vs. §. Sect. 4 That the Spirit of God is the Author of spirituall life 1. And if we thus gaine his company and giue him friendly intertainement when he dwelleth in vs possessing our vessels in sanctification and honour Thes 4. 3. Eph. 4. 30. 1. Thes 5. 19. that they may be fit Temples for this pure Maiestie and not vexing and grieuing this holy Ghest by quenching those good motions which he suggesteth vnto vs then will not he be idle in vs but will direct and guide vs in all our wayes and inable and strengthen vs vnto all Christian duties of holinesse and righteousnesse nor come alone to dwell in vs but accompanied with the sweet society of all sanctifying and sauing graces And first of all he will quicken vs in the life of grace who were before dead in trespasses and sinnes and giue vnto vs spirituall motion in all holy actions Eph. 2. 1. the which though at first it be but weake and scarcely to be discerned like a child newly quickned in the wombe yet shall it increase by degrees vntill we be strengthened for the spirituall birth and grow vp from age to age and from strength to strength vnto a perfect man and vnto the Eph. 4. 13. measure of the stature of the fulnesse of Christ of which life the Spirit of God is the principall Author according to that of the Apostle If the Spirit of Rom. 8. 11. him that raised vp Iesus from the dead dwell in you he that raised vp Christ from the dead shall also quicken your mortall body by his Spirit that dwelleth in you without the which we cannot once mooue in the wayes of godlinesse nor after that we haue begun proceede or grow vp vnto any perfection And therefore when we finde our selues dead and dull vnto all good actions we are earnestly to pray with Dauid that God will reuiue and quicken vs Ps 119. 25 107. by his grace and holy Spirit that we may become actiue and able to performe the duties of a Christian and holy life §. Sect. 5 That the Spirit inlighteneth vs in the wayes of godlinesse Secondly hauing giuen vnto vs this life of grace hee will in the next place indue vs with spirituall light and illuminate the blinde eyes of our mindes that we may vnderstand the will and wayes of God reuealed in his Word and attaine vnto such a measure of sauing knowledge as may be sufficient to direct vs in all our thoughts words and actions And this is that voyce of the Spirit which in our conuersion vnto God secretly whispereth in the eare of our minds as it were behind vs saying This is the way walke yee in it when ye turne to the right hand and when yee turne to Esa 30. 20. the left This is that day-spring which the Sunne of righteousnesse with his arising hath caused to appeare and visit vs to giue light vnto vs who sate Luk. 1. 78 79. in darkenesse and in the shaddow of death and to guide our feete into the way of peace This is that Comforter which our Sauiour promised to send after his resurrection who should leade his Disciples and with them all the faithfull into all truth This is that grace of God which hath appeared teaching Iohn 16. 13. Tit. 2. 11 12. vs to deny vngodlinesse and worldly lusts and to liue soberly righteously and godly in this present world This is that holy oyntment and precious eye-salue which openeth and illighteneth the blinde eyes of our minds that we may know all things appertaining to our saluation so as we need no Tutor to teach vs any other doctrine but as the same anoynting hath 1. Ioh. 2. 20 27. taught vs of all things Whereof he is called the Spirit of truth not onely because he is most true and Truth it selfe but also teacheth and guideth vs in the wayes of truth And the spirit of illumination and wisedome not onely Ioh 14. 17 15. 26. because there is in him a measure without measure of light and knowledge but also illighteneth our minds darkened with ignorance and maketh vs who were only wise vnto euill wise vnto good and to the eternall Ier. 4. 22. saluation of our owne soules And vnlesse we be thus illightened by the Spirit of God and haue the way of saluation reuealed vnto vs it remaineth an hidden mysterie of which we are not capeable in our naturall vnderstanding for as the Apostle teacheth vs The naturall man vnderstandeth Eph. 3 3 5. not the things of the Spirit of God for they are foolishnesse vnto him neither can 1. Cor. 2. 14. he know them because they are spiritually discerned and the things of God knoweth no man but the Spirit of God and they vnto whom by the Spirit they are reuealed Vers 10. 11. Vnlesse this light shine in our hearts we remaine in more then an Aegyptian darkenesse sitting still in errour and sinne and not being able to mooue in the actions of holinesse and righteousnesse neither is it possible that we should walke in the wayes of God vntill by the light of his Spirit they be reuealed vnto vs. Finally we must first know the will of God before wee can doe it and so attaine vnto euerlasting blessednesse And Ioh. 13. 17. therefore in the next place if we would leade this godly life we must desire to be inlightened by Gods Spirit in the knowledge of his will and to haue the light of spirituall wisedome added to the life of grace that knowing it in our vnderstandings we may yeeld obedience vnto it in our liues and conuersations praying to this purpose without ceasing for our selues as the Apostle for the Ephesians That the God of our Lord Iesus Christ the Eph. 1. 17 18. Father of Glory would giue vnto vs the spirit of wisedome and reuelation in the knowledge of him the eyes of our vnderstanding being inlightened that we may know what is the hope of his calling and what the riches of the glory of his inheritance in the Saints c. §. Sect. 6 That we must bee ingrafted into Christ before wee can leade a godly life The second maine thing required in those who are to leade a godly life is that they be ingrafted into Iesus Christ by vertue of which vnion he becomming their head and they his members they haue communion with him and are made partakers of the vertue of his death and resurrection Rom. 6. 12. whereby their sinnes are mortified and crucified so as they can no longer raigne in their mortall bodies and they quickned vnto holinesse and newnesse of life and so inabled to bring foorth the fruits of obedience in the whole course of their conuersation For we are naturally dead and buried in the graue of sinne and not able to stirre or mooue in the actions of godlinesse but no sooner are we ioyned to him and touch his body crucified by the hand of faith
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
abroad Rom. 5. 5. in our hearts by the holy Ghost as the Apostle testifieth §. Sect. 4 Of the meanes and manner of working charity in vs. The meanes and manner of working this grace in vs is first by perswading vs that God in Christ loueth vs and will giue vnto vs the remission of our sinnes his grace heere and glory heereafter with the liuely heate of which loue our hearts are inflamed with feruent loue towards God againe from which springeth an holy affection towards our selues who are thus beloued of God members of Christ and Temples of the holy Ghost whereby we seeke the fruition of our chiefe goodnesse and consequently of our owne saluation and eternall happinesse which whilest we were destitute of the loue of God and were poysoned with hatred of God and carnall selfe-loue we neglected and contemned And from hence also ariseth the like affection towards our neighbours whom vvee loue for Gods sake not onely as Gods creatures and bearing his image but also in obedience vnto his Commandement So that it is impossible to loue either our selues or our neighbours as wee ought and for our owne and their good vnlesse wee loue God in Christ Iesus first and chiefly from whose sincere loue the other springeth and floweth But when we sincerely loue God and so yeeld our obedience vnto the first Table our loue towards our selues and our neighbours which is the summe of the second Table will necessarily and inseparably follovv For as our loue tovvards God is exercized immediately in religious vertues and holy duties of piety vvhich vve performe in his seruice so mediately by performing in obedience to his Commandements the duties of a true and Christian loue towards our selues and our neighbours For when our little goodnesse bounded in narrow limits will not reach vnto God for the manifestation of our loue towards him wee extend it as farre as wee are able and doe what good we can our of a holy and sanctified affection to our selues and our neighbours to shew our loue towards God in yeelding obedience vnto his Commandements As we see in the example of Dauid who being rauished with the apprehension of Gods loue and desiring to shew his loue towards him againe could no otherwise doe it then by taking Psal 116. 13. the cup of saluation and praising the name of the Lord and by causing his goodnesse to extend to Gods poore Saints that are in the earth and to the excellent Psal 16. 2 3. which in respect of its smalnesse and Gods all-sufficiency could in no sort reach vnto him Where by the way we may note that if wee loue Act. 17. 25. our selues and our neighbours out of our loue towards God and in obedience vnto his Commandements performing these duties of the second Table in and for him then doe wee when wee doe most good to our neighbours and our selues shew most loue towards God and performe vnto him such acceptable seruice as he requireth of vs and will richly reward in this life and the life to come For he hath sworne that all those Luk. 1. 74 75. whom he hath redeemed shall serue him as well in righteousnesse as in holinesse all the dayes of their liues And his grace appearing hath taught vs to deny not onely all vngodlinesse but also all worldly lusts and to liue as Tit. 2. 12. well soberly and righteously as godly and religiously in this present world §. Sect. 5 What charity is and the properties of it But let vs come to speake of this dutie of charity as in our Sauiour Christs words it is propounded vnto vs out of the Law of God Thou shalt Mat. 19. 19. 22. 39. Leuit. 19. 18. loue thy neighbour as thy selfe Wherein we are to consider two things the dutie commanded and the manner of doing it In the duty wee are to consider the act of louing and the obiect of our loue which is our neighbours and our selues the first plainly expressed the other necessarily implyed in the manner when as we are commanded to loue them as we loue our selues The duty of loue containeth in it First an affection or motion of the heart wherewith we are affected and inclined towards that we loue Secondly an earnest and longing desire that we may inioy it by being as it were vnited vnto it Thirdly ioy and delight in the fruition of it and a contentation whereby we rest according to the measure of our loue and fruition satisfied with it The properties of it are principally two the first that it be sincere and vnfained So the Apostle requireth that our loue be without dissimulation and vnfained and the Apostle Iohn disswadeth Rom. 12. 9. vs from lip-loue which is onely in profession but fruitlesse and 2 Cor. 6. 6. 1. Ioh. 3. 18. vneffectuall in action Little children saith he let vs not loue in word neither in tongue but in deed and in truth The other that it be feruent and effectuall according to that of the Apostle Aboue all things haue feruent charity among your selues And this is that sincere and feruent loue which is so much and often commended and commanded in the Scriptures So our Sauiour Christ This is my commandement that ye loue one another as I haue Ioh. 15. 12. loued you And againe A new commandement I giue vnto you that yee loue Ioh 13. 34. 1. Ioh. 3. 23. one another as I haue loued you that yee also loue one another The Apostle likewise Walke in loue as Christ also hath loued vs and hath giuen himselfe Eph. 5. 2. for vs c. §. Sect. 6 Of the obiect of charity which is our neighbours The obiect of this loue plainely expressed is our neighbours whereby we are not with the Pharises to vnderstand our friends onely nor according Mat. 5. 43. to the vulgar vse of the word those that dwell neere vnto vs alone but all men without exception who are of the same nature with vs consisting of a reasonable soule and body whether they bee strangers or acquaintance friends or enemies vnto vs. For all men are of the same flesh Act. 17. 26. and created according to the same Image of God and also our brethren as they haue all alike descended from the same first parents And this is implyed in the Law where that Commandement which is giuen for the helping of our enemies Oxe or Asse being repeated in another place is Ex. 23. 4 5. com Deut. 22. 1 2 3. Esa 58. rendred thy brothers Oxe or Asse And the Prophet Esay maketh it a worke of mercy to couer the naked without any exception of stranger or enemy because hee is of our owne flesh But our Sauiour plainely presseth this duty both by precept But I say vnto you loue your enemies Mat. 5. 44. blesse them that curse you doe good to them that hate you and pray for them that despitefully vse you and persecute you propounding the
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
little leauen will sowre the whole lumpe or a little Coloquintida will imbitter and poyson all our seeming vertues and obedience They will on all occasions open the doore of our hearts and let in all manner of wickednesse as pledges and hostages giuen to Satan to warrant his re-entry when he pleaseth §. Sect. 2 That we must performe obedience to both Tables ioyntly and to the Gospell as well as the Law Which dangers if we would auoyd wee must resolue to yeeld obedience to all and euery part of Gods will reuealed either in the Law or Luk. 1. 74. the Gospell In respect of the Law we must obserue both Tables and performe all duties of piety righteousnesse and sobriety which God hath commanded in them And if wee would approue our selues to bee in the number of those who are the Lords redeemed wee must resolue to worship him both in holinesse and righteousnesse If wee would be reckoned among those good scholers vnto whom the grace of God hath appeared that bringeth saluation we must approue our selues to bee so by learning that whole lesson which he teacheth which is to deny vngodlines and worldly Tit. 2. 12. lusts and to liue soberly righteously and godly in this present world And if we would be accepted of God we must not onely religiously feare him but Act. 10. 35. also worke righteousnesse as the Apostle Peter speaketh For if wee seeme to make conscience of the first Table and neglect the second our obedience will make vs no better then glorious Hypocrites or if wee will obserue the duties of the second and not regard the first wee shall bee no better then ciuill worldlings and honest Infidels Againe wee must obserue this vniuersall obedience as in respect of the parts of the Law and duties of both Tables so also of the degrees desiring to keepe with all care and good conscience the small Commandements as well as the greater not thinking any duty so small that we may wittingly and willingly neglect it nor any sinne so slight and veniall that wee may commit it For small neglects will make way for greater and lesser sins being wilfully entertained will open the doore of our hearts to let in greater It is true that there ought to be a proportion obserued and as duties are of greatest excellency and necessity so they must haue priority and precedency and as sinnes are more hainous and grieuous so they must be resisted and forsaken with greatest zeale and indeuour But yet true and sincere obedience dispenceth with no degree of sinne or the neglect of the least duties in their due place and time and though it respecteth chiefly the waighty things of the Law yet it doth not voluntarily omit the least duties Though it chiefly abhorreth whoredome sacriledge and periury yet it yeeldeth not to wanton dalliance petty thefts and idle oathes And thus also if our obedience be sound and sincere then haue we also respect to the Commandements of the Gospell as well as the Law and in them make like conscience of the one as well as of the other desiring and indeuoring with no lesse care to repent vnfainedly of our sinnes then to beleeue in Christ and apply the promises of grace and saluation and no lesse striuing to be freed from sinne in respect of the corruption by vertue of Christs death and to rise againe vnto newnesse of life by the power of his Resurrection then to be deliuered from the gilt and punishment of it and to rise at the latter Day vnto glory and happinesse For if wee diuide these we shall doe neither aright If wee beleeue onely and doe not repent we are but carnall Gospellers and presumptuous worldlings and if our sorrow for sinne be neuer so great yet if we haue not faith in Christ this griefe is to be grieued for seeing it is the fore-runner of despaire and 2. Cor. 7. 10. a worldly sorrow which bringeth death So that though wee should bewaile our sinnes neuer so much and euen melt and be wholly resolued into teares yet should we perish in our infidelity seeing it is not our teares but the precious blood of Christ applyed by faith which purgeth and purifieth our soules and bodies from the guilt and punishment of our sinnes §. Sect. 3 Reasons perswading to vniuersall obedience 1. Because God requireth it The reasons which may moue vs to yeeld this vniuersall obedience to the whole reuealed will of God are diuers first because God commandeth Deut. 11. 32. it Neither doth he require that wee should keepe his Law in some things and breake it in others or in most things and neglect it in some few seeing no Prince will accept from his subiect such obedience but all and euery of his Commandements without exception Hee bindeth vs strictly to obserue all his Statutes and Iudgements which hee setteth before vs that whatsoeuer he commandeth vs we obserue to doe it neither adding thereto and 12 32. and 32. 46. and 28. 14. nor diminishing from it that we set our hearts to obey all the Words of his Law turning not therefrom to the right hand nor to the left So our Sauiour Christ inioyneth his Disciples to preach vnto all nations teaching them to obserue all Math. 28. 20. things whatsoeuer he commanded The which the Apostle obserued in his owne practice keeping in all things a good conscience before God and liuing Heb. 13. 18. honestly before men And vnto this totall obedience to all Gods Law doth he restraine all his promises If saith he thou wilt hearken diligently vnto Deut. 28. 1. the voyce of the Lord thy God to obserue and to doe all his Commandements then I will aduance thee and all my blessings shall come vpon thee c. Whereas that which is but in part can expect no reward but rather deserued punishment For as it is in this case betweene the Prince and his subiect so also betweene God and vs. Though a man obserue the whole Law of his Soueraigne and committeth onely one hainous and capitall crime his obedience is not rewarded seeing therein hee doth but his duty but for his offence he is iustly punished §. Sect. 4 That our obedience cannot be sincere vnlesse it bee vniuersall Secondly if our obedience be not vniuersall to the whole will of God it cannot be sincere and vpright for if in the integrity of our hearts wee yeelded obedience to any of Gods Commandements out of our loue towards him and because he requireth our obedience vnto them then would we vpon the same ground and reason obey all the rest seeing hee is the Authour of all alike and by the same diuine authority bindeth vs to one as well as to another And vpon this reason the Apostle Iames doubteth not to affirme that he who breaketh any one Commandement is guilty of Iam. 2. 10 11. all though he keepeth all the rest for he that said Doe not commit adultery said also Doe not
vnto vncleannesse but vnto holinesse that the grace of 1. Thes 4. 7. Tit. 2. 11 12. God which bringeth saluation appearing or shining vnto vs in the ministery of the Gospell teacheth vs to deny vngodlinesse and worldly lusts and to liue soberly righteously and godly in this present world which lesson if we learne not we had been better to haue sate still in darknesse seeing our knowledge will but aggrauate our sinne and increase our condemnation according to that of the Apostle To him that knoweth to doe good and doth it not to him it is sinne and that of our Sauiour The seruant that knoweth his Ioh. 9. 31. Jam. 4. 17. Luk. 12. 47. Masters will and doth it not shall be beaten with many stripes Finally our Sauiour telleth vs that if we be grafted in him we must bring forth fruit seeing euery branch that beareth not fruit he taketh away and casteth forth as a branch that is dead and withered and men gather them and cast them into the Ioh. 15. 2 6. fire and they are burned And therefore if wee would haue any assurance that we are effectually called that Christ is ours and we his and that being vnited vnto him as liuely members of his body we haue right vnto him and all his benefits let vs as the Apostle exhorteth walke worthy the vocation Ephes 4. 1. 2. Pet. 1. 10. wherewith we are called and as the Apostle Peter perswadeth Let vs make our Calling and Election sure by adding one vertue vnto another and bringing forth the fruits of them all in a godly and Christian life §. Sect. 2 The second reason taken from our Iustification and the fruits which follow it Finally the benefit of our Iustification with all the fruits that doe follow it are so many strong motiues to incite vs vnto the duties of a godly life for God in our Iustification of his free grace imputing vnto vs the death and obedience of Iesus Christ hath forgiuen vs all our sinnes and pronounced vs iust and righteous in his righteousnesse By which inestimable benefit he hath bound vs to serue and glorifie him in all holy duties who hath done so great things for vs. For seeing there is no euill like the euill of sinne no tyranny and bondage alike miserable therefore when God of his free grace hath freed vs from it wee must with all care flee sinne and take heed that wee doe not againe come into this thraldome And seeing he hath forgiuen vs so great a debt let this make vs Luk. 7. 47. loue him much and expresse our loue by seruing and pleasing him in the duties of holinesse and righteousnesse The which vse the Apostle maketh of this benefit namely that being dead vnto sinne that is freed from Rom. 6. 10 12 18. the power and tyranny of it and aliue vnto God we should not let sinne any longer raigne in our mortall bodies that we should obey it in the lusts thereof but that we should yeeld our selues vnto God as those that are aliue from the dead and our members as instruments of righteousnesse vnto God and that being made free from sinne we should become the seruants of righteousnesse Which if we doe not we can haue no assurance that wee are redeemed by Christ and iustified seeing the same vertue and power of Christs death and Resurrection which taketh away the guilt and punishment of our sinnes in Ephes 5. 25 26. 1. Pet. 2. 24. our Iustification is as effectuall to sanctifie vs in the killing and crucifying of our corruptions and our spirituall quickening to holinesse and newnesse of life in our sanctification and as well did there issue out of his pierced side the water of ablution to cleanse vs from the pollution of sinne as the blood of Redemption to free vs from the guilt and punishment The fruits also which follow our Iustification doe effectually perswade vs to serue God in all the duties of a godly life For seeing wee are reconciled vnto God by the death of Christ our care must bee to walke in such a course as may preserue vs in his loue for Christ hath as the Apostle speaketh reconciled vs in the body of his flesh through death to present Col. 1. 21 22. vs holy vnblameable and vnreprooueable in his sight We haue receiued the Spirit of Adoption crying in our hearts Abba Father that it may be also Rom. 8. 15. in vs the Spirit of Sanctification and inable vs to please God in al things as it beseemeth his children And in whomsoeuer this Spirit is them it regenerateth raising them from the death of sinne to the life of righteousnesse Ephes 3. 12. So our free accesse to the Throne of grace should make vs take heed of sinne which will be as a wall of separation betweene God and vs and to liue in such holinesse of life as may still preserue our confidence in making our suits knowne vnto God The loue of God shed abroad in Rom. 5. 5. our hearts by the holy Ghost will inflame them with loue towards him and make vs carefull to approue it by liuing according to his will The peace of God following our Iustification by faith and passing all vnderstanding Rom. 5. 1. must make vs diligent in shunning those things which might disturbe it and imbracing and practising such vertues and holy duties as will preserue it Our spirituall ioy and reioycing in God will make vs auoyd all knowne sinnes which would interrupt our ioy and turne it into Rom. 5. 3. sorrow and to please the Lord in all things that his face and fauour may make vs still glad Our hope of heauenly happinesse will also much incourage vs in the worke of our sanctification for as many as haue this 1. Ioh. 3. 2 3. hope that they shall be like Christ in glory purge themselues as he also is pure as the Apostle teacheth vs. In a word there is no benefit accompanying grace and saluation which may not serue as an effectuall reason to moue vs to the practice of all holy duties both out of thankefulnesse towards God for such inestimable gifts and for the better assuring our selues that we haue receiued them seeing God hauing giuen them all vnto vs for this end we haue no reason to perswade our selues that wee haue any interest in them vnlesse they further vs to it and stirre vs vp in some measure to glorifie God in all the duties of an holy life And therefore if wee haue any loue towards God wrought in vs by so many rich mercies or any true loue towards our selues which is chiefely shewed in seeking the assurance of such inestimable benefits let vs aboue all things labour and indeuour to serue and pleased God by bringing forth the fruits of holinesse and righteousnesse in the whole course of our liues and conuersations CAP. XXXIX Other motiues arising from those duties which we owe vnto God and our neighbours §.
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
to come earnest-pennies of euerlasting ioy and happinesse Nor doth this holy Spirit giue vs these graces in the first and least degrees onely but doth dayly nourish and increase them in vs from one degree to another till from infancy to child-hood and from thence to youth wee Psal 92. 14 15. doe at last grow vp vnto a perfect age in Christ bringing forth most Eph. 4. 13. fruit in our latter end For being assisted and comforted by the Spirit wee ouercome all difficulties and those duties which at the first seemed hard and almost impossible become familiar and pleasant that yoke of Christ which at first galled vs doth not hurt Matth. 11. 29. vs at all when we are anoynted with this oyle and his burthen which seemed intolerable hauing this Companion to helpe and assist vs becommeth light and easie yea sweet and delightfull And so on the other side when wee submit our selues to be guided and gouerned by the Spirit in the duties of a godly life and doe not grieue it by quenching the good motions which it suggesteth vnto vs we cause the good Spirit of God to take pleasure in his habitation and to delight in vs to doe vs good multiplying and increasing his graces in vs of which we haue brought forth such good fruits and redoubling our talents when as we haue rightly vsed them to our Masters aduantage according to that of our Sauiour To him that hath shall be giuen and he Matth. 25. 29. Luk. 8. 18. shall haue aboundance and from him that hath not shall be taken euen that which he seemeth to haue CAP. XLIIII Other singular priuiledges wherewith God in this life crowneth the godly which are the fruits and effects of his holy Spirit §. Sect. 1 That God sealeth vnto the godly the assurance of their adoption THe fifth priuiledge peculiar to the godly is the fruits and effects of the Spirit the first and chiefe whereof is this that the Spirit witnesseth and sealeth in their hearts and consciences the assurance of their adoption whereby of the children of wrath and firebands of hell they become the children of God and coheires with Iesus Christ of their heauenly Inheritance For as many Rom. 8. 14 15 16. as are led by the Spirit they are the sonnes of God For ye haue not saith the Apostle receiued the spirit of bondage againe to feare but yee haue receiued the Spirit of adoption whereby wee cry Abba Father The Spirit it selfe beareth witnesse with our spirit that wee are the children of God And if children then heires heires of God and ioynt-heires with Christ And againe Because yee are sonnes God hath sent forth the Spirit of his Sonne into Gal. 4. 6. your hearts crying Abba Father So the Euangelist Iohn saith that as many as receiued Christ to them he gaue this priuiledge to become the sonnes of God Ioh. 1. 12. euen to them that beleeue on his name So that whosoeuer lay hold vpon Christ by a true and liuely faith and bring forth the fruits thereof in holinesse and newnesse of life thereby approuing themselues to be such as are led by the Spirit they haue this high and honourable priuiledge that they are the sonnes of God and coheires with Christ in his Kingdome of glory The which should be a most effectuall regument to perswade vs to flee all maner of sin that we may not grieue the holy Spirit of God whereby we are sealed vnto the day of Redemption and to Eph. 4. 30. leade a godly Christian life that wee may walke worthy this high calling approue our selues to be Gods children by resembling our 1. Cor. 9. 25. heauenly Father in holinesse and righteousnesse For if wee would thinke no paines too much in the seruice of an earthly King if thereby wee could be assured that he would adopt vs for his sonnes yea make vs heires apparant to his Crowne and Kingdome though corruptible and momentany how diligent should wee be in seruing and pleasing God who hath of his free grace assured all those that feare and serue him that they shall be his adopted sonnes and heires of his incorruptible and glorious Kingdome which shall haue no end seeing this Crowne bringeth no care with it but all security and such surpassing ioy and glory as neither the eye hath seene the eare heard nor the 1. Cor. 2. 9. heart of man can possibly conceiue §. Sect. 2 The second speciall priuiledge is spirituall illumination The second speciall priuiledge and fruit of the Spirit peculiar to the godly is that he openeth their eyes blinded with naturall ignorance Psal 119. 18. Matth. 11. 25. 1. Cor. 2. 14. so as they see the wonderfull things of Gods Law and inlighteneth their darke mindes with supernaturall spirituall and heauenly Wisdome and prudence so as they not onely conceiue of the high and hidden mysteries of Gods Kingdome which the wisest of the world that are not thus illuminated are not capable of but also in a sauing manner are able to bring all they know to vse for their spirituall direction in all the waies of godlinesse which will bring them to heauenly happinesse For it is the oyle of the Spirit wherewith our eyes being anointed doe see and know all things It is this comfortable 1. Ioh. 2. 20 27. Ioh. 14. 26. Schoole-master that teacheth vs all things as our Sauiour speaketh without whose instruction wee remaine ignorant of Gods will For as no man knoweth the things of a man saue the spirit of man which is in him 1. Cor. 2. 10 11. euen so the things of God knoweth no man but the Spirit of God And whatsoeuer God maketh knowne vnto vs of his secret counsels he reueyleth it vnto vs by his Spirit for the Spirit searcheth all things yea the deepe things Apoc. 3. 18. of God He is that spirituall eye-salue wherewith Christ anoynteth our eyes that wee may see It is he which by his secret whisperings as it were a voyce behinde vs teacheth vs the way of saluation saying Esa 31. 21. This is the way walke yee in it But yet this voyce is not heard of all but the faithfull onely whose eares God hath opened This heauenly Light shineth not to all in all places but onely in Goshen to the true Israel of God all others still remayning in a more then Egyptian darkenesse and to whomsoeuer it appeareth it teacheth them to denie Tit. 2. 11 12. vngodlinesse and worldly lusts to liue soberly and righteously and godly in this present world This spirituall and diuine Schoole-master teacheth not all men but those that truely feare God according to that of the Psalmist The meeke will he guide in iudgement and the meeke will he teach Psal 25. 12. his way And againe What man is he that feareth the Lord him shall he teach in the way that he shall chuse And to such alone who medirate in Psal 117. 99
that wee fit our burthen to our strength so as we may be able to performe them in sincerity and truth yea with cheerfulnesse and delight and not oppresse our selues with an vnsupportable waight by taking vpon vs more then we are able to beare In which respect many offend especially young professours who being children in Christ and indued but with a small measure of the gifts and graces of Gods Spirit doe seeke to match and exceed those who are come to a ripe age and to a great measure of perfection in all outward duties of Religion and a godly life As for example because these being indued with a great measure of knowledge and grace besides excellent gifts of nature and both much helped and perfected with long practice and experience are able according to all occasions to conceiue prayers and to continue in them with perseuerance powring foorth their soules with great freedome and liberty of speech and spirit words comming at will and not being any stop in inuenting of them vnto their deuotion and feruency of affection but like streames from the fountaine flow freely and kindly from them therefore they also wanting knowledge and the spirit of supplication in any good measure doe notwithstanding tye themselues to the same taske and not onely contemning all formes impose a necessity vpon thēselues of conceiuing all their prayers vpon the sudden but also of continuing and holding out as long a time in this exercise as those that haue been longest practised in it Vpon which it must necessarily follow that their deuotion and affection must bee much cooled and distracted when as the powers of their soule are taken vp wholly with inuention of words and matter and that through ignorance and want of gifts many things will be impertinent the same things often repeated because new matter commeth not to mind many imperfect and scarce sensible speeches without any order or coherence vttered to make vp the breach where knowledge inuention and memory haue failed them Others seeing some great proficients in godlinesse and long exercised in mortification strict in their courses denying the world with all vnlavvfull pleasures subduing their flesh vvith moderate fasting and abstinence and such like spirituall exercises they also though but newly entred into the profession of Religion will not onely labour to imitate but exceed and goe beyond them though not in invvard truth and spirituall duty yet at least in bodily exercise and outvvard shevv If they abstaine from vnlavvfull pleasures these vvill restraine themselues of those vvhich are lavvfull If they be moderate in their honest recreations these vvill not vse any at all If they subdue the flesh vvith fasting that they may be more fit for prayer and other parts of Gods seruice these vvill pine their bodies and so impaire their health and strength that they are made vnfit to performe any Christian duties vvith any cheerfulnesse If they auoyd immoderate mirth carnall ioy and scurrilous iests these vvill scarce admit a smile and place much of their Religion in continuall mourning in a sorrowfull and deiected countenance and in an austere carriage of themselues in all companies not knowing that as there is a time for mourning so also for reioycing that Christian ioy beseemeth none but Christians seeing they Psal 33. 1. Phil. 4. 4. onely haue interest and right in the causes of it and that wee may yea ought to reioyce in the Lord with a double ioy Finally they content not themselues to match in these outward shewes and bodily exercises those who farre excell them in inward graces nor to ouertake those who haue set out long before them in the race of Christianity vnlesse they quite outstrip them and leaue them farre behind The which must needs proceed either from spirituall pride which maketh them ouerweene their gifts and to thinke their strength fit for the hardest taske or from hypocrisie which maketh them to supply in outward shewes what is wanting in inward substance or at best from blind zeale which transporteth them beyond themselues and their abilities in a flash of passion But if we meane to hold on a constant course in Christianity we must auoyd this practice and being truly humbled in the sight and sense of our owne frailty and weaknesse let vs so begin as wee may continue and hold out to the end with daily increase in all grace and goodnesse Let vs so bee carefull to tame the flesh with due and seasonable seuerity as that we do not impaire our health disable our bodies to the seruice of God nor depriue our soules of all comfort whereby they are made cheerfull in all Christian duties Let our zeale carry vs as farre and fast as it wil but let it not ouer-carry vs beyond all bounds of spirituall wisedome and discretion Let vs not rashly vndertake a taske before we haue examined our strength whether it bee sufficient for it and ere we cast the burthen vpon our shoulders let vs poyze and waigh it that we may know whether wee shall be able to continue vnder it without fainting till we come to the end of our iourney Finally let vs so labour to bring our outward man to conformity in bodily exercises and externall duties with those which are greatest proficients in Christianity as that wee doe not forget to spend our greatest paines and strength in mortifying our sinfull lusts as pride couetousnes rash anger malice enuie vncharitablenesse and the rest and not onely to adorne our soules inwardly with all sanctifying graces loue humility patience zeale and such like but also to approue the truth and sincerity of them by our workes of piety righteousnesse and mercy towards the afflicted members of Iesus Christ For to neglect these and to bee strict in outward shewes and bodily exercises is as it were to bestow much cost vpon the outside of the house and to let the inside lye full of rubbish to decke the body and neglect the soule and life of Religion which consisteth chiefly in inward graces and the practice of them in the maine duties of holinesse and righteousnesse to esteeme the shell more then the kernell Math. 23. Quid prodest quod affligis corpus tuum quando nihil proficit cor tuum Ieiunare rigitare mores non corrigere Euseb Emissen ad Monach. Hom. 4 and to make our selues as our Sauiour compareth such like vnto painted sepulchers which are outwardly trimmed and gorgeously gilded and painted but within full of rottennesse and putrifaction What doth it profit saith one that thou afflictst thy body when as thine hart is neuer the better To fast and watch and not to mend thy manners is as if a man should bestow great paines without the Vineyard in weeding and manuring but leaue the Vineyard it selfe neglected and vnhusbanded and fit for nothing but to bring forth thornes and thistles §. Sect. 4 That we must exercise our selues in the duties of a godly life according to the measure of
Lord our own consciences shal approue iustifie vs. Let vs consider that as the praise applause of men Matth. 7. 1 2. is mutable and momentary so likewise their contempt disprayses and false censures of which wee within a while shall be acquitted and they being repayed according to their owne measure shall be iudged and condemned The which argument the Prophet vseth to incourage vs in this case Harken vnto me ye that know righteousnesse the people Esay 51. 7 8. in whose heart is my Law feare yee not the reproch of men neither be afraide of their reuilings for the Moth shall eate them vp as a garment and the Worme shall eate them vp like wooll but my righteousnesse shall be for euer and my saluation from generation to generation Finally let vs remember that it hath beene alwaies the lot of the Righteous who haue truely feared God and made conscience of all their waies to be vilified and basely esteemed amongst wicked worldlings Thus the Israelites because they serued God according to his will by offring vnto him such sacrifices as he required were so contemned and despised of the Gen. 43. 32. idolatrous Egyptians that they accounted it an abomination to eate with Gen. 43. 32. them Of this the true Church complayneth and against this it prayeth Haue mercy vpon vs O Lord haue mercie vpon vs for we are exceedingly Psal 123. 3 4. filled with contempt Our soule is exceedingly filled with the scorning of those that are at ease and with the contempt of the proud So likewise Dauid complayneth I am small and despised yet doe I not forget thy precepts Psal 119. 141. And the Apostle Paul speaking of himselfe and of other Gods faithfull Ministers saith that they were made and reputed as the filth of the 1. Cor. 4. 13. world and the off-scowring of all things Which Saints and seruants of God wee must be contented to accompany in their contempt and vile esteeme when by the profession and practice of the truth we fall into it if euer wee meane to accompany them in glory Yea our Sauiour Christ himselfe was content for our sakes to be contemned and Esay 53. 2 3. despised amongst men as it was foretold by the Prophet and whilest he performed the duties of his calling to be accounted a friend and companion of Publicanes and sinners yea to be himselfe esteemed a notorious sinner a prophaner of the Sabbaths whilest hee healed on them a Sorcerer whilest he did miracles a Wine-bibber whilest he consorted with sinners after a familiar manner that he might call them to repentance and lastly after a despised life to die a contemptible and reprochfull death euen the death of the Crosse and thereby to be numbred amongst the wicked And therefore why should the members looke for honour and high esteeme where the Head was so scorned and contemned Why should wee not for his sake deny our selues and our owne credit and reputation amongst men who therefore despise vs because wee deuote our selues vnto his seruice Why should wee not thinke such contempt our chiefest glory and the base esteeme of the world sufficiently recompenced when wee are dignified with the title of Gods seruants and sonnes and with that precious account which he maketh of vs Why should we not with patience and ioy follow our Head in the same way by Heb. 12. 2. which he ascended vnto glorie comforting our selues according to his example against all contempt and reproch by looking vpon the ioy which is set before vs CAP. VI. Of externall impediments whereby the world hindreth vs in the duties of a godly life and first slaunders and derision §. Sect. 1 How we may be armed against the slaunders of the world ANd these are the impediments which are internall in the mindes and iudgements of wicked worldlings Those which are externall arise from their words and actions Concerning the former the world seeketh to discourage all those which truely feare God in their profession and holy practice by their contumelies and foule aspersions slaunders and reproches For when they haue nothing in truth to obiect against them in respect of their holy and vnblameable conuersation then imitating their father the deuill who is a false accuser of the brethren they loade them with calumnies and slaunders either by laying to their charge the things which they neuer did or reporting things materially true after a false and malicious manner that with these obloquies and reproches they may discourage them in their Christian courses and discountenance and disgrace euen their best actions Thus Ahab accused Elias to be a troubler of Israel and Amazias 1. King 18. 17. Amos to haue conspired against the King in the midst of the house of Israel Amos 7. 10. and that the Land was not able to beare his words Thus they slaundered Stephen that he had spoken blasphemous words against Moses and against Act. 6. 11. God Paul and Silas that they were troublers of the Citie and State that Act. 16. 20. 17. 7. 18. 13. they did contrary to the decrees of Caesar saying that there was another King one Iesus That they perswaded men to worship God contrarie to the Law That Act. 21. 28. 24. 5. they taught all men euery where against the People Law and Temple and had polluted that holy place by bringing Greekes into it And thus by Tertullus they slaundered Paul affirming that he was a pestilent fellow and a mouer of sedition among the Iewes throughout the world c. Yea so malignant are these blacke mouthes that they dared to cast foule and false Matth. 12 24. 26. 61. Luk. 23. 2. aspersions vpon our Sauiour Christ himselfe and blot and blemish the white and pure robe of his innocencie with their vniust and reprochfull calumnies And such measure his Saints and seruants found at the hands of wicked men in the time of the persecuting Emperours such haue they found since and shall doe vnto the end of the world Against which discouragemenst if we would be armed wee must remember that this needeth not to seeme any strange thing vnto vs seeing our Sauiour Christ hath foretold that this should be the lot of all his seruants to be reuiled and slaundered for his sake and the Gospels That our Head and Lord hath borne these reproches for our sake and therefore wee his members and seruants must not thinke much if wee suffer the like for him and his truth That there was neuer any so deare vnto God nor innocent amongst men who haue not beene whipped with the scourge of malicious tongues and therefore we must not thinke to goe alone vpon earth but must here beare them company if euer wee hope to enioy their society in that heauenly happinesse Secondly if we would not be discouraged with Nos modò id agamus vt malè de nobis nemo loqui absque mendatio possit Hieronym ad
our persecutions we may well suffer with greater patience and comfort if we consider that they are not punishments for our sinnes from all which Christ hath fully freed vs but the trials of our faith which being approued shall be crowned with euerlasting ioy and happinesse In which regard we haue cause greatly to reioyce as the Apostle Peter speaketh 1. Pet. 1. 6 7. though now for a season if need be we are in heauinesse through manifold tentations that the triall of our faith being much more precious then the gold that perisheth though it be tryed with fire might be found vnto praise and honour and glory at the appearing of Iesus Christ So the Apostle Iames My Iam. 1. 2 12. brethren count it all ioy when ye fall into diuers tentations of which hee afterwards rendreth this reason Because blessed is the man that indureth tentation for when he is tryed he shall receiue the Crowne of life which the Lord hath promised to them that loue him And indeed what a wonderfull priuiledge is this and what great cause doth it minister vnto vs of comfort and reioycing when we consider that the Lord hath vouchsafed vnto vs this great honour to suffer afflictions for his owne glory and the furthering and assuring of our saluation when as he might haue iustly inflicted them and farre greater vpon vs for our sinnes and to the burthen of our sufferings haue deseruedly added the vncomfortable waight of shame and infamie All which blessed priuiledges we shall lose and run into the contrary mischiefes and euen hellish condemnation if we shrinke from our profession and holy practice for feare of persecution and refuse to suffer for his sake who hath suffered so much for vs. For he that loueth his life shall Ioh. 12. 25. lose it and hee that hateth his life in this world shall keepe it vnto life eternall And againe If any man come to me saith our Sauiour and hate not his father Luk. 14. 26 27. and mother and wife and children and brethren and sisters and his owne life also namely when they come in comparison with Christ and when the loue of both cannot stand together hee cannot be my Disciple And whosoeuer doth not heare his crosse and come vnto me cannot be my Disciple §. Sect. 3 That our Sauiour hath foretold these persecutions Secondly let vs consider that our Sauiour Christ hath long agoe foretold that whosoeuer wil be his Disciples must suffer in this world troubles and persecutions and that those who will attaine vnto heauenly happinesse must trauaile vnto it by that afflicted way which himselfe and all his seruants haue gone before them If any man saith he will come after mee Luk. 9. 23 24 25 let him deny himselfe and take vp his Crosse daily and follow me For whosoeuer Mat. 16. 24 25. will saue his life shall lose it and whosoeuer will lose his life for my sake shall saue it Now what is a man aduantaged if he gaine the whole world and lose himselfe or be cast away So the Apostles first offered the Crosse vnto them who Act. 14. 22. would afterwards weare the Crowne and haue told vs before-hand that by many tribulations we must enter into the Kingdome of God And that whosoeuer 2. Tim. 3. 12. Luk. 14. 27 28 c. will liue godly in Christ Iesus shall suffer persecution And therefore our Sauiour Christ seriously aduiseth vs that before we take vpon vs the profession of Christianity we first sit downe and cast vp our accounts examining our selues whether we can be content to suffer with him that wee may afterwards raigne with him and to indure afflictions and persecutions in this world that wee may eternally triumph with him in glory and happinesse in the world to come Now what more faire dealing could be vsed then to tell vs before-hand what we must trust to and before hee entertaine vs into his seruice to acquaint vs thorowly with our worke which he requireth of vs before we can receiue our wages which wee expect from him If indeed hee had allured vs to serue him by promising that we should inioy pleasures riches and honours in the world and that for his sake wee should bee well accepted and fauoured of all men wee should haue had great cause of discouragement when wee should come so farre short of our hopes and finde nothing in the world but crosses and afflictions paines for pleasures pouerty for riches and for glory shame and disgrace for then seeing his promises faile in things that concerne this life we had cause to doubt of those that respect the life to come But now contrariwise seeing he hath foretold that we must in this world suffer troubles and persecutions and be hated of all men for his Name sake and that afterwards when by our patient suffering we haue approued our saith and loue towards him he will crowne these his graces in vs with ioy and happinesse in the life to come our afflictions and persecutions should not daunt and dismay vs yea rather wee should reioyce in them as the infallible signes of our future hopes for hauing found Christs Word verified in the first part of his predictions respecting our afflictions and persecutions we may vndoubtedly expect that we shall finde it also true in that part which concerneth our crowne of victory and heauenly ioyes which after our momentany sufferings we shall euerlastingly possesse according to the gracious promises which he hath made vnto vs. §. Sect. 4 That worldly persecutions cannot greatly hurt vs. Thirdly let vs incourage our selues against these persecutions because they cannot greatly hurt vs for first they are either light and easie if they be long and tedious or short and momentany if they be sharpe and grieuous For God hath graciously so composed and framed our natures that their frailty and weakenesse cannot hold out to beare any heauy burthens and hath made them mortall and of such short continuance that their afflictions and grieuances must needs be short and momentany Secondly the greatest persecutions which rage and malice can raise against vs can but reach vnto the body and onely extend to the time of this life but cannot at all hurt the soule nor hinder our happinesse in the life to come In which respect our Sauiour incourageth vs against these persecutions Feare not them which kill the body but are not able to kill the soule but Mat. 10. 28. rather feare him who is able to destroy both body and soule in hell Thirdly these persecutions cannot much hurt vs because our gracious God keepeth and preserueth vs so as we cannot faint and fall and pulleth out their sting so as they shall neuer be able to giue vnto vs any mortall wounds And therefore as the Apostle Peter exhorteth Let them that suffer according 1. Pet. 4. 19. to the will of God commit the keeping of their soules to him in well-doing as vnto a faithfull
Prayers Meditations in praysing God and singing Psalmes not for custome but for conscience sake not to make themselues merrie and passe the time with lesse tediousnesse but out of a pure desire to glorifie God or to entertaine one another with Religious discourses and holy conferences those whose mindes are taken vp with litterall studies and speculations can no more intend the spirituall exercises of Christian deuotion then they can at the same time suppe and blow because the powers of the minde being finite cannot intend many things at once The which as I thinke is a chiefe cause why the acutest Schoolemen and greatest most learned Doctors in high mysteries and curious speculations are oftentimes most cold in deuotion and most negligent in the practice of holy duties although they are able to teach them vnto others CAP. XIX Their obiection answered who excuse their neglect of Religious duties vnder pretence that the times and places wherein they liue are full of corruption §. Sect. 1 That the corruption of the times is a strong tentation to withdraw vs from godlinesse MAny other are the obiections which the flesh maketh to hinder vs from the profession of piety and the practice of it in the duties of a godly life And first it is ready to obiect that the times and places in which we liue and the persons with whom we dayly conuerse are so corrupt and sinfull that it is almost impossible we should liue so strictly as it were otherwise to be wished and not be tainted and infected with the common corruptions For the occasions of sinning are so ordinarie and manifold the prouocations pressed vpon vs by wicked worldlings so strong and forcible the euill examples which are dayly before our eyes so hurtfull and pernitious as powerfully drawing vs to imitation the neglect and contempt of sincerity and piety and the practice of it in the duties of a godly life so vsuall and almost vniuersall that he who resolueth to take a different and contrarie course then that which is imbraced and applauded by the multitude must seeme to go alone to tire and spend his strength in vaine by swimming against the streame and rowing as it were against the winde and tyde Yea by liuing innocently and obseruing iustice and righteousnesse in all his dealings what shall he gaine hereby but expose himselfe to become a prey as the Prophet speaketh Besides Esa 59. 15. with what great discouragements shall the godly meete in such times and places How are they wondred at and pursued like Owles by little birds How shall they bee crossed in all their preferments though they deserue neuer so well because they doe not follow the current of the times and make conscience of taking those corrupt courses and vsing those vnlawfull meanes whereby others rise How shall they bee maligned and reproched opposed and persecuted if they refuse to run on with others into the same excesse of riot To which I answere that it cannot be denyed but that these are strong tentations and great discouragements which hinder many from the profession of Religion and the practice of it in Christian duties The which our Sauiour himselfe implyeth where hee saith that because in the latter times iniquity shall abound the loue of many shall waxe cold Matth. 24. 12. And the Apostle likewise where he calleth the last dayes perilous times 2. Tim. 3. 1. in regard of those manifold enormious sins which should then raigne For as it is a difficult thing in a generall plague when men draw in dayly the infected ayre to continue sound and healthy so is it no lesse hard in the common corruption of life and manners to continue in our integrity and holinesse of conuersation But yet howsoeuer hypocrites and time-seruers stumble and fall at this stone of offence for want of Christian resolution and because they loue the things of this present life better then spirituall grace or heauenly glory yet the faithfull must not be daunted and dismayed with these discouragements seeing our Sauiour hath fore-warned them to expect no other and so fore-armed them against they come Yea he hath prouided cordials of comfort against these cold qualmes of earthly calamities and as he hath foretold the worlds rage and malice against vs so he hath put courage into vs by assuring vs that he hath ouercome the World As hee hath taught vs that the way is narrow the gate straight that leadeth to happines Ioh. 6. 33. Acts 14. 22. and that by many tribulations we must enter into the Kingdome of heauen so hee hath done it not to this end that we should straine courtesie and pretend excuses of difficulty but to arme our resolution and to make vs striue to goe in this way and to enter into this gate because if wee cannot deny the world and our selues also we cannot be his Disciples nor euer raigne with him vnlesse wee are also willing to suffer with 2. Tim. 2. 12. him Againe the Lord hath giuen vs expresse charge that we should not regard a multitude to follow them in euill that wee should saue our selues Exod. 23. 1. from this vntoward generation that when we see the vnfruitful works of darknesse Abs 2. 40. we should not thereby take occasion to haue fellowship with them Ephe. 5. 11 15. but rather reproue them that when our waies are layd full of the snares of sinne wee looke the better to our footing and walke so much the more circumspectly not vsing the euilnesse of the dayes as an inducement vnto sinne but rather of redeeming the time by doubling our Verse 16. diligence in all Christian duties And as those who liue in infectious places doe not if they be wise grow carelesse and desperate but vse rather their best preseruatiues to keepe out the pestilent ayre and the best dyet they can to keepe them in health so must we vse the like care for our soules in the like case Which if we neglect to doe wee shall euidently declare that what shew soeuer wee make to the contrary the times and wee are well agreed and that there is not much lesse corruption within vs then we see without vs so that vnlesse God should change our hearts we would not by the change of the place and company be much changed §. Sect. 2 That though it be hard to flesh blood to liue religiously in corrupt times yet it is possible yea easie to the regenerate It is indeede in respect of flesh and blood an hard thing and almost impossible to liue as Lambes among Wolues and to retayne the sweetnesse of innocency when like that Riuer which histories speake of wee run thorow a salt sea of worldly wickednesse but what is impossible to nature is possible to grace and much more to the God of all grace and goodnesse who hath promised to assist and to establish vs in euery good worke when once wee are thorowly resolued to
and ill deseruing though thou art gracious and ready alwayes through Christ to heare and helpe vs. Wee haue not duely feared thee though thou art our heauenly Father full of Maiesty and power neither haue we beene afraid to sinne against thee though we stand alwayes in thy presence who art able to cast body and soule into hell We haue not glorified thy holy Name by renouncing impiety and worldly lusts and consecrating our selues wholly to thy worship and seruice but haue serued sinne and Satan for the base hire of worldly vanities Wee haue not glorified thee in thy mercies by our vnfained thankefulnesse nor haue beene incouraged by thy liberall wages to performe vnto thee diligent and cheerefull seruice but haue abused thy good gifts to thy dishonour and haue set our mindes and hearts more vpon them then vpon thee who hast graciously bestowed them vpon vs. We haue not sanctified thee in thy Iudgements by humbling our selues vnder thy hand nor haue profited by thy fatherly corrections for the amendment of our liues and turning vnto thee from our sinnes by vnfained repentance We haue not suffered thee to raigne and rule in our hearts and consciences by the Scepter of thy Word and holy Spirit but haue often grieued it by resisting and quenching the good motions thereof and by subiecting our selues to be gouerned by our owne lusts Wee haue not behaued our selues as it became subiects of thy Kingdome denying vngodlinesse and worldly lusts and liuing holily righteously and soberly in this present world Wee haue not denied our selues and our own wils and affections which are opposite to thy holy will nor indeuoured as we ought to performe vnto thee in all things that absolute obedience which is due vnto thee our Creatour and Redeemer Wee haue not obeyed thee cheerefully and with delight readily and without delayes sincerely and constantly but haue deuided our selues betweene thee and the world and haue serued thee but by fits and flashes Wee haue not in all things submitted our selues vnto thy good pleasure but haue murmured against thy prouidence when wee haue beene crossed in our desires Wee haue not restrained and mortified our carnall and worldly lusts of ambition couetousnesse voluptuousnesse but haue immoderately desired and set our hearts too much vpon earthly and momentany things We haue more hungred after the meate which perisheth then after spirituall food which indures vnto life euerlasting We haue not cōtented our selues with that portion which thou hast allotted vnto vs nor cast all our care vpon thee for all things needfull but haue turmoyled our selues with carking care and trusted too much vnto our owne prouidence Wee haue not so earnestly desired to bee freed from the corruption and pollution of our sinnes as from the guilt and punishment and haue beene more ready to haue them pardoned then to leaue and forsake them Wee haue not laboured after the fruits of sanctification to be assured thereby that we are iustified and reconciled or content our selues with a small measure and thereby weaken our assurance We are not pressed with our sins as with an heauy burthen nor haue as we ought seriously bewailed them nor earnestly desired to be eased of them We doe not carefully keep our watch that we be not againe surprised by sin and so are apt to relapse againe into the same sinnes after wee haue repented of them and receiued pardon We are negligent in the vse of the meanes whereby we might be assured of the remission of our sinnes neither doe we sincerely and from the bottome of our hearts remit iniuries but in profession and shew forgiuing but not forgetting them We doe not approoue our sincerity in remitting iniuries by our readinesse to performe all good duties to those who haue offended vs and by ouercomming euill with goodnesse We are too apt to take notice of euery iniury and doe not passe by offences approouing our wisedome by our slownesse to anger and our loue by couering a multitude of sinnes but are apt to retaine anger and to seeke reuenge when we are wronged We doe not as we should resist the tentations of the flesh world and deuill but though we pray against them yet vpon euery slight occasion we run into them and are easily inticed to fall into sinne and to forfeit that liberty which Christ hath purchased for vs. We liue securely as if we were free from all danger of enemies and doe not duely consider their malice and subtilty our owne weakenesse and their power that we might be mooued heereby to pray with more feruency to bee freed from tentations or for thy assistance that we might ouercome them and be deliuered from all euill whereof it commeth to passe that we are often foyled by them and led captiue vnto sinne Wee are not daily prepared against the time of tentation nor keepe the Christian Armour fast buckled vnto vs that we might be able to resist our enemies Wee doe not watchfully auoyd the occasions of euill nor carefully obserue our hearts and senses keeping them vnder Couenant that they may not roue after worldly vanities which are the vsuall occasions whereby we are plunged into all euill But wee beseech thee good Lord to be gracious vnto vs in the forgiuenesse of all our sinnes and wash them away in the precious Blood of Iesus Christ that they may neuer bee imputed vnto vs nor bring vpon vs that wrath which they haue deserued Yea Lord we beseech thee for Christs sake not onely free vs from deserued punishments but being reconciled vnto vs in thy Sonne multiply thy fauours and blessings vpon vs in all things pertaining to grace and godlinesse glory and happinesse Perswade vs by thy Spirit and a liuely faith that thou art in Christ our Father and we thy children by adoption and grace Let vs euer loue and feare thee as our gracious Father performe vnto thee the obedience of children and labour to resemble thee in wisedome holinesse and righteousnesse that so we may walke worthy this high calling whereunto thou hast called vs. Let vs demeane our selues as Pilgrims on earth and haue our conuersation in heauen where our inheritance is minding and affecting things aboue where Christ sitteth at thy right hand Let vs wholly rely vpon thy fatherly prouidence who art both able and willing to helpe vs and let vs with boldnesse and confidence haue recourse vnto thee in all our wants and with assurance that thou wilt graciously heare and helpe vs. Let vs in our iudgements esteeme in our hearts desire and in all our actions seeke thy glory aboue all things and let it euer bee more deare vnto vs then our owne saluation Let vs giue glory to thy Name in all our thoughts words and actions and not onely doe it our selues but also giue iust occasion to others of glorifying thee Let vs sanctifie thee both in thy mercies and iudgements towards our selues or others let thy rich wages make vs more faithfull and cheerefull in