties stand at a stay like dwarses whose age brings no growth neither increasing in knowledge faith and other sauing graces nor in bringing foorth of the fruits of them in their liues and conuersation If therefore wee would spend our paines to any purpose let vs not onely begin well but continue the worke of our sanctification till we haue perfected our holinesse in the feare of God as the Apostle 2. Cor. 7. 1. exhorteth If we would be true Nazarites consecrated to Gods seruice we must not be holy by fits but fulfill the dayes of our sanctification and separating Num. 6. 5 8. our selues from all sinfull pollution we must be holy to the Lord. For as in legall purifications though a man obserued neuer so strictly some Num. 19. 11 12. dayes allotted to his clensing yet if hee failed in any one though it were the very last and defiled himselfe with any legall pollution all his former labour was spent in vaine and the worke was new to begin againe so is it also in our spirituall purifying and in our sanctifying and consecrating our selues to Gods worship and seruice Thirdly the benefits which arise from this constancie may perswade vs to imbrace it for by continuance in Ioh. 8. 31. the Word of Christ we approoue our selues to be his Disciples indeed Wee shall with much ease performe all Christian duties when by our constancie we haue brought our selues to an habit And as all things which are put into a state of motion doe continue moouing with great facility and little helpe and if it be intermitted requireth much more strength and paines to begin it againe then it would haue required to haue continued it in that state so if we be continually inured to the duties of a godly life they will be easie and familiar vnto vs whilest this spirituall motion continueth but if it be broken off and intermitted it is a new worke to begin againe and will not be renewed to the former state without much indeuour and great difficulty It is easie to keepe that armour bright which is daily vsed but vse it onely by some fits and hang it by the walls till it be rusty and it cannot without much labour in skowring it be restored againe to its former brightnesse If the Instrument be daily played vpon it is easily kept in tune by the skilfull Musician but let it but a while be neglected cast in a corner the strings and frets breake and the bridge flyeth off and no small labour is required to bring it into order And thus also it is in spirituall things which are kept in an easie and orderly course with one halfe of the paines if wee continue them with a settled constancie Finally this constancy in holy duties giueth vs assurance of all Gods promises according to that of the Apostle We are made partakers of Christ if we hold the beginning Heb. 3. 14. of our confidence stedfast vnto the end and that couenant made with Dauid in the behalfe of his sonne Salomon I will establish his Kingdome for euer 1. Chro. 28. 7. if he be constant to doe my Commandements and my iudgements as at this day and by Gods gracious and free promise giueth vs iust title to spirituall and heauenly rewards For he will render to euery man according to his deeds To Rom. 2. 6 7. them who by patient continuance in well-doing seeke for glory and honour and immortality eternall life as the Apostle speaketh §. Sect. 2 The manifold euils which accompany vnconstancy in good duties Lastly the manifold euils which are caused by vnconstancy may effectually moue vs to be constant in all good duties For this various and often changing of our spirituall estate vpon euery slight occasion maketh our seruice odious vnto God and all our actions vncleane in his sight The which is implyed in the ceremoniall Law wherein the Chamelion was forbidden among the beasts which were vncleane whose property is to hold constantly no
that we know the furnishing of our soules with sanctifying and sauing graces and bringing foorth the fruits of them in the whole course of our liues the making of our calling and election sure and getting into our owne custody the assured euidences of our saluation that if we be wise wee will thinke all too little for these vses and finde none to spare for idle and vaine exercises Let vs consider that the time which is spent in the pleasures of sinne and pursuing of worldly vanities brings for the present no true profit or sound and solid comfort and ending at the best in late repentance leaueth nothing behinde it but griefe and vexation of spirit That now is the acceptable time and day of saluation which wee were best presently to take hold of if wee loue our owne soules because wee know not how soone it will bee past and withall that when it is gone it can by no possible meanes bee recouered That our momentany and vncertaine time being well spent shall bee rewarded with infinite and eternall happinesse but being idlely and vnprofitably wasted shall bring vpon vs euerlasting woe and misery Finally that in this short time heauenly happinesse is either wonne or lost which shall continue beyond all times and that damnation and hellish torments most intolerable and endlesse are either escaped or else procured and sealed vp vnto vs. §. Sect. 2 That we must not stay for occasions of Christian duties but seeke for them before they offer themselues The second rule is that we doe not stay for occasions and opportunities of performing the Christian duties of a godly life but that wee seeke for them earnestly before they offer themselues and carefully take hold of them when we haue found them Concerning the former we are with our longing desires to preuent the occasions of well-doing before they are offered and vse all our best indeuours to finde them out when they seeme to lye hid and to pursue them with all our speed when they seeme to flee from vs. Heerein imitate we the practice of worldlings who hauing set their hearts vpon earthly things doe not sluggishly stand still till they bee put into their mouthes but with all vigilancie and diligence spie out all opportunities whereby they may atchieue their ends and become rich Psal 111. 10. Pro. 1. 7. Pro. 16. 16. Pro. 8. 12. Iob 28. 15. Pro. 2. 4. and honourable in the world And seeing spirituall and heauenly wisedome which chiefly consisteth in true godlinesse is much better then riches and worldly honours according to that of the Wiseman How much better is it to get wisedome then gold and of greater price and more to be desired then precious stones or any worldly thing besides therefore we must seeke it as siluer and search for it as for hid treasures and being as Pro. 4. 7. Eccle. 12. 13. he teacheth vs the principall thing and chiefe end of all we must labour to get it with all our gettings that is make it our chiefe businesse to attaine vnto it according to the example of the wise Merchant who hauing by Matth. 13. 44. diligent search found the hid treasure neuer resteth till he hath made himselfe owner of it and gotten it sure in his owne possession Neither is it sufficient with all diligence to seeke for all opportunities of godlinesse but when we haue found them we must with all speed lay hold of them and not suffer them to slip from vs through our carelesse delayes And first when God offereth vnto vs opportunity and meanes of seruing him in the duties of a godly life calling and exhorting vs vnto them in the Ministery of his Word and incouraging to imbrace them by offering vnto vs the gracious assistance of his holy Spirit we must in this very day hearken vnto his voyce and not harden our hearts when he inuiteth vs to his Supper wee Psal 95. 7 7. Luke 14. 16. must not pretend excuses and put him off with delayes and whilest hee knocketh at the dore of our hearts by the sound of his Word and finger of his Spirit we must open vnto him that hee may come in and feast vs Apoc. 3. 20. with a banquet of his spirituall graces Whilest hee calleth vs to repentance Act. 17. 30. 2. Cor. 6. 2. and offreth vnto vs the meanes which formerly haue beene denyed let vs hearken and turne vnto him whilest the acceptable time and day of saluation lasteth For it is but a day and nor an age and when the Sunne-shine of the Gospel setteth and the night of ignorance and superstition commeth there will be no time of working Now our Bridegroome calleth and knocketh and if we open vnto him we shall solace our selues in Cant. 5. 2 3 4. our sweete communion with him and the fruition of his loue But if with the sluggish Spouse we pretend excuses and will not let him in hee will withdraw himselfe and then we may long seeke him before we shall find him Now wisedome cryeth out vnto vs in our streets and happy are we Pro. 1. 24. 25 26 27 28. if we hearken to her voyce for if wee now stop our eares to her call wee shall in the day of our affliction cry and call and not be heard as the Lord Zach. 7. 11 12. threatneth §. Sect. 3 That we must set our selues most seriously about Christian duties whē wee finde our selues best prepared and fitted for them Secondly when we finde our selues best fitted and prepared for the performing of holy and religious duties the Spirit of God disposing vs vnto them by inlarging our hearts and inflaming vs with the loue of spirituall exercises by the sweet taste and comfortable feelings which wee finde in them we are not to let slip this opportunity but entertaining these good motions and nourishing in vs these spirituall inclinations we must set our selues seriously about them As when the Lord calleth vs in the Ministery of the Word and thereby awakeneth vs out of the sleepe of sinne we must be ready to say with Samuel Speake Lord for thy seruant heareth When 1. Sam. 3. 10. the Lord boreth the eare and openeth our hearts we must with Lydia attend Act. 16. 14 15. vnto the things that are spoken imbrace them by faith and bring foorth the fruits of it in the workes of loue When he powreth vpon vs the spirit Zach. 12. 10 12 13. of grace and supplication we must retire our selues a-part into our Closets and powre forth our soules and suites before him by feruent prayer When our hearts like Dauids are with meditating vpon Gods manifold mercies and the sweete taste of his inestimable benefits duly prepared wee must not lose this opportunity by delayes but presently with him sing and Psal 108. 1. giue praise When God hath giuen vnto vs ability to performe spirituall duties whereby we may mutually further the saluation of one another and put also some
testimonies and examples The Apostle would haue vs to bee no more Eph. 4. 13. children but to grow vp vnto him which is the Head euen Christ. And beseecheth and exhorteth the Thessalonians not onely to continue constant in the wayes of holinesse and to please God but that they would abound 1. Thes 4. 1 10. more and more And the Apostle Peter requireth not onely that wee should continue stedfast but that wee should grow in grace and in the 2. Pet. 3. 17 18. knowledge of our Lord Iesus Christ. To which purpose Austine thus aduiseth Let that which thou art alwayes displease thee that so thou mayest Semper tibi displiceat quod es sivis peruenire ad id quod nondum es c. De verb. Apostoli Hyer in Eccles come to that which thou art not For where thou hast pleased thy selfe there thou stayest And if thou once commest to say I haue enough thou art vndone And another perswadeth vs so to liue that alwayes the present dayes may be better then those which are past lest beginning to decline by little and little it bee at length sayd vnto vs Yee did runne well who hindred you that you should not obey the truth A notable example heereof wee haue in the Apostle who when he had long runne in the Christian Race and outrunne all others that set out long before him yet forgot those Phil. 3. 13 14. things which were behind and reached foorth to those things which were before and still pressed towards the marke for the price of the high calling of God in Iesus Christ And in the Church of Thyatira who hath this commendation not onely that they excelled in good works charity seruice faith patience but also Apoc. 2. 19. that their last workes were more then their first The contrary whereof the Apostle reproueth in the Hebrewes namely that when for the time they ought Heb. 5. 12. to haue beene teachers they had need to be taught themselues the first principles of the Oracles of God and were become such as had need of milke and not of strong meate And our Sauiour condemneth it in the Church of Ephesus that she Apoc. 2. 14. 3. 2. had falne from her first loue And in the Church of Sardis of whom he saith that he had not found her works perfect before God that is tending and growing towards perfection Neither must we be content with some degrees of spirituall growth but we must propound vnto our selues the marke of perfection vnto which because we cannot attaine in this life therfore we must put no end here to our labour and indeuour but striue daily to come neerer and neerer vnto it So the Apostle exhorteth vs neuer to leaue till wee haue cleansed ourselues from all filthinesse of the flesh and spirit and till we 2. Cor. 7. 1. 13. 11. haue perfected our holinesse in the feare of God propounding vnto vs no other marke to ayme at but the marke of perfection And telleth vs that God hath therefore instituted the Ministery of the Word that he might therby bring vs vnto a perfect man and vnto the measure of the stature of the fulnesse of Eph. 4. 13. Christ Thus he exhorteth the Hebrewes that leauing the principles of the Heb. 6. 1. doctrine of Christ they should goe on vnto perfection And the Apostle Iames exhorteth vs to ayme at such a perfection as wherein there is no want Let Iam. 1. 4. patience haue her perfect worke that ye may be perfect and entire wanting nothing And lest we should grow sluggish because we suppose that we haue already matched our patternes in perfection we haue not onely examples of Gods Saints set before vs for our imitation as Noah Abraham Iob Dauid and the rest but euen of God himselfe who is infinite in all perfection Be perfect saith our Sauiour as your heauenly Father is perfect not in degree Mat. 5. 48. seeing his perfection is aboue all degrees but that we should striue to be heerein like vnto him seeing wee professe that he is our Father and we his children §. Sect. 2 Reasons mouing vs to aspire vnto perfection Besides which testimonies and examples of holy Scriptures tending to perswade vs vnto this continuall growth till we attaine vnto full perfection there are also many reasons grounded vpon them which may quicken our indeuour in this kind As first because though we haue made good beginnings and proceedings yet if we be not still growing and going In bonis non tantum coepisse sed persecisse laudandum est Hieron ad Celantiam forward towards perfection all wee haue done already is not praise-worthy in the sight of God who being in his owne nature most perfect liketh of nothing which is not like himselfe and tendeth not vnto perfection Secondly because we cannot stand at a stay in the course of Christianity but are still proceeding or else declining and going backe either we are rowing against the streame or else are carryed downward though we perceiue it not To which purpose one obserueth that Iacob in his vision Bernard saw Angels vpon the Ladder ascending and descending but none sitting or standing still because we haue not here an abiding City but wee seeke for one to come Either wee must be still ascending or wee shall descend if we will stand still we shall surely fall like those who are vpon an high narrow bridge whose greatest safety in passing ouer is in their best speed For howsoeuer Christians which haue attained vnto some good degree of perfection and to a settled course in godlinesse may carry themselues with such vniforme constancy in all outward duties that themselues cannot discerne any remarkable difference yet euen in them there is daily some proceeding in respect of their inward graces hearts and affections and although their actions and operations may by reason of tentations and spirituall dissertions decay in their sense and feeling yet in respect of their habits and disposition they are still proceeding to more perfection Thirdly because we can no otherwise be assured of our spirituall life in grace of which motion and proceeding is an inseparable consequence For it is not with our soules as it is with our bodies which are of short life and shorter growth hauing their increase full stature and declination seeing they as long as wee liue doe proceed from one degree of perfection vnto another till after this life they come to a perfect age in Christ They are heerein like vnto the morning light which still increaseth and shineth more and more vnto the perfect day but Prou. 4. 18. heerein vnlike the Sunne in that there is in this life and light of grace no time of setting or declination and therefore the beauty of Christs Spouse is compared to the brightnesse of the morning which still Cant. 6. 10. increaseth and not to the afternoones light which abateth more and
the publike ministery and preaching of the Word is wanting as the reading of the Word priuate catechizing holy conferences instruction exhortation admonition good examples extraordinary blessings strangely conferred sharpe afflictions and by them great and vnusuall humiliations the Lord vsing his corrections as an hand to lead vs to our sinnes which haue brought them vpon vs. And therefore as when we haue the Word wee may heare diligently in hope of Gods blessing vpon his owne ordinance so when we are depriued of this ordinary meanes of life and saluation we are not to despaire and cast away all our confidence seeing the Lord is able either without meanes by the sole operation of his holy Spirit to worke his owne worke of grace and sanctification in vs or to make other meanes more weake in themselues as powerfull and effectuall vnto vs as the other yea will assuredly doe it rather then hee will faile of any part of his promise which he hath made vnto all those who trust and depend vpon him for life and saluation §. Sect. 3 That it is the ordinary meanes of our new birth and of working Gods graces in vs. Secondly as the ministery of the Word is the ordinary meanes of our new birth and of beginning in vs Gods spirituall graces whereby we are 1. Pet. 2. 2. inabled to moue in the duties of a godly life so also of our spirituall growth from strength to strength and of increasing Gods graces where they are begun according to that of the Apostle Peter As new borne babes desire the sincere milke of the Word that ye may grow thereby Neither are we to thinke that the Word read either by our selues or others is ordinarily sufficient to worke in vs grace and godlinesse for if faith as I haue shewed commeth by hearing the Word preached then also the life of faith and fruits of sanctification which spring from it all which are nourished and increased by the same meanes whereby they were first begun in vs. Neither are we to dispute of the excellency and power of other means in themselues or compared with this seeing neither this nor any other worke by any inherent vertue in themselues but as they are Gods ordinances which by his blessing attaine to their ends and are made powerfull and effectuall by the inward operation of his holy Spirit to worke and increase grace and sanctification in vs. And therefore seeing the Lord hath ordained in all ages not onely that his Word should be read for the edification of his people but also that it should bee expounded to their vnderstanding and applyed to their particular vse as we see in the example of the Priests in the dayes of Nehemiah who caused the people to vnderstand Nehem. 8. 8 9. the Law and not onely reade the Booke of Gods Law distinctly but also gaue the sense and caused them to vnderstand the reading And in the practice of our Sauiour Christ and his Apostles who when the Law and Luk. 4. 18 19. Prophets were read to the people contented not themselues therewith but expounded and applyed them to their vse according to the custome Act. 13. 15. of those times let not vs therefore take vpon vs to bee wiser then God supposing that we can doe his worke better by tooles of our owne chusing then by the meanes and instruments which hee hath ordained and sanctified seeing nothing can bee done in this supernaturall worke of grace without Gods blessing which we may expect with most assurance in the vse of his owne ordinances So that if either wee desire the new birth of grace or being borne to grow therein from one degree to another let vs conscionably vse the ministery of the Word to both these ends Neither let vs thinke that being once regenerate we may grow vp of our selues by sole vertue of those principles then infused vnto vs and need no further the ministery of the Word to preserue vs in that state and being For as the child new borne cannot long continue in life by vertue of his naturall heate and moysture and much lesse can grow in strength and stature to a perfect man vnlesse hee receiue daily nourishment so neither can we subsist in our spirituall state and being and much lesse grow in grace vnto a perfect age in Christ vnlesse our soules be duly nourished with spirituall food the Word of God which is not onely the immortall seed of which we are begotten but our Manna and meate milke for babes and strong meate for men growne to riper age Especially seeing to our naturall defects and sinfull corruptions which as inward impediments hinder the growth of grace in vs there are added the outward assaults of our malicious enemies the world and the diuell who by their tentations will keepe vs from thriuing and increasing vnlesse what is diminished by their malice bee supplyed plentifully by our spirituall nourishment Neither doe I thus magnifie the ministery of the Word to derogate any thing from other excellent means as prayer Sacraments the reading of the Scriptures and the rest but am ready to giue vnto them their deserued praise in their owne place For howsoeuer in the first acts of Regeneration the preaching of the Word is the chiefe if not sole meanes of our new birth For how shall they call vpon him in whom they Rom. 10. 14. haue not beleeued and how shall they beleeue in him of whom they haue not heard and how shall they heare without a Preacher yet in our spirituall growth the other are no lesse necessary for the increasing of Gods graces in vs especially prayer which is an ordinary and most powerfull meanes to preuaile with God for the obtaining of whatsoeuer is wanting vnto vs although we cannot pray with hope to be heard vnlesse we pray in faith as the Apostle Iames teacheth vs and we cannot ordinarily haue faith till first it be wrought in vs by the preaching of the Word And therefore let vs not set these meanes of grace to contend together for eminence and excellency and much lesse magnifie one of them to exclude another but acknowledging all to bee excellent and necessary in their place and time let vs carefully ioyne them all together that being nourished in our soules with this plenty and variety of food we may grow vp the faster in all grace and godlinesse §. Sect. 4 What is required in the Minister that by his preaching he may further the people in the duties of godlinesse Now that the Ministery of the Word may be an effectuall meanes of grace and of strengthening vs vnto all holy duties of a Christian life there are some things required both to the right preaching and hearing of it Vnto the former there are some things necessary in the person of the Preacher and some things in the act and execution of his Ministery In the person there must be skill to diuide the Word aright not onely giuing a true sense of it
small difference betweene Meditation and Contemplation yet as the Schooles define it there is some in degree Meditation being an exercise of a lower and meaner nature within the reach of all Christians which will put out their hand vnto it Contemplation more high and heauenly fit only for such as by long exercise haue attained to much perfection That exercised about any spirituall obiect not onely originally in the vnderstanding but also imaginary and brought vnto it by the Ministery of the senses as the creation of the world the death and passion of Christ and such like but this about things chiefly intellectuall sublime and heauenly as the nature and attributes of God the Trinity of persons in Vniâ—â— of essence the ioyes of heauen and others of like nature Finally it is an exercise which of the most is performed with much difficulty because of their weakenesses and want of vse being hindred in their spirituall flight by hauing the waight of earthly cares and distractions as it were hanging at their heeles and the wings of their soules somewhat besmeared with the lime of worldly vanities but this of great Proficients who by much practice haue brought their Art into an habit and are able with ease yea with much pleasure and delight to soare with the Eagle an high pitch in their heauenly thoughts and to spend heerein great part of their time not stooping towards the earth but when they are forced by naturall necessity which being satisfied and their bodies and mindes somewhat refreshed they doe as weary of the earth raise vp their soules and renew their wonted flight §. Sect. 3 Of the efficicient cause or person who is to meditate The efficient cause or person who is to performe this exercise is the Christian onely and the man regenerate for holy things must not bee Hag. 2. 13. touched with prophane hands seeing they doe not sanctifie them but are polluted with their vncleanenesse Neither can they that are dead in sinne doe the actions of the liuing and are so farre from performing this holy duty in any acceptable manner that they are not able so much as to thinke a good thought Neither is it enough that we be once purged from their guilt and punishment in our iustification by the death and bloodshed of Christ applyed by faith or that we be freed from the corruption of sinne in the first acts of our sanctification but seeing wee doe daily renew our sinnes and thereby defile our soules and bodies we must daily clense them by renewing our repentance and not presume to vndertake this holy worke liuing and lying in our spirituall defilements but we must wash our soules as sometimes the Israelites their clothes before we presume to approach vnto this mount of Meditation wherein God hath promised to be seene and to clense the Tables of our hearts with the teares of true contrition before we goe about to haue any holy impressions written in them And seeing sinne like a thicke cloud doth dimme and dazle the eyes of our mindes so as we cannot see holy and heauenly things wee must first dispell them by vnfained repentance before we can receiue any comfort of diuine and heauenly light And being to entertaine our Bridegroome Christ in his spirituall presence into our hearts as it were into our houses and to solace our soules in a more heere communion and familiarity with him we are first to purge them from all noysome defilements which will make our company lothsome vnto him and though wee cannot so sufficiently purifie them that they may bee worthy to entertaine so pure and holy a ghest yet at least in a sincere affection let vs labour to doe the best we can that it may not appeare to be a fault of negligence but of our spirituall pouerty and impotency which disableth vs to giue him any better welcome The formall cause of this exercise is a serious cogitation or intentiue deliberation Neither is this worke of the Lord to be done negligently and slightly letting the reines loose to our cogitations that they may wander whither they list but wee are to intend the whole powers of our mind vnto it and to set them strictly to this holy taske not suffering them to wander abroad whither they please but to apply themselues to that which they haue vndertaken vntill they haue brought their worke vnto some good perfection The subiect-matter of our Meditation is something diuine spirituall and heauenly vnto which our thoughts for the time it lasteth are to be restrained and not suffered to wander after or to intermingle with them any worldly things The finall causes or ends of it are the glory of God and our owne saluation both which are aduanced when as wee handle after an holy manner in our Meditations some such holy and spirituall matter as may tend to the bettering of our iudgements and increase of our inward sanctity by working in our hearts the loue and feare of God zeale and deuotion in his seruice an vtter hatred of sinne and a sincere purpose to please him in all things and to glorifie his Name by performing more carefully and conscionably all the duties of a godly life §. Sect. 4 That Meditation is an exercise which belongeth to all Christians And thus we see generally what Christian Meditation is and the causes of it the which being a singular and effectuall meanes of working in our hearts a great increase of all sauing graces and of strengthening vs to the duties of a godly life is not to be appropriated vnto any one profession or sort of men which were a dangerous Monopolie tending to the inestimable preiudice of the Christian Common-wealth when such a singular commodity as is profitable for all is ingrossed into the hands of some few but is to be laid out in common to all the faithfull who are any way interessed in grace or godlinesse Neither ought any sort or sexe to thinke that they are exempted from this exercise vnlesse they thinke themselues so strong in grace that all meanes of spirituall growth are needlesse or so weake and impotent that they hold them boot lesse seeing such exemption is no prerogatiue but a disfranchisement at least in part of their spirituall freedome and a losse of a singular priuiledge which the Lord in that great Charter of his Couenant made in Christ hath granted vnto them For he hath not onely allowed all the faithfull to haue the Booke of his Law in their hands to reade it or in their mouthes to talke of it but with the finger of his Spirit hath written and ingrauen it in their Jer. 31. 34. hearts that they may continually thinke and meditate vpon it Yea hee hath not onely left it vnto vs as a gracious liberty which we may take and leaue at our pleasure but hath strictly imposed it vpon all his people as a necessary duty These words which I command thee this day shall be in thine Deut 6. 6 8.
be fit matter for vs to meditate on of which I will heere set downe some of the chiefe and principall that those who are weake in knowledge and yong beginners in this exercise may be so sufficiently furnished that they need not to neglect it for want of matter §. Sect. 4 That the Scriptures them selues and the things reuealed in them are fit matter for Meditation As the nature of God his actions and decree And that we may proceed in some order we may make the matter of our Meditations either the Scriptures themselues or else the things reuealed in them The Scriptures themselues are a fit subiect for our Meditation by considering that they are the Word not of man but of God and so to be heard and read loued and obeyed of vs that in this regard they are most excellent and to be preferred aboue all other writings most certaine and infallible most perfect and all-sufficient most ancient and durable and finally that they are plaine and easie giuing light to the simple most profitable and necessary to saluation and therefore to bee read and studied of all men The things reuealed in the Scriptures are either those which respect faith and are to be beleeued or else manners and are to bee practised The things to be beleeued are either those which concerne God or the Church The former respect God himselfe or his actions and workes From God himselfe we may haue plentifull matter of diuine Meditation as first that there is a God and the vses that wee are to make of it what this God is and how he hath reuealed himselfe vnto vs in his essence and persons his attributes and names Of which I haue spoken in the beginning of this Treatise and haue briefly described Gods nature and attributes as his simplicity infinitenesse eternity immutability omni-presence all-sufficiency which being rightly vnderstood and remembred will affoord excellent matter of holy Meditations The actions of God are either his decree or the execution of it In the decree it selfe we are principally to meditate vpon our election to saluation the causes and effects and properties of it especially the infallibility and certainty and how and by what reasons and signes being sure in it selfe we may come to be assured that our names particularly are written in the Booke of life In the execution of the decree which is either generall or speciall we haue plentifull matter of Meditation In respect of the generall execution we may meditate first of the workes of creation which were not made all at one instant as they might as easily if God had so pleased but in sixe dayes that by this orderly proceeding we might the better be inabled to meditate vpon them And heere we may meditate on the heauens their glory and beauty their greatnesse and durablenesse their motions and constant order How they are adorned with the glorious brightnesse of the Starres Moone and Sunne be-spangling this vaulty roofe of Gods great building euery one exceeding another in beauty and brauery Thus wee may meditate vpon the diuers regions of the ayre and the creatures contained in them the presaging Commets fiery exhalations the Meteors of the middle region clouds and winds thunder and lightning raine snow haile and frosts whose hidden treasures and true causes none can pry into but he that made them the disagreeing elements ioyning in an excellent harmony for the perfecting of all compound bodies Neither doth the earth and creatures therein contained affoord vnto vs lesse matter of Meditation as trees plants and flowers of excellent beauty and almost infinite variety growing from silly seeds in outward shew not differing many of them one from another The excellent workemanship of the brute creatures the endlesse variety of their inward formes and outward shapes their qualities and properties their life sense and motions with the exquisite organs and instruments euery small particle hauing for these purposes their speciall and necessary vse Their generation whereby being corruptible in themselues they become after a sort incorruptible in their kinds after their death liuing in their posterity Secondly wee may meditate vpon the prouidence of God whereby he preserueth all things which he hath created gouerning and directing them to those ends for which he hath made them especially that mayne end of setting foorth his glory And that he doth thus rule and dispose not onely in a generall manner of all things but of euery particular euen such as seeme to bee of least moment and most casuall and contingent §. Sect. 5 Of the execution of the Decree in the creation and gouernment Againe the particular execution of Gods decree in the creation and gouernment of Angels and men affordeth vnto vs plentifull matter of Meditation As the felicity and glory of the blessed Spirits the Image of God in them their alacrity and cheerefulnesse their speed and diligence in doing Gods will and in ministring vnto the elect for their preseruation and the furthering of their saluation The fall and misery of the euill angels their malice towards God and his elect and their policy and power in seeking their destruction by drawing them to sinne which should double our diligence in arming our selues against all their tentations So also we may haue abundant matter of meditation ministred vnto vs from that which is reuealed in the Scriptures concerning man As his Creation whereby God made mans body of the dust of the earth the Image of God in man consisting in wisedome righteousnesse and true holinesse his felicity in the state of innocency the immortality and excellency of his soule the beauty health and vigour of his body his dominion ouer the creatures the ioyes of Paradise Likewise in our meditations we may consider that man continued not in this blessed estate but fell from it and that the cause hereof was sinne Where we take occasion generally to meditate of sinne what it is how horrible grieuous and contrary to Gods pure nature and how much in this regard hee hateth and detesteth it the fearefull properties of it both in respect of the guilt and punishment temporall as all the calamities and miseries of this life and our spirituall seruitude to Satan and eternall as the losse of heauenly happinesse and euerlasting condemnation both of body and soule More especially wee may meditate on the fall of our first Parents what it was and wherein it consisted the causes of it outward and inward and the lamentable effects which followed vpon it As Gods fearefull curse vpon themselues and vpon the creatures for their sake the defacing of his glorious Image in them the sense of their nakednesse and terrour of conscience accompanying it the losse of their dominion ouer the creatures their thrusting out of Paradise the visible place of Gods presence their separation from him and all other euils both of sinne and punishment The wretchednesse of all mankind in the state of disobedience and vnbeliefe by reason of that corruption which followed
Body a bloody sweat And his externall sufferings as his betraying by his owne Apostle his apprehension by his cruell enemies who haled him before the Iudgement seat as a malefactour who was the Lord our righteousnesse falsly accused him who had committed no sinne and in whose mouth there was no guile vniustly condemned him who was iust and innocent mocked and scorned him blindfolded and buffeted him reuiled and spit vpon him clothed him with purple and crowned him with thornes whipped and tormented him crucified and killed him And here we may meditate of this kind of death which was most bitter and painfull ignominious and shamefull accursed and vncomfortable seeing he suffered not only a bodily death but the wrath of God which is the death of the soule and was vtterly emptyed as the Apostle speaketh Phil. 2. 8. of all diuine comfort and was as a man forlorne and forsaken of God in his owne sense and apprehension which made him to cry out vpon the Crosse My God my God why hast thou forsaken me Thus also wee haue matter of meditation from those things which followed his death as from his triumph vpon the Crosse ouer the wrath of God the curse of the Law Satan death hell and all the enemies of our saluation in respect of the vertue of his merits From his descension and buriall whereby he was held for a time vnder the arrest of death From those things likewise which were done by him in his state of exaltation as his Resurrection mansion vpon the earth for the space of forty dayes teaching and instructing his Disciples in those things which appertained to his Kingdome His Ascension sitting at the right hand of God and there making intercession for vs. And that which followeth of all these as the generall effect and fruit of them all the great worke of our Redemption So haue we matter of meditation from Christs Kingly Office by which sitting at the right hand of his Father in all glory maiesty and power hee raigneth ouer all the world and more peculiarly ouer his Church And heere we may meditate vpon the parts of his Kingly Office which are his speciall administration and generall and last Iudgement In the former wee may consider the gouernment of his Church and the abolition of the kingdome of darknesse In that we may meditate on his calling and gathering of it out of the world and the consecration of it being gathered by his presence and protection prouiding for it all necessaries and preseruing it from all dangers where we may take occasion to meditate vpon all Gods blessings and benefits both temporall spirituall and eternall which he hath and will bestow generally vpon his whole Church and also vpon those which he hath particularly and in speciall manner vouchsafed vnto vs both in our preseruation from euill and fruition of good The abolition of the kingdome of darknes is the ouerthrow and destruction of all his enemies and especially that grand aduersary Antichrist the whore of Babylon §. Sect. 7 Of the externall meanes of executing Gods Decree of Election Moreouer we may haue plentifull matter of meditation from the externall meanes of executing the Decree of our Election As from the Couenant of grace made with vs in Christ wherein the Lord hath promised that he will be our God and wee shall be his people the remission of our sinnes and saluation of our soules grace and all good things in this life and euerlasting happinesse in the life to come vpon the alone condition of faith which being liuely and effectuall bringeth forth the fruits of vnfained repentance So also from the meanes whereby this Couenant is administred namely the ministery of the Word and administration of the Sacraments Baptisme and the Lords Supper both which affoord vnto vs plentifull matter of meditation From the degrees likewise of the executing Gods Decree of Election and Reprobation As the loue and free grace of God in Christ and the degrees of the declaration of this loue both in this life and afterwards The first degree in this life is our effectuall calling the parts whereof are our election and separation from the world Gods donation giuing Christ vnto vs to be our Sauiour and vs to Christ to be saued by him and finally our insition into Christ and vnion with him From the meanes of executing this our calling which is the sauing hearing of the Word the softening of our hard hearts making them humble contrite penitent and sorrowfull for sinne which are all preparatiues to our sound conuersion and regeneration whereby wee who were dead in sinne are quickened and reuiued by the Spirit of God effectually applying vnto vs the vertue of Christs death and Resurrection From the worke of grace thus begun in vs we may haue much profitable matter of meditation As of the illumination of our minds with sauing knowledge of iustifying faith with the causes effects degrees properties and signes of it our iustification by faith in Christ our reconciliation and adoption and manifold other priuiledges of the faithfull of which I shall haue occasion to speak hereafter The speciall fruits of faith respecting our Iustification as our entrance into grace by which wee stand the loue of God shed abroad in our hearts confidence free accesse to the Throne of grace peace of conscience ioy in the holy Ghost and an holy glorying in Gods benefits The fruits of faith respecting our adoption as the Spirit of adoption hope Christian liberty So also we haue excellent matter of meditation from our sanctification the causes effects degrees properties meanes and signes of it and from the speciall parts of it our mortification vnto sinne and vinification to newnesse of life From the imperfection of our sanctification which is but begun in this life and to be perfected in the life to come and that by reason hereof the reliques of all sorts of sinne doe still remaine in vs blindnesse in our mindes errour in our iudgments impurity in our consciences forgetfulnesse in our memories rebellion in our willes security impenitency infidelity and hardnesse in our hearts corruption and disorder in our affections and by reason of all these many sinnes breaking out into our actions And heere we may meditate of those speciall sinnes and corruptions whereunto our natures are most prone and wherewith wee are most often ouertaken and of the meanes whereby we may mortifie and subdue them that they may no longer beare this sway in vs as in former times So also wee haue heere occasion to meditate of our begun sanctity in all our parts and actions of the internall holinesse of our natures and the change that is wrought in vs by repentance from euill to good from corruption to grace the which is to be obserued in all our inward faculties as the holinesse of our minds and vnderstandings in their spirituall illumination whereby they become wise and prudent in the things appertaining to God and our saluation the purging of our
the seruice of a King Yes my soule behold a seruice much more excellent much more profitable the seruice of the King of kings For he maketh truely as it is said hyperbolically of Tyre Merchants all his seruants Kings not of an Esa 23. 8. earthly but of an heauenly not of a transitory but of an euerlasting Kingdome Serue then with cheerefulnesse O my soule such a bountifull Master who rewardeth such simple and short seruice with such large and lasting wages Yea bee sorry that thou hast returned no sooner into his seruice for which alone thou wast created and redeemed and repent that thou hast no sooner repented Glorifie God in acknowledging thy errours and wandrings Glorifie his Iustice which hath punished thy sinnes in Christ corrected them in thee Glorifie him in his infinite mercies who to spare thee hath punished his best Beloued Finally as thou hast dishonoured him by thy sinnes so glorifie him by thy new obedience and bring foorth fruits worthy amendment of life And doe it with comfort and cheerefulnesse O my soule seeing so gracious is thy good God that hee hath coupled his glory and thy saluation inseparably together so as thou canst not seeke the one but thou must finde the other thou canst vse no meanes to glorifie him but by the same thou shalt attaine vnto glory and make thine owne calling and election sure Bring foorth fruits of repentance 2. Pet. 5. 5 10. in the duties of piety towards God of righteousnesse and mercy towards thy neighbours of temperance and sobriety towards thy selfe §. Sect. 5 Motiues to bring forth the fruits of repentance in all the parts thereof Clense thy selfe inwardly from all reliques of sinfull corruption furnish thy selfe thorowly with those chiefe riches of sanctifying graces and bring 2. Cor. 7. 11 12. foorth plentifull fruits of them in thy good workes that thou mayest please thy God in all things and cause him to bee glorified when as thy light of a godly life shall shine before men But especially my soule bring forth in the practice of thy repentance those fruits which the holy Apostle commendeth vnto thee First take care to haue this assurance that thy 1. Care sinnes are pardoned and thou freed from the guilt punishment and corruption of them and that being thus once clensed in thy iustification thou mayest continue it in thy sanctification not suffering sin againe to raigne Rom. 6. 12. in thy mortall body that thou shouldest obey it in the lusts thereof nor to pollute and defile thee againe with the filth of it after thou art thus pardoned and purged but contrariwise that thou serue God in performing of all contrary duties which he requireth in that manner as hee hath prescribed And this thy care my soule must extend not only to the things themselues but to the meanes and occasions of them for the auoyding of the one and imbracing of the other Cleare often thy selfe my soule seeing 2. Clearing thou often failest of thy duty by pleading thy pardon purchased by Christ and set euen all accounts betweene thy God and thee by shewing that the hand-writing of Ordinances is cancelled and nailed to his Crosse and that thou hast a generall acquittance from thy Lord and Master sealed with Christs Blood Yet slight it not ouer as a light matter O my soule that thou hast so much offended though thy pardon hath freed thee from all perill but haue an holy indignation against thy selfe and thy sins 3. Indignation that thou shouldst by them like an vngratefull wretch displease and dishonour so gracious a God who of his meere mercy hath freely forgiuen thee yea and let this for the time to come set thee so farre at oddes with them that thou wilt by no meanes nor vpon any termes entertaine with them any familiarity and acquaintance And yet because thou art fraile 4. Feare and full of infirmity and thy enemies many and mighty thou apt and easie to be ouertaken and ouercome and they as ready to surprize thee therefore my soule whilest thou standest take heed of falling be neuer secure 1. Cor. 10. 12. which will cause negligence but nourish euer in thee a godly feare of being surprized and foyled which will make thee watchfull and to stand alwayes vpon thy gard And seeing thou canst not stand in thine owne strength thou must also entertaine an holy desire after Gods grace and assistance 5. Desire of his holy Spirit wherby thou maist be inabled to withstand tentations and to performe all duties of Gods seruice daily in more and more perfection The which thy desires must not be cold and remisse but must be backed and strengthened with feruent zeale which must shew it selfe in 6. Zeale opposing couragiously all the meanes that hinder thee in thy Christian course for so many blocks lie in this way so many enemies that encounter thee and labour might and maine to hinder thy proceedings that thou canst not ouercome them without much courage and resolution nor amend thy life vnlesse thou be zealous Finally my soule seeing notwithstanding Apoc. 3. 19. all thy zeale and resolution thou art often foyled with that secret Traytor and dangerous Rebell which thou nourishest in thine owne bosome doe not carelesly and cowardly put vp all these wrongs and indignities but after thou hast armed thy selfe strongly against this trayterous enemy set vpon him foyle him as he hath foyled thee and take sharpe reuenge vpon him and wound him to the death with all his sinfull lusts 7. Reuenge Yea if thou findest him strong in resistance abridge thy selfe in the vse of things in their owne nature indifferent which thine enemie hath made by their abuse snares vnto thee and occasions of sinne rather then giue him any aduantage by vsing thy liberty and chuse rather to vse moderate abstinence then that such an enemy should get any strength by feeding with thee CAP. XXII Of diuers speciall meanes whereby the poynt meditated is wrought vpon the heart and affections §. Sect. 1 Of Examination ANd now my soule that thou seest what is required in this duty of repentance examine thy selfe how thou hast performed it Hast thou had a true and thorow sight and sense of thy naturall impotency and auersenesse to this duty of thy security impenitency and hardnesse of heart and hast thou had feruent desires to bee freed from them Hast thou sought and sued to thy God the Author and fountaine of this grace desiring the assistance of his holy Spirit for the suppling and softening of thy hard and stony heart that it might relent and resolue into the teares of vnfained repentance And hast thou by faith applyed vnto thee the blood of Christ for the working of thine heart to sound humiliation and contrition Hast thou been carefull as thou oughtest in vsing all those good meanes which thy God hath giuen thee for the effectuall working of this grace in thy heart Hast thou
Scriptures and other religious bookes yea though we were like many of the Iewes so conuersant in the Booke of God that we could say the most of it by heart and were able to tell precisely how many words and letters were contained in it all this would yeeld vnto vs no spirituall nourishment nor make vs to thriue any whit in grace and godlinesse §. Sect. 3 That we must come with a purpose to make good vse of all we reade Finally in our preparation we must come to reading with a purpose and resolution to draw all we reade vnto our owne particular vse either for the informing of our iudgements or sanctifying of our affections or reforming of our liues by putting those good duties in practice which we know and learne The which purpose Dauid expresseth in these words Teach me O Lord the way of thy Commandements and I will keepe them vnto Psal 119. 33. the end Otherwise wee can haue no assurance that God will by our reading inlighten our mindes and increase our knowledge for why should be giue vs more if we make no good vse of that we haue Yea why should he not rather take away his Talent if we hide it vnprofitably in a napkin or at least leaue it with vs to increase our account and with it our punishment for the seruant that knoweth his Masters will and doth it not shall bee Luk. 12. 47. beaten with many stripes Let therefore as one exhorteth the holy Scriptures Sint ergo diuine Scripture semper in manibus tuis iugiter mente volâ—â—ntur c. Hyer a 〈…〉 Iâ—â— Scripturas sacras lege vt semper memineris Dei illa verba esse qui legem suâ—m non solùm sciri sed etiam impleri iubet c. Ad Demetriad be alwayes in thy hands and meditate on them in thy minde yet doe not thinke it sufficient for thee to haue Gods Lawes in thy memory if thou forgettest them in thy workes but therefore know them that thou mayest doe what thou knowest for not the hearers of the Law are iust before God but the doers of it are iustified And as the same Author perswadeth in another place So reade the holy Scriptures as that thou alwayes remember them to be the Word of God who requireth not onely that we should know his Law but also fulfill and obey it For it profiteth not to know such things as ought to be done and not to doe them Thou vsest well thy reading of Diuinity if thou settest it as a glasse before thee that thy soule may behold it selfe by looking in it and may either amend deformities and blemishes or more adorne it selfe where it is already beautifull §. Sect. 4 That we must pray before we reade Lastly that we may performe both the preparation and action the better we must lift vp our hearts and when in respect of place and company we conueniently can our voyce also desiring in some short and pithy prayer that the Lord will assist vs in this exercise by his grace and holy Spirit that thereby it may become effectuall for the inlightning of our mindes with sauing knowledge the informing of our iudgements the sanctifying of our affections the nourishing and increasing of our faith repentance and all sanctifying graces and the strengthening of vs in the inner man vnto all the duties of a godly and Christian life to the glory of his holy Name and comfort and saluation of our soules through our Lord Iesus Christ The which inuocation of Gods holy Name is necessary before the reading of the Word for we are naturally blind and therefore had need to pray with Dauid Open mine eyes O Lord that I may see the wonderfull things of the Law Naturally we vnderstand not the things Psal 119. 18. of the Spirit of God neither can we know them because they are spiritually discerned 1. Cor. 2. 11 14. and it is onely the Spirit of God that knoweth the things of God and Luk. 11. 13. reuealeth them vnto vs which we can no otherwise hope to obtaine then by feruent and effectuall prayer CAP. XXX Of the duties required in the action of reading that we may profit by it §. Sect. 1 Of the ends at which wee must ayme in our reading ANd thus much concerning those things which are required in our preparation In the action of reading diuers points are to be considered The first is the ends which wee must propound vnto our selues in it Which are either principall or subordinate The principall end which wee must ayme at in this exercise is the glory of God namely that heereby knowing his will we may glorifie his holy Name by yeelding obedience vnto it and by putting in practice the things which he requireth in the whole course of our liues and conuersations The subordinate end is generally the edification of our selues and our brethren and the saluation of their and our owne soules according to that of the Apostle Attend vnto reading 1. Tim. 4. 13 16. and continue therein for in so doing thou shalt both saue thy selfe and those that heare thee More especially wee must reade the Scriptures to those ends for which the holy Ghost hath commended them vnto vs as vsefull and profitable And first for doctrine and instruction in which regard 2. Tim. 3. 16. we are to reade them for the further inlightning of our minds and informing of our iudgements in the knowledge and acknowledgement of Gods will that we may be directed thereby in all our wayes for the leading of our liues in such a course as may in all things bee acceptable vnto God For we are naturally blind and ignorant and walking in darkenesse and in the shaddow of death we know not what to chuse and what to refuse but the Word of God is a lampe vnto our feet and a light vnto our Psal 119. 105. paths which shining vnto vs in this darkenesse guideth our feet into the way of peace Of which light if we depriue our selues we shall passe our Luk. 1. 79. liues in a more then Aegyptian darkenesse and groping at noone day shall easily be mis-led into all sinne and errour according to that of Salomon for the soule to be without knowledge it is not good and he who wanting Pro. 19. 2. this light to guide him hasteth with his feet sinneth being ready to deceiue and be deceiued The second end at which wee must ayme in our reading is that we may be established in the truth being inabled to defend it and also to refute and conuince the errours and false doctrine which are contrary vnto it especially those wherewith it is most oppugned in the times and places wherein we liue For if wee be conuersant in the Scriptures we shall be able to try the Spirits whether they be of God or no 1. Iob. 4. 1. and not receiue all we heare hand ouer head and so be carried away with euery wind
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
1. 10. but as wise redeeming the time because the dayes are euill He hath called and separated vs from the world which lieth stil dead in sinne and hath made vs his owne peculiar people who are made partakers of all the priuiledges of his Kingdome to the end that we should no longer fashion our selues to the world but that we should walke worthy of God who hath called vs vnto Rom. 12. 2. Tit. 2. 14. his Kingdome and glory and serue him as it becommeth his subiects being zealous of good workes and be no more earthly-minded but haue our Phil. 3. 20. Col. 3. 1 3. conuersation in heauen whereof wee are Citizens and minde those things which are aboue He hath iustified vs and forgiuen vs all our sinnes that being freed from sinne we should become seruants of righteousnesse Hee hath made vs a chosen generation a royall Priesthood an holy nation a peculiar people Rom. 6. 18. to the end we should behaue our selues as becommeth those who are thus dignified and that wee should shew foorth the praises of him who hath called vs out of darkenesse into this marueilous light as the Apostle Peter teacheth 1. Pet. 2. 9. vs. He hath made vs liuing stones that wee might adorne the spirituall building of his House and Church and an holy Priesthood to offer vp 1. Pet 2. 5. spirituall sacrifices acceptable vnto God by Iesus Christ Yea he hath made vs Temples of the holy Ghost which it becommeth to bee purged from all pollution of sinne which is odious vnto him and to be decked and adorned with holinesse and righteousnesse wherein hee is chiefly delighted whereas naturally we were like cages of vncleane birds and the lothsome habitations of sinne and Satan And therefore we must beautifie our selues with these ornaments which so much please him and keepe our selues vndefiled from the filth of sinne which he hateth and abhorreth lest leauing vs vnto Satan as more fit for his dwelling wee become worse then Baals temple which was turned into a common draught house and receptacle of all pollution Finally he hath called vs who were the children of wrath and bond-slaues of sinne and Satan vnto the glorious Rom. 5. 15 16. liberty of the Sonnes of God and hath made vs his owne children by adoption and grace and co-heires with Christ in heauenly happinesse 1. Pet. 1. 17. and therefore wee must carry our selues in holinesse of conuersation as it becommeth children of such an holy Father For let vs assure our selues that the Lord who hath called vs to these great and heauenly priuiledges will attaine vnto his end and make those fit to receiue them vpon whom hee bestoweth them Neither will he who hath commanded vs not to cast holy things to dogges nor pearles before swine commit Mat. 7. 6. this errour himselfe by giuing his choyce and best gifts vnto Dogges and Swine who neglect the wayes of holinesse and righteousnesse returning to their vomit and to wallow themselues in the mire of 2. Pet. 2. 20 22. sinne §. Sect. 2 The second reason is because hereby we are assured that we shall prosper in all our wayes Secondly if wee set our selues to serue God in the duties of holinesse and righteousnesse we shall be heereby assured that we shall prosper in Psal 1. 2 3. Esa 3. 10. our wayes and that whatsoeuer troubles we indure for the time yet it shall goe well with vs in the latter end For he that delighteth in the Law of the Lord shall be like a tree planted by the riuers of waters which bringeth foorth his fruit in his season his leafe also shall not wither and whatsoeuer hee doth shall prosper So the Lord biddeth the Prophet to say to the righteous that it shall be well with them for they shall eate the fruit of their doings and to denounce a woe to the wicked for it shall be ill with him for the reward of his hands shall be giuen him Innumerable places might be alleadged to this purpose out of the Scriptures and especially the Booke of the Psalmes which set foorth the happinesse of those in all estates and conditions who feare and serue the Lord seeing he watcheth ouer them vpholdeth them Psal 37. 6 17 19 40. 34. 9 10. when they are ready to fall preserueth them from danger protecteth them from all enemies deliuereth them out of all their troubles prouideth and giueth them all that is good feedeth them in the dayes of famine and supplyeth plentifully whatsoeuer is wanting either to their soules or bodies So that if we put on this brest-plate of righteousnesse that is bring foorth the fruits of holinesse and righteousnesse with an vpright heart and good conscience it will be armour of proofe to preserue vs against the incounters of all euill And we shall be secured by it against all dangers according to that of Salomon He that walketh vprightly walketh surely so that though they fall into many troubles yet they shall not Psal 34. 19. perish in them because the Lord deliuereth them out of all though their Psal 37. 37. Vers 35. 36. beginnings may be turmoyled with many crosses yet their end is peace as the Psalmist speaketh And though the wicked may exceed them in worldly and momentany prosperity yet when they are so rooted out that their place can no more be found the righteous after many stormes shall safely arriue in the Hauen of their hopes According to that of Salomon Though a sinner doe euill an hundred times and his dayes bee prolonged yet Eccles 8. 12 13. surely I know it shall be well with them that feare God which feare before him But it shall not be well with the wicked neither shall he prolong his dayes which are as a shaddow because he feareth not before God §. Sect. 3 The third reason because without this indeuour all outward exercises are vaine The third reason may be this that without this study and indeuour to serue the Lord in the duties of a godly life all outward exercises of Religion are vaine and vnprofitable as the hearing and reading of the Word the receiuing of the Sacraments Prayer Fasting profession of Religion and the rest seeing they cannot please God yea are odious vnto him nor profit vs nor we take profit by them Thus the Lord professeth that hee abhorred their new Moones and solemne feasts their Sacrifices and Oblations Esa 1. 11 12 13 14. because they neglected the workes of righteousnesse and liued in their sinnes That he who killed an Oxe was as he that slew a man he that sacrificed Esa 66. 3. a Lambe as if he cut off a Dogs head c. because their liues were not reformed but their soules delighted in their abominations So when the people reiected Gods Law and thought to haue pleased him with Oblations and as it were to haue stopped his mouth with bribes the Lord reiecteth their seruice as vaine and vnprofitable
be merry which they would not be so desperately mad to doe if that terrible voyce of God still sounded in their eares Thou foole this night thy soule shall bee required of Mat. 24. 45 46. thee then whose shall those things be which thou hast prouided But contrariwise if with the wise seruant they well waighed the vncertainty of their Lords comming to call them to an account they would still be prepared and be in readinesse that they might enter with him into his heauenly ioyes Neither is there any better meanes to remooue this impediment then to meditate often not onely of the momentany shortnesse of our liues but also of the great vncertainty of this short time For if wee would seriously consider that our life in respect of eternity is but as one day yea an houre a minute a moment that it passeth away as swiftly as a Weauers shuttle as a tale told as a Post and is but a flower a vapour a shadow yea as vanity it selfe If we would also remember that this short time is also vncertaine seeing we may dye to day as well as to morrow this very houre as well as the next hauing no assurance of any more time then the present as being tenants at will who hold not life by lease but onely at the Lords pleasure without so much as a minutes warning And finally seeing in this short and vncertaine time euerlasting life and saluation is either gotten or lost what folly and madnesse is it to goe on in our sinnes and neglect all Christian duties in hope of long life and to hazard our precious soules vpon so vncertaine and tickle a poynt It may be thou shalt liue another yeere and it may bee not another day The which resteth not onely on a possibility but vpon some probability likewise in respect of those innumerable dangers which outwardly beset vs and the inward infirmities of our fraile nature which being the matter or as it were the harbingers of death wee carry still about and in vs which is also made more likely by the experience of many others who haue been taken away suddenly in the prime of their age and chiefe of their strength not hauing had so much as a dayes or houres warning And shall we venture our chiefe iewels our precious soules which are of much more price vnto vs then ten thousand worlds vpon may-bees and vncertaine hopes which being once lost can neuer be recouered Shall we hazard the euerlasting ioyes of heauen which are vnspeakable and inestimable and indanger our selues to intolerable and endlesse torments in hell fire vpon some likelihoods onely which haue so often failed It may be thou shalt liue as long as thou expectest And what then gainest thou in this course of wickednesse but the pleasures of sinne accompanied with the present checks and terrours of an euill conscience and the feares of imminent and approaching iudgements and attended vpon at the best with continuall sorrow and repentance euen to the day of death And it may be thou shalt die before thou art prepared for it by repenting for thy sinnes and deuoting thy selfe to Gods seruice And then what losest thou in lieu of the former gaines which are so vaine in true value and momentany in continuance Surely those pleasures which are at Gods right hand for euermore the ioyes of heauen the fellowship of the Saints and the vision and fruition of God and his Christ who being infinite in all goodnesse beauty glory and all perfection doe make all those perfectly and eternally happy who hauing faithfully serued them in this life shall see and inioy them in the life to come §. Sect. 2 That carnall presumption is a great impediment to a godly life The second corrupt affection which hindreth vs in the duties of a godly life is carnall presumption which carrying with it some shew and semblance of a strong faith in the opinion of those who are blinded with ignorance becommeth vnto them a notable impediment hindring them from the profession and practice of true godlinesse Yea it is the deuils ordinary preuailing weapon wherewith hee assaulteth secure worldlings which hee findeth by common experience so powerfull for his purpose that for the most part hee vseth no other vnlesse they haue wounded their consciences with committing of some horrible and outragious sinnes which will suffer them to entertaine no hope of Gods fauour and mercy in the forgiuenesse of them In which case hee possesseth them with terrours and feares and driueth them into the contrary extreme of desperation The which hee also doth when hee hath to deale with melancholike persons who being naturally of a timorous and fearefull disposition cannot so easily be perswaded to presume when there is no cause Otherwise hee seldome awakeneth their sleeping consciences but carrieth them quietly to hell and destruction without noise For the more sensible we are of our disease the more we feare the issue of it and the more earnest and diligent we are to seeke all meanes of helpe vnlesse we haue no hope of cure In which regard it may be truely said that whereas one perisheth through despaire many hundred are plunged into destruction by security and presumption so much more dangerous this is then the other although nothing so horrid and terrible to looke vpon Now this presumption may be considered in respect of the obiect either generally or more specially Generally when as we presume of Gods mercy and goodnesse of the pardon of all our sinnes and of the saluation of our soules without any sound ground or warrant out of Gods Word when as wee are in no sort qualified and fitted to receiue them The fruit and effect of which perswasion is a purpose and resolution to continue still in our sinnes because God is mercifull to forgiue them and to neglect the duties of a godly life because they are not onely tedious and irkesome vnto vs but also of no great necessity seeing God respecting our frailty and weakenesse will receiue vs to grace and mercy Whereas contrariwise a true and liuely faith doth alwayes bring foorth the fruits of vnfained repentance and perswading vs of Gods loue doth worke in our hearts true loue towards him againe and a desire and indeuour to expresse it in all holy obedience to Gods will that we may thereby glorifie him who hath beene so good and gracious vnto vs. With like presumption men are hindred from entring into the wayes of godlinesse and heartned to continue in their sinnes whilest they plead that Christ came to saue sinners and that his death and merits as they are sufficient in themselues to satisfie Gods lustice so they will bee effectuall vnto them for their iustification and saluation though they bee not so strict and precise in making conscience of all sinnes or in practising the duties of a godly life §. Sect. 3 Of the meanes to remoue the former impediment Now if we would auoyd these impediments let vs know and
what God imposeth and diligent doing that which hee inioyneth And surely if we had hereby no other benefit but the escaping of the euerlasting torments of hell fire which are easelesse and endlesse it were me thinks a motiue strong enough to make vs arme our resolution against all difficulties and to spare for no labour that we may secure our selues from this dreadfull condemnation He that is in danger of drowning doth not dispute of the great paines which he must take before hee can come to land but thinking that his strength can bee no wayes better spent then in sauing his life he vseth all diligence and laboureth euen to extreme wearinesse to secure his safety yea euen then when hee is doubtfull of the successe And shall we thinke all labour little to preserue a momentany and miserable life from a naturall death and can wee thinke any too much for the escaping of those euerlasting torments of hell fire O that our fore-wit were as good as our after-wit and that we could be as wise by instruction and discourse of reason as wee are by feeling and experience O that we could consider with our selues when we stumble at small difficulties and are discouraged from performing the duties of a godly life with a little labour how much lesse we shall be able to indure those intolerable and endlesse torments which are prepared for those who neglect Gods seruice and are slaues to Satan and their owne sinfull flesh to obey it in the lusts thereof If the easie paines of a godly life bee not to be indured of these nice and worldly wantons which are also of such short continuance how intolerable will those torments bee vnto them which shall neuer haue end If the damned spirits might haue liberty to resume their bodies and liue vpon the earth againe for a further triall that amending their liues they might bee saued or returning vnto their former sinfull courses they might be cast backe againe into hell fire O how would they melt and be euen resolued into teares of hearty repentance for those sinnes which haue made them obnoxious to such fearfull condemnation How would they labour and spend their strength in the exercises of mortification and make their throats hoarce with prayers and strong cryes that they might obtaine mercy and forgiuenesse How diligent would they be in hearing reading and meditating in the Word that they might attaine vnto a liuely faith and thereby apply vnto themselues Christ Iesus and his righteousnesse for their iustification and saluation How fruitfull would they be in good workes and how liberall and bountifull in almes-deeds and in relieuing the poore members of Iesus Christ And yet most certaine it is that their case shall be ours if wee run on in the same courses which they haue gone before vs seeing God is no respecter of persons but is alike iust and true to all Our punishments shall be as great if we neglect Gods seruice and liue in our sinnes our too late repentance as desperate and comfortlesse if wee abuse Gods patience and long-suffering and let passe the acceptable time and day of saluation §. Sect. 5 That the recompence of reward must make vs to ouercome all difficulties And yet there is a farre stronger motiue to make vs ouercome all difficulties and to vse all paineful diligence in the duties of a godly life namely the riches of reward promised to all those who spend their time and strength in Gods seruice euen the euerlasting ioyes of his Kingdome vnto which both all the sufferings and doings of this life are not to worthy Rom. 8. 18. to be compared In which regard Gods precepts are more to bee desired Psal 19. 10 11. then gold yea then much fine gold and to be esteemed sweeter then the honey and the honey combe because by them we are warned and in keeping of them there is great reward For who would not serue such a Master as is so bountifull in requiting his paines Who would not vndertake any labour seeing the greatest is light and the longest momentany to bee assured of that super-exceeding and eternall waight of glory Who would not patiently indure a sorrowfull seed-time for so ioyfull an haruest or refuse to worke in Gods Vineyard with all painfull diligence and comfortable cheerfulnesse who is assured of such liberall wages when hee hath ended his worke And therefore though there were neuer so much difficulty in the duties of a godly life and neuer so much paines required vnto the seruice of God this should not discourage vs from entring into the course of Christianity seeing our wages and reward will infinitely exceed our worke and labour Especially considering that these holy and religious duties are only vnpleasant and tedious to the flesh and corrupted nature vnto which as the Apostle speaketh wee are no debters that wee should liue according to the lusts thereof and so by pleasing of it to displease God and purchase vnto our selues eternall death and hellish condemnation §. Sect. 6 That a godly life in it owne nature is not difficult and tedious but sweet and delightfull Neither in truth are the duties of a godly life vnpleasant and burthensome tedious and troublesome vnto the spirituall and regenerate part 1. Joh. 5. 3. Mat. 11. 29 30. Chrysost in Mat. 11. Homil. 39. but sweet and delightfull easie and full of comfort For Gods Commandements are not grieuous as the Apostle Iohn speaketh and our Sauiour telleth vs that his yoke is easie and his burthen light and that they who will take them vpon them shall finde rest to their soules Vpon which words Chrysostome speaketh excellently to our present purpose If saith hee hearing of a yoke and a burthen thou art afraid and shrinkest backe thou must attribute this feare not to the nature of the things themselues but to thine owne sloth for if thou art prepared and not sluggishly effeminate all shall seeme vnto thee easie and light And therfore Christ that he might teach vs with what care we ought to watch hath neither concealed the burthen nor the sweetnesse but ioyning both together he hath said that it is a yoke and also that it is sweet Hee calleth it a burthen but addeth that it is light that thou shouldest not shunne it as being too laborious nor contemne it as being too easie But if after all this vertue seemeth vnto thee hard and difficult consider how much more vice and sinne which Christ intimateth in that before hee said any thing of his yoke he cryeth out Come vnto me all yee that labour and are heauie loden Thereby shewing how great labour and what an intolerable burthen sinne imposeth for he saith not onely all ye that labour but also who are heauie loden The which the Psalmist expresseth more plainly and describeth the nature of sinne saying Mine iniquities are gone ouer mine head as Psal 38. 4. an heauie burthen they are too heauie for me And Zachary likewise where he
godlinesse aboue fine gold seeing it is more precious then rubies and all things that we can desire are not to be compared vnto it So the Lord by Ieremie reckoneth all worldly things in comparison of this as chaffe to wheate Ier. 23. 28. And the Apostle esteemeth those things that were greatest gaine vnto him no better then dung yea then losse for the excellency of the knowledge of Phil. 3. 7 8. Joh. 6. 27. Iesus Christ And therefore let vs not labour so much for the meate that perisheth as to neglect for it the meate which endureth to eternall life as our Sauiour Mar. 8. 36. exhorteth vs for what will it profit vs to gaine the whole world and to Mat. 6. 19 20. lose our owne soules To get earthly treasures and riches which the rust will fret and the moth eate and to lose those heauenly and euerlasting treasures which are not subiect to any casualties To compasse by our care and labour Diues his dainty fare and costly clothing and by neglecting the seruice of God and the meanes of our saluation to be cast with him into hell where is weeping and gnashing of teeth For there as one saith Illi vtique omnes plangent illi lugebunt qui ita se curis vitae praesentis inuoluunt vt obliuiscantur futuram c. Hyer ad Celant they shall waile and lament who haue so infolded themselues with the cares of this life present as that they could find no leasure to thinke of the life to come whom the comming of the Lord shall take at vnawares oppressed with the sleepe of ignorance and carnall security §. Sect. 4 That they who neglect the duties of Gods seruice cannot expect good successe to their labours Secondly let all such know that neglect the duties of Gods seruice vnder the pretence of their great and waighty imployments that they cannot in so doing reasonably expect any good successe of their toylesome Pro. 10. 22. Deut. 8. 18. labours or that they will answere their hopes in the getting and preseruing of that wealth which they so much loue and long after for it is not their most carefull and painefull indeuours but Gods blessing onely that maketh rich It is he alone that giueth them power to get wealth And how can they expect this blessing from God vpon their labours when as they can finde no leasure to craue it at his hands how can they thinke that he will notwithstanding all their paines prosper their worldly estates vnlesse it bee for a further and more fearefull Iudgement when as they haue no care to serue and please him Yea why may they not iustly feare that he will blow vpon their wealth and cause it to vanish like smoake and Hag. 1. 9. euen to melt like butter in the Sunne or cause that riches which is thus wickedly gotten by neglecting all duties of Gods seruice to bee as wickedly spent by their heires and successours seruing vnto them as inducements and helpes to further them in all riotous and luxurious courses to their ruine and destruction as the getting of them hath beene the cause and occasion of many fearefull sinnes and of the vtter neglect of all religious duties that so both they and their heires though they runne contrary wayes may yet meete together in hell and condemnation Let them also know that if before they goe about the workes of their callings they would renew their Couenant with God by renewing their faith and repentance and so being reconciled vndertake their imployments with peaceable minds and good consciences if they would first call vpon the Lord for his blessing vpon their labours and resigne themselues and all their affaires to the gracious guidance of his good prouidence If they would propound his glory as the mayne end of all their labour and as they liue the life of faith so also they would labour in the strength thereof resting vpon Gods gracious promises and wayting for a blessing vpon all their affaires if they would sanctifie their 1. Tim 4. 5. workes by the Word and Prayer vvithout which euen those things which are in their owne nature pure and honest become impure and 1. Cor. 10. 31. prophane to the irreligious and vnbeleeuers and desire the assistance of his holy Spirit for the directing of all their labours to a right end Finally if they would by all these religious exercises sharpen their tooles before they goe to worke they should not heereby finde their labours put backe and hindered but profitably aduanced and better atchieued then if they vndertake them being blunt and dull seeing by the sharpenesse of the instruments they shall soone redeeme the time which is spent in whetting them Neither would this hinder our Christian thrift nor our godly and lawfull gaines but much further and increase them and repaire all wee lose by that time which wee spend in Gods seruice with much aduantage through his powerfull blessing vpon our labours from which Fountaine alone all lawfull prosperity springeth and floweth Whereas contrarywise if neglecting these religious duties of Gods seruice wee rest vpon our owne paines and prouidence and as the Prophet speaketh sacrifice vnto our owne nettes either God will curse and Hab. 1. 16. crosse our labours and frustrate all our hopes or if wee thriue by them in our worldly estates all that wee get by this meanes shall bee but like Naboths Vineyard to Ahab which rooted out both him and all his posterity like the Israelites Quayles which came out of their nostrels like Iudas his sop with which the deuill entred or like cold water giuen to gratifie those who are sicke of a burning feauer seeing it but inflameth the heate of their carnall concupiscence and prepareth matter for their euerlasting burning in the vnquenchable flames of hell fire §. Sect. 5 That the duties of our particular callings must giue place to the generall calling of Christianity Thirdly let them know that the duties of our particular callings must giue place to the generall calling of Christianity when as both of them as they ordinarily may will not stand together For by these duties we draw neere vnto God and haue communion with him and no calling must call vs from God or withdraw vs from this blessed fellowship They are the spirituall repast of our soules by which they get spirituall strength and liue the life of faith and therefore if wee so highly prize the health and life of our bodies that wee thinke no businesse so important that should make vs neglect the meanes of preseruing them as eating drinking resting sleeping and such like why should wee imagine any to bee so waighty and necessary as that for the following of it wee should neglect the health and welfare of our precious soules Let vs consider that our callings were made for vs and not we for our callings for our good and benefit and not for our hurt and ruine for the glorifying of
approue our selues to be the children of our heauenly Father by hauing his image of holinesse and righteousnesse stamped on vs and by yeelding in all things obedience to his Will that so we may be acceptable in his sight then will hee giue vs the spirit of adoption which will cast out all seruile feare and giue vs much confidence boldnesse and securitie in the assurance of his loue §. 6 The sixt meanes contempt of the World The sixt meanes to enioy this spirituall securitie is to cast out of our hearts all carnall loue of earthly things and so to contemne the world and worldly vanities as that we can be content if God so pleaseth to leaue them as well as enioy them For if hauing our desires mortified to the world wee haue learned with the Apostle Paul In whatsoeuer state wee are therewith to be content If wee know how to bee Phil. 4. 12. abased and how to abound and bee euery where and in all things instructed both to be full and to be hungrie both to abound and to suffer need then may we in a great part be freed from all carnall feare and both securely enioy these transitorie things when God giueth them because it will not much trouble vs if it bee his pleasure to take them away and also securely want them when God scanteth vs of them because our desires and hopes are moderate after their fruition For our feares hold a proportion with our loue and hope neither can they Defines timere si sperare desieris Seneca be little if these be great nor contrariwise excessiue and immoderate if these tempered and ouerruled with reason and religion And therefore if our hearts be weaned from the loue of earthly things then may we hold them as children their birds which they are wearie of in our open hands being secure and carelesse whether they stay with vs or as Salomon speaketh like the Eagle betake themselues to their Pro. 23. 5. wings and flee away But if our affections and loue bee still fixed and fastned on them then will wee be vnwilling to leaue them and so alwayes Nemo secuâ—us est in his bonis que potest inuitus aâ—â—â—tere August de lib. arbit in feare lest they be taken from vs. For as one sayth no man can be secure in the fruition of that which he is altogether vnwilling to lose and forgoe §. 7 The seuenth meanes to keepe our hearts vpright and our consciences pure The fift meanes of spirituall securitie is to keepe our hearts vpright and our consciences pure and vndefiled from sinne especially from such sinnes as are committed not through ignorance and infirmitie but against knowledge and conscience Or if we haue fallen into any such our second care must bee to arise out of them and forsake them and to purge our consciences by bathing them in the blood of Christ by Faith and in the teares of vnfayned repentance For the Hic murus abenâ—us esto niâ— conscire sibi nulla pallescere cul a Horâ—t epist l. 1. Epist 1. conscience is of the nature of the eye it must be kept cleane and then it will be cheerfull and quiet but if we nourish in it willingly the least sinnes as it were little Motes in our sight it will smart and rage and neuer bee quiet till they bee cast out And so long as we doe thus preserue the peace of a good conscience wee may bee secure and without Exemplo quodcuâ—que malo committitur ipsi displicet authori prima haec est vltio quod se iudice nemo nocens ab â—oluitur improba quamâ—is gratia fallacis praeâ—oris vicerit vrna Iuvenal Satyr 13. feare because we haue also peace with God For if our heart condemne vs not then haue wee confidence towards God as the Apostle speaketh and whatsoeuer we aske we receiue of him because we keepe his Commandements and doe those things which are pleasing in his sight But if our heart condemne vs then will not God acquit vs for hee is greater then our heart and knoweth all things So that onely the pure conscience can be the secure conscience for sinne is the onely cause of feare and therefore if iâ— be purged away there is no place for feare to lodge in But if sinne remayne and defile the heart and conscience there is no 1. Ioh. 4. 20 21. roome for securitie for how can a man be secure that by guilt of sinne is liable to Gods displeasure and hath broken the peace with him Quid prodest recondere se oculos hominum aâ—resque vitare bona conscientia turbam aduocat mala etiam in solitudine anxia atque sollicita est si honesta sunt quae facis omnes sciant Si turpia quid refert neminem scire cum tuscias O te miserum si contemnâ—â— hunc testem Senec. Epist 43. Socrates interregaâ—us qui securè viuerent qui inquit nihil sibi consciunt mali Max. in serm de Curios Securitatis magna portio est nihil imqui facere c. Senec. Epist 105. how can he not be full of feare that is daily in danger to be attached with his iudgements and to beare the deserued punishment of his sinne And this the Heathens saw by the light of nature namely that Guilt and Feare Innocency and Securitie like inseparable companions accompanie one another For one being asked who they were that liued securely answered They onely who were not conscious vnto themselues of any euill And another affirmeth that it is a great portion of securitie to doe nothing vniustly in which regard men of might lead a life confused and disturbed because looke how much they hurt and so much also they feare For though a man may be safe for the present hauing an euill conscience yet hee can neuer bee secure and though when he sinneth he be not taken with the manner yet he is alwayes in feare of being taken He is troubled in his sleepe and whilest any mans wickednesse is spoken of he thinketh of his owne and though the guiltie may haue the hap to bee hid yet cannot they haue the confidence of it §. 8 The last means is Christian watchfulnesse and often examination of our estates The last meanes of securitie is to keepe a narrow watch ouer all our wayes and often to examine our estates to cast vp our accounts betweene God and vs and when we find that we are cast behind hand to plead Christs payment by a liuely Faith that so wee may get our Quietus est and haue the Hand-writing of the Law cancelled and nayled to his Crosse For this securitie is not caused like that which is carnall by negligence and sloth but by care and watchfulnesse For then may wee securely expect our summons to come to Gods Audit when like the wise Steward we find the Booke of our reckonings iust and straight Then may we with much peace and cheerfulnesse be called to giue vp our accounts when wee find that wee haue profitably imployed our Masters talents and haue encreased them fiue or ten fold by putting them out to the vse of our Lord that is the aduancement of his glorie and good of our fellow seruants Then may wee with the wise Virgins securely expect the comming of our Bridegroome though through naturall heauinesse we be sometimes ouertaken with drowsinesse and take a nap if we doe in our vsuall course stand vpon our watch and haue the Lamps of a Christian profession replenished and trimmed with the inward oyle of Faith and all other sauing Graces and the outward light of good works and a godly and righteous life seeing when hee commeth wee shall enter with him into the bridall Chamber and there solace our selues in his loue and in the fruition of those inestimable and eternall ioyes which he hath prepared for vs the which he grant vnto vs that hath deerly bought them for vs Iesus Christ the Righteous to whom with the Father and the holy Spirit three Persons and one Immortall Inuisible onely wise and infinitely good God be ascribed al glorie and prayse power maiestie and dominion both now and for euer more AMEN Trin-vni Deo gloria FINIS
true holinesse So Hierome to this purpose saith That there are two kinds of Gods Duo sunt genera mandatorum in quibus clauditur tota iustitia c. Ad Celantiam Commandements in which all Iustice is comprehended The one forbiddeth the other commandeth for as euils are prohibited so good things are inioyned There cessation and rest worketh here study and indeuour There the minde is restrained here incited Here it is a fault to Innocentiae imprimis fundamentum ponatur supra quod facilâ—us possit arduum culmen iustitiae erigere Hieron ibid. doe there not to haue done And therefore to the leading of a godly life it sufficeth not as many thinke to bee harmelesse and innocent vnlesse wee also bee diligent and constant in doing of all holy and iust actions but we must as hee addeth vpon the foundation of innocencie erect the building of righteousnesse Yea in truth a godly life more principally consisteth in doing then not doing in action rather then in forbearance And he no lesse displeaseth God and sinneth against his owne In quouis proposito in quouis gradu aequale peccatum est vel prohibita admittere vel iussa non facere ibid. soule who neglecteth the good which he requireth then he who committeth the euill which he forbiddeth The Idolater offendeth no more haynously in worshipping a false god then the Atheist that acknowledgeth no God nor the superstitious person who worshippeth him in a false maner then the prophane worldling who worshippeth him not at all He that hid his talent was cast into vtter darkenesse because he did not vse it to his masters aduantage as well as they that abuse and misspend it Diues was cast into hell for not feeding Lazarus as well as others that rob and oppresse the poore the foolish virgins were shut out who had not in their lampes the oyle of grace and the light of a godly life And they at Christs left hand shall at the day of Iudgement haue their portion with the deuill and his angels who did not feed the hungry and clothe the naked as well as they who spoile them of their food and rayment seeing there is but this difference betweene them that the one withholdeth their right which God hath allotted them the other taketh it away when they already haue it The one like the nurse withholdeth the brest from the hungry child entrusted to her care and keeping the other pulleth the teate out of his mouth when he hath taken hold of it Or if they differ at all as in some cases there is some difference there shall be onely this difference in their punishments that these innocent and harmelesse men who haue power to doe good and doe it not shall be damned in hell but not in so deepe a degree of condemnation as the other §. Sect. 2 That a godly life consisteth in euangelicall obedience both in forsaking that euill which God forbiddeth and in doing that good which he commandeth Vnto a godly life therefore it is required that wee hate and forsake all euill and that we imbrace and practise that which is good that is that we abhorre and renounce sinne in all kindes without exception and those most of all which whilest we liued in the state of infidelity we most loued and to which as yet our corrupt nature most inclineth seeing they are our greatest and most dangerous enemies like traytrous Rebels raising intestine warre within vs doe as much as in them lyeth expose vs to the malice of our open enemies the deuill and the world In which totall relinquishing of sinne we must bee constant in our resolutions and indeuours and not doe it by fits and flashes as wee shall see heereafter And with the like constancie we are to settle our selues in imbracing and practising all good duties whether they be hard or easie pleasant or displeasant profitable to our worldly estate or to our losse and hinderance Now because the Word and reuealed will of God is the rule and squire according to which we are to iudge of good and euill that being good which it commandeth and euill which it forbiddeth therefore a godly life consists in our conformitie obedience to Gods will reuealed in his Word or to all Gods Commandements contained both in the Law and Gospell For because we cannot performe obedience to the Law legally that is in that perfection which the Law requireth therefore a godly life is not as wee vnderstand it in this Treatise an absolute conformity vnto the Law though it bee most absolute when it is most conformable but when we conforme our selues and all our actions according to the rule of the Law after an Euangelicall manner that is desire resolue and indeuour to performe vnto it as perfect obedience as we can which because through our frailty and corruption it is defectiue and nothing imperfect can be acceptable vnto God therfore vnto such a godly life as may be pleasing vnto him there is required that to our obedience of the Law we adde our obedience to the Gospel which requireth a liuely faith in Christ whereby applying vnto our selues both him and all his benefits the imperfections of our obedience are couered with his perfect righteousnesse and our sins and corruptions washed away in his blood And also that we shew foorth the fruits of this faith in our vnfained repentance whereby we bewaile our sinnes past and resolue and indeuour to leaue and forsake them for the time to come lament the imperfection of our obedience and labour and striue after more perfection without which obedience to the Gospell our imperfect obedience to the Law will not be accepted of God nor intitle vs to this godly life which is pleasing in his sight §. Sect. 3 That we must in a godly life performe obedience to the Law after an Euangelicall manner Our obedience therefore to the Law is required seeing it is the rule of holinesse and righteousnesse according to which all our thoughts words and actions are to be conformed and our obedience to the Gospell to supply and amend what is imperfect and defectiue through our frailty and corruption and to make our workes straight in Gods sight when through ignorance or impotencie we haue swarued from our rule The Law must be obserued of all that will leade a godly life because as a Schoolemaster it teacheth vs what is good and what is euill what we must doe and what wee must leaue vndone The Gospel also with no lesse care because it sheweth vs how it is to be done and also ministreth courage and strength whereby we are inabled to performe our duties We must make the Law the Canon according to which wee must carry our selues in all our thoughts words and workes because so farre foorth onely as they are conformable vnto it they are holy and righteous but withall the Commandements of the Gospel requiring faith and repentance must be obeyed that what is
imperfect in vs may be made perfect through Christ and that our new obedience which cannot be accepted according to the Couenant of workes as comming from seruants may be acceptable according to the Couenant of grace as comming from sonnes whose desires and indeuours are pleasing to our heauenly Father who accepteth the will for the deed The Law prescribeth the way wherein all are to walke that will leade a godly life The Gospel as a faithfull companion incourageth vs to goe in this way and leading vs by the hand preserueth vs from falling and when through frailty wee are falne it lifteth vs vp againe §. Sect. 4 That in a godly life we must ioyne together the duties of piety righteousnesse and sobriety Now the duties of a godly life which the Law requireth respect either God or men both which are to be considered first generally as they are to be performed of euery Christian in the whole course of their liues and secondly as they are to be exercised in them euery day The duties which respect God are contained in the first Table and are all comprehended vnder the name of piety The duties which concerne men are comprehended in the second Table and are either the duties of righteousnesse and mercie which respect our neighbours or the duties of temperance and sobriety belonging to our owne persons All which must goe together and may in no wise be seuered the one from the other For piety is the roote of righteousnesse and sobriety and these the fruits and signes of piety and neither of both are accepted of God but when they goe together seeing piety without righteousnesse is like a foundation without a building and righteousnesse without piety is like a building without a foundation that as a fire without light this like the fooles fire a light without heate that alone at the best makes but hypocrites this without that no better then proud Iusticiaries and ciuill worldlings And hereof it is that the holy Ghost in the Scriptures ioyneth them altogether requiring no lesse the one then the other So he saith that those who are the redeemed of the Lord shall worship him in holinesse and righteousnesse before Luk. 1. 74 75. him all the dayes of their liues that we must pray for Kings and all that 1. Tim. 2. 2. 6. 11. Eph. 4. 24. are in authority that we may leade a quiet and peaceable life vnder their gouernment in all godlinesse and honestie That our spirituall renewing according to Gods image ought to be both in righteousnesse and true holinesse That a Bishop ought to be a louer of hospitality and a louer of good men sober iust Tit. 1. 8. 2. 12. holy and temperate that the grace of God which bringeth saluation appearing hath taught vs to deny vngodlinesse and worldly lusts and to liue soberly righteously and godly in this present world And that they who will make their calling and election sure must not imbrace loose and single vertues nor performe 2. Pet. 1. ad 10. scattered duties but linke and chaine them one with another For they are such twinnes as liue and die together and the soule life and breath of Christianity which may bee distinguished in doctrine and discourse but not derided in our practice and conuersation §. Sect. 5 Of piety comprising in it all duties of Gods seruice The first and maine duties required vnto a godly life are all comprehended vnder the name of piety required in the first Table Which is Pietas quid aliud est quam Deum pura mente colere quae alio nomine latria nuncupatur Ad fratres in Eremo Serm 24. Primò amare Deum gratis haec est pietas c. Aug. de Temp. Serm. 234. Mat. 4. 10. Deu. 6. 13. 10. 20. nothing else but that true Religion whereby we worship the onely true God according to his will reuealed vnto vs. So Augustine What is piety but to serue God with a pure minde which is otherwise called worship And againe this is piety to loue God freely and absolutely and out of him to expect no reward but what is expected from him For he is the chiefe Goodnesse and what thing of worth can he aske of God to whom God seemeth of little worth So that piety consisteth in Gods true seruice and in the performance of those holy duties of his worship which he requireth in the first Table of which piety is the summe according to that of our Sauiour repeated out of the Law Thou shalt worship the Lord thy God him only shalt thou serue The which is sometime signified by the feare of God a part of diuine worship being put for the whole Thou shalt feare the Lord thy God and serue him and shalt sweare by his Name And sometime by the loue of God which is put for all worship because all holy seruice and true obedience doth flow from it So Moses in his repetition of the Law makes this the sum of all Thou shalt loue the Lord thy God with all thine heart with Deut. 6. 5. all thy soule and with all thy might And our Sauiour Christ telleth the Lawyer that this is the great Commandement which comprehendeth in it the whole first Table Thou shalt loue the Lord thy God with all thine heart Mat. 22. 37. and with all thy soule and with all thy minde Where hee sheweth both the obiect of true worship which is the Lord our God onely and the speciall and principall act of it which is loue from which as a fountaine all other parts like streames doe spring and flow and also the subiect of this duty which is the whole man For by the heart is vnderstood all the affections desires and inclinations by the soule the will purpose and resolution by the minde the reason vnderstanding discourse and memory and by the might or strength which Saint Luke also addeth all the faculties of the soule and parts of the body with all their functions actions and Luk. 10. 27. operations both internall and externall So that the whole man must be consecrated vnto the seruice and worship of God by all those who imbrace piety and desire so to performe the duties of a godly life as they may be acceptable and pleasing in the sight of God The which as it is required by him so there is none but he who can inable vs in any measure to performe it seeing it is not in our owne power but his free gift and the worke of his holy Spirit which is bestowed vpon whom and when hee will for it is God onely who by his diuine power giueth vs all things which pertaine to life and godlinesse as the Apostle Peter speaketh and therefore 2. Pet. 1. 3. when he requireth it of vs we must returne vnto him againe and intreate him by earnest and feruent prayer that he will inable vs to performe that which hee requireth according to that of Augustine Giue what
withhold from them that walke vprightly And the Apostle Peter testifieth that God according to his diuine power hath giuen vnto vs that is all the faithfull who serue him in holinesse and righteousnesse all things that pertaine vnto life and godlinesse through the knowledge of him who hath called vs to glory and vertue whereby are giuen vnto vs exceeding great and precious promises c. Now these blessings and benefits which God hath promised as the gracious rewards of a godly conuersation are either temporall and of this life or eternall and of the life to come Those of this life are either corporall concerning the body and outward estate or spirituall respecting chiefly the good of the soule by inriching it with all sanctifying and sauing graces The benefits of the former kinde are promised to all those who serue the Lord and carefully obserue all his Commandements although not absolutely but conditionally so farre foorth as the corporall blessings will best stand with Gods glory and our spirituall and eternall good Thus the Lord promiseth in the Law that hee will giue vnto those who obserue and keepe it all the Deut. 28. blessings of this life respecting either their persons or states As that hee will blesse them in themselues and also in their children and posterity Leuit. 26. that he will giue them health of body and a long life and good dayes Psal 34. 12. prosperity and plenty of all good things strength of body and gifts of the minde as wisedome fortitude and the rest that he will blesse them in the field and in the house at home in the city and abroad by giuing them victory ouer all their enemies and causing them to be had in honour and high esteeme amongst all the nations which dwelt about them All which his gifts are vnto those that feare God double blessings because he not onely giueth the things themselues but also the right vse of them whereby they become truely profitable Secondly because he maketh his gifts sufficient in what proportion soeuer they are for their preseruation and comfort and by giuing contentment with them causeth them to satisfie their desires whereas worldly men are insatiable like the graue and hell which neuer say Enough Thirdly because hee doth measure out vnto them such a proportion of worldly blessings as is most fit for their spirituall estate that they may bee more mindfull of him and haue their faith hope affiance humility and other sauing graces exercised and increased and doth not suffer them to abound in such superfluous excesse as would bee rather an heauy burthen vnto them then a benefit a meanes to quench his graces in them and to distract them in all religious duties a snare to intangle them in worldly cares and to withdraw their hearts from him and to fasten them vpon the world an occasion to make them forget him and like pampered horses to kicke against him that feedeth them to weaken their affiance and to make them trust in themselues and their owne prouisions to puffe them vp in pride towards him and insolencie towards their neighbours as though they excelled them as much in true worth as they exceed them in worldly wealth The which is a singular benefit to the faithfull that seeing they cannot through naturall corruption measure their appetite the Lord like a carefull and skilfull Physician should stint and diet them letting them haue so much not as they desire but as they are well able to disgest seeing a greater quantity would but surcharge their stomakes and cause a surfet turning all the superfluity into crudities and the hurtfull humours of vice and sinne as pride couetousnesse loue of the world and such like which would much hazzard and impaire their spirituall health And thus the Lord promiseth corporall blessings vnto them that serue him not simply and absolutely but so as they may be truly beneficiall not because he would haue them so mercenary as to serue him chiefly for worldly wages as the deuill charged Iob for hee respecteth onely that filiall obedience which ariseth out of a Iob 1. 9. liuely faith and vnfained loue but seeing we are so sensuall that we haue things present in great esteeme and neglect future blessings much more precious and permanent therefore the Lord graciously condescending vnto our weakenesse and infirmities doth also promise and giue vnto vs corporall benefits as it were temporary wages that receiuing besides our future hopes this present pay we might the rather be incouraged to performe vnto him diligent seruice Thus the Lord perswadeth vs not to forget his Law but to apply our hearts to keepe his Commandements because Pro. 3. 2. length of dayes long life and peace they shall adde vnto vs. Thus wisedome mooueth all to imbrace her not onely for her spirituall excellencies but Pro. 8. 18. also because riches and honour are with her and those which seldome meete Iob 22. 24 25. durable riches and righteousnesse vnlesse these promises are rather to bee taken in a spirituall sense And our Sauiour Christ perswadeth vs to forsake the world and our selues by this argument because no man that leaueth Mar. 10. 29 30. house or brethren or sisters c. for his sake and the Gospels but they shall receiue an hundred fold now in this time houses and brethren and sisters c. and in the world to come eternall life The Apostle also vseth this reason to perswade vnto Christian beneficence not only because they should reape a plentifull haruest of their seed so sowne in heauen but also because God 2. Cor. 9. 6 8. was able to returne vnto them such sufficient plenty of temporall blessings that they might still abound vnto euery good worke So that Gods earthly and corporall benefits which he hath promised to those that serue him may serue as strong though not the strongest reasons to make vs diligent in all Christian duties For howsoeuer carnall and worldly men are to be condemned who stand most affected to temporary rewards enquiring who will shew them any good and what profit there is in seruing the Almighty Mal. 3. 14. when any man perswadeth them vnto it yet Gods owne children though they are chiefly to regard spirituall grace and heauenly glory may haue in performance of their duty some respect to earthly benefits and incourage themselues in Gods seruice in hope to receiue such a proportion of them as will stand with their spirituall good and eternall saluation to which end God hath promised them §. Sect. 3 That by a godly life Gods sauing graces are much increased in vs. The second sort of the benefits of this life are Gods spirituall graces all which are much increased by a godly life And first heereby our faith is much confirmed and increased by our frequent performing the duties of holinesse and righteousnesse For as often Acts doe confirme and increase an habit and both our bodily strength and all faculties of