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
vnto his eyes nor slumber vnto his eye-liddes vntill hee might finde a place for the Lord an habitation for the mighty God of Iacob then how much more should wee bee diligent and earnest aboue all things in seeking God that wee may haue him to reside and dwell with vs in the temple of our hearts §. Sect. 3 Of the fruits and benefits which we inioy by our daily seeking of God The third point to be considered is the manifold fruits and benefits which they receiue and inioy who thus daily seeke God For first they Psal 69. 6. shall not be confounded by any shame nor with the malice and might of all their enemies according to that of the Psalmist Let not those that seeke thee be confounded for my sake O God of Israel Their infirmities shall not be laid to their charge nor their imperfections corruptions and failings in performing the duties of Gods seruice as appeareth by the prayer of Hezechias for them who had prepared their hearts to seeke God 2. Chro. 30. 18 19. whom God pardoned though they were not cleansed according to the purification of the Sanctuary They shall not lose their labour nor spend their strength in vaine for the Lord hath promised that those who thus seeke him shall surely finde him If thou seeke the Lord thy God thou shalt finde him Esa 45. 19. if thou seeke him with all thine heart So Azariah telleth Asa and the people that the Lord would bee with them while they were with him and if Deut. 4. 29. 1. Chro. 28. 9. 2. Chro. 15. 2. verse 4. they sought him he would be found of them the which he confirmeth by the experience which their fathers had hereof in former times euen as afterwards they found the Word of God in his mouth confirmed in their owne experience for no sooner did they set themselues to seeke the Lord with their whole desire but he was found of them and the Lord gaue them rest round verse 15. about And as wee shall by seeking God be freed from all euill so shall we haue the fruition of all good for we shall inioy God himselfe and hee will dwell in vs as in his Temple and communicate himselfe vnto vs as vnto his loue and Spouse Neither will he come empty-handed but bring with him his rich rewards and as he is infinitely good in himselfe so will he bee good vnto them that waite for him and to the soule that seeketh him He Heb. 11. 6. will not let any good thing bee wanting vnto them They shall receiue the blessing from the Lord and righteousnesse from the God of their saluation They Psal 34. 10. Psal 24. 4 5 6. 2. Chro. 31. 21. shall prosper in all their workes be preserued from all dangers and deliuered from all euill for the hand of the Lord is vpon them for good that seeke Ezra 8. 22. him but his power and his wrath is against all them that forsake him He will Psal 9. 10. not forsake them but will hide them in the day of his anger They shall Zeph. 2. 3. receiue spirituall growth in all graces through the beames of his brightnesse and the sweete influences of his fauour as the hearbes and trees receiue growth and become fruitfull by the vertue of the Sun that shineth vpon them Yea themselues shall be as the shining light that shineth more and Pro. 4. 18. more to the perfect day and in his light they shall see light and be admitted to the sight and contemplation of his secret counsels They shall haue their faith and affiance in God more and more confirmed through that familiarity and communion which they haue with him and hauing peace with God they shall haue also peace of conscience and peace with all the creatures They shall haue safety and Christian security in Gods presence fauour and protection and he will giue them rest on all sides because they 2. Chro. 14. 7. haue sought the Lord their God So as they may say with Dauid I will not bee affraide of ten thousand of people that haue set themselues against mee round Psal 3. 5. about Though I walke through the vale of the shaddow of death I will feare Psal 23. 4. no euill for thou Lord art with me thy rod and thy staffe they comfort me God Psal 46. 1 2. is our refuge and strength a very present helpe in trouble therefore will not we feare though the earth be remoued and though the mountaines bee cast into the middest of the sea c. And in the greatest garboyles of worldly troubles they may say with him I will both lay mee downe and sleepe for thou Psal 4. 8. Lord onely makest me dwell in safety They shall haue their hearts filled with ioy and gladnesse in the fruition of his fauour and shall aboue all others haue continuall cause of reioycing according to that of the Psalmist Let all those that seeke thee reioyce be glad in thee and let all such as loue Psal 70. 4. thy saluation say continually Let God be magnified And againe Glory ye in his holy name let the heart of them reioyce that seeke the Lord. They shall Psal 105. 3. 2. Cor. 1. 12. lead an holy and vnblameable life when as they are alwaies taken vp in these pious exercises and attaine daily vnto more and more perfection in all sauing graces and in the performance of all Christian duties Yea they shall haue not onely abundance of grace and all Spirituall good in this life but also of glory in the life to come For they that seeke God now shall then perfectly finde him and with him eternall blessednesse in the fruition of the chiefe goodnesse according to that of the Prophet Dauid They that seeke the Lord with their whole heart are blessed for John 17. 3. Psal 16. 11. Psal 119. 2. Amos 5. 4 6. they shall liue the life of Grace here and the life of glory in the world to come §. Sect. 4 Of the euils which follow our neglect of seeking God Finally the euils and mischiefes are manifold which follow the neglect of this dutie of seeking God for Gods power and wrath is against them to Ezra 8. 22. bring vpon them the punishment of their neglect Hee will withdraw from such his comfortable presence and by grieuous afflictions enforce vpon them this dutie which they will not doe cheerefully and of their owne accord according to that in Hosea I will goe and returne to my place till they acknowledge their offence and seeke my face in their afflictions they will Hos 5. 15. seeke me early They shall not prosper in any thing which they doe or take Ier. 10. 21. in hand as the Lord threateneth the bruitish pastors of Iudah And as the flowres and plants cannot thriue and flourish which inioy not the light and warmth of the Sun so much lesse shall they prosper
which wee haue spoken in part and shall say more in the following discourse But aboue all inuocation and prayer desiring God who is the Authour of our spirituall birth and being and also of our preseruation and growth in godlinesse that hee will perfect his good Phil. 1. 6. 2. Cor. 13. 9. Phil. 1. 9 10 11. Col. 1. 9. and 4. 12. Heb. 13. 21. 1. Pet. 5. 10. worke which he hath begun in vs sanctifie vs throughout in our soules and bodies and bring vs from one degree to another till at last wee come to a perfect man in Christ whereof we haue the holy Apostles in many places as fit precedents and examples who by their feruent prayers craue at Gods hands this growth in grace for themselues and others Finally if we would be good proficients in Gods seruice wee must often thinke of the worthinesse and excellency of our heauenly Master who is the chiefe Goodnesse and infinite in all perfection and therefore aboue all deserueth our best paines and diligence of his inestimable loue towards vs shining in our Creation Preseruation and that great worke of our Redemption by the death of his deare and onely Sonne for who would not loue him that hath so loued vs and labour to approoue it by striuing to serue him daily in more perfection Of the Passion and sufferings of Christ which will make vs thinke that we can neuer doe too much for him who hath done and suffered so much for vs. Of the perfection which the Law requireth vnder the penalty of a fearfull curse and of the gracious promises and sweet incouragements of the Gospell belonging to all those who striue and labour daily to attaine vnto this perfection Of the manifold and inestimable blessings both temporall spirituall and eternall which God hath partly put presently into our hands and partly confirmed vnto vs by infallible assurances all which liberall and bountifull wages if we be not too too ingratefull will make vs daily to double our diligence in doing him seruice Finally we must oftentimes meditate of the breuity of our liues and vncertainty of this short time compared with the excellency and eternity of our heauenly happinesse promised to all them who spend this momentany and vncertaine time in the duties of Gods seruice the which if any thing will moue vs to improoue the time present to the best aduantage seeing we are not sure of another day like wise Merchants who lay hold of a good penny-worth when it is offered and the prudent Pilot who setteth vp all his sailes whilest the wind and tide fauour him because he is vncertaine how long it will last and his opportunity being once past cannot be recouered at his owne pleasure CAP. V. Of the meanes whereby we may be inabled to leade a godly life and first of the ministery of the Word §. Sect. 1 That if we will leade a godly life we must vse the meanes inabling vs vnto it VNto the rules of direction which helpe and further vs in the duties of a godly life wee are to adde the consideration of certaine speciall meanes respecting practice whereby wee may be the better inabled to performe them For as God in his Decree hath ordained the ends at which we must chiefly aime that we may attaine vnto them so also the meanes which conduce vnto these ends As for example hee hath propounded his glory as the supreme end of all things and withall diuers meanes whereby it is aduanced and magnified as our faithfull seruice and obedience to his Commandements faith in Christ and such like He hath ordained vs to saluation and that we may attaine vnto it hee hath linked his Decree to this end by certaine subordinate causes and meanes as Creation Redemption Effectuall calling Iustification Sanctification and Preseruation Hee hath decreed that we should liue our naturall life vnto our appoynted time but withall that we should vse the meanes of food clothing sleepe physick by which it is preserued and maintained And thus also as hee hath ordained that we should liue the life of grace so likewise that wee should vse the helpes and meanes which hee hath appoynted for the beginning continuing and finishing of it which if wee neglect wee can haue no more hope of attaining vnto it whatsoeuer faire pretences wee make of our feruent desires to atchieue this end then of comming to happinesse being destitute of holinesse without which the Apostle telleth vs Heb. 12. 14. we shall neuer see God or of liuing to old age without the vse of the meanes meate drinke and apparell or of liuing to Gods glory when as we delight in the workes of darknesse and shine not in the light of an holy life The which as it must make vs carefull to vse all good helpes appoynted by God for the inabling vs vnto the duties of a godly life so our second care must be that wee vse them as meanes and not supreme and principall causes but relying our selues chiefly vpon God his wisedome and goodnesse power and promises the death and Resurrection of Christ effectually applyed vnto vs by the holy Spirit let vs vse these meanes as being his ordinances which hee hath appoynted to serue his prouidence yet without putting our trust and confidence in them as sufficient in themselues to conferre grace or to inable vs vnto the duties of a godly life seeing without the chiefe Worker assisting vs in the vse of them by his holy Spirit they are able to doe nothing and contrariwise if they be wanting he is all-sufficient without them to make vs liue holily in this world and happily in the life to come Now these meanes are either ordinary and in continuall vse vpon all occasions or extraordinary and to be vsed but at some times when some speciall causes mooue vs vnto them and both of them either publike or priuate or else mixt and to be performed sometimes publikely in the Congregation and sometimes priuately by our selues or with others The publike meanes are the ministery of the Word the Sacraments and prayer The which admit of a double consideration in respect of their diuers relations to seuerall ends For as they are duties performed vnto God that wee may glorifie him by doing vnto him seruice in them they are parts and branches of piety and a godly life in which sense we haue already intreated of them but as they helpe and further vs for the begetting and increasing in vs of all spirituall graces and the inabling of vs vnto all other Christian duties they are the meanes of a godly life in which sense we are now to speake of them Wherein they may be resembled vnto coyne and treasure the which is not onely a part of our wealth but also the meanes of purchasing and procuring house lands goods and all other riches or vnto the hand which in one relation is a part or member of the body but in another respect an instrument and speciall meanes for the
it and haue a plaine example to leade vs as it were by the hand and to inable vs to frame the like vpon other occasions The reasons may be reduced to the same heads which I propounded in the generall consideration of this duty all which doe specially and chiefly belong to this kind of meditation as being aboue the other much more excellent profitable and necessary For if it bee a priuiledge of excellency to come into Gods sight then much more for some good time to continue and conuerse with him if wee may thinke our selues highly aduanced if we may for the least moment be admitted into his presence and suffered to salute him then how much rather when we may be permitted to haue free conference with him and our soules in his presence But as it is truly said of all things excellent that they are also hard and difficult so may both these be truly verified of this exercise then the which as no other is more excellent prayer and contemplation excepted which exceed in some degrees in the same kind so there is none besides them of greater difficulty First in that our corrupt nature is not more auerse vnto any other duty both because we take our whole delight in things that are connaturall and subiect to the senses and our mindes are soone tired with meditating seriously vpon those things which are meerly intellectuall and abstracted from the senses and also because our carnall hearts which take their chiefe pleasure and contentment in thinking vpon and affecting worldly things are ready to murmure and repine when they are restrained of their liberty and kept hard to this spirituall taske and to breake loose and fly out euery hand-while that they may roue and wander after their wonted delights Secondly because in other spirituall exercises as hearing the Word reading and conferring with others we haue but to deale with men as we conceiue it at least in respect of immediate actions obiects and intercourse which wee performe with greater alacrity because the senses are exercised in them about outward things But in this exercise of meditation wee are soone wearied as the senses exercized about excelling obiects both because the subiect matter about which we discourse in our minds is spirituall and heauenly and also because vve cast vp our accounts lay open our sinnes search out our vvants and vveaknesses seriously examine our hearts hovv vvee haue behaued our selues in the doing or neglecting of our duty and laying them naked before God without all hypocrisie confessing our sins of which we finde our selues guilty accusing our selues where wee are faulty discouering our wants and weaknesses wherein we are defectiue all which are not done before our equals but before the glorious King of heauen and earth as malefactors before their Iudge whose might and Maiesty soueraignty and power of life and death may iustly ouer-awe vs. The which difficulties notwithstanding must not so much discourage vs from this exercise as the excellency must incourage vs to vndertake it with so much the more strong resolution and earnest indeuour §. Sect. 4 The singular profit of ordinary meditation To which purpose let vs further consider that as this kind of meditation is aboue all other most excellent so also it exceedeth in vse and profit For it is the spirituall food of the soules by which they liue and thriue in all sauing graces and are strengthened vnto the performance of all Christian duties It weaneth our soules from the world and worldly vanities and sequestreth and appropriateth them to religious vses More especially it inlighteneth our vnderstanding and maketh vs in discoursing of spirituall things to see them much more cleerly and perfectly for as wee are wont to say of our bodily parts and members Vse them and haue them because their exercise is the meanes to continue their health and increase their strength so may it also be truly said of the inward faculties of the soule the vnderstanding and discourse of reason which if they bee vsed grow more strong and vigorous but if we accustome them to sloth and idlenesse they will soone languish and waxe faint and weake in their functions and operations Now by this inlightening of the mind wee come to a more cleere knowledge of God and Iesus Christ whom to Joh. 17. 3. know is life eternall By it we vnderstand more perfectly his Word and will in which respect meditation may be fitly called the hearts commentary and are thereby guided in the way of his Commandements For if by meditation we bind them continually vpon our hearts when wee goe they Pro. 6. 22 23. shall leade vs as the Wise man speaketh By it also we attaine vnto the true knowledge of our selues and of our owne hearts which are so deceitfull that they cannot otherwise be well discerned For as our Sauiour hath Mat. 12. 34 35. taught vs such as the thoughts are such also is the heart such as the streames are such likewise is the fountaine from which they spring And therefore euill thoughts doe argue an euill heart euen as contrariwise good thoughts and holy meditations doe shew that the heart is good also For howsoeuer our words and workes are liable to much hypocrisie because in them we may often aime at worldly respects and to approoue our selues vnto men rather then vnto God yet it is not so with our thoughts which are onely knowne to God and our owne consciences and not subiect to the view and censure of any other By it wee come to the knowledge of our manifold corruptions and the malignity of our natures and to discerne the blindnesse and worldlinesse of our mindes the peruersenesse of our willes the security and hardnesse of our hearts and innumerable other vices and corruptions which otherwise would bee vnknowne vnto our selues euen as they are now vnknowne to others Yea by this disquisition we doe not onely finde out this noysome filth and heapes of vncleannesse as it were in secret corners but also are set aworke to vrge out of our hearts and mindes these wicked thoughts and filthy lusts which would otherwise like pernicious humours in the body lye lurking in them and bee the causes of our soules sicknesse and innumerable euils and being emptied of these wicked thoughts and noysome lusts wee are heereby mooued and stirred vp to replenish our mindes and hearts with heauenly cogitations and holy desires and when wee haue admitted them to hold them fast that the other may not returne and recouer their possession Moreouer by this Meditation our memories are exceedingly strengthened and made faithfull Registers of good things Our consciences are preserued pure when as heereby wee are kept from falling into any knowne sinne or if wee haue falne through infirmity doe not lye in it but purge away these spirituall defilements by faith applying vnto them the blood of Christ and by rising out of sinne through vnfained repentance Our iudgements likewise heereby are much improoued
who make best vse of it for the glory of him that gaue it by causing it to shine in their liues and conuersations As we see in the example of Dauid who became wiser and of greater vnderstanding Psal 119. 100. then the Ancient yea then his Teachers because hee kept Gods Precepts Vpon these alone is bestowed the gift of discerning betweene the sauing Truth and the traditions and precepts of men according to that of our Sauiour If Iohn 7. 17. any man will do his will he shall know the doctrine whether it be of God c. As for them who hide this rich talent without vse the Lord will depriue them of it and giue them ouer to their owne ignorance and errours And those who allow a place for it onely in their heads and will afford it no roome in their hearts by louing imbracing and practizing it it is iust with God to send them strong delusions that they should beleeue 2. Thes 2. 10 11 lies that they all might be damned who beleeue not the truth but had pleasure in vnrighteousnesse As we see in the example of many in these times who hauing beene inlightned with the knowledge of true Religion haue become a prey to Priests and Iesuites and though otherwise of good vnderstanding haue beene seduced and perswaded to beleeue the most sottish absurdities in all Popery of which there can be giuen no other reason then this that they did not loue the light of Gods Truth nor were carefull to walk by it in an holy conuersation but resolued to continue in such profane wicked courses euen against knowledge and conscience as would suffer them to finde no shadow of peace and comfort in the Doctrine of the Truth and therefore they haue sought it in popish dispensations and absolutions which allow them after that they haue with the harlot in the Prouerbs wiped their mouthes to returne againe to their former vncleanenesse in which regard I doubt not to affirme that whereas errour and ignorance do make one Papist loose licenciousnesse and resolued profanenesse doe make many Finally whereas those who haue the knowledge of the truth only seated in their braynes and haue no feeling of the power and efficacy of it for the sanctifying of their hearts and the reforming of their liues are easily seduced with cunning sophistry when as they are puzzled with subtil arguments which they are not able to answere they contrariwise who haue found and felt in themselues the efficacy of truth for the changing of their mindes and hearts and the renewing of their liues will neuer forsake it but will imbrace and professe it vnto the death and cheerefully seale it with their blood when for want of learuing and Art they are not able to defend it against the subtil obiections cunning sophistry of their aduersaries As we see in the example of many of the holy Martyrs who being vnlettered haue maintained the truth in the impregnable fort of their hearts when their heads haue beene too weake to preserue it from violence In which regard it were much to bee desired that all Ministers who haue the charge of soules committed vnto them would be carefull after that by catechizing they haue throughly grounded their people in the sound knowledge of the truth in the next place to worke it into their hearts and affections and to perswade them vnto an holy practice of it in their liues and conuersations both by shining before them in their light of doctrine and also of an holy example by the one shewing vnto them the way of truth and by the other leading them in it like good guides as it were by the hand At which marks as I haue aymed in the whole course of my Ministery both by preaching and writing so especially in these my present labours the which I haue made bold to dedicate vnto your Grace that they may remaine vnto the world as a testimony how much I loue and honor you as being in these perillous times a chiefe piller vnder his Maiesty to vphold the sincere truth of Religion against all errors nouelties and heresies which otherwise were likely to grow too fast amongst vs and also a principall Patrone of sound and solid preaching which you are ready vpon all occasions to countenance both with your authority and also by your painefull practice as on the other side to decry as much as in you lyeth that vaine or vanitie of such Preachers which only seeke to preach themselues by making ostentation of their wit learning and reading without any care to speake vnto the capacity of the people as though their maine end were rather to make the excellency of their gifts knowne for their owne praise or preferment then to communicate them vnto others to the Glory of God that gaue them or the good of their fellow seruants for whose sake they were entrusted vnto them The Lord long continue your Grace to be a singular instrument of his glory by maintaining the purity and practice of his true Religion in his Church to the ioy of all that wiâ—h well to Sion and the increasing of your owne glory and happinesse in the life to come Your Graces humbly deuoted in all Christian duty and seruice IOHN DOVVNAME TO THE CHRISTIAN READER IT is the duty Christian Reader of all who desire to approoue themselues faithfull subiects and seruants to our great Lord and Soueraigne that they consecrate themselues wholly vnto his seruice not only in the spirituall Warfare by fighting his battels euen vnto the death against the many and mighty enemies of his glory and our saluation but also in the time of peace by doing his will and performing all holy duties of his seruice which in his Word he requireth of them And therefore as I haue indeuoured heretofore according to the measure of grace receiued to prepare and fit all those who vouchsafe to peruse my poore labours that they may performe the duties of valiant Souldiers in my Bookes of the Christian Warfare so perceiuing that those my paines haue much aboue their worth found good acceptance with all those that feare God I haue now also beene incouraged to vndertake the other and not only to describe the duties of a godly life in which we ought to serue our Lord and Master but also to shew the meanes wherby we may be inabled hereunto and how we may remoue the impediments which otherwise might hinder vs from entring into or proceeding in the wayes of godlinesse The which my labours if they prooue as profitable to those that reade them as they haue beene painefull vnto me in framing and composing them I shall thinke my selfe abundantly recompenced and much more reioyce when I see the haruest of my hopes then euer I had cause to sigh and grone through wearinesse in my laborious seed-time Of which though I should faile as I hope I shall not yet as it is said of Vertue that it alwayes bringeth a reward with
afflictions 728 7 That hee inwardly guideth them by his grace and holy Spirit 730 CAP. XLIIII Other singular priuiledges wherewith God in this life crowneth the godly which are the fruits and effects of his holy Spirit 731 Sect. 1. That he sealeth vnto the godly the assurance of their adoption 731 2 The second speciall priuiledge is illumination 732 3 The third is sanctification of the Spirit 733 4 The fourth is internall and spirituall ioy 733 5 The last is Christian liberty 734 CAP. XLV Of foure other maine priuiledges wherewith God crowneth a godly life both in this world and the world to come 735 Sect. 1. That hee bestoweth vpon them the Spirit of prayer 735 2 That he giueth them meanes to build them vp in grace vnto saluation 736 3 That they shall perseuere in the state of grace to saluation 737 4 Of their inestimable priuiledges in the world to come 739 THE SIXT AND LAST Booke of a godly life intreating of the impediments which vsually hinder and discourage men from entring into proceeding in the Christian duties which are required vnto it and of the helps and meanes whereby they may be remoued 742 CAP. I. Of those impediments which are cast into our way to hinder vs in the duties of a godly life by Satan the arch enemy of our saluation 742 Sect. 1. That Satan bendeth all his forces against vs to hinder vs in the duties of a godly life 742 2 How we may remooue the former impediments 743 3 That Satans might and malice must not discourage vs and the reasons hereof 744 4 Of Satans tentations whereby he impugneth our faith 745 5 Satans tentations whereby he seeketh to hinder vs from entring into the wayes of godlines or from proceeding in them 747 CAP. II. Of impediments which the world casteth in our way to hinder vs that wee may not leade a godly life and first such as are publike 749 Sect. 1. The first impediment arising from euill Magistrates 749 2 Of the impediments which arise from euill Ministers 750 3 4. The meanes to remoue this impediment respecting both Ministers and people 752 5 Of the impediment which ariseth from the euill liues of Ministers 754 6 Of the publike impediments which respect the people 755 CAP. III. Of such priuate impediments as the world vseth to hinder vs in a godly life and first those on the right hand 757 Sect. 1. Of the tentations of prosperity and that they are most dangerous impediments of a godly life 757 2 Of impediments arising from honours riches pleasures and from euill company 758 CAP. IIII. Of impediments on the left hand arising from afflictions and persecutions 761 Sect. 1. How the world seeketh to hinder our course in godlines by afflictions and persecutions 761 2 3. Of the worlds professed hatred whereby it discourageth vs in Christian duties 761 4 Of the false iudgement of the world shewed in the bitter censures of the godly 764 5 Of worldly contempt vnto which the godly are lyable 765 CAP. VI. Of externall impediments whereby the world hindreth vs in the duties of a godly life and first slanders and derision 767 Sect. 1. How we may be armed against slanders of the world 767 2 Of derision and scoffes which the world vseth to discourage the godly in all good courses 769 3 How we may be armed against them 769 4 Of the necessity of Christian Apologie and profession of the truth 771 CAP. VIâ— Of worldly persecutions and how wee may be strengthened against them 772 Sect. 1. Of the worlds cruelty in persecuting the godly 772 2 That it hath alwayes beene the lot of the godly to bee persecuted of the world 773 3 That our Sauiour Christ hath foretold these persecutions 775 4 Of the patience which the Saints haue shewed in suffering persecutions 776 5 That our persecutions for righteousnesse sake shall be richly rewarded 777 CAP. VIIâ— Of the impediments of a godly life which arise from scandals and offences 778 Sect. 1. The first scandall arising from the prosperity of the wicked 778 2 The second scandall arising from iudgement deferred 779 3 The third scandall arising from hypocrites 781 CAP. IX Of the impediments of a godly life arising from the flesh and first from the intellectuall faculties 784 Sect. 1. That the most dangerous impediments arise from the flesh 784 2 That ignorance is a great impediment to a godly life 785 3 That vaine curiosity is also a great impediment 787 4 5. Of impediments arising from an erronious iudgement 788 6 That infidelity is a great impediment to a godly life 793 CAP. X. Of manifold impediments arising from our corrupt hearts and affections 793 Sect. 1. The first impediment is an heart hardened through the deceitfulnesse of sinne 793 2 The second impediment is the loue of the world 794 3 The third impediment worldly cares 795 CAP. Xâ— Of impediments arising from carnall hope and presumption 797 Sect. 1. That carnall hopes are great impediments to godlinesse 797 2 That carnall presumption is another great impediment 799 3 Of the meanes to remoue the former impediment 800 4 Of presumptuous neglecting the meanes of holinesse 802 CAP. XII Of the third sort of carnall affections which are impediments to a godly life as superstitious scrupulosity deiection of mind feare and desperation 803 Sect. 1. That scrupulosity is a great impediment to a godly life 803 2 Of the meanes to be freed from it 805 3 That carnall feare is a great hindrance vnto godlinesse and the meanes to be freed from it 806 4 That carnall sorrow is another great impediment and how wee may bee freed from it 807 5 That desperation also hindreth vs and how we may be armed against it 809 6 That pride also is a great impediment and how to remooue it 810 7 That sloth also much hindreth vs and how we may arme our selues against it 811 8 Of wearinesse in well doing and how it hindreth vs and first that which proceedeth from an ill disposition of the body 812 9 Of that wearinesse which ariseth from the auersnesse of our willes vnto good duties 813 CAP. XIII Obiections against a godly life made by the flesh answered and first such as pretend impossibility and difficulty 814 Sect. 1. That a godly life is possible vnto vs. 814 2 To whom a godly life is difficult and the causes of it 816 3 The causes why the duties of a godly life seeme difficult and tedious euen to the regenerate and the causes of it 817 4 That the difficulty must not discourage vs from it 819 5 That the recompence of reward must incourage vs against all difficulties 820 6 That a godly life in it owne nature is not difficult and tedious but sweet and delightfull 821 CAP. XIIII That the godly life is not tedious and troublesome to the regenerate but easie and familiar 823 Sect. 1. That the regenerate haue a new nature vnto which a godly life is easie and pleasant 823 2 That
or speciall The generall is either the creation of all things of nothing or the gubernation of them being made by his prouidence The speciall execution of his decree respecteth either Angels or men To say heere nothing of Angels wee are to know that God hauing created the earth of nothing did make man of the earth in respect of his body and breathing into him the breath of life did create him a liuing soule that man was created according to Gods owne image in wisedome holinesse and righteousnesse made Lord of all the creatures and happie in the vision and fruition of God and his fauour and of the ioyes and pleasures of Paradise That being created good and yet but mutable God left him to the freedome of his will and to be tempted of the deuill Vnto which tentation when hee had yeelded by transgressing Gods commandement in eating of the forbidden fruit he fell from this estate of happinesse into the state of sinne misery and death The which sin is imputed vnto vs who sinned in his loynes he being no priuate person but the roote of mankind and the corruption of his nature deriued vnto all his posterity by naturall propagation the which we call originall sinne whereby Gods image is defaced in vs and we disabled vnto all good and made prone vnto all euill From which originall corruption which is the fountaine of all maliciousnesse haue sprung the cursed streames of actuall transgressions whereby wee haue broken Gods whole Law and euery commandement of it in thought word and deed both by omitting the duties which are commanded and committing the sinnes which are forbidden Whereby we haue made our selues subiect to the curse of the Law and all the plagues and punishments therein threatned both temporall and eternall out of which miserable estate and condition it was altogether impossible to recouer by our owne meanes or the helpe of any or all the creatures §. Sect. 10 Of our recouery out of our misery And this was the execution of Gods decree in respect of mans creation fall and misery Vnto which we must adioyne the knowledge of our recouery out of this wretched condition To which purpose we must know that when we were thus deepely plunged into this state of death and condemnation and in respect of our selues or any meanes of our owne hopelesse and helpelesse for our recouery it pleased the Lord of his meere grace and free mercy to send his Sonne into the world to take our nature vpon him and therein to worke that great worke of our redemption The which hee did perfectly performe both by his merits and efficacie The former hee did by satisfying Gods iustice both by his actiue obedience in fulfilling the Law for vs and by his passiue obedience in suffering death in his body and the anger of God in his soule The which is a sufficient price of redemption for all that doe apply it because he that did this for vs was God and man And so as his humane nature made him capeable of these sufferings so the diuine nature which was the Altar vpon which this sacrifice was offered sanctifyed the gift and gaue vnto it infinite value and dignitie so as it became a sufficient and fit satisfaction for sinne For as sinne being nothing in it selfe but a priuation became of infinite guilt in respect of the infinite Maiesty of God offended by it so the sufferings of Christs humane nature though temporary became of infinite value in respect of the dignity of the person who suffered being God and man And as thus Christ saued vs by his merits so also by his efficacie applying the vertue of his merits vnto vs by his Spirit and Word which begetting in vs a liuely faith that bringeth foorth the fruits of vnfained repentance we performe thereby the Couenant of grace and so are made partakers of Christ and all his benefits which are therein promised For in the preaching of the Gospell this couenant is proclaimed and we are effectually called to the knowledge and participation thereof God giuing Christ vnto vs to be our Sauiour and vs to Christ to bee saued by him yea vniting vs vnto him in one mysticall body whereof hee is the Head and we his members by vertue whereof as we are partakers of him so haue we also right and interest vnto all his benefits Of which vnion the chiefe bond on Gods part is his holy Spirit and on our part a liuely and iustifying faith which is wrought in vs by the preaching of the Gospell made effectuall by the inward operation of the Spirit of God and confirmed and increased by the vse of the Sacraments which are the seales annexed to the Couenant to assure vs that God will not faile to performe all his promises And these things are the obiect of our sauing knowledge or the maine points which we are to know vnto saluation and to inable vs to walke in the way of a godly life that leadeth vnto it The which I would not heere haue touched were not this knowledge necessary heereunto or would haue handled them more fully and exactly but that I feared that they would cause this Treatise too much to swell and farre to exceed the limits which I haue proposed vnto it and also considered that there are already published many Catechismes and summes of Diuinity in which all men at their pleasure may finde these and many other the like points of our Christian Religion thorowly discussed CAP. VII Of the quantity and quality of sauing knowledge and how necessary it is to a godly life §. Sect. 1 Of the quantity of knowledge and the diuers degrees of it THe next point to bee considered in our knowledge is the quantity and measure of it the which is imperfect in the greatest perfection which in this life can be attained For as the Apostle though he had receiued aboundance of the Spirit and such reuelations as were not lawfull to bee vttered confessed of himselfe together with others We know but in part and see 1. Cor. 13. 9 12. 8. 2. through a glasse darkely and if any man thinke that hee knoweth any thing namely in perfection he knoweth nothing as he ought to know For wee 2. Cor. 5. 7. Heb. 11. 1. walke by faith and not by sight And faith is of things vnseene and not in vision and fruition Neither can wee attaine to perfect knowledge vntill we attaine vnto perfect happinesse which is not in this life but the life to come when we shall see God face to face and shall know as we are knowne not by the knowledge of faith which is but by hearing signes semblances and reuelations but of vision fruition and most firme experience For the perfection of our knowledge heere consisteth most in the knowledge and acknowledgment of our imperfection and not in the high degree of quantitie but in the sincerity and truth The which knowledge discouereth our ignorance that we may bewaile it and
knowing that there is a God we must worship and serue him and professing him with our lips we must not deny him in our liues Knowing that he is a Spirit we must not rest in bodily exercise which profiteth nothing but worship him in spirit and truth Knowing that he is infinite and omnipresent we must with Enoch walke with God and in all things carry our selues as before him Knowing that he is all-sufficient we must trust in him for all things both in the presence and absence of inferiour meanes Knowing that he is omniscient and the searcher of our inward parts wee must approue our hearts as well as our workes vnto him and make conscience of committing secret sinnes as well as those which are open and manifest to the world Knowing that he is omnipotent we must depend vpon him for preseruation from all euill and defence against all enemies and that in greatest difficulties and dangers because things euen impossible to men are possible with God Knowing that he is the chiefe Good we must loue him aboue all things knowing that he is true yea truth it selfe wee must beleeue his Word and promises Knowing that he is iust we must feare to offend him that he is mercifull we must hope in him that he is bountifull we must do cheerefull seruice to so gracious a Master Knowing that he is but one God wee must worship him alone and not false gods and grauen Images and set vp no Idols in our hearts as the earthly Mammon with the couetous worldly honours and vaine glory with the ambitious and carnal and sinfull pleasures with those that are voluptuous Finally knowing that he is one in essence three in persons we must worship the Vnity in Trinity Mat. 1. 6. Knowing that God the Father is our Father in Christ we must reuerence 1. Pet. 1. 17. Luke 1. 74. feare and loue him that God the Sonne is our Redeemer we must worship and serue him in holinesse and righteousnesse before him all the daies of our liues and knowing that the holy Ghost is our Sanctifier 1. Thes 4. 4. 1. Cor. 6. 19. and dwelleth in vs wee must possesse our vessels in purity and honour that wee may bee fit temples and habitations for this holy Ghest c. §. Sect. 4 Of the meanes of sauing knowledge And this is that sauing knowledge which is necessary to a godly life the which we haue not of our selues for euery man is a Ier. 10. 14. beast in his owne knowledge b Ier. 4. 22. 1. Cor. 2. 14. wise vnto euill and vnto any good without vnderstanding but it is a grace and free gift of God as before we haue shewed And therefore if we would obtaine it wee must carefully and conscionably vse all good meanes which hee hath appointed for this purpose And first we must begge this grace of God by feruent and effectuall prayer according to that of the Apostle Iames c Iam. 1. 5. If any man want wisedome let him aske it of God that giueth all men liberally and vpbraideth not and it shall be giuen him as we see in the example of d 1. King 3. 6. Salomon and desire him to send his holy Spirit into our hearts which will e Iohn 16. 13. leade vs into all truth and like a f Apoc. 3. 18. precious eye-salue will open and illighten the blind g Psal 119. 18 27. eyes of our vnderstandings that we may see the wonders of Gods Law The which our prayer will be more effectuall to preuaile with God if we craue this knowledge to this end that we may glorifie him by it according to that of Dauid Make mee Psal 119. 27. to vnderstand the way of thy precepts so shall I talke of thy wonderous workes and make our knowledge the rule of our liues practising the things we know in the whole course of our conuersation to which end Dauid beggeth it of God Teach me O Lord the way of thy statutes and I shall keepe it Vers 33. 34. vnto the end Giue me vnderstanding and I shall keepe thy law yea I will obserue it with my whole heart Secondly let vs be diligent in hearing reading and meditating of Gods Word which giueth h Psal 19. 7 8. 119. 130. Pro. 1. 3 4 5. light and vnderstanding vnto the simple and is sufficient to make vs i 2. Tim. 3. 15 16 17. wise in all things vnto saluation and to make the man of God perfect and throughly furnished vnto all good workes Thirdly we must vse holy conferences with others whereby we shall inrich our mindes by communicating with them in their stocke and more firmely imprint in our memories that which we know already according to that of the Apostle Let the Word of Christ dwell in you richly in all wisedome Col. 3. 16. teaching and admonishing one another Fourthly we must labour to be reconciled vnto God in Christ and then becomming his friends hee will make vs acquainted with his will and counsailes according to that of our Sauiour I haue called you friends for all things that I haue heard of my Father Iohn 15. 15. I haue made knowne vnto you Fifthly let vs labour to haue our harts fraughted with Gods feare for if any man feare the Lord him shall he teach the way Psal 25. 12. 1. Pet. 5. 5. Psal 25. 9. Matth. 11. 25. 1. Cor. 3. 18. that he shall chuse Sixthly let vs decke our selues with humility for hee giueth his grace to the humble and teacheth him his way he reuealeth his secrets to little babes and hideth them from those who are wise and prudent in their owne conceits And therefore we must be fooles to our selues and to the world if we would be wise to God and our owne saluation For there is no true wisedome but in the sauing knowledge of God and his will and holy obedience yelded vnto them according to that of the Prophet The wise men are ashamed they are dismaied and taken lo they haue Ier. 8. 9. Deut. 4. 6. reiected the Word of the Lord and what wisedome is in them Seuenthly wee must labour after holines for God reuealeth his mysteries vnto his Saints but Col. 1. 26. will not suffer his wisdome to enter into a prophane and malicious soule as we see in the experience of the greatest Prelates and Doctors of the world who liuing in prophanenesse and all sensuality haue not so much feeling sauing and experimentall knowledge of God and the mysteries of his Kingdome as many silly women and simple Ideots Lastly wee must put those things in practice which we already know and then will God reueale more vnto vs and fasten that which we know already in our hearts and memories for as our Sauiour saith If any man will doe his will he shall Iohn 7. 17. know of his doctrine and we shall with Dauid be wiser then the ancient yea Psal 119.
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
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
what can more strengthen our resolutions in performing faithfull seruice vnto God then to be assured by his assistance of victorie ouer all enemies strength in ouercomming all difficulties safety in all dangers and prosperous successe and an happie issue of all our indeuours And thus Moses exhorteth Iosua to resolution and courage because God had promised to be with him He it is saith hee that doth goe before thee he will be with Deut. 31. 8. thee he will not faile thee neither forsake thee feare not neither be dismayed Fourthly let vs remember that it is impossible to lose the fruit benefit of our labour whatsoeuer paines we take in Gods seruice for besides the present pay of temporal benefits we shal haue the rich rewards of eternall and heauenly happinesse of which the other are but small earnest pennies and pawnes So that if we in Gods seruice lose our earthly riches we shall haue for them heauenly treasures if our fame and reputation amongst men we shall be recompenced with eternall glory in the presence of God his Saints and Angels yea if we lose our life it selfe in losing we shall finde it Mat. 10. 39. euen an euerlasting and most happy life for one that was momentany and miserable Fifthly if we would haue this Christian resolution firme and constant it must be well grounded when we first begin and wee must expect when we enter into the course of a godly life not the fauour of men ease and prosperity but many enemies to encounter vs and many difficulties and dangers in our Christian way which if we doe not forecast before they happen and arme our resolution against them they will vtterly daunt and discourage vs at their first approching And therefore before we make purchase of this gaine of godlinesse let vs cast before-hand what it will cost vs and resolue to leaue it at no rate Sixthly let vs meditate often of the excellency vtility and necessity of a godly life in which respects it is to be preferred before all worldly things whatsoeuer seeing thereby and by no other meanes without it we are assured of Gods loue and our owne saluation of his grace in this world and glory and happinesse in the world to come Seuenthly let vs thinke of the preciousnesse of our soules which are of much more value then ten thousand worlds and that there is no other meanes to prouide for their eternall happinesse and their fruition of Gods presence which perfecteth our blessednesse in heauen then by framing our hearts to adhere vnto him with firme resolution to serue and please him whilst wee liue vpon the earth And let vs often meditate on that speech of our Sauiour What will it profit a man to win the whole world and lose his soule For heere our soules are saued or lost heere Mar. 8. 36. the acceptable time and day of saluation lasteth which if we let passe it is neuer againe to be regained but our precious soules for the price of momentany vanities shall be eternally sold to hellish torments Lastly because our resolution of adhering vnto God and pleasing him in all things is apt to faint and languish therefore our care must be often to suruey it that when we finde any faylings or vnsettlednesse in it we may repaire and strengthen it yea in truth this is a worke fit for euery morning to take a view of our spirituall state and to renew our resolution that wee will the day following vse all meanes whereby it may bee improoued and bettered inrich our selues in our spiritual stocke and to our vttermost indeuour doe all things which may please God as wee shall more fully shew heereafter Yea if we finde our resolutions weake and vnsettled we must confirme them by making with God a solemne Couenant that our hearts in all things shall adhere vnto him and start aside vpon no occasion according to the example of Asa and the rest of Gods people who entred 2. Chro. 15. 12 14 34. 31. into a Couenant to seeke the Lord God of their fathers with all their heart and with all their soule yea if neede be wee must confirme this Couenant not onely by solemne protestation but by an inuiolable oath as they did at that time and the Prophet Dauid long before them I haue sworne saith Psal 119. 106. he and will performe it that I will keepe thy righteous iudgements CAP. IIII. Of trust affiance and hope in God §. Sect. 1 Of affiance in God wherein it consisteth and of the reasons which may mooue vs vnto it THe speciall duties whereby we adhere and cleaue vnto God with all our hearts are either principall or those which arise out of them and depend vpon them the chiefe and principall are affiance the loue and feare of God By affiance wee adhere and cleaue vnto him when as knowing acknowledging beleeuing and remembring the omniscience omnipotence all sufficiency trueth and goodnesse of God towards vs we doe put our trust and affiance in him for the obtaining of all good and preseruation from all euill both in the presence and absence of all inferiour meanes Vnto which affiance the Scriptures exhort vs. So Dauid Trust in the Lord and Psal 37. 3. doe good And Salomon Trust in the Lord with all thine heart and leane not Pro. 3. 5. to thine owne vnderstanding Which if we performe wee haue diuers gracious promises made vnto vs as first that we shall be greatly rewarded Cast not away your confidence which hath great recompence of reward and be Heb. 10. 35. incompassed with all Gods mercies and fauours according to that of the Psalmist He that trusteth in the Lord mercy shall compasse him about Secondly Psal 32. 10. that wee shall bee sustained and preserued by his prouidence Cast thy Psal 55. 22. burthen vpon the Lord and he shall sustaine thee he shall neuer suffer the righteous to be mooued And againe They that trust in the Lord shall be as mount Ps 125. 1. Sion which cannot be remooued but abideth for euer Thirdly that we shall haue the good things of the earth for the present and eternall blessednesse in the life to come for he that trusteth in the Lord shall possesse the land and Esa 57 13. shall inherit his holy mountaine So Ieremie Blessed is the man that trusteth in Ier. 17. 7. the Lord and whose hope the Lord is And the Psalmist O trust and see that Psal 34 8. the Lord is good blessed is the man that trusteth in him And thus wee must trust in the Lord for the obtaining of all good and the auoiding of all euill vnto the former Dauid exhorteth Commit thy way vnto the Lord Psal 37. 5. trust also in him and he shall bring it to passe And of the other we haue him for our example The Lord is my light and my saluation whom shall I feare Psal 27. 1. the Lord is the
his owne good the preseruation of his life the welfare and health of his body the chastity of himselfe and his wife the prosperity of his estate and his owne credit and good name so ought we vvith like loue to seeke by all meanes the good and preseruation of our neighbours in euery of these and all other respects The speciall and spirituall loue vvhereby a man loueth himselfe causeth him chiefly to seeke the inriching of his soule vvith all sanctifying grace and to further by all meanes his euerlasting saluation and vvith such loue also vve must loue our neighbours doing them all the good vve can both in respect of their bodies and states but principally in seeking their spirituall good and the eternall saluation of their bodies and soules §. Sect. 10 That we must loue our neighbors as Christ hath loued vs. But because our loue of our selues by reason of our naturall corruption is whilst we continue in this life weake and imperfect and therfore no fit rule for our loue towards our neighbours to be squared by therefore our Sauiour hath propounded vnto vs a much more perfect patterne for our imitation euen that most admirable and diuine loue wherewith hee hath loued vs This is my Commandement that ye loue one another as I haue loued Ioh. 15. 12. you As therefore Christ hath loued vs first before we loued him or any waies deserued his loue and hereby moued vs to loue him againe so 1. Ioh. 4. 19. ought wee to preuent one another with our loue and thereby prouoke them to returne vnto vs the like dutie Secondly as Christ loued all his Rom. 5. 8. elect freely without any respect of merit yea when we were strangers sinners and enemies not because of any goodnesse in vs but that by his Loue he might bring vs to good so ought our loue to be free and not mercinary so farre foorth as it may redound to our owne profit but we must loue strangers that thereby we may make them our familiar acquaintance Our enemies that we may make them our friends and euen those that are now euill and sinners that we may bring them to grace and goodnesse Thirdly as Christ loued all the elect without respect of persons both old and young rich and poore base and noble wise and simple so ought we to loue all sorts and conditions of men in whom we finde already or may hope to finde heereafter the signes and markes of Gods election Fourthly as Christ loued vs perfectly in respect of the manner with a sincere and ardent loue and not in tongue and profession onely but in deed and truth so as no waters of affliction nor death it selfe could Cant. 8 6. drowne or dampe so ought we striue to loue one another and to be ready according to his example when iust occasion is offered to seale and approoue 1. Iohn 3. 16. our loue towards them euen with the shedding of our blood Fifthly as Christ loued vs who were in him elected of his Father in a speciall and peculiar manner aboue all others and out of this loue hath giuen himselfe for vs according to that of the Apostle Who hath loued me Gal. 2. 20. and giuen himselfe for mee so ought we to loue all with a generall and common loue but Gods elect with a peculiar and speciall loue aboue the rest and be ready as the Apostle speaketh to doe good vnto all but especially Gal. 6. 10. vnto those who are of the household of faith Lastly as Christ loueth vs with a constant loue and to the end and will not reiect vs for our frailties and infirmities because in his loue he respecteth not his owne profit but our saluation So ought our loue to be constant towards our neighbours and not to languish and faint vpon slight occasions respecting herein not our owne profit but their benefit and aboue all the euerlasting saluation of their bodies and soules CAP. X. Of the reasons which may moue vs to imbrace charity §. Sect. 1 Of the excellency of charity ANd thus haue I shewed what is that charity both towards our selues and our neighbours which is required in the second Table In the next place I will set downe some reasons which may moue vs to imbrace it all which will reduce vnto these their heads the excellency vtility and necessity of it The excellency of this charity herein appeareth in that our Sauiour Christ maketh it the summe of all other duties and vertues required in the second Mat. 22. 39. Table so that if we haue charity we haue all morall vertues if that bee wanting we are destitute of them all Yea the Apostles not without the direction of his holy Spirit doe seeme to goe further making this charity the epitome and summe of the whole Law He that loueth another saith Rom. 13. 8. Paul hath fulfilled the Law If ye fulfill the royall Law saith Iames according to the Scripture thou shalt loue thy neighbour as thy selfe ye doe well Where either by a Synecdoche of the whole for the part we are as some doe to vnderstand the second Table onely or because true obedience to it doth necessarily inferre our obedience to the first in that it is an inseparable fruit and vndoubted signe of it it may not vnfitly comprehend our totall obedience to the whole Law Secondly in that the Apostle preferreth 1. Cor. 12. 31. 13. 13. it before those chiefe and fundamentall vertues Faith and Hope and that both because if we consider them meerely in themselues it is of a more excellent nature and also in respect of the extent both of latitude and time for whereas they respect our selues only and our owne saluation this extendeth to the good and saluation of many others and whereas they continue onely for this life charity attaineth to its greatest perfection in the life to come and shall euer remaine as a principall part of our euerlasting ioyes And thus also the Apostle Peter commendeth charity vnto vs aboue all other duties Aboue all things saith he haue feruent 1. Pet. 4. 8. charity among your selues for charity shall couer the multitude of sinnes Finally the Apostle sheweth the excellencie of charity whereas hee exhorteth vs aboue all things to put on Charity as being the bond of perfectnesse or the most perfect bond seeing wee are thereby vnited vnto Christ our Col. 3. 14. Head and as fellow-members one with another For howsoeuer we are thus vnited first and principally by the Spirit of God and a liuely faith yet this bond of vnion is perfected and made more firme and strong by this grace of charity which transforming and changing vs into the very nature of the things beloued doth cause vs to become one with them and so inseparably vnited that nothing in the world no not death Cant. 8. 6. it selfe is of sufficient force to pull vs asunder §. Sect. 2 Of the profit of charity in
streame winde and tide of our corruption and therefore we must at no time intermit our labour for so we shall in short time be carried further backe then we can recouer in a great space and with much labour but we must be in continuall exercise and as it were with vnwearied diligence ply the oare vntill by death we arriue at the hauen of happinesse Our hearts like the plummets of a clocke draw vs with the waight of their corruption downeward till they pitch themselues and rest vpon earthly vanities vnlesse euery day yea many times a day we pull them vp and giue spirituall motion vnto them by these Christian exercises Thirdly sinne is so wily and deceitfull that if we cease from the duties of a Christian life and intermit the keeping of a straight watch ouer our selues and actions it will soone steale vpon vs and fortifie it selfe against all vertue and goodnesse For though at the first it seemeth content that we should but for a little space displace good duties and giue but a little way for a small while to the pleasures of it yet it will increase in strength comming to liue as it were in its old home and proper element and hardly leaue its hold or giue way to the re-entry of those vertues and Christian duties which it formerly expelled In which regard we shall be blessed if fearing Pro. 28. 14. alwayes we stand continually vpon our watch and not onely keepe our Matth. 26. 41. 2. Tim. 4. 5. Heb. 3. 13. soules strongly manned with sauing graces but take care that they may be daily trained and exercised in all Christian duties that so we may not be beguiled and hardned through the deceitfulnesse of sinne Lastly there is no lesse danger from outward enemies the world and the deuill if we neglect the daily exercise of a godly life For the world if it once finde our hearts Dina-like straying from God will easily rauish and defile them with her filthy pleasures and when we haue beene at some time inticed to accompany her fauourites in the delights of sinne wee shall hardly get out of their imbracements nor purge our selues from that pollution Iob 1. 7. wherewith they haue tainted vs. The deuill also like a malicious enemy 1. Pet. 5 8. walketh about continually and as a roaring Lyon seeketh to deuoure vs and if he finde vs at any time cleane swept of Gods graces and garnished Matth. 12. 44. with the hellish ornaments of vices and sinne he will enter into vs and taking possession reserue vs for his owne vse And therefore it behoueth vs with like diligence to preuent his wiles and malice by keeping our soules continually furnished with Gods graces and our selues exercised in all Christian duties that so we may neuer be at leasure to admit of his tentations And seeing this euill one is ready euen whilst we sleepe to sow his tares of tentations in our hearts a ground too fruitfull for such a graine Matth. 13. 25. our care must be with like diligence to cast out this hellish seede that it take no rooting or if it haue to weede them out as soone as they haue sprouted vp and doe outwardly appeare in our words or actions §. Sect. 5 Another reason taken from our calling and profession The sixth reason to mooue vs to this daily exercise is taken from our calling and profession for wee are Citizens of heauen and pilgrims on Phil. 3. 20. Col. 3. 2. earth and therefore though our bodies are here beneath yet our conuersation should be in heauen and our minds and affections should be on things aboue our speeches should bee of those things that concerne our owne countrey and in all our actions we must indeuour to further our iourney towards our heauenly home neither must we one while goe forward and another while backward or idlely sit still we must not one part of the day goe in the right way and in another part erre and wander in the by-wayes of sinne but we must be still going forward and holding the right roade neuer turning out of it till we come to our heauenly home We are called to be Gods seruants and therefore we must not deuide our seruice betweene him and the world seeing it is fit wee doe onely his worke from whom we receiue so liberall wages neither can we serue God and Mammon which are of so contrary a disposition but whilst wee incline to the Mat. 6. â—4 one we must of necessity neglect the other as our Sauiour hath taught vs. We are called to be his Souldiers and therefore we must onely fight his battels and not spend some part of our life and strength in his seruice and some part in fighting on the deuils side by quenching the good motions of Gods Spirit and contrary to the light of our owne knowledge and consciences neglect holy duties and runne on in such courses as are displeasing vnto God We are called to be Gods labourers and therefore we must intend our businesse that it may prosper in our hand and not vndoe in one day that which we haue done in another We must not like vnskilfull husbandmen sometimes plant and soone after plucke them vp one while sow good seed another while tares nor like foolish builders pull down one day what we haue set vp in another nor like vnfaithful Watchmen one while sit in the watch Tower and soone after slothfully sleep and giue ouer our charge nor like carelesse Pilots guide the ship one day toward the wished hauen and the next through sloth and negligence let it roame whither the winde and tide will carry it till it run vpon the sands split it selfe against the rocks But we must in the whole daily course of our liues giue all diligence to make our calling and election sure by holding 2. Pet. 1. 10. a constant and continuall course in the Christian exercises of a godly life §. Sect. 6 The last reason taken from the vncertainty of our liues The last reason to mooue vs vnto the continuall and daily exercise of Christian duties is taken from the vncertainty of our liues and Mat. 24. 46. when by death wee shall bee called to Iudgement For seeing wee know not at what time our Master will come it shall bee our wisedome to keepe our accounts alwayes euen that wee may be ready at all times without feare to yeeld vp our reckonings and to carry our selues continually like wise and faithfull seruants in the exercise of holy righteous and Christian duties that so we may bee blessed when our Lord comming vpon the sudden shall finde vs so doing and because we are vncertaine when the Bridegroome will come let vs like the fiue wise Virgins Mat. 25. 1 2. haue our lampes and oyle of faith and lights of a godly life alwayes prepared that so we may enter with him into the marriage Chamber of heauenly happinesse and there eternally solace
our selues in the fruition of his loue lest comming vpon the sudden in an houre that wee thinke not Mat. 24. 44. and taking vs vnprouided without the lampe of profession or the oyle of grace or the light of an holy conuersation either hunting after worldly profits and preferments by vnlawfull meanes or with immoderate desires or wallowing our selues in fleshly delights he shut vs out of dores and vtterly exclude vs from hauing any communion or interest with him in those heauenly ioyes CAP. II. Of some speciall duties of a godly life which are to bee performed in our daily exercise And first of the renewing of our repentance §. Sect. 1 Of the daily renewing of our couenant with God by the renewing of our faith and repentance BY the testimonies and reasons before alledged wee haue made it euident that it is not sufficient to serue God by fits and at sometimes neglecting his seruice and seruing the world and our owne lusts at another but that the daily exercise of a godly life in the continuall performance of all Christian duties is most profitable and necessary And now it remaineth that we giue some directions for the well-performing of this daily exercise To which end wee are to know that these duties wherein wee are daily to be exercised are of two sorts First generall which are not onely euery day necessarily to be in some degree and measure performed but also to be obserued in euery part of the day and in all the particular acts and exercises of it as occasion serueth The second more speciall and belonging more principally and properly vnto the diuers parts and seuerall occasions of euery day The former are more internall and spirituall betweene God and vs seruing to set our hearts in due frame and to make them constant and resolute to consecrate our selues wholly to Gods seruice and in all things to please him The latter more externall for the most part and visible which are the outward exercises proceeding from the other and as it were the pleasant fruits which spring from those inward and hidden rootes The first mayne duty which ought to be of euery Christian daily and duly performed is to confirme and in some sort to renew the Couenant of grace betweene God and vs in Iesus Christ wherein God for his part doth of his free grace promise the remission of all our sinnes his spirituall graces his fauour and reconciliation iustification and adoption his holy Spirit with all spirituall and temporall gifts and graces in this world and euerlasting life and saluation in the world to come in and for his Sonne Christ And we for our part doe promise and couenant that we will receiue and imbrace Christ with all these benefits by a liuely faith and bring foorth the fruits thereof in hearty repentance and new obedience The which Couenant is the maine ground and foundation of all the good things we receiue from God in this life and of all the ioy and comfort which wee take in them and of our future hopes and happinesse in the life to come And therefore as Citizens doe chiefly looke to the preseruation and establishment of the grand Charter that containeth all their priuiledges And as Souldiers in time of a siege doe euery day looke vnto their mayne fortifications and bulwarkes and if they be any way shattered and shaken in the last assaults doe with all care and diligence repaire and strengthen them So must wee who professe our selues Citizens of the spirituall Sion and heauenly Ierusalem vse all good meanes to ratifie this Charter which is the chiefe assurance of all the good which we either now can haue or heereafter expect and seeing in the time of our spirituall warfare Satan with his assistants seeke to shake and weaken this chiefe Tower of our strength with the engines and Canon shot of their tentations therefore we must daily haue a speciall eye to this our principall Bulwarke and vse continually all good meanes whereby the breaches may be repaired and strengthened against the next assault And howsoeuer we are after a more principall manner to renew and confirme our Couenant with God at set and solemne times as generally before wee come to the Lords Table and specially in the time of thanksgiuing for some singular and extraordinary benefits or of extraordinary humiliation in respect of some sinnes into which after our conuersion we haue relapsed or some grieuous afflictions from which wee desire to be deliuered or some dangerous sicknesse the vsuall fore-runner of death and Iudgement as wee shall more fully shew heereafter yet seeing wee must daily and hourely liue by faith and seeing faith hath no other ground to rest vpon for the applying and appropriating of any of Gods benefits but the Couenant of grace which hee hath made with vs the which though on Gods part it be more immooueable then the rockes Esa 54. 10. and mountaines yet is often shaken in respect of our weake apprehension euen as a rocke may seeme to mooue when it is lightly touched with a trembling hand a mountaine to shake when as it is beheld with a weak and quiuering eye who seeth not how necessary it is to vse daily all good meanes whereby wee may make this couenant which is so strong in it selfe to be also strong vnto vs and a firme foundation whereupon we may build our ioy and comfort §. Sect. 2 Of the daily renewing of our repentance First by recalling our sinnes to remembrance And secondly by humbling our selues before God in the sight and sense of them Now the principall meanes of renewing and confirming this couenant of grace is daily to renew the condition on our part which is a liuely faith approued by the fruits of it in vnfained repentance The which latter because it is the infallible signe and touch stone of the former and the outward and sensible fruit which assureth vs of the hidden roote that it liueth and groweth I will in the first place speake of our daily exercise in renewing of our repentance vnto which is required first that we call to our remembrance our former sinnes together with the cursed roote of originall corruption from which they spring but especially the sinnes frailties and falls which haue ouertaken vs since the last time that wee performed this exercise to which purpose it behoueth vs to keepe a strict and narrow watch ouer all our thoughts words and workes that these spirituall enemies of our soules may not slily passe by or secretly lurke in vs vnespied and consequently vnrepented of and also to take speciall marke of them that they doe not slip out of our minde and memory For which end we must looke our selues often in the glasse of Gods Law examine our liues by this rule that so we may take notice of our spirituall spots and deformities of our errours and auersenes to good pronenesse to euill and so bring them into the Court of conscience that
Commandement And Iehoshaphat is commended because he sought the Lord God of his father and walked in his commandements which duties if 2. Chro. 17. 4. we ioyne together we shall be blessed according to that of the Psalmist Blessed are they that keepe his Testimonies and that seeke him with their whole heart Psal 119. 2. §. Sect. 8 That we must seeke to haue and hold Gods grace and fauour in Iesus Christ Finally to this duty of seeking God is required that we seeke to haue and to hold his face and fauour in Iesus Christ desiring nothing more in Act. 17. 28. the world then to haue the bright beames of his countenance continually shining vpon vs and to finde and feele the sweete and vitall influences of his fauour warming our hearts with ioy and comfort for in him wee liue and mooue and haue our being and if hee graciously behold vs with the benigne aspect of his mercy and loue we liue and flourish but if hee doe turne away his face we are troubled and if he but blow vpon vs with the Ps 104. 29 30. breath of his displeasure our breath will faile and dying we shall returne to our dust He is the life-giuing Planet and Sunne of all comfort and ioy who by the beames and influences of his fauour both giueth vs life and preserueth vs in our well-being And therefore as the inferiour creatures are much indammaged when in the eclipses of the Sunne they are for a short time depriued of its presence and vitall influences so cannot our soules but receiue much hurt and spirituall detriment if the beames of Gods fauour be for the shortest moment eclipsed from vs. Heereof it is that we are exhorted to seeke the Lord and his face because in him our Psal 105. 4. life and strength vertue and vigour chiefly consisteth Seeke the Lord and Hos 5. 15. Psal 106. 4. his strength seeke his face euermore And therefore no sooner was Dauid mooued to performe this duty but presently he vndertaketh it as being aboue all other things most pleasant and profitable When thou saydest Psal 27. 8. saith he Seeke yee my face my heart said vnto thee Thy face Lord will I Vers 9. seeke And hence it is that if the Lord did neuer so little estrange himselfe he doth so earnestly pray that hee would not hide his face from him and cryeth out as a man vtterly forlorne and forsaken of all hope and comfort My God my God why hast thou forsaken me why art thou so farre Psal 22. 1. from helping me and from the words of my roaring And contrariwise when he inioyed Gods face and fauour he thought himselfe much more happy then in the fruition of all earthly blessings There are many saith he that say Who will shew vs any good Lord lift thou vp the light of thy countenance Psal 4. 6 7. vpon vs. Thou hast put gladnesse in my heart more then in the time that their corne and wine increased Now the meanes whereby we may preserue and assure vnto our selues the face fauour and louing countenance of God is daily to striue and labour after greater perfection in all spirituall graces and in the duties of his seruice as to know him more perfectly to beleeue in him more assuredly to loue him more intirely to feare him more reuerently to trust in him more firmely to hope in him more cheerefully and patiently to call vpon him more deuoutly and feruently to heare his Word more attentiuely and to performe all the duties of piety righteousnesse and sobriety more sincerely and diligently then we did the day before And if we thus labour and indeuour to please God in all things we shall be sure of his fauour and notwithstanding our manifold infirmities he will shine vpon vs with the light of his countenance and graciously accept and be well pleased with vs in the face of his Beloued and our Mat. 3. 17. onely Sauiour Iesus Christ CAP. V. Of the right manner of seeking God so as we may be sure to finde him and of the benefits which arise from it §. Sect. 1 That we must seeke God first and principally seasonably and constantly AND these are the things which are required to this duty of seeking God daily The second point propounded was the Matth. 6. 33. manner how he is to be thus sought of vs. In which respect wee are to seeke him rightly according to the direction of his Word Wherein is required first that we seeke God first and principally that is aboue all things in the world more highly esteeming him in our iudgements more often thinking on him in our meditations more feruently cleauing vnto him in our hearts wils and affections more diligently seeking his grace and fauour in all our actions then the greatest excellencies that heauen or earth can affoord vnto vs. Secondly wee must seeke him first in time and before all other things as men vse to seeke first things chiefly necessary profitable and of greatest value and excellency and when they haue any spare time things of lesse vse vtility or worth as treasures before lumber meanes of life foode apparell liberty and peace before superfluities and such things as serue onely for ornament and delight Thirdly wee must seeke him in the opportune seasonable and acceptable time when he may bee found that is whilst the day of saluation lasteth and whilst yet God offreth vnto vs his grace and fauour and still vouchsafeth vnto vs his holy Ordinances that seeking we may find him in them Yea whilst God biddeth vs seeke his face and euen assoone as the word is come out of his mouth our hearts must answere Thy face O Lord will I seeke So the Lord by his Prophet Psal 27. 8. exhorteth vs Seeke ye the Lord while he may be found and call vpon him while he is neere And the Church and people of God perswade one another Esa 55. 6. Let vs goe speedily to pray before the Lord and to seeke the Lord of hosts and Zach. 8. 21. I will goe also We must seeke the Bridegroome when hee is come into his Garden and inuiteth vs to feast with him in his spirituall delicacies And whilst he knocketh at the dore of our hearts with the finger of his Spirit and calleth vnto vs by the ministery of his Word saying Open vnto mee Cant. 5. 1 2. my sister my loue my doue my vndefiled Wee must not giue him a come-againe nor put him off with slight excuses lest he punish our sloth by withdrawing himselfe and the comforts of his Spirit from vs and because we would not open when he knocked nor answere when hee called he make vs to knocke and call and cry before he will heare vs and to seeke him with sorrow before he will be found of vs that so he may make vs afterwards to esteeme more of his gracious offers and to make more precious account of his comfortable
giue thankes at all times And this thankefulnesse in all things we must shew at all times that is daily and continually priuately and publikely secretly in our hearts and outwardly in our words and workes so often as we haue any occasion and opportunity offered vnto vs either ordinary or extraordinary by consideration either of positiue or priuatiue benefits both at set times of prayer and thorowout the whole day by lifting vp our hearts with thanksgiuing vnto God for the continuall benefits which in euery part of the day hee conferreth vpon vs As our deliuerance from euils with which wee see others ouertaken our preseruation from many dangers to which wee are daily subiect for the assistance of his grace and holy Spirit against the tentations of our spirituall enemies for keeping our hearts in his feare and from wandring with the world in the by-wayes of sinne and wickednesse For giuing vs hearts to seeke and serue him and for accepting of vs and our imperfect actions in the perfect obedience of Iesus Christ For multiplying and continuall renewing of all his blessings and benefits vpon vs and those that are neere and deare vnto vs both in temporall and spirituall things and for those assured hopes which he hath giuen vs of heauenly and euerlasting happinesse in the world to come For those which hee bestoweth publikely vpon the Church and Common wealth and priuately vpon our families and our owne persons And this daily and continuall thankfulnesse and thanksgiuing vnto God is required of vs in the Scriptures The Apostle exhorteth vs to speake to our selues in Eph. 5. 20. Psalmes and Hymnes and spirituall Songs singing and making melody in our hearts to the Lord giuing thankes alwayes for all things c. And that wee should by Christ offer the sacrifices of praise to God continually that is the Heb. 13. 15. fruit of our lips giuing thankes to his name And this was Dauids daily practice as he often professeth I will blesse the Lord saith he at all times his praise shall continually be in my mouth And againe Euery day will I blesse Psal 34 1. thee and I will praise thy name for euer and euer Which resolutions because Psal 145. 2. he could not atchieue by his owne abilities he craueth helpe and assistance from God Let my mouth bee filled with thy praise and with thine honour all Psal 71. 8 15. the day and then hee promiseth to performe it I will saith he praise thee more and more My mouth shall shew foorth thy righteousnesse and thy saluation all the day for I know not the numbers thereof §. Sect. 4 Reasons which may mooue vs vnto daily thanksgiuing Besides which testimonies and examples of holy Scriptures there are many reasons which may moue vs to the dayly and continuall practice of this holy duty As first the excellencie of it seeing it is the continuall exercise of the holy Angels and Saints in heauen in which a great part of their happinesse consisteth and wee see in the Reuelation where great multitudes of the Saints cry alowd and say Blessing and glory and Apoc. 5. 13. 7. 12. wisedome and thankesgiuing and honour and power and might bee vnto our God for euer and euer Amen And this exercize they continue day and Apoc. 4. 8. night saying Holy holy holy Lord God almighty which was and is and is to come Secondly it is most comely and decent in respect of God who being the chiefe goodnesse all glory and praise of due belongeth to him as being the end of all things and the Author and fountaine of all our Psal 92. 2. our good And therefore Dauid often repeateth it and maketh it the foote of his song that we must giue thankes to the Lord and praise him because he Psal 1â—6 1. 147. 1. is good and his mercy endureth for euer In respect of vs also who daily receiue benefits at his hands for seeing he reneweth his mercies vpon vs euery Psal 33. 1. Lam. 3. 23. morning as the Church confesseth and followeth vs with his fauours throughout the whole day what better beseemeth vs then to be thankfull to such a gracious Benefactour and to haue our hearts filled with thankfulnesse and our mouthes with his praises Againe we are spirituall Priests vnto God to offer vnto him daily sacrifices and what better beseemeth Apoc. 1. 5. our office then to offer vnto him praises and thanksgiuing which Psal 50. 14. are the sacrifices wherein his soule doth chiefly delight For it is a principall part of his seruice which most redoundeth to his glory according to that of the Psalmist Whosoeuer offereth praise glorifieth mee and is daily Vers 23 therefore to be performed by vs as our Sauiour teacheth vs in his perfect forme of prayer the first petition whereof is that Gods name may bee hallowed and glorified and the conclusion an acknowledgement that the Kingdome power and glory doe belong vnto him alone Thirdly it is the mayne end for which God bestoweth all his blessings vpon vs that Deut. 8. 18. wee should yeeld vnto him the praise and glory of his owne gifts The which we will performe if we be not too too vngratefull seeing they are so inestimable and manifold and yet he in loue of them all requireth nothing of vs but that we daily shew our selues thankfull debters Yea in truth we haue nothing else to returne vnto him seeing all wee haue is his already as wee see in the example of Dauid who though he were a King Psal 16. 3. yet confesseth after long deliberation his nullity and insufficiency in this kinde and therefore concludeth that he would render vnto him thanks Psal 116. 12. and praise Yea it is the end why God hath giuen vs our tongues that with them we should glorifie him whereof it is that the Psalmist calleth his tongue his glory because it was the instrument of glorifying God and therefore they are vtterly vnworthy this excellent gift of speech wherein Psal 30. 12. 57. 8. we excell all the creatures who doe not in the vse of it ayme chiefly at this end for which it was giuen them §. Sect. 5 Of the meanes whereby wee may be stirred vp to thankfulnesse Now the meanes of yeelding vnto God this daily and continuall thankfulnesse is partly to remooue the causes and occasions of vngratitude 1. Chro. 17. 16. 29. 14 15. and partly to vse all helpes wherby we may be furthered in this duty Concerning the former wee must take heede of pride and all opinion of our owne merits which will make vs to thinke that all which we receiue is lesse then we deserue and contrariwise imbrace humility and wholly deny our selues with our owne workes and worthinesse and so we shall be thankefull for the least benefits when we consider that they are more then we deserue Secondly we must not attribute the good things which we Psal 127.
haue so increased and improoued them for the glory of our Master and good of our fellow seruants as that we may with cheerefulnesse present our selues before God when he calleth vs to a reckoning Finally in our greatest plenty of earthly things let vs call to minde our spirituall wants and how defectiue wee are in sanctifying and sauing graces especially in our thankfulnesse vnto God for these temporall benefits and so our plentie in the one will not so much exalt vs as our defects in the other which are much more excellent and necessary will humble and abase vs. Fifthly when wee inioy prosperity let vs beware of security and hardnesse of heart which is an ordinary effect that doth accompany it For men are apt to flatter themselues in the assurance of Gods loue when he causeth them to prosper in their courses and giueth vnto them these outward signes of his fauour and so to liue in their sinnes with impenitencie and hardnesse of heart promising vnto themselues impunity and that all shall goe well with them for the time to come Thus Dauid saith because the wicked mans wayes prospered Therefore Gods iudgements were high aboue out of his sight presuming that he Psal 10 6. Eccl. 8. 11. should neuer bee mooued nor come into any danger Yea he himselfe as he confesseth was thus ouertaken with security presuming in his prosperity that he should neuer be mooued Which that wee may auoyd let vs consider that Psal 30. 6. temporall blessings are no infallible signes of Gods loue seeing as the Wise man speaketh they happen to all alike and are more often and liberally Eccl. 9. 1. bestowed vpon Gods enemies who haue their portion in this life then vpon his owne children for whom he reserueth the euerlasting and heauenly inheritance that there is a vicissitude and change of all these estates and nothing remaineth certaine vnder the Sunne that the longer God deferreth the more seuerely he will punish when hee commeth and the greater our blessings are the greater shall be our plagues if we abuse them to security and impenitencie Sixthly let vs take heede when we are in prosperity that we doe not abuse it to licentiousnesse and carnall liberty vnto which men in this state are most prone as the Histories of all times and daily experience teacheth For who seeth not that they who abound in wealth and worldly honours doe for the most part giue themselues ouer to all voluptuous and sensuall delights as though God had sent them into the world and had put into their hands such large wages of earthly blessings that they should spend them and their precious time in Hunting and Hawking carding and dycing courting dancing and reuelling drinking feasting and such like carnall pleasures yea who doth not perceiue that they often abuse them to iniury and oppression reuenge and all kinds of vniustice when they haue to deale with their inferiours abusing their power and authority vnto tyranny which they thinke neuer sufficiently manifested and magnified till they haue borne downe and troden vnder foote all that standeth in their way right and reason law conscience and common honestie which abuses that we may shunne let vs remember often the maine ends why God hath giuen vs these worldly benefits aboue others namely that we might be better inabled and become more forward to glorifie him to doe more good vnto our brethren and abound in the workes of mercy and Christian charity and that wee might haue better meanes to serue him with cheerefulnesse and thereby to further our owne saluation Of which ends if we faile God will either take these gifts from vs because wee mis-spend them in vaine or else let vs still keepe them for a further and greater iudgement Let vs thinke in our greatnesse that there is a greater then wee who will one day call vs to a reckoning and fearefully reuenge vpon vs the iniuries of the oppressed and the shamefull abuse of our power and authority to vniustice and cruelty Seuenthly let vs beware that our prosperity be not an occasion vnto vs of the contempt and neglect of spirituall and heauenly things which ordinarily happeneth vnto those vvho in their iudgements too much esteeme and in their hearts immoderately affect these temporall blessings as vve see in the example of those vvho vvere inuited to the Kings Supper Demas Luk. 14 18. Iudas and many others To vvhich purpose let vs often meditate on the excellency profit and necessity of Gods sauing graces and the ineffable felicity of our heauenly inheritance and how much these exceed the other Let vs also often consider of the dignity of our soules and hovv 3. Epist of Iohn vers 2. much they exceede in excellency our corruptible bodies that vvee may take more care to haue them thriue in spirituall grace and to reioyce in their assurance of future glory then to glut our bodies vvith sensuall delights or to vvaxe rich and grovv great in our earthly possessions Let vs remember that the time vvill come that our spirituall grace vvhich worldlings so much contemne will stand vs in more stead and bring vnto our soules more sound comfort then all the wealth of the world or Monarchy of the whole earth and therefore that it is most extreme and sottish folly so farre to affect those flitting and fading vanities as to neglect in the meane time these spirituall excellencies §. Sect. 5 That in our prosperity we must beware of being slothfull in Gods seruice and that worldly things doe not become thorns and snares vnto vs. Eighthly let it be our care in the time of our prosperity that wee doe not grow more sluggish and slothfull in Gods seruice in Prayer hearing the Word Reading Meditation for the more we are taken vp with our earthly imployments the lesse we minde these holy duties and religious exercises as we see in the experience of many who haue beene forward in them in their sickenesse pouerty and meane estates and wholly neglect them or coldly carelesly and formally performe them when they inioy health wealth and worldly preferments Yea Gods good Children oftentimes are heerewith ouertaken hauing a great dampe cast ouer their zeale and deuotion by these worldly mists as we see in good Martha her Luk. 10. 41 42. selfe who by her worldly businesse was made more cold and carelesse in attending vnto Christ Which that wee may auoyd let vs consider that when we abound with all worldly blessings we stand more in need of spirituall helpes to keepe vs vpright in our wayes and from falling into those sinnes to which this prosperous state exposeth vs. And that these earthly benefits being Gods present wages whereby he incourageth vs to doe him more diligent and faithfull seruice it is a shamefull abuse of his bounty to bee made thereby more slothfull and negligent Ninthly let vs take heed in our prosperity that these worldly things through our ouermuch affecting them doe not become thornes to
though they were good yet wee haue no certainetie either in getting or keeping them because both they and wee are both momentany and mutable and are euery day in danger to bee parted from one another Yea so farre are they from any absolute goodnesse that through our corruption by which wee become apt to abuse them they are causes or at least occasions of much hurt being prouocations vnto all sinne both against God our neighbours and our selues deriuing vnto vs innumerable euils both temporall and those ciuill and spirituall and also eternall as hindring the fruition of heauenly happinesse and furthering and increasing euerlasting punishments or though they were good in themselues and were not through our abuse occasions of these euils yet they are not to bee esteemed and affected in respect of vs who are but Pilgrims on earth hauing only the vse and benefit of them in our passage and as it were in our Inne where wee are to make but short abode and Citizens of heauen and heires of those eternall ioyes and lasting happinesse which infinitely exceed all worldly things in which being our Countrey we doe expect durable riches and euerlasting Ioh. 14. 2. Heb. 11. 9 10. habitations All which reasons I doe heere but briefly touch and content my selfe with namely these generall heads because I haue largely handled and effectually pressed them as I was able in my second part of the Christian Warfare CAP. XXXIIII How we may rightly vse the state of prosperity so as it may be an helpe vnto godlinesse §. Sect. 1 That we must vse Gods temporal blessings as helpes vnto sauing graces and spirituall duties BVt it is not sufficient that we shunne the abuses of prosperity and temporall blessings vnlesse we also know how wee may rightly vse them the which vse is farre better then the things themselues as furthering vs vnto the fruition of much more excellent benefits both in this life and the life to come The which Salomon implyeth in making this vse a second and more perfect gift of Eccles 5. 19. God which he doth not like the other cast out in common to men of all sorts but reserueth it as a speciall benefit for those that feare him I know Cap. 3. 12 13. saith he that there is no good in them but for a man to reioyce and to doe good in his life and also that a man should eate and drinke and inioy the good of his labour it is the gift of God And therefore in the next place I will set downe also some rules and cautions wherby we may be directed in the right vse of prosperity and the temporall blessings which doe accompany it And first we must vse them as helpes and effectuall motiues to stirre vs vp to vnfained thankefulnes vnto God that gaue them To which end let vs not sacrifice to our owne nets nor ascribe the praise of them to our wisedome and industry but let vs receiue them at Gods hands as his gifts and blessings that hee may haue the whole glory of them Yea let vs consider that they are his free gifts which hee bestoweth of his meere grace and bountie without any respect of our merits or worthines yea notwithstanding that we are lesse then the least of his mercies and worthy rather of his iudgements and punishments That he hath giuen them abundantly vnto vs and vnto many other his deare children with a sparing hand and in a scant measure who are farre more worthy of them that he requireth nothing in lieu of all his benefits but that we returne vnto him the praise Psal 116. 12. that is due vnto him And finally that if wee be truly thankefull vnto him for his gifts already receiued hee is ready to bestow farre greater and better vpon vs both in this world and the world to come Secondly we must vse them as reasons to inflame our hearts with true and feruent loue towards God and as fuell to nourish and increase this diuine and holy flame desiring to approoue it to be sincere and vnfained by affecting the giuer better then the gifts and by louing that also which he loueth as his Word and will spirituall grace and new obedience vnto his Commandements our neighbours for his sake who hath beene so gracious and bountifull vnto vs aboue many others and himselfe for his owne sake longing more after the full fruition of his glorious presence then to inioy all the contentment that the world can yeeld vs. And to this end let vs esteeme all his temporall blessings which wee haue receiued at his hands not simply in their owne worth but as pledges of his fauour and loue-tokens which he hath sent vs to testifie his affection as earnest pennies of a farre greater bargaine and first fruits of our heauenly haruest Thirdly wee must so vse them as that they may not bee impediments but helpes and furtherances in the seruice of God and in aduancing the meanes of his worship becomming more zealous in all Religious duties out of our loue towards him that so loueth vs more frequent and diligent in holy exercises as hauing by reason of our plenty and prosperity more leysure from worldly imployments and better opportunites of performing them More bountifull and liberall for the erecting of Gods publique worship with all the meanes thereof where they are wanting and in furthering and aduancing them by giuing all incouragement to Gods Ministers and all others who ioyne with vs in them where they are already established All which we shall the better doe if we doe not set our hearts and affections more on them then vpon spirituall grace and eternall glory or the meanes of deriuing both vnto vs. If wee would learne to esteeme them not in their owne absolute worth but as they are meanes and instruments which most benefit vs when as they aduance our chiefe and mayne ends the glory of God and our own saluation If we would consider that they are Gods present wages which he graciously giueth vnto vs as temporary rewards of our imperfect seruice not that they should pull vs backe in holy duties but for our better incouragement that we might serue so bountiful a Master with more cheerfulnesse Finally if we would remember that we shal at the day of Iudgmēt giue account how we haue imployed our Lords talents for the aduancement of his glory and inabling of vs for his seruice §. Sect. 2 That we must vse the blessings of prosperity for the common good of Church and Common-wealth Fourthly if we would rightly vse our prosperity and Gods temporall blessings we must therein not onely respect our owne particular but also the common good of the Church and Common wealth and the priuate good of all our neighbours The former by paying cheerefully all seasements and tributes which are lawfully imposed all rights and duties which belong to all superiours in either of them and by offering also our free-will oblation and voluntary contributions towards any
of the life to come the Lord by our affliction deriueth much good vnto vs vsing them as effectuall meanes to preserue vs from condemnation and to further our eternall glory and happinesse both by assuring vs of these ioyes they seruing as signes of our adoption and saluation and by fitting and preparing vs by them for his heauenly Kingdome by making them to serue as a way to bring vs thither to keepe vs from wandring in the broad way that leadeth to destruction Yea he maketh them to serue as meanes to increase our glory and heauenly ioyes seeing according to the measure of our afflictions he giueth vnto vs an answerable measure of his graces that we may be able to beare them according to the measure of our graces he proportioneth our glory and future happinesse §. Sect. 6 That this world is a place destinated to afflictions and trials From the subiect place of our afflictions also we may confirme our patience and increase our comfort For God hath appointed vs in this world to suffer afflictions and to inherite happinesse in the life to come he hath made it for a place of triall and tentation preparation and spirituall exercise not for a Paradise of delight but for a pilgrimage and therfore we must looke for pilgrims entertainement for a place not of triumph but of warfare and therefore wee must expect conflicts and the hard vsage of poore Souldiers Againe wee may comfort our selues by considering the adiuncts of our afflictions as their necessity for wee are preordained vnto them as being necessary for the effecting the great worke of our saluation and therefore it is in vaine to struggle with them seeing thereby we may gaule our neckes but not shake off our yoke their manifold profit of which I haue spoken their shortnesse of continuance and lightnesse in respect of that waight of glory which they shall cause vnto vs. Finally we may be comforted by considering the fellowship assistance which we haue in all our afflictions for we haue more with vs then are against vs as innumerable numbers of holy Angels which pitch their tents about vs watch ouer vs to keep vs safe in all our wayes Iesus Christ also who as our yokefellow beareth greatest waight as our Head cōmunicateth with vs in all our griefes and assisteth vs in our crosses and calamities and God himselfe who is all-sufficient and no lesse ready able to vphold vs with the one hand then to wrastle with vs and loade vs with the other §. Sect. 7 That all the faithfull haue been partakers of the like or greater afflictions with vs. And these are the comforts which arise out of a simple consideration of our afflictions besides which there are others which may be raised by comparing our lesser afflictions with those greater which others haue shall suffer For as the Scriptures foretell these afflictions of the faithfull so they shew that it hath alwayes beene their portion to beare them yea looke for the most part how much they haue excelled in Gods graces and so much they haue exceeded in the measure of their afflictions as we may obserue in the examples of Adam Abel Abraham Isaac Iacob Moses Iob Dauid Paul and many others But especially we may comfort our selues in our greatest afflictions by considering how light and small they are in comparison of those grieuous punishments which Christ the Son of Gods loue did suffer for vs both in his life and death All which he suffred being iust innocent for our sins leauing vs an example who are his members to follow his steps in the same way that leadeth to happinesse seeing God hath preordained those to be like Christ in his suffrings who shall be like vnto him in glory Finally we may comfort our selues by comparing our afflictions with the punishments of the wicked from which Christ hath freed vs seeing theirs are intolerable but ours light easie theirs euerlasting but ours short and momentany notwithstanding that our own consciences wil tell vs that our sins both in their quantity and quality number and waight haue much exceeded many of theirs And lastly by cōparing them with our future ioyes and heauenly happinesse in which respect the Apostle telleth that the afflictions Rom. 8 18. of this present world are not worthy the glory that shall be reuealed for they are as he saith in another place light and momentany but they shall 2. Cor. 4. 17. cause vnto vs a farre most excellent and an eternall waight of glory §. Sect. 8 Comforts arising from the good issue of all our afflictions And thus we may comfort our selues with present consolations whilst we endure the crosse Besides which there are others which arise from their issue and end and from our assurance which we haue of our deliuerance out of our afflictions in that time which is most fit seasonable for Gods glory and our saluation seeing we haue his promise for it who is faithfull and true good and gracious vnto all that trust in him And in the meane time he is present with vs to heare helpe and relieue vs who is most wise and all-sufficient taking notice of all our troubles and knowing how to deliuer vs in due time Now if the Lord for causes best knowne to himselfe deferreth to heare helpe and deliuer vs we must waite his leasure and vse all good meanes to strengthen our faith hope and patience by meditating on his gracious promises and on their truth and infallibility on his infinite wisedome which knoweth better then we when our deliuerance is most seasonable and his omnipotent power and all sufficiency whereby he is able to effect it when he pleaseth By considering also that God vsually deferreth to helpe those whom he hath most strengthened in grace and who are most deare vnto him but neuer wholly failed to performe his promises at last to those who haue waited vpon him Finally that he deferreth to deliuer vs for the furthering of our eternall good and saluation and that he waiteth vpon vs to saue and deliuer vs in the fittest time and therefore there is great reason that we should wait vpon him And these are the Esa 30. 18. meanes for the strengthening of our faith hope and patience when God deferreth to deliuer vs which respect himselfe and his dealing with vs besides which there are others that respect our selues which is first that wee often renew our repentance without which we can haue no hope of helpe and deliuerance Secondly that we renew our faith in Gods promises the which is the condition of the Couenant of grace between God vs wherby he hath assured vs of them Thirdly that we humbly submit our selues to Gods good pleasure which is one maine end why God correcteth vs vnto which when he hath attained he will cease his chastisements deliuer vs from our afflictions Fourthly that we trust in God at all times both in the presence
lesse seruiceable and profitable for any good vse for when our strength is repaired by moderate rest excessiue sleepe weakneth vs againe making our bodies heauie and lumpish and lesse able and actiue for any good imployment and as wee consumed the fore-part of the morning in drowzy sleeping so the latter part in lazy stretching and slothfull yawning making vs sluggish with too much sleeping as the drunkard becommeth more dry with too much drinking And when the spirits are refreshed and quickned with moderate sleepe by that which is excessiue they become dull againe and being drowned and stupified with slothfull vapours they are made vnfit instruments to the soule for any good actions and imployments Whereby we are notably hindred both in the duties of Gods seruice and in the duties of our callings not onely because it consumeth much of our time which should bee spent in them but also greatly disableth vs in that which remaineth when we set our selues to pray heare the Word reade meditate or any ciuill duties which belong vnto vs. Finally this excessiue sleeping is exceeding hurtfull both for our soules bodies and states for it hurteth the braine dulleth the wit and much impaireth the memory making all these faculties vnfit for their functions and operations It breedeth obstructions and superfluous humours and so filleth the body with innumerable diseases It impouerisheth the estate and bringeth them who immoderately vse it if they bee of meane condition to beggerie and penurie and much disableth those who are wealthy to the workes of mercy and Christian charity And on this mischiefe accompanying sloth and sluggishnesse the Wise Salomon much insisteth For hee telleth the sluggard that by his sleeping and slumbering and his folding of his hands together pouerty should come vpon him as one that trauaileth who still approcheth though hee commeth but slowly and his want like Pro. 6. 11. an armed man which cannot possibly be resisted by one that lyeth naked in his bed So else-where hee saith that the soule of the sluggard desireth Pro. 13. 4. and hath nothing but the soule of the diligent shall bee made fat that because he will not plow by reason of the cold therefore he shall beg in haruest Pro. 20. 4. and haue nothing and so in the chiefe time of others plenty hee through his sloth shall pine in penurie Finally that as hee shall haue an emptie famished belly so also a cold and tottred backe for drowzinesse shall cloath a man with ragges whereas they which haue a vigilant eye and Pro. 23. 21. diligent hand cloath both themselues and those that belong vnto them Pro. 31. 15 21. with purple and scarlet as hee sheweth in the example of the vertuous huswife Neither is this sluggish sleepinesse lesse pernicious to our spirituall estate seeing it bringeth the soule also to beggery and to penurious want of all sauing graces by taking vp the time wherein we should trade and traffike for them in spirituall exercises of which it causeth an vtter neglect or a short and slubbering performance because it scarce leaueth sufficient time for the necessary dispatch of such important businesse as doth belong to our place and calling For no sooner is the sluggard out of his bed but euen halfe vnready hee choppeth vpon his worldly imployments and vtterly neglecting prayer meditation and all spirituall exercises hee thinketh himselfe sufficiently excused because hee is scanted of time and called away by some that attend his rising or by the importunitie of his owne affaires though hee haue voluntarily by his sloth brought himselfe into these straights and might easily haue escaped them and had time inough both for religious exercises and his worldly businesse yea euen for the benefiting of his neighbours that neede his helpe if he would not haue consumed so much in superfluous sleepe §. Sect. 3 That the expence of our time in sloth is displeasing vnto God and how this is to be auoided But let vs know that this wastfull expence of our precious time in sloth and sluggishnesse is very displeasing to God who hath lent it vnto vs that wee should spend it in his seruice and that this account will not well passe at the day of Iudgement when God shall finde it written in the booke of our consciences so much time consumed in superfluous sleepe and so little imploied in the necessary duties of Gods seruice prayer reading hearing meditation in the religious duties which wee owe to our charge and family or in the workes of charity and mercy helpe and comfort which wee are bound to performe vnto one another as being children of the same Father fellow members of the same body At which day fearefull will the estate be of those nice wantons and idle sluggards who diuide the morning betweene sloth and pride hauing scarce time after they are risen out of their beds to paint and dresse themselues before they come to dinner vtterly neglecting all duties of Gods seruice and the honest labours of a lawfull calling But it was not my purpose to haue touched their abuses who haue learned to out-face all that admonish them to put off all that can be said with some merrie iest or scornefull smile like the foole laughing with great iollitie when they are going to the stockes and are ready to be called to the barre and carried out to execution but onely to admonish those who desire to leade a Christian life that they auoid such wastfull expences of precious time consuming those good houres in superfluous sleepe which being well imployed would make them rich in grace and thrice happy in this life and the World to come Which whosoeuer would doe they must carefully obserue these two rules first they must be temperate in their meates and drinkes as being a notable meanes to preserue vs from excessiue sleepe and sloth and to make vs watchfull vnto all Christian duties which is the reason why in the Scriptures they are conioyned Bee sober and watch 1. Pet. 5. 8. because as sobriety is a cause of vigilancie so excesse in meates and drinkes is the common cause of excesse in sleepe And this helpe Clemens propoundeth Let not saith he our meates oppresse but rather lighten Ne ergo cibi nos grauent sed alâ—euent c. Clem. paed l. 1. c. 9. vs that as much as may be our sleepe may not hurt vs as those that swim are oppressed when heauy burthens are fastened vpon them The second rule is that we doe not suffer an ill custome of lying long in bed to bring an habit of sloth vpon vs which is almost as hard to breake as to alter nature Or if wee haue already yeelded vnto it our best course is to dis-vse our selues from it by little and little and so attaine by degrees to a contrary habit For as the stomacke which is inured to hote waters is still crauing them and becommeth such a slugge that it will disgest nothing without these
disguized Our loue must not be in speech and tongue onely but in deed and truth we must call 1. Iohn 3. 18. vpon God in truth and sincerity or else our prayers will be but meere lip-labour which God will not heare or regard And therefore Dauid vseth his sincerity in praying as an argument to perswade the Lord to giue him audience Giue eare saith he vnto my prayers which goe not out of fained lips And Ezechias his integrity of life as a reason to moue him for therepealing Psalm 145. Esa 29. 13. of the sentence of death and prolonging of his dayes Remember now O Lord saith he I beseech thee how I haue walked before thee in truth and with a perfect heart c. Finally our preaching must not bee deceitfull like those which make Marchandize of the Word but as of sincerity of God and 2. Cor. 2. 17. Act. 10. 33. 1. Thes 2. 13. in the sight of God And our hearing likewise of the Word must be in sincerity as in Gods presence and as those that heare the Word not of man but of God For otherwise our seeming graces and vertuous actions like beautifull pictures which want life spirit and motion are not substantiall in Gods sight but shewes and shadowes onely if integrity and sincerity be wanting not looking vnto Gods glory or shewing any loue and obedience vnto him but onely vnto our worldly and carnall ends and by-respects of our owne pleasure profit or preferment §. Sect. 5 That the soundnesse of all graces and holy duties consisteth in the sincerity of them Thirdly we must performe all holy duties of a godly life in sincerity and integrity because otherwise wee cannot approue our selues for sound Rom. 2. 28 29. Christians accepted of God what outward shew soeuer wee make nor our badges and signes of Christianity such as will giue vnto vs any assurance that we are in the Couenant of grace for as the Apostle saith Hee is not a Iew which is one outwardly neither is that Circumcision which is outward in the flesh But he is a Iew which is one inwardly and Circumcision is that of the heart in the Spirit and not in the letter whose praise is not of men but of God And though such duties as are done in hypocrisie may get the applause of men and gaine their praises causing them who doe them to be magnified and extolled yet God no further regardeth them then to vilifie condemne and punish them For hee seeth not as man seeth for man 1. Sam. 16. 7. looketh but to the outward appearance but God looketh vnto the heart In which regard that which is highly esteemed amongst men is abomination in the sight Luk. 16. 15. of God as our Sauiour speaketh §. Sect. 6 Of the rewards of sincerity and integrity Fourthly because the Lord doth richly reward this integrity and sincerity with the blessings of this life and that which is to come For the Psalm 84. 11. Lord is a Sunne and a Shield he will giue grace and glory and no good thing will he withhold from them that walke vprightly In this life hee multiplyeth all his fauours vpon them who serue him in sincerity and truth For he is good vnto them which are cleane in heart And to such he limiteth all his gracious Psal 73. 1. promises which he performeth vnto them vpon this condition only So he promiseth vnto the Kings of Israel and Iudah that hee will confirme 1. King 2. 4. and 3. 6. and 9. 4 5. their Kingdome vnto them and their posterity after them if they would walke before him in truth with all their heart and with all their soule Whereof it is that Salomon affirmeth that the Lord kept Couenant 2. Chron. 6. 14. and shewed mercy vnto his seruants that walked before him with all their hearts And therefore Ezechias intreateth God to performe this promise vnto Esa 38. 3. him and his posterity grounding his faith on his obseruing this condition seeing hee had walked before God in truth and with a perfect heart So God is neere vnto them that call vpon him to all that call vpon him in truth Psal 145. 18. and will saue and deliuer them from all perils and dangers and out of the hands of all their enemies For he saueth the vpright in heart as Dauid affirmeth Psal 7. 10. And so Salomon saith that the righteousnesse of the vpright shall deliuer Prou. 11. 6. and 28. 1. them which maketh them bold and confident as Lions in perillous times as elsewhere he speaketh In the life to come God also crowneth the Psal 84. 11. sincere and vpright seruice of the faithfull with ioy and happinesse for he giueth not onely grace in this life but glory also in the life to come to those that walke vprightly And such shall here dwell in his Tabernacle and Psal 15. 2. Prou. 28. 18. Psal 32. 2. and 119. 1. Math. 5. 8. hereafter in the Mountaine of his holinesse So Salomon saith that he who walketh vprightly shall be saued and Dauid affirmeth that the vpright shall dwell in Gods presence and our Sauiour Christ saith that they shall bee blessed in the vision and fruition of God which is the height and perfection of our heauenly happinesse And therefore seeing this integrity and sincerity is such a precious treasure as maketh vs both happy and blessed here and in the world to come it is no maruell if the faithfull haue alwayes esteemed it as their chiefest and choycest Iewell preferring it before all earthly things yea euen life it selfe as we see in the example of Iob who patiently suffered himselfe to be stripped of all his worldly substance but clasped so fast to his integrity when his wife and friends would haue pulled it from him that he would not leaue his hold to the very death God forbid saith he that I should iustifie you to wit whilest you goe about Iob 27. 5 6. to censure and condemne me of dissimulation and hypocrisie till I dye I will not remoue mine integrity from me My righteousnesse I hold fast and will not let it goe my heart shall not reproch me so long as I liue If then we delight in that wherein God chiefly delighteth and will doe that which he requireth and flee from that which he abhorreth if wee would haue our selues and our seruice accepted of him as perfect which notwithstanding are full of imperfections and corruptions If we would haue any true sauing grace or performe any Christian duty pleasing vnto God if we would be numbred amongst sound Christians or would inioy any of Gods blessings in this world or in the world to come then let vs labour daily in the vse of all good meanes whereby we may attaine vnto this sincerity and integrity of heart and performe all the duties of Gods seruice and of a godly life in vprightnesse and truth CAP. II. Of the meanes whereby we may attaine
and weary of holy exercises do stand still or turne backe againe into their old sinfull courses and in stead of seeking the Kingdome of God and his righteousnesse doe spend the chiefe of their strength in pursuing of worldly vanities How many of those who would bee thought good husbands for their soules that are wholly negligent in the spirituall husbandry euery hand while intermitting their paines and diligence sometimes vsing the meanes of growing and thriuing in grace and sometimes neglecting them praying onely when they are pinched with afflictions hearing the Word at their best leasure and most ease in the Countrey when the weather is warme and the wayes faire in the Citie when they cannot walke abroad about their pleasures or profits as in time of winter when the foulenesse of the way and weather and darkenesse of the night leaueth vnto them no other imployment and at no time taking any care after the seede is sowne to couer it in their hearts by Meditation or conference that it may not be stolne away but take roote and bring foorth fruit in due season So also receiuing the Sacrament only at Easter or some of the chiefe festiuals and neglecting to come to the Lords Table though often inuited all the rest of the yeere besides and finally reading the holy Scriptures and other profitable writings vnconstantly and by vncertaine fits when they haue nothing else to doe or cannot well tell how to put away otherwise the tediousnesse of idlenesse Through which vnconstancy after long vsing the meanes they little profit by them but like those of whom the Apostle speakes they are euer learning and neuer able to come vnto the knowledge 2 Tim. 3. 7. of the truth they are old truants and though in profession ancient yet children in growth They are like those of whom Seneca speaketh who are alwayes but beginners euen to their ending and but about to settle themselues in the course of a godly life when death approching will force them to finish it Finally they either like Non-proficients stand at a stay without any increasing in knowledge faith and other sauing graces or the fruits of them in a godly life or else de-ficients falling backe from their profession and betaking themselues to the seruice of Satan the world and their owne sinfull lusts Now what doe all these but spend their precious time and vnsettled indeuours not onely in vaine but euen oftentimes vnto losse What doe they but make the practice of their Religion a Penelopes web one day vndoing that which they haue done in another or like vnto Sysiphus his fained labour rowling vp the stone till it be almost at the hill top and then suffer it to tumble backe againe and so giue them occasion to renew their labour All which vnconstancy and euill fruits which spring from it doe proceed from the corruption of our natures and the imperfection of our sanctification the reliques of sinne still remaining in vs which make vs apt and prone to returne to our old courses like a Horse to his trot that is not thorowly paced or an Hawke to turne Haggard that is not well manned §. Sect. 4 That constancie in all Christian duties is strictly required in Gods Word But let vs not please our selues with this state of imperfection but labour and striue daily after more perfection and seeing how vnsettled wee are euen in the state of regeneration in all Christian courses let vs bewayling our vnstayednesse indeuour to attaine vnto more constancie in the imbracing and practising of all good duties For God requireth at our hands that we should serue him not by fits and flashes but constantly in all our courses and not onely that we doe well but that wee continue in well-doing Thus Samuel chargeth the people that they should take heede 1. Sa. 12. 20 21. not of forsaking the Lord and renouncing his seruice but that they should not turne aside after vaine things which would not profit nor deliuer them from danger So the Wiseman requireth that we should continue in the feare of Pro. 23. 17. the Lord all the day long and the Apostle that we should neuer be weary of Gal. 6. 9. well doing seeing in due season we shall reape if we faint not and exhorteth vs to be steadfast vnmooueable alwayes abounding in the worke of the Lord 2. Thes 3. 13. because we are sure that we shall not labour in vaine And this constancie we 1. Cor. 15. 58. must shew both in chusing and holding vs to the right way and also in walking in it In professing constantly the truth of Religion and liuing accordingly in our holy practice For the first we must be constant in imbracing and professing of Gods Truth and not by fits onely when it will best stand with our worldly aduantage So the Apostle exhorteth Watch yee 1. Cor. 16. 13. stand fast in the faith quit you like men be strong And againe Stand fast 2. Thes 2. 13. Apoc. 2. 25. Col. 1. 22 23. and hold the traditions which yee haue beene taught whether by word or our Epistle Vnto which constancie in the truth hee limiteth and appropriateth the benefit of our Redemption by Christ For he saith that we are reconciled by his sufferings if we continue in the faith grounded and settled Eph. 4. 14. and bee not mooued awry from the hope of the Gospel So elsewhere hee chargeth vs that we hencefoorth be no more children tossed to and fro and carryed Gal. 3. 3. about with euery winde of doctrine The which hee condemneth in the Galatians as extreme folly And reioyceth in the contrary constancie of the Colossians ioying and beholding their order and the stedfastnesse of their faith in Christ And the like constancie we must also shew in the practice of all Christian and religious duties according to our profession for as we must not bee weary of bearing vpon vs the liuery of our Christian profession and be ready to cast it off when the sunne of persecution shineth so neither in doing the duties of our Lord and Masters seruice but we must labour to bee stablished in euery good word and worke as the Apostle prayeth 2. Thes 2. 17. for the Thessalonians And desire with Dauid to keepe the Law of God continually for euer and euer Our practice of godlinesse must not with Ephraims goodnesse be like a morning cloud which vanisheth ere noone nor like Hos 6. 4. the dew which falleth ouer-night and goeth away the next morning But neglecting all things in comparison of this one thing necessary we must make them giue place to the constant performance of religious duties when as they cannot stand together whereof wee haue an example in Daniel who setting all things apart would not neglect his constant course Dan. 6. of calling vpon God three times a day though thereby he hazzarded the fauour of the King yea euen his owne life Whose example if we would
into act when wee haue had fit occasion Our worldlinesse and earthly mindednesse which haue made vs by affecting transitory trifles to neglect spirituall and heauenly excellencies and neglecting Gods seruice to serue Satan in hope of receiuing this base wages and rewards of iniquity Our little profiting by the long inioying and vsing of the light of the Gospell and plentifull meanes of our saluation for the inriching of our selues with Gods spirituall and sauing graces knowledge faith affiance loue zeale patience or the fruitfull exercizing of them in the duties of a godly life which hath come to passe by our irreuerent slothfull and sluggish vsing of the meanes nor bringing vnto them any faith zeale feruency of spirit or a good conscience Our want of Christian valour and resolution in the Christian warfare and our often yeelding vnto the tentations of Satan the world and our own flesh Finally our abuse of prosperity and temporary blessings which being giuen vs of God as present wages in our hands to make vs more cheerfull in his seruice we haue abused as meanes and occasions to make vs more sinfull more forgetfull of God and negligent and cold in his seruice more proud worldly and vnconscionable in all our courses And when we haue called to our remembrance these and such other sinnes whereby we haue been hindred in the wayes of godlinesse and haue vnfainedly lamented and bewailed them with bitter griefe and resolued amendment for the time to come then are we also to renew and strengthen our faith by applying afresh vnto vs the gracious promises of the Gospell which are made in Christ vnto all repentant sinners The which often renewing of our couenant with God will be a notable meanes of strengthening vs vnto all the duties of a godly life seeing this couenant of grace is the ground and foundation of them God hauing promised therein that hee will take away from vs our stony hearts and giue vs hearts of flesh and that hee Ezek. 11. 19 20. and 36. 26. will put a new spirit within vs that we may walke in his statutes and keepe his ordinances and doe them That he will giue vs one heart and one way that wee Ier. 31. 33. and 32. 40. may feare him for euer and put his Law in our inward parts and write it in our hearts that we shall not depart from him And as thus on Gods part wee are strengthened vnto all good duties by his Spirit which hee promiseth and giueth vnto vs so also on our part this renewing of our faith inabling vs hereunto for the more we are assured of the remission of our sinnes and of all Gods benefits both spirituall in this life and heauenly in the life to come the more we loue him who hath so loued vs and of his infinite bounty hath multiplied vpon vs such inestimable blessings and Nehem. 10. 29. the more wee loue him the more loth wee are to doe any thing which may displease him and the more forward and willing to glorifie him and to performe all good duties acceptable in his sight §. Sect. 6 That we must take more care to approue our wayes to God and our owne consciences then vnto men The second rule is that we chiefly labour to approoue all our workes and wayes to God and our owne consciences rather then vnto men the testimony whereof is much more to be esteemed then publike fame and humane censures For fame being but a breath of the often deceiued multitude may also deceiue vs by giuing a false testimony either on the worser or better part but our cōsciences which are priuy euen to our secret actions and inward intentions in doing them will not easily bee corrupted to giue in false euidence especially in those who are sanctified and regenerate Humane and vulgar censures are often false and friuolous ridiculous and impious applauding that which God condemneth and condemning that which he commendeth and commonly that best pleaseth the multitude which displeaseth him They call him honourable not who honoureth God and is honoured of him who is a sonne of God brother of Christ and heire of heauen but who is innobled by the vertues of his parents or who hath bought glorious titles as it were a slaue in the market or as the Centurion his freedome with a great summe They call him rich and happy who is poore beggerly naked and vtterly destitute of the riches of Gods graces because he hath some worldly pelfe which euery day may be taken from him or he from it And hee of the world is esteemed valorous and magnanimous who is so impotent in ruling his passions that he cannot beare the least iniury without taking reuenge and contrariwise he base and cowardly who dissembleth wrongs and according to Christs Commandement doth readily forgiue them leauing vengeance to God vnto whō alone it belongeth Though nothing is more contrary to true fortitude or the magnanimous constancy of a sound and well-settled minde then with euery wind of words to bee moued out of a right state and with other mens folly to become furious and frantique But a good conscience giueth in true euidence as witnessing with God or that which he witnesseth not out of a blind opinion mis-led by passion but according to the booke of holy Scriptures with which this booke of conscience commonly agreeth And therefore if wee would leade a godly life and constantly performe those Christian duties which are pleasing vnto God let vs lightly regard the censure of the multitude who ordinarily outface and discountenance vertue and piety and commend and magnifie vice and wickednesse iustifie those whom God condemneth and condemne those that hee iustifieth accounting their false praises a great dishonour and their scornes and disgraces for innocency and piety our praise and glory seeing he cannot be but honourable whom God honoureth nor want glory whom Christ his Saints and holy Angels approue and applaud And contrariwise let vs highly esteeme in all our actions the testimony of our owne conscience which will restraine vs from secret sinnes as well as from open and notorious and mooue and incite vs to all Christian duties euen in our secret closets when there is none by to censure our actions And as no wise man in running of a race is much moued with the speeches of the standers by which hee assuredly knoweth to be false and friuolous thinking euer the better of himselfe when he is cast behind all the rest of the company because they commend his speed or the worse when he hath outstripped them and is neere the goale because they discommend him for his slownesse so neither must we be lifted vp with a good conceit of our selues when others commend vs for our swiftnesse in the spirituall race if our owne consciences tell vs that wee are slow and behind all the rest with whom wee contend for the Garland nor yet deiected and discouraged when they dispraise vs if we are priuie vnto
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
before whom we are to present our selues that we may heare him speaking vnto vs not of ordinary matters of small importance but such as meerely concerne his glory and the euerlasting saluation of our owne soules Whereby we shall be preserued from rushing rashly into the holy assemblies and be made carefull to looke vnto our feet before we enter into the House of God For if worldly men Eccles 5. 1. duely considering that they are going into the presence of an earthly King to heare him speake of the waighty affaires of the Common wealth or such things as neerely concerne them in their owne particular prepare themselues accordingly that they may bee fit to come into such a royall presence how much more should wee vse the like and greater care when we are to come into the presence of the King of Kings and to heare him speaking vnto vs of such things as much more concerne vs and the euerlasting good of our soules and bodies Secondly being to come vnto this spirituall feast we are to prepare our selues by getting a good appetite that we may not idlely fit by and looke on when others feed on these spirituall delicacies for the refreshing and strengthening of their soules To which end wee must by renewing our repentance purge and clense our soules from sinfull corruptions as our stomacks from clogging and hurtfull humours which otherwise will take away our appetite and make vs lothe and refuse or eating against stomacke not able to disgest our spirituall nourishment Of which kinde are wrath maliciousnesse guile dissimulation Jam. 1. 21. 1. Pet. 2. 1. hypocrisie preiudice and forestalled opinions and such like seeing if these beare sway in vs it is not possible that the Word of God should take any effect or become profitable nourishment for the preseruing and increasing of our spirituall health and strength So also wee must banish out of our minds worldly cogitations about our pleasures or profits which wil distract vs from hearing the Word with any attention and out of our hearts earthly cares which like thornes will choake the seed of the Word and make it vtterly vnfruitfull in vs. Moreouer we must stirre vp our appetite by considering our spirituall wants which can no otherwise be supplied then by comming vnto this feast for as hunger and sense of our emptinesse maketh vs to long after our bodily food so if we duly consider how empty we are of all Gods graces and feeble vnto all good duties it will much increase our appetite to the food of our soules and wee shall goe to this Market with all cheerefulnesse if we consider that heere and no where else wee may fit and furnish our soules with all necessaries Againe we must examine our sinnes which beare sway in vs that repenting of them we may receiue the assurance of pardon in the publike ministery to our inestimable comfort and may also bee strengthened against the power of them that we may subdue them and not suffer them to raigne in vs as in former times being armed against them and the tentations of our spirituall enemies alluring or forcibly drawing vs into them with the whole armour of God and especially the sword of the Spirit And this will also prouoke our appetite and make vs goe with cheerefulnesse to the hearing of Gods Word like the malefactour to receiue his pardon or the Souldier that hath beene often wounded and foyled by reason of his nakednesse to put on sufficient armour and to receiue from his Commander defensiue and offensiue weapons Finally we must prepare our selues and stirre vp our appetite by considering the properties of the Word which we goe to heare As first the excellencie of it as being the Word not of man but of God the Word of truth life and saluation Secondly the power and efficacie of it as being the power of God himselfe to our saluation Rom. 1. 16. Heb. 4. 12. sharper then any two-edged sword pearcing euen to the very deuiding of the soule and the Spirit the ioynts and marrow and is a discerner of the thoughts and intents of the heart A Word that hath alwayes its operation and returneth Esa 55. 11. neuer in vaine but bringeth that to passe for which it is sent and is either the sweete sauour of life vnto life or of death vnto death Thirdly the great 2. Cor. 2. 15 16. vtility and profit of it being a perfect and pure Law that conuerteth the soule Psal 19. 7 8. a light that shineth vnto vs who sate in the shaddow of death and guiding our feete into the way of peace heauenly wisedome that giueth vnderstanding vnto Luk. 1. 79. the simple and maketh the wise more wise our Counseller to aduise vs our food to nourish vs our weapon to defend vs and repell our enemies an effectuall meanes to worke in vs all sauing graces and the way that bringeth vs to eternall blessednesse Finally let vs prepare our selues and whet our appetite by considering the necessity of it seeing without it wee can attaine vnto no good nor escape any euill in which regard our Sauiour saith to Martha that this one thing is necessary as though there were no Luk. 10. 42. necessity of any other thing in comparison of it The which necessity lyeth not only vpon weakelings and those who are simple and ignorant that they may learne the truth but also vpon those who haue made greatest progresse in Christianity and are richest in knowledge that they may bee mooued to practise what they know and bring it to holy vse and that the graces of God may be confirmed and preserued in them Vnlesse any man would foolishly imagine that he is so strong in grace that he needeth not to eate any more food for the restoring of that spirituall strength which is daily abated and impaired through our corruption and the assaults and tentations of our neuer-resting enemies Satan the world The last duty to be performed in our preparation is that we feruently pray vnto God for his grace and the assistance of his holy Spirit both to his Ministers in speaking our selues with the rest of his people in hearing that he may be so inabled therby to speak the Word truly sincerely powerfully profitably and we to heare in a Christian and holy maner that God may be glorified and we edified in our holy faith and strengthened more and more vnto all the duties of a godly life §. Sect. 2 Of duties to be performed in the hearing of the Word In the hearing of the Word diuers duties are to be performed As first we must set our selues in Gods presence that we may heare all things that are Act. 10. 33. Esa 66. 2. 1. Thes 2 13. commanded vs of him according to the example of good Cornelius in which regard we must not heare the Word after a carelesse and cold maner but with feare and trembling if we would haue God that speaketh take any
daily more and more all our sinfull corruptions and to quicken vs vnto holinesse and new obedience when vpon any occasion wee apply vnto vs the death and Resurrection of Christ signed and sealed vnto vs and for our perpetuall vse in our Baptisme and doe reuiew our spirituall euidences and the great Charter of Gods Couenant wherein he hath not onely giuen Christ vnto vs and all his benefits but also hath promised and assured vs that he will giue his holy Spirit to continue with vs vnto the end of the world who will apply vnto vs the efficacie of Christs death and resurrection not onely for the pardon of our sinnes in respect of their guilt and punishment but also for the washing away daily of the pollution of it and subduing of the flesh and the lusts thereof and for our continuall quickning and further growth in all duties of holinesse and righteousnesse §. Sect. 5 Thirdly as it is our restipulation in the Couenant of grace Thirdly it is a meanes to helpe vs forward in all duties of godlinesse as it is our restipulation in the Couenant of grace whereby hauing receiued from God the promise of the remission of our sinnes grace and glory we for our part promise vnto God againe that wee will receiue Christ and all his benefits by a true and liuely faith bringing foorth the fruits thereof in vnfained repentance and amendment of life and that vtterly renouncing Satan the world and our owne sinfull flesh with the lusts thereof we will wholly dedicate and consecrate our selues or soules and bodies to the seruice of him who is our Creatour and Redeemer The which our vow and Couenant made vnto God is a powerfull bond to restraine vs from all sinne and to tye vs vnto the performance of all duties of Gods seruice seeing if we doe not performe the condition of the Couenant betweene him and vs we can haue no true ioy and comfort in our liues because we can haue no assurance that we haue any right and interest vnto any of Gods gracious promises made vnto vs in Iesus Christ So often therefore as we haue occasion to call to our remembrance our vow and promise made vnto God in baptisme and especially when wee are present at the celebration of this holy Sacrament and heare it againe repeated and made in the name of infants admitted vnto it if wee conscionably labour to make a right vse of our Baptisme it will put vs in mind of our Couenant then made with God and renew our desires resolution and indeuour of performing that seruice in the duties of a Christian life which we haue vowed and promised vnto him lest wee should be found Couenant-breakers and dalliers with God who will not bee mocked thereby deluding our selues of all blessings and benefits respecting this life and the life to come which in the Couenant of grace are promised vnto vs. Where by the way we may obserue that those who withdraw themselues and depart out of the assembly when the Sacrament of Baptisme is administred doe not only thereby sinne against God the Church and the party baptized as I haue before shewed but also are very iniurious vnto themselues in that they lose a good opportunity of calling to minde and renewing their Couenant with God and depriue themselues of one speciall helpe whereby they might bee inabled to performe the duties of a godly life §. Sect. 6 That the Sacrament of the Lords Supper is a powerfull meanes to further vs in Christian duties first because thereby our Communion with Christ is confirmed and secondly our faith strengthened Ioh. 6. 54 56. So likewise the Supper of the Lord rightly celebrated and vsed is a powerfull meanes to inable and helpe vs forward in the performance of all Christian duties First because thereby our vnion and Communion with Christ is more and more strengthened and confirmed seeing God doth offer and giue and we take and apply vnto our selues by the hand of faith vnder the visible signes of Bread and Wine Christ and all his benefits his Body crucified and his Blood shed that they may nourish our soules vnto euerlasting life according to that of our Sauiour He that eateth my flesh and drinketh my blood dwelleth in me and I in him and againe He that eateth my flesh and drinketh my blood hath eternall life and I will raise him vp at the last day Now the more that this our vnion with Christ is strengthened and confirmed the more powerfully doe we performe all Christian duties seeing from him all grace is communicated vnto vs and all vertue and quickning life whereby we are inabled to bring foorth the fruits of holinesse and righteousnesse Secondly it strengtheneth vs vnto all good duties as it is a speciall meanes for the strengthening and increasing of our faith which was the chiefe end for which it was ordained For seeing the Lord hath not onely committed his Couenant to writing but for the further ratification of it hath annexed vnto it his seales the Sacraments there is now no place left to doubting seeing it is impossible that the Lord who is Truth it selfe and his promises Yea and Amen should faile 2. Cor. 1. 20. in any of them being thus established and confirmed In which regard the Apostle calleth the Sacraments the seales of the righteousnesse of faith Rom. 4. 11. because as seales amongst men are annexed to writings to giue them security and better assurance of the performing of Couenants agreed on betweene them so the Lord hath instituted his Sacraments and annexed them to his Couenant not to confirme it which is so infallible that it needes no confirmation but to strengthen our feeble and weake faith which needes all helpes and meanes to keepe it from wauering Now the more our faith is confirmed the more rich wee grow in all sauing graces seeing it is the fountaine from which they flow and the more we abound in all holy duties and fruits of new obedience seeing it is the roote from which they spring §. Sect. 7 Thirdly because it is the spirituall food and nourishment of our soules Thirdly because the Sacrament of the Lords Supper is the spirituall food of our soules whereby they are nourished and strengthened in life Ioh. 6. 55. and grace vnto eternall saluation euen as our bodies are nourished with corporall food and thereby strengthened and inabled for all actions and imployments So our Sauiour saith My flesh is meate indeed and my blood is drinke indeed not to feed the body but to comfort the soule to preserue our spirituall life and to strengthen vs vnto all duties of holinesse and righteousnesse And as the bodily life languisheth and strength decayeth if we refuse our corporall nourishment so the vigour and life of our soules cannot continue if we feed not vpon Christ by faith according to that vehement asseueration of our Sauiour Verily verily I say vnto you Ioh. 6. 53. except ye eate the flesh
leaueth not his eyes loose to their owne liberty but ruleth and gouerneth them with wisedome and discretion not suffering them to behold vnlawfull obiects or those which are lawfull vnlawfully either in respect of manner or measure whereas a foole vseth no restraint but suffereth them to roue into all the corners of the world Into which folly Dauid fell when he suffered his eyes to gaze their fill vpon the beauty of another mans wife this folly drawing him on to commit a greater folly in Israel and therefore hauing lamentable experience of his owne frailty he keepeth afterwards ouer them a surer watch which yet not being sure enough he desireth the Lord to watch ouer him and to turne away his Psal 119. 37. eyes lest he should behold vanity With like care wee must watch ouer our eares to keepe them from hearing any thing which is vaine and sinfull tending to the corrupting of our soules or the hindring of them in the growth of grace As all filthy communication and speeches tending to Gods dishonour and our owne or our neighbours hurt all infulse and vnsauory talke bitter taunts and vnchristian and spitefull iests all whisperings backbiting and slandering and all such discourses as feed the flesh and starue the spirit wed vs to the world and weane vs from God For though like the Syrens songs they tickle and delight the eare yet they wound the heart and conscience with sinne and bring vs into such a spirituall phrenzie that we are ready to leape ouer-boord into a sea of perdition And therefore we must stop our eares against these bewitching sorcerers and not for the pleasing of our carnall sense hazard the destruction of our precious soules The hearing is called the learned sense and happy are they who by their care and watchfulnesse prouide for themselues profitable and good Masters of whom they may learne sauing wisdome and not such as teach nothing else but vanity and sinne And the eares like conduit-pipes conuey vnto the soule either the cleere streames of the water of Life or the filthy puddles of sinne and death and therefore let vs be carefull to bring them daily to be filled at Gods Fountaine lest the diuell abuse them to draine the filth out of the polluted sinkes and channels of wicked mouthes Thus we must watch ouer our taste that we doe not to please the palate vse such excesse in our diet as will disable vs to Christian duties and that the end of our eating be chiefly the refreshing and comforting of our bodies that they may be fit for Gods seruice who hath fed them and not the pampering of the flesh with sensuall delight For if we giue way to our appetite this short and brutish pleasure will bring vpon vs innumerable euils As vpon our bodies sicknesses and short life and vpon our soules and bodies both sloth and idlenesse lumpish heauinesse and vnaptnesse to any good action drowzie dulnesse or vaine mirth and futilous babbling shortnesse of memory and blockishnesse of vnderstanding wanton dalliance and inflammation of our hearts with vnlawfull lusts And thus finally wee must watch ouer our sense of touching that we doe not to please it inslaue our selues to effeminate daintinesse thinking that wee are quite vndone if wee may not tumble at our ease vpon our beds of downe and goe like those in Kings Math. 11. 8. houses in soft rayment or like Diues be clothed in Purple and fine linnen Luk. 16. 1 2. euery day But let vs inure this sense to man-like hardnesse that wee may not thinke it strange and intolerable to lye hardly and goe barely if Christ who suffered so much for vs doe call vs to suffer a little for the testimony of his truth And much more must wee restraine this sense from all vnlawfull obiects as vnchaste kisses lasciuious imbracements and wanton dalliances which tend to the inflaming of our hearts with vncleane lusts and make our bodies which are the Temples of the holy Ghost polluted brothel-houses and filthy styes for wicked spirits §. Sect. 2 That we must watch ouer our tongues Secondly we must keepe a carefull watch ouer our tongues according to the example of the Prophet Dauid I said I will take heed to my wayes that I sinne not with my tongue For the well-ruling and ordering of our tongues is a matter of great moment for the furthering or hindering of vs in the course of a Christian conuersation according to that of Salomon A wholesome tongue is a tree of life but peruersenesse therein is a breach in Prou. 15. 4. the spirit If we vse it well it will be our glory as being a notable instrument of glorifying God whilest we speake to his praise and those that honour him he will honour but if wee abuse it vnto sinne it will become 1. Sam. 2. 30. our shame seeing thereby we dishonour God who hath giuen it vs and all good things If we order it wisely and speake things profitable and worth the hearing we shall edifie our brethren For the lips of the wise disperse Prou. 15. 7. and 25. 11. knowledge and a word fitly spoken is like apples of gold in pictures of siluer that is pleasant and profitable like workes of gold curiously and artificially grauen by a cunning workman but if we vent nothing but filth and folly bringing vp as it were our excrements by a wrong way we shall annoy our hearers with our rotten and vnsauory speeches and by our euill words 1. Cor. 15. 31. corrupt their good meanes as the Apostle speaketh If we speake wisely and to edification we shall in profiting others haue the comfort of it in our owne hearts For as Salomon speaketh A man hath ioy by the answere of his Prou 15. 23. and 18. 20. mouth and a word spoken in due season how good is it both to the speaker and to the hearers But when a man hath pleased himselfe for the time with scurrilous iests the fome and froth of wit it is his sinne and shame and leaueth nothing behind it but sorrow the tormenting sting of an euill conscience If our discourse be religious and honest such as becommeth Christian grauity it is a good signe comfortable euidence vnto vs that we are iust and vpright in Gods sight For the mouth of the righteous speaketh Psal 37. 30. wisdome and his tongue talketh of iudgment And If any man offend not in word Iam. 3. 2. the same is a perfect man and able also to bridle the whole body but if our talke be corrupt and vnsauoury it is a signe of a rotten and wicked heart for as our Sauiour telleth vs out of the abundance of the hart the mouth speaketh A Mat. 12. 34 35. good man out of the good treasure of the heart bringeth forth good things and an euill man out of the euill treasure bringeth forth euill things In a word Life and death are in the power of the tongue
are naturally auerse and backward vnto them sluggish and slothfull rash and vndiscreete in doing of them and therefore if wee doe not carefully watch ouer our hearts wee shall vpon euery slight occasion neglect them altogether or grow cold and carelesse slacke and remisse drowzy and soone weary in performing them Whereas if keeping this watch wee stirre vp and re-enliue Gods graces in vs when they are ready to languish and die and with the Ostridge hasten our speed by adding vnto our wings of faith and loue the spurres of Gods feare wee shall without thinking of wearinesse run much more swiftly and surely in the wayes of Gods Commandements §. Sect. 2 That we must watch ouer our selues that we be not circumuented by our spirituall enemies Finally in this our watch we must carefully take heed that whilest wee set our selues to performe the duties of a godly life wee be not hindred by Mat. 26. 41. Mar. 13. 33. Eph. ◠18. the tentations of our spirituall enemies or at least so disturbed and disabled that not doing them in that manner as we ought we lose all the fruit of our labours In which respect our Sauiour exhorteth his Apostles to ioyne watching with their prayer that they might not fall into tentation not onely vnderstanding thereby a bodily watchfulnesse opposed to naturall sleepe but also the spirituall watching opposed to carnall security the sleepe of the soule with both which they were at that time ouertaken For howsoeuer the consideration of the multitude might and malice of our spirituall enemies is a motiue sufficient to make vs stand watchfully vpon our gard seeing they assault vs on all sides with their engines of battery lay secret ambushments in euery corner and fill all places so full of their nets and snares that without singular circumspection we cannot auoyd them yet seeing they neuer bend their malice and might so furiously against vs as when they see vs exercised about Christian duties that they may either discourage vs or make them vnprofitable who seeth not that wee had heere need to keepe a double watch Like wicked theeues often fleshed with blood and cruelty they are alwayes ready to doe vs a mischiefe and to beate vs euen to the death when they find nothing about vs but then they double their watch and diligence in surprizing vs by the way when as we are going about the seruice of our heauenly Master and carry with vs the rich treasures of his graces in which regard wee must be no lesse vigilant for our owne safety then they for our destruction for our perseuerance in the wayes of godlinesse and preseruing of our spirituall riches then they to stop vs in our course and to spoile vs of all our wealth The deuill like a roring Lyon goeth alwayes about seeking to deuoure 1. Pet. 5. 8. vs and therefore it behooueth vs continually to watch and to be sober but Mat. 13. 25. Ioh. 15. 9. Exod. 5. 1 6. then he is most watchfull in sowing his tares when he seeth that our heauenly Husbandman hath sowne his good seed and wheate of sauing graces in our hearts The world alwayes maligneth those whom Christ hath chosen out of it but in nothing doth it shew greater malice against them then when they most seriously set themselues to doe God faithfull seruice as we see in the examples of all ages The flesh is alwayes ready to betray vs into the hands of them both but neuer doth it more spitefully play its prizes then when it seeth vs exercised in religious duties carrying away our hearts with a thousand distractions and like a massie and heauy waight pressing vs downe maketh vs lumpish and heauy vnweildy and soone weary in our Christian race In which regard we must at all times watch to defeate their malice but we must double and triple it against this triple opposition of the deuill the world and our owne flesh when we intend to performe any Christian duties §. Sect. 3 That we must keepe this watch in all places and at all times In all which respects we are to keepe a carefull watch ouer our selues in all places when we are at home and when we are abroad when we are alone and when we are in company in the Church and open streetes and in our owne houses and priuate Closets seeing there is no place free from danger by reason of those inward corruptions and secret traytors which we carry euery where about vs and those outward enemies the deuill and the world which are ready in all places to set vpon vs. So likewise there is no time exempted from this watch neither youth nor old age day nor night but it must be kept continually according to that Take Deut. 4. 9. heed to thy selfe and keepe thy soule diligently lest thou forget the things which thine eyes haue seene and lest they depart from thine heart all the dayes of thy life For the causes of it are continuall and therefore the watch must not be intermitted At all times we must labour to please God and not by fits and obedience at all times must be yeelded to him At all times sinne must be shunned vnto which we are prone by nature and all vertues and Christian duties to be imbraced and practised when any good occasion is offered vnto which naturally we are backward and auerse No time is exempted from the Christian warfare nor secure and safe from the assaults of our spirituall enemies And therefore we must continually stand vpon our guard and keepe our watch that we be at no time vnfit for any of these purposes lest being surprized vpon a sudden wee be easily vanquished by our spirituall enemies Besides through the intermission of our watch we doe not onely lose the present time which should be spent in the seruice of God but also indanger our selues to lose much more before we can againe set our watch in good order For our hearts hauing broke the bounds of Gods feare will not without much labour be restrained of their licentious liberty our deuotions being once cooled will not without much fire and fuell recouer their lost heate And sooner might wee with well ordered hearts haue performed the duties of Gods seruice which we intend then bring them in frame and rightly prepare them when through neglect of this watch they are out of tune Finally wee must keepe this watch in all estates and conditions in the time of health as well as in sicknesse as well when we are rich that our wealth do not wedge and fasten our hearts vpon the world and earthly things as in our pouerty that wee vse no vnlawfull meanes to become rich In our prosperity that we forget not God nor loue his gifts better then the giuer and in our affliction that we murmure not through impatiencie but draw neerer vnto God when he correcteth vs. §. Sect. 4 That we must watch ouer our brethren Neither is it enough that we thus watch ouer
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
consciences from dead works and their naturall impurity the sanctity of our memories whereby they become faithfull Registers of good things the freedome of our willes in chusing good and refusing of euill the suppling softening and sanctifying of our hearts the rectifying right ordering purging and and renewing of our affections as loue hatred confidence hope feare despaire ioy sorrow anger zeale and the rest The sanctity of our bodies and outward actions appearing in our new obedience and good workes The integrity sincerity alacrity and constancy of them the parts of this obedience which are the denying of our selues and the profession of Christ How we are to deny our selues namely by resigning vp our selues wholly vnto God to be not onely his seruants but also his souldiers in the Christian warfare where we may take occasion to meditate of that due preparation which is required to this warfare and of the Christian armour and of the conflict it selfe consisting in the manifold tentations of our spirituall enemies and our resistance and of our standing and falling in it How we are also to deny our selues in taking vp our crosse and following of Christ bearing with patience whatsoeuer afflictions hee imposeth and of the meanes whereby we may attaine vnto it In respect of our profession of Christ we are to meditate how we are to carry our selues towards Christ himselfe and how towards his members How wee are to professe Christ at all times by inuocation and calling vpon God in his name and mediation And here we haue much profitable matter of meditation concerning prayer both in respect of the doctrine and vse of it of which I haue before spoken and the particular practice of it in the Lords Prayer of which we may profitably meditate proceeding from one petition to another The profession of Christ in time of danger which is either the profession of the mouth by Christian apologie or of the fact by suffering persecution and martyrdome of which we may meditate and the meanes whereby we may be prepared and strengthened vnto them The profession of Christ respecting his members is our edifying them by instruction admonition exhortation consolation and good example or our helping and relieuing them by the workes of mercy and almes-deedes whereon we may profitably meditate and of the motiues and meanes whereby we may be stirred vp and inabled to performe them And finally our perseuerance in grace and in all these Christian duties euen to the very end of our liues which is the consummation of all the rest is necessary to be thought vpon our certainty of it and by what meanes wee may come to this assurance And thus wee must meditate on the degrees of Gods executing the Decree of our election in this life In respect of the life to come hee executeth it by our glorification of which we may meditate as it is begun or perfected It is begun at the death of the Elect whereby their soules being separated from their bodies are receiued into the ioyes of heauen The which our death is an excellent subiect of meditation as of the nature of it to the elect the certainty of it and vncertainty of the time of our preparation to it and meanes whereby we may be armed against the feare of it §. Sect. 8 Of the meanes of executing the Decree of reprobation Contrariwise there is much matter of meditation afforded from the proper meanes of Gods executing the Decree of reprobation in the wicked as both from the foundation of it the fall of Adam and the hatred and wrath of God following vpon it and also from the degrees of executing this Decree in the wicked and vnfaithfull which are proper to those which are either called or not called or common to them both The former are either hypocrites or openly prophane The degrees proper to these are an vneffectuall calling and their relapse from it into their former wickednesse Here we may meditate of the degrees of this calling which are inward illumination of the minde in the knowledge of the truth worldly and carnall penitence and sorrow arising from terrour and feare or sense and feeling of punishment temporary faith taste of heauenly gifts and externall reformation of life Where wee may consider how farre a reprobate may goe in Christianity and what reall and substantiall differences we can obserue betweene those shewes of graces which are in them and the truth of them in our selues that wee may be the better assured of our sincerity and vprightnesse before God The degrees of relapse in those which are thus vneffectually called are first that they are deceiued with sin and the fraud of their owne deceitfull hearts from whence their hearts become hardened and from thence stubbornly peruerse and so through incredulity not assenting to the truth of Gods Word they breake out to open prophanenesse which is in the end accompanied with despaire and finall Apostacie Vpon all which wee may meditate that wee may make our owne calling and election sure by withstanding the first degrees of Apostacie watching ouer our selues as the Apostle warneth vs that we be not hardned and drawne away by the deceitfulnesse of sinne that there be not found in vs an euill heart of vnbeliefe Heb. 3. 12 13. in departing from the liuing God The degrees of executing this Decree in those which are not called who for the most part are ignorantly superstitious Idolaters Pagans and Atheists are the holding and detayning of the truth in iniustice naturall ignorance and vanity of mind hardnesse Rom. 1. 20 21 c. of heart a reprobate minde and committing of sinne with greedinesse And the degrees common to both are their pollution with all sinne and wickednesse in their liues and their entrance into condemnation at their death when as their soules being separated from their bodies are cast in the torments of hell and pursued with the wrath of God On all which we may meditate that we may take occasion to magnifie Gods Iustice towards them in their deserued punishments and his free grace and vndeserued loue towards vs who being in the same masse and lumpe of corruption are separated from them and made vessels of honour that Gods grace and mercy might be magnified in our saluation §. Sect. 9 Of the eternall execution of Gods Decree at the end of the world c. Of the eternall execution of Gods Decree wee may likewise meditate which shall be at the end of the world and is either generall respecting 2. Pet. 3. 11 12 13 14. the whole world as the destruction of it with flaming fire which consideration the Apostle Peter maketh a strong motiue vnto godlinesse that we may be found of God in peace without spot and blamelesse and the renouation and perpetuall conseruation of it or else the speciall execution of it in the inhabitants of the world which shall be at the generall Iudgement and the eternall retribution which followeth it And heere we may profitably
hands because being created wee haue Act. 17. 28. Psal 104. 28. no power to subsist of our selues but wholy depend vpon God for the continuance of vs in our life and good estate for as the Apostle saith In him we liue moue and haue our being so that if he withdraw his assisting power we perish and returne vnto our dust By his all-ruling prouidence we are euery day in the yeere euery houre in the day and euery minute and moment in the houre preserued from innumerable dangers which otherwise would seaze vpon vs from the assaults of our many and mighty enemies and especially of that roring and deuouring 1. Pet. 5. 8. Lyon who is alwaies ready to destroy vs if wee were not preserued vnder the wings of the Almighty from his rage and malice By it wee are gouerned and directed in all our waies so as we cannot stirre a foote nor moue a hand nor open our eyes or eares nor speake a word if wee had not strength from him By it all the creatures become seruiceable vnto vs and worke together for our good which otherwise would bee our bane From God wee haue all the benefits which we inioy the Sunne which giueth vs light and vitall heate the ayre which wee breathe the earth which sustaineth vs the meate which feedeth vs the apparell which couereth our nakednesse and keepeth vs warme our health and wealth our peace plenty and prosperity and all other blessings fit both for necessity and for our comfort and delight And not onely the things themselues but all their vertue and vigour whereby they become profitable to those ends for which we vse them doe come from him and doe as meanes and instruments serue his Prouidence for the deriuing of all good vnto vs himselfe still remayning the chiefe and principall cause which worketh by them or can deriue vnto vs all things needefull without them if they bee wanting For it is he who feedeth vs by our meate by our clothes keepeth vs warme by our friends doth comfort and relieue vs for which vses they would be vneffectuall yea produce the cleane contrary effects if they had not from his blessing their power and efficacy Now to what end O man dost thou receiue daily at the hands of God such innumerable blessings but that thou shouldest acknowledge him the Author of them and praise him for all the good which he doth vnto thee Why doth hee preserue thy life but that thou shouldest liue to his glory Why doth hee make all his creatures in heauen and earth seruiceable vnto thee but that thou shouldest hereby be moued with more cheerefulnesse to serue him who hath created both them and thee Why doth he preserue thee from dangers and protect thee from enemies and deliuer thee out of troubles and afflictions but that thou shouldest glorify and serue him without feare in Psal 50. 15 Luke 1. 74 75. holinesse and righteousnesse all the dayes of thy life Why doth he giue the light of the Sunne but that thou shouldest shun the workes of darkenesse and serue him in the duties of thy calling Why doth he let thee breathe the ayre but that thou shouldst spend this breath in speaking singing to his praise Finally why doth hee feed and clothe thee and giue vnto thee those manifold blessings which thou inioyest but that by this rich wages hee may incourage thee to doe him faithfull and cheerful seruice which if thou neglectest and mis-spendest all the rich gifts which thou hast receiued to the dishonour of him that giueth them in the seruice of sinne and Satan and in satisfying of thine own carnall and sensuall lusts what dost thou hereby but bewray thine horrible ingratitude towards such a gracious and bountifull Lord and Master What dost thou but alienate his loue from thee and prouoking his wrath against thee mooue him in his iust displeasure to withdraw his gifts from thee which thou abusest or let thee inioy them in his anger to thy greater hurt leauing them with thee as testimonies to conuince thee of thy shamefull vngratitude and as talents lent vnto thee which when thou hast mis-spent to the dishonour of thy Lord or not imployed them in his seruice will but prepare for thee a fearefull account at the terrible Day of Gods last Iudgement CAP. XXXVII Two other reasons mouing vs vnto a godly life The first taken from Christ giuen vnto vs by his Father the other from the Couenant of grace made in him §. Sect. 1 Of the inestimable gift of Iesus Christ which should moue vs to loue and serue God THe fourth mayne benefit which God hath giuen vnto vs is his onely begotten and dearely beloued Sonne Iesus Christ to be our Head and Sauiour in whom we were elected by whom we were to be saued redeemed For being falne in Adam who was the head and roote of all mankinde and not onely partakers of the guilt and punishment of his sin but also of the corruption of nature deriued from him whereby we were disabled to all good and made prone vnto all euill it would not stand with Gods Iustice to elect or saue vs till it were fully satisfied and wee freed from this sinfull condition Which being a worke impossible to men and Angels in respect of that infinite price which was to bee payd God of his free grace and loue ordained and appointed in his eternall Counsell his Sonne to be our Sauiour and Redeemer and to this end to take our nature vpon him that hee might be vnto his elect the second Adam and the Head of his Church in whom he chose them to life and saluation which the first Adam lost both for himselfe and all his posterity For howsoeuer the free loue and meere grace and good will of God be the supreme and highest cause of our election and saluation and Christ in respect of it but a meanes or subordinate cause of working that for vs which Gods loue had first decreed neither was Christ the cause that moued God to loue vs John 3. 16. with this first loue and free grace but this loue the cause which moued God to giue his Sonne vnto vs to be our Sauiour and Redeemer yet may it be truely said that wee could no otherwise be elected then in Christ as our Head and the roote of all our righteousnesse that iustice and mercy meeting together God might be glorified in them both although we be not elected for him but of Gods absolute will and free grace which moued him to giue vs his Sonne and all other good which wee receiue by him And this the Apostle plainely affirmeth that God hath chosen vs in him before the foundation of the world and that he hath predestinated vs to the adoption of children by Iesus Christ Ephe. 1. 4 5. vnto himselfe according to the good pleasure of his will to the praise of the glory of his grace wherein he hath made vs accepted in his Beloued
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
not be condemned in the life to come yet it is not as they are innocents for thē they should neuer come into iudgment but as offenders who by their sinnes and negligence in his seruice haue deserued these and farre greater punishments Though he chastizeth euery Heb. 12. 6 7. sonne whom he receiueth yet not being faultlesse but when by their sins they haue displeased him that he may bring them to repentance and amendment And therefore he prescribeth this repentance as a meanes to preuent his corrections seeing by reason of naturall frailty and corruption we cannot be wholly innocent As many as I loue I rebuke and chastize Apoc. 3. 19. be zealous therefore and amend Though he make afflictions to serue for soueraigne salues to his Children yet he would not apply them to the whole skinne and sound flesh but because they haue sores which need to be cured being so festered that the balme of his benefits will not heale them Finally when by afflictions he weaneth them from the loue of the world it presupposeth that they dote too much vpon it and argueth that if as they ought they did lothe and contemne it in comparison of spirituall graces and heauenly glory they should not haue it imbittered vnto them For what mother would rub her teat with mustard or wormewood to weane her child if he had wit and will to leaue it in due time So that if we would carefully flee sinne and please our heauenly Father by doing our duty we should not need to feare stripes but should be continually cherished and incouraged with rewards If we would not surfet of sinne and wound our consciences we should not be troubled with the bitter medicine and sharpe and searching salue But we might with comfort and assurance apply Gods promises of preseruation both from outward and inward afflictions euen when they are most rife in the world and seaze vpon others round about vs according to that of Eliphaz to Iob He shall deliuer thee in sixe troubles yea in seuen there shall no euill touch Iob 5. 19. Psal 32. 10. and 91. 3 4. Pro. 3. 21 22 23 24. thee And that of the Psalmist Many sorrowes shall be to the wicked but he that trusteth in the Lord mercy shall compasse him about Thirdly if by our sinnes we haue brought afflictions vpon vs yet walking before God in our ordinary course after an holy manner we shall haue heereby this priuiledge that those afflictions which are pernicious vnto others both in respect of their soules and bodies shall not be able to doe them any harme Or though like the Serpent they bite them by the heele and cause some temporary smart yet being armed with the brest-plate of righteousnesse they shall not hurt their vitall parts nor any whit hinder them of euerlasting happinesse Yea contrariwise through the good blessing of God and assistance of his holy Spirit sanctifying them to their vse they with all other things shall worke together for their good by drawing them neerer vnto Rom. 8. 28. God through vnfained repentance by mortifying their sinnes weaning them from the world strengthening them in all grace and by being vnto them infallible signes of Gods loue and their adoption In all which and innumerable other respects they may conclude not from the sense and smart of their afflictions which as the Apostle speaketh seeme not Heb. 12. 11. ioyous but grieuous but from the fruits of righteousnesse which spring from them that it is good for them that they haue been afflicted that they might Psal 119. 71. Lam. 3. 27. learne Gods Statutes and that it is good for a man that he beare the yoke from his youth yea that they are blessed whom the Lord chasteneth and teacheth Psal them out of his Law Finally by leading of a godly life wee haue this priuiledge in respect of our afflictions that we shall haue seasonable deliuerance out of them when as it shall be most fitting both for Gods glory and our owne spirituall and euerlasting good For as the Wise man saith The righteousnesse of the vpright shall deliuer him but transgressors shall Pro. 11. 8. be taken in their naughtinesse So the Psalmist saith that many are the troubles Psal 34 17 19. of the righteous but the Lord deliuereth them out of all For When the righteous cry the Lord heareth and deliuereth them out of all their troubles according to his gracious promise Call vpon me in the day of trouble I will Psal 50. 15. deliuer thee and thou shalt glorifie me And therefore this also should effectually mooue vs vnto the duties of a godly life feeing heereby all estates are sanctifyed vnto vs and euen afflictions themselues are turned to our good which in their owne nature are the punishments of sinne For seeing through our intemperate lusts we oftentimes surfet of the pleasures of sinne and thereby cast our selues in to many afflictions as it were dangerous diseases who would not esteeme much of such a cordiall as will keepe the poyson of the disease from the vitall parts yea which will cause the sicknesse it selfe to become a meanes of increasing and confirming our spirituall health But such a cordiall is true godlinesse which conuerteth afflictions which in their owne nature are the diseases of our soules and states caused by surfetting vpon sin into notable helpes and meanes for the bettering of our spirituall estates by making vs to flee sinne more carefully whereupon we haue surfetted and by confirming and increasing all Gods graces in vs. §. Sect. 6 That God inwardly guideth the godly by his grace and holy Spirit The fourth priuiledge which the Lord bestoweth vpon the godly is that as he outwardly gouerneth defendeth and preserueth them by his 1 Cor. ◠16. and 6. 19. wise and powerfull prouidence so hee giueth vnto them an inward guide to direct and rule them to excite vphold and strengthen them in all good courses to purge them from all their corruptions and to inable them vnto euery good worke euen his owne holy Spirit and that not to visit them sometimes by fits but to dwell in them as in his temples and to keepe in their soules and bodies continuall residence that hee may be alwayes ready to direct and guide them in all their wayes to strengthen their weaknesse and to comfort their feeble hearts that they may not faint in their Christian course And this the Lord promiseth to the faithfull I will put my Spirit within you and cause you to walke in my Statutes and Ye shall keepe my Iudgements and doe them Neither doth this Spirit come alone but richly and royally attended with a choyce troope and traine of all sanctifying and sauing graces as faith hope charity patience humility and a good conscience with the rest which are of incomparable more value then the whole world as bringing with them for the present the greatest comfort and contentment and being for the time
is agreeable to Gods will and Christ our Aduocate and Master of Requests to preferre them vnto God in our behalfe not pleading our deserts but his owne merits and his Fathers promises but also this high Court of Requests night and day open vnto vâ— that in all our necessities wee may make our suites and supplications knowne vnto God with confidence and assurance that they shall bee heard and granted §. Sect. 2 The seuenth maine priuiledge is that God granteth vnto them the meanes to build them vp in grace vnto saluation The seuenth priuiledge peculiar to the godly is that God granteth vnto them the meanes to build them vp in grace and to bring them to saluation with hearts to vse them and the inward assistance of his holy Spirit whereby they become profitable and effectuall to their ends The which is to bee vnderstood first of the publike meanes as hearing the Word Sacraments and Prayer which the most in the world haue not at all but those onely that liue in the Church of which the fewest and least number inioy them to their vse and benefit either because they neglect and contemne them or vse them after a cold carelesse and formall manner without any desire and indeuour to profit by them wanting in themselues faith and a good conscience and also the inward co-operation of Esa 6. 9. Gods holy Spirit to blesse and sanctifie them to their vse By reason whereof it commeth to passe that after they haue long been partakers of Gods holy â—dinances they are neuer the better but remaine as ignorant and full of â—fidelity as impenitent and vnprofitable as they were at the first yea in â—uth much the worse seeing for want of faith and preparation the prâ—ching of the Word which is in it owne nature Gods strong Math. 11. 21. Rom. 1. 16. power to theiâ— saluation and the sauour of life vnto life becommeth vnto them the saâ—ur of death to their deeper condemnation and the Sacrament 2. Cor. 2. 16. 1. Cor. 11. 29. which is the â—ale of saluation through their vnworthy receiuing of it sealeth vnto â—em iudgement and condemnation yea euen their prayers themselues aâ— turned into sinne whilest they know not how to pray as they ought â—th faith and feruency in spirit and truth but draw neere vnto Esa 29. 13. God with thâ—r lips onely when as their hearts are farre from him whereas vnto the godâ— they are great and inestimable priuiledges because the Lord by his Sâ—irit stirreth vp their appetite to hunger and thirst after Psal 42. 1 2. them and giuâ—th grace to vse them aright after that manner as hath before been sheâ—ed mixing faith with them whereby they become profitable Heb. 4. 2. and that â—ot onely a iustifying faith without which it is impossible to Heb. 11. 6. please God but â— speciall faith or branch of the other whereby they vse Gods holy orâ—ances without doubting assuring themselues that hee will according â—o his gracious promise accompany their diligent carefull Iam. 1. 6. and conscioâ—able vse of the outward meanes with the inward operation of his holy â—pirit and make them effectuall for the inriching of their soules with all â—pirituall and sanctifying graces and the furthering of their euerlasting saluation And secondly the godly haue this priuiledge more peculiar vâ—to themselues in respect of the priuate meanes before spoken of as watâ—hfulnesse meditation examination of themselues priuate prayer and tâ—e rest seeing scarce any but they vse them or if they doe slightly coldly and to no purpose whereas God giueth them grace to vse them aright and with an earnest desire to profit by them the which he also satisfieth whilest by the inward assistance of his holy Spirit he maketh them powerfull and effectuall for their spirituall nourishment and the inriching of their soules with all sanctifying and sauing graces And this also may be an effectuall reason to moue vs to godlinesse that we may inioy these great priuiledges and not only haue and vse them with others but also haue them blessed and sanctified by Gods Spirit that they may become profitable and effectuall to our saluation without which our nourishment it selfe will turne to poyson and Gods holy ordinances which are the meanes of life and happinesse being abused by vs for want of grace and godlinesse will but harden vs in our sinnes and so increase our condemnation and punishment §. Sect. 3 The eighth maine priuiledge iâ— that they shall perseuere in the state of grace vnto saluation The eighth priuiledge peculiar to the godly is that they shall perseuere in the state of grace and saluation vnto the end and howsoeuer through the violence of the tentations of their spirituall enemies and their owne frailty and corruption they haue many slips and falls yet they shall neuer fall away and though they erre sometimes out of the way of righteousnesse into the by-wayes of sinne yet they returne into it againe by vnfained repentance and redeeme this lost time with more then ordinary diligence in Gods seruice So that though there may bee and are some ill premises in their liues which truly feare God yet they alwayes make a good conclusion though they haue many rubs in the â—beay yet at length they come safely to their iourneys end And though â—hey haue many faults and failings in their liues yet they are alwayes bleâ—d in their death according to that of the Psalmist Marke the perfect â—n and behold Psal 37. 37. the vpright for the end of that man is peace and that of thâ— Preacher Though a sinner doe ill an hundred times and his dayes be prolongâ—d yet surely I know it shall be well with them that feare God which feare befoâ—â— him The which their perseuerance in the state of grace vnto the end â— not grounded vpon themselues or the strength of the graces which â—ey haue receiued for then it were but a poore priuiledge which woulâ— euery day be subiect to losing but vpon the power and promises of Gâ—d his Nature and Attributes the Intercession of Christ and the vertuâ— of his holy Spirit assisting and strengthening them For It is God whicâ—â—stablisheth vs 2. Cor. 1. 21. in Christ It is his strength whereby we are inabled to stand â—st against all Eph. 6. 10 12. the tentations of our spirituall enemies it is his power â—hereby we are 1. Pet. 1. 4. kept through faith vnto saluation And though wee are able tâ— doe nothing of our selues yet we can with the Apostle doe all things though the power Col. 3. 3. of Christ which strengtheneth vs neither is our spirituall lifâ— in our owne custody but it is hid with Christ in God as the Apostle speâ—keth It standeth not vpon the strength of our owne free will but of Gods will and as our Sauiour telleth vs This is the Fathers will that of â—ll which hee had Ioh. 6. 39. giuen him he should not lose one but
ordinary points handled in an ordinary manner and affect nothing but nouelties idle speculations and curious questions witty discourses and frothy conceites But that we may shun this foolish curiosity let vs know that as the Ministers are bound to deliuer the sincere truth in the euidence 1. Cor. 2. 4. of the Spirit and power so they no lesse to hunger after it euen the sincere milke of the Word that they may grow vp thereby That 1. Pet. 21. 1. Cor. 2. 2. as they are bound to teach so we aboue all things must desire to know Iesus Christ and him crucified That they who desire to vnderstand aboue that which is meete and affect onely nicities and nouelties doe feede Rom. 12. 3. vpon froth and winde which will puffe them vp but neuer nourish 1. Cor. 8. 1. them and finally that hungring after continuall variety and strange dishes is a signe of a sicke and weake stomacke full of grosse humours which needes to bee purged before it can bee nourished The like hinderance curiosity bringeth to our proceedings in godlinesse in respect of applying the Word when as men will not bring it home to their owne hearts but curiously prying into and examining the liues and manners of others doe put off all that is spoken from themselues and apply it vnto them whom they thinke it more neerely concerneth Which if we would auoid we must conceiue that God hath purposely sent what we heare as a message vnto vs that all that is spoken is for our own learning and vse as if there were none in the Church besides That the Word which we heare wil not profit vnlesse it be mixed with faith that there is no faith where there is no application to our own vse Finally that the meate only nourisheth vs which our selues feed vpon and disgest and not that which being carued vnto vs we doe not eate but put it away from vs or else lay it vpon another mans trencher CAP. III. Of such priuate impediments which the world vseth to hinder vs in a godly life and first those on the right hand §. Sect. 1 Of the tentations of prosperity which are most dangerous impediments of a godly life WHat are the publike impediments which the world casteth in our way to hinder vs from proceeding in the duties of a godly life we haue shewed in the former chapter now it remaineth that wee intreate of those which are more priuate And these are either the tentations wherewith the World vsually assaulteth vs or certaine scandals and offences which it layeth before vs to discourage vs in the waies of Godlinesse The World tempteth vs diuersly both on the right hand with earthly prosperity and on the left with crosses and afflictions The more dangerous of these two are the tentations of prosperity wherewith the world allureth vs as by her bewitching baites to make vs leaue the narrow afflicted path of righteousnesse and holinesse and to walke in the broad and easy way that leadeth to destruction These are those intoxicating cups whereby it maketh men so drunke that they haue neither list nor power to walke in the path of piety those false lights which so dazle mens eyes that they cannot discerne the excellencie of spirituall grace and heauenly glory those inamouring potions that make vs to loue the world to dote so on this painted Strumpet that we thinke all time lost which is not spent in her seruice those waters which quench in vs the loue of God the zeale of his glory and all feruency of desire in attayning to heauenly happinesse those thornes which choake in vs all good motions of Gods Spirit and finally those intangling snares which catch and hold vs that wee cannot goe on in any religious duties or holy actions Against these tentations which as strong impediments hinder so many from the profession and practice of godlinesse wee may best arme our selues by considering that the loue of the 1. Ioh. 2. 15. world and the loue of God will not stand together because as the Apostle Iames teacheth vs The amity of the world is enmity against God and hee Iam. 4. 4. who maketh himselfe a friend to the one doth make himselfe an enemy to the other That the prosperity of the world is vaine and vncertaine momentany and mutable hard to get and easily lost And that it doth not vsually further vs towards the attaining of our mayne and chiefe ends as neither adding any thing to Gods graces in vs heere nor to our glory and happinesse in the life to come Yea by reason of our corruption which is apt to abuse it to our owne harme it vsually becommeth a great hinderance and a notable pulbacke in running the Race of Christianity making vs forgetfull of God and our owne good proud and high-minded worldly and carnall doting so vpon the present fruition Pro. 1. 32. of earthly vanities as that we vtterly neglect all meanes of our future happinesse §. Sect. 2 Of such impediments as a life froÌ„ worldly things as honours riches and pleasures and from the society and familiarity of wicked men Now the speciall impediments of a godly life are diuers and manifold but the chiefe and principall which the world vseth to tempt vs on the right hand are honours riches pleasures worldly friends and acquaintance whose society and conuersation are notable hindrances to a godly life And these baites the world fitteth to euery mans seuerall humour and disposition vnto the ambitious it propoundeth honours and the glory of the world vnto the couetous riches and earthly treasures vnto the voluptuous pleasures and carnall delights causing them to bend their whole thoughts and to spend their whole time in compassing them so as they haue no leasure to thinke vpon much lesse to performe the duties of a godly life Which impediments if we would auoyd we must learne to contemne these earthly vanities as being vaine and worthlesse vncertaine both in respect of getting and keeping and vnprofitable yea hurtfull and pernicious to all those who set their hearts vpon them All which with many other to this purpose I haue largely handled in the second part of my Christian Warfare and therefore doe heere thus briefly passe them ouer Neither is it needfull that I should heere say much of the society friendship and familiarity with the wicked and prophane seeing I haue already spoken of it in the former Discourse Onely let vs heere take notice that it is one of the chiefe impediments which the world vseth to hinder vs in the wayes of godlinesse For no more apt is the contagious Sicut maluâ—â—â—r assiduo statu tractus inflicit corpâ—â— ita peruerâ—â— lâ—â—â—tio assidâ—â—è infirmantium infiâ—it animum vt tabescat delectatione praui operis assiduitate curiosi sermonis Greg. super Ezech. Pro. 29. 6. ayre which wee daily breathe to poyson and infect the body then the company of vngodly and vngracious men to taint
yee not Eph. 5. 7 11. partakers with them neither haue any fellowship with the vnfruitfull workes of darkenesse Separate your selues from them and come out from amongst Num. 16. 26. Apoc. 18. 4. Exod. 23. 1. them lest you bee partakers of their plagues Secondly when their prosperity allureth vs to accompany them in their euill courses let vs not iudge according to outward appearance nor consult with flesh and blood but with Dauid goe into Gods Sanctuary and there wee shall Psal 73. 17. learne the end of these men namely that being set in slippery places they shall quickly catch a fall and be so wholly rooted out that their place shall no more be found Thirdly that if we keepe company with the wicked we shall not only communicate with them in their sinnes but also in their punishments for the companions of fooles shal be destroyed and they that will not come out of Babylon shall be partakers of her plagues Finally let vs remember Pro. 13. 20. that they are blessed who walke not in the counsell of the vngodly nor stand Psal 1. 1. in the way of sinners nor sit in the seat of the scornfull But of these motiues I haue before spoken and therfore content my selfe here thus briefefly to haue touched them CAP. IIII. Of priuate impediments on the left hand as afflictions and persecutions §. Sect. 1 How the world seeketh to hinder our course in godlinesse by afflictions and persecutions ON the left hand the World assaulteth vs with afflictions and persecutions that it may hinder and discourage vs in the wayes of godlinesse For first it loadeth vs as much as in it lyeth with crosses and calamities euen for righteousnesse sake and then perswadeth vs that we serue God not only in vaine but euen to our losse and therfore that it were our best course to take our liberty and to liue as others doe seeing wee haue no other rewards for all our painfull seruice our strictnesse of life and abandoning of our pleasures the vnpleasant exercises of mortification and denying in all things our owne wills and delightfull lusts but misery and affliction And thus Dauid was assaulted when hee was ready to conclude that Psal 73. 13. he had cleansed his heart and washed his hands to no purpose in innocency seeing he was afflicted euery morning And with the like tentation Iob was often discouraged when as his three friends in so many places labour to perswade him that all his former labours in Gods seruice were vaine and of no worth because of the extraordinary afflictions which he indured And Ieremy likewise was so much troubled with the sight of the Jer. 12. 1. and 20. 14 18. wickeds prosperity and the sense of his owne miseries that hee breaketh out into great impatiency For the remouing of which impediment wee are to know that howsoeuer the world and worldly men vse all their might and malice to hinder vs in our course of godlinesse yet they are no wayes able to doe what they intend seeing they are not the chiefe causes of our afflictions but onely Gods instruments who ouer-ruleth them at his pleasure and so ordereth and disposeth of all our crosses and calamities which they inflict vpon vs both in respect of their matter and manner measure and time of continuance as that they shall not any wayes hurt vs but shall wholly tend to our good not consume and destroy vs but purifie and purge vs like gold in the fire from the drosse of our corruptions not coole or quench our zeale and deuotion but rather kindle and inflame them and finally not hinder vs at all in the duties of a godly life but further and make vs more forward and cheerfull in performing them causing vs by these many tribulations to goe more surely and safely by the way of grace and godlinesse into the Kingdome of heauenly ioy and happinesse §. Sect. 2 Of the worlds professed hatred whereby it seeketh to discourage vs in the duties of a godly life Now these afflictions and persecutions which the world raiseth against vs to discourage vs in all the duties of a godly life are manifold which in their owne nature are to flesh and blood bitter and grieuous And first it pursueth vs with professed hatred maligning all with all spleene and spite who leaue the world and loue God For though whilest we are of the world it loueth vs because wee are her owne yet when Christ hath chosen vs out of the world and we haue giuen our names vnto Joh. 15. 9. him professing that wee will be his souldiers and seruants then the world out of that hatred which it beareth to our Lord and Master will begin for his sake to hate vs. And as they who make themselues friends Jam. 4. 4. of the world doe by reason of that enmity which is betweene them make themselues thereby the enemies of God so contrariwise those that become friends vnto God doe hereby make themselues enemies to the world So Dauid saith that they who rendred euill for good were his aduersaries Psal 38. 20. because he did follow the thing that was good And therefore hee professeth the like enmity against them because they were Gods enemies Doe Psal 139. 21 22 not saith he I hate them O Lord that hate thee and am I not grieued with those that speake against thee I hate them with a perfect hatred I count them mine enemies The which hatred of the world and malicious enmity against the faithfull is a strong tentation and great discouragement especially to those who are of mild gentle and peaceable dispositions to hinder their speed in the wayes of godlinesse Against which that wee may be the better armed let vs first consider that it is a matter of meere necessity to vndergoe the worlds hatred if we would be assured that we either loue God or that we are beloued of him For such enmity there is betweene them that he who maketh himselfe a friend to the one doth necessarily Iam. 4. 4. 1. Ioh. 2. 15. become an enemy to the other and if any man loue the world the loue of the Father is not in him So our Sauiour telleth vs that wee cannot Math. 6. 24. serue God and Mammon being Masters of such a contrary disposition but we shall hate the one whilest we loue the other or else cleaue to the one and forsake the other Secondly let vs consider that there is no great losse of the worlds loue which doth vs little good yea no little hurt seeing like a miery dog the more it fawneth vpon vs the more it defileth vs nor any great harme yea no small gaine in the worlds hatred seeing it doth but so much the more weane our hearts and affections from the loue of earthly vanities that they may with more intirenesse cleaue vnto God and bee wholly fixed vpon spirituall and heauenly excellencies Thirdly let vs remember that the hatred of
double our diligence in redeeming this lost time as the Apostle exhorteth And this reason the Eph. ◠16. 1. Pet. 4. 2 3. Apostle Peter also vseth to perswade vs that we should no longer liue the rest of our time in the flesh according to the lusts of men but according to the will of God because the time past of our liues may suffice vs to haue wrought the will of the Gentiles when we walked in lasciutousnesse lusts excesse of wine reuellings banquetings and abominable idolatries Now the meanes whereby wee may be enabled to breake off this custome in sinning and to performe the contrary duties of a godly life is to labour to haue our hearts possessed and fraughted with Gods feare partly in respect of his Iudgements denounced against sin partly in respect of his mercies and manifold blessings promised to all that serue and please him For nothing doth more powerfully ouer-master this tyrannicall custome then the true feare of God euen as the want thereof is the chiefe cause of falling into and continuing in sinne And secondly our best course is to set our selues with a firme resolution to breake off and discontinue our custome in sinning and to performe the contrary duties of a godly life seeing many acts of wel-doing will at last bring vs to an habit and custome and make them easie and familiar which at the first entrance seemed difficult and almost impossible The like impediment vnto all Christian duties ariseth from security and hardnesse of heart which taking away all sense and feeling both of Gods mercies and Iudgements and putting away the euill day farre from vs doth make vs also therewith to put off the day of repentance to neglect all holy and religious duties and to goe on securely in our former euill courses Of the remouing of which impediment I will not here speake because I haue handled it at large in my Treatise of carnall security and hardnesse of heart §. Sect. 2 Of the second impediment respecting the heart which is 〈…〉 the world The second impediment of a godly life respecting the heart is worldly concupiscence and immoderate and excessiue loue of the world and earthly things and chiefely of honours riches and pleasures and that carking care which ariseth from it for the getting or keeping of them Concerning the former As the loue of God and the loue of the world will not harbour together in the same heart because 1. Joh. 2. 15. Jam. 4. 4. the amity and friendship of the one is enmity against the other as the Apostles Iohn and Iames teach vs so neither can we performe faithfull seruice to them both being Masters which stand in flat opposition one to Math. 6. 24. the other as our Sauiour hath told vs. In which regard Demas is said to 2. Tim. 4. 10. haue forsaken the Apostle Paul and with him his Master Christ and his truth assoone as he begun to loue this present world For when men haue once fixed their hearts vpon earthly vanities all their cogitations are so taken vp with them that they haue no leisure to thinke vpon any Christian duties and so wholly are they besotted with the loue of this painted strumpet that they thinke all time lost which is not spent in winning and gaining her So that when Christ inuiteth them vnto his Marriage Supper to feast them with spirituall delicacies that Gods graces may bee so Luk. 14. 16 17. strengthened in them as that they may bee inabled to serue him in all Christian duties they presently pretend excuses and will not come For Joh. 12. 42 43. the remouing of which impediment wee must vse all good meanes to weane our hearts from the loue of the world that wee may contemne it as vaine and worthlesse in comparison of spirituall grace and heauenly glory To which purpose we must consider that the worlds prosperity which we dote so much vpon will being thus abused become a notable tentation to draw vs into all manner of sinne to our perdition and destruction according to that of the wise Salomon The prosperity of fooles Prou. 1. 32. Mark 8. 36. shall destroy them And What will it profit vs to gaine the whole world and lose our owne soules as our Sauiour speaketh Let vs consider that these worldly things are momentany and mutable hardly gotten and soone lost vncertaine in the pursuit whether after all our labour we shall obtaine them or no and no more certaine in the possession seeing they may euery day be taken from vs or we from them Let vs consider that they are vaine and satisfie not but the more we drinke the more we thirst the more we abound the more we want and that they bring not any sound contentment to their owners but labour in getting care in keeping and feare in losing them That they doe not at all profit vs for the assuring of those things which are chiefly to be desired nor at those times when wee shall stand in most need of helpe and comfort namely at the houre of death and day of Iudgement Yea if we immoderately dote on them they will become exceeding hurtfull and pernicious being those thornes which will choke in vs the seed of Gods Word from which all sauing graces Math. 13. 22. doe spring those snares of the diuell which intangle vs to our perdition those heauie burthens which hinder vs in our iourney towards our heauenly 1. Tim. 6. 9 10. home and Cammell-like bunches which will keepe vs from entring into that straight and narrow gate §. Sect. 3 The third impediment arising from worldly cares The cares also of this world are a great impediment to a godly life For first they hinder vs from performing religious duties as we see in the Math. 22. 5. Luk. 14. 18. and 9 59 61. Luk. 10. 40. example of those who being inuited to the Marriage Supper of the Kings Son refused to come and of those who being called to be Christs Disciples were so taken vp with the care of their worldly businesse that they could finde no present leisure to follow Christ Yea of Martha her selfe who though she were a good woman yet was so cumbred with care in prouiding for Christs entertainment that she could finde no time to heare his heauenly Sermons and enuied her sister for performing this high and holy duty Or if we set our selues to performe any seruice vnto God these cares interpose themselues and distract vs with worldly and wandring thoughts so as we cannot performe it with any fruit and benefit as we see in the Parable of the Sower where he that receiued seed among thornes is as our Sauiour expoundeth it he that heareth the Word and the Math. 13. 22. cares of this world and the deceitfulnesse of riches choke the Word and hee becommeth Luk. 8. 14. vnfruitfull In which regard our Sauiour giueth vnto vs a speciall caueat whereby we may be fitted for his comming
vnsupportable waight of sin the wrath of God and curse of the Law from which he hath freed vs and not such an one as will toyle and turmoile vs but a burthen that bringeth ease and a labour which causeth rest It is not Christs purpose to surcharge and oppresse vs by imposing a burthen aboue our strength for he that hath taught vs that a good man is mercifull vnto his beast Pro. 12. 10. will not be hard-hearted and cruell to his yoke fellowes yea to his owne body and bowels but onely he desireth that we would beare him company promising that if our weight be ouer-burthensome he will ease vs if it be irksome and tedious he will make it sweet pleasant and if there be any defects wants in vs he will supply them by vertue of that communion which we haue with him If we be dead Rom. 6. 4. and cannot mooue in the actions of piety and righteousnesse by touching his dead body he will giue vs spirituall life and motion For as the Father rayseth vp the dead and quickneth them euen so the Sonne Joh. 5. 21 25. quickneth whom he will He is the Resurrection and the Life he that beleeueth Ioh. 11. 25. in him though he were dead yet shall he liue So if being raysed we want spirituall illumination that we may walke in those wayes which God hath prescribed our Sauiour will supply it according to that of the Apostle Awake thou that sleepest and stand vp from the dead and Christ shall giue thee light If we be weake feeble he will strengthen vs with might Eph. 5. 14. by his Spirit in the inner man If we feele the exercises of a godly life so Eph. 3. 16. difficult vnpleasant to our corrupt nature that we haue little hope of proceeding in them that which is defectiue through naturall corruption he wil supply by grace aboue all that we can expect for he is able to doe exceeding abundantly aboue al that we aske or thinke according to the power Vers 20. that worketh in vs. If we be faint he will support vs if weary he will refresh vs if we fall he wil lift vs vp If we be discomforted and discouraged with afflictions tribulations which we meet with in the way he will strengthen vs with faith patience that we may be able to beare them so as we may say with the Apostle We are troubled on euery side 2. Cor. 4. 8 9. yet not distressed we are perplexed but not in despaire persecuted but not forsaken cast downe but not destroyed §. Sect. 4 That the duties of a godly life are made easie by the assistance of the holy Spirit Finally the holy Spirit so assisteth vs with his grace that the duties of a godly life which are to the flesh difficult and vnpleasant become Rom. 8. 11. sweet and easie For when we feele our selues most dull dead and vtterly vnable to moue in the wayes of godlinesse this Spirit of life and power will quicken and reuiue vs according to that of the Apostle If the Spirit of him that raysed vp Iesus from the dead dwell in you he that raysed vp Christ from the dead shall also quicken your mortall bodies by his Spirit that dwelleth in you If our flesh rebell and labour to hinder vs in all good duties the Spirit of God will mortifie and subdue it If carnall corruption be so strong in vs that it withdraweth our hearts and affections from God and his seruice This Spirit of God as a sharpe razour will circumcise our hearts and purging vs from our naturall Deut. 30. 6. corruption will inflame them with Gods loue and with feruent desires to please him in all things If we be so straightned in our zeale and deuotion that we can neither read heare nor pray yet our comfort is that the Spirit of God is not straightned but can like fire thaw our Mic. 2. 7. frozen hearts open our eares and hearts that we shal be able with Lydia to attend vnto those things which concerne our saluation and helping Luk. 16. 14. our infirmities will make intercession for vs with gronings which cannot be Rom. 8. 26. vttered If we be destitute of all sauing graces in our owne sense and feeling and doe thirst after them like the drie lands Gods Spirit will quench our thirst and be in vs as a fountaine of liuing water springing vp Ioh. 4. 14. into euerlasting life Finally if wee be stiffe and vnactiue vnto euery good worke so as we cannot performe any dutie of Gods seruice or if we doe yet with much difficulty and with murmuring and complayning of the flesh this oyle and holy vnction of the Spirit will supple and soften our hearts and stiffe ioynts making vs to goe with ease and agility in the wayes of godlinesse like the wheeles of a cart which being drie goe hardly and with a creaking noyse but when they are oyled runne with much ease and swiftnesse And therefore when wee finde our selues indisposed to Gods seruice prayer or any other duty and see some difficulty in them to our sinfull flesh let vs not hereby be discouraged but feeling our owne weakenesse let vs craue the helpe and assistance of this holy Spirit that we may be strengthened Eph. 3. 16. thereby in the inner man with all might according to his glorious power and so Col. 1. 10 11. walke worthy of the Lord vnto all pleasing being fruitfull in euery good worke Let vs goe boldly vnto the Throne of grace crauing the Spirit to support vs seeing we haue Gods promise that he will giue it to those that aske him Let vs begge the Spirit of Grace and supplication seeing the Luk. 11. 13. Zach. 12. 10. Lord hath promised to bestow it vpon all the faithful and finding our selues so drie and emptie of all goodnesse that we thirst after Gods grace which inricheth vs with it let vs by faith goe vnto Christ inuiting vs to come vnto him and to drinke plentifully of these waters Ioh. 7. 37 38. of the Spirit that we may be nourished thereby vnto euerlasting life §. Sect. 5 That the sauing graces of the Spirit wrought in vs make the godly life easie and familiar And as the Spirit it selfe so the gifts and graces which it bringeth with it and worketh in vs are notable helpes enabling vs to ouercome all difficulties which we find in the way As first a true liuely Faith which not onely ouercommeth the world and all the enemies of our saluation and vniting vs vnto Christ doth cause vs to bring forth fruits in him but also perswadeth assureth vs that notwithstanding all lets and difficulties we shall attaine vnto that sanctification and holinesse of life which we labour after The which as a singular encouragement hearteneth vs to take paines to vse all diligence in all Christian duties when as we are sure that we shall
necessity of their body naturall life as some small refreshings in their Inne that they may afterwards with more strength cheerefulnesse proceed in their iourney But the prime and principall ioyes which rauish their soules with inward delight are secret vnknowne to all sauing those who haue tasted of them So that they may say to worldlings of their ioyes when they obiect vnto them their sadnesse want of mirth as our Sauiour of his meat We haue ioyes which you know not of seeing our ioy is to doe the will of our heauenly Father For it is that hidden Manna which our Sauiour giueth them to eat like Ioh. 4. 34. Apoc. 2. 17. that new name written in the white stone which no man knoweth sauing he that receiueth it It is a beauty which cannot be beheld with carnall eyes and a sweetnesse which is not rellished by a common prophane taste seeing it is of an holy spirituall nature so that when Christians are so afflicted in their outward estate that they seeme vnto naturall men to haue no cause at all of reioycing they may notwithstanding say with the Apostle We haue wherof we may glory through Iesus Christ in those things Rom. 15. 17. which pertaine to God §. Sect. 4 Of the diuers obiects of our spirituall ioy Now the obiects of this Spirituall ioy are diuers the chief and principall is God himselfe his Christ and holy Spirit for he being the summum bonum the supreme ioy and chiefe blessednes the fruition of him and his grace and the bright beames of his face and fauor shining vpon vs must needs be the matter cause of supreme and vnspeakable ioy And this is that ioy and reioycing in the Lord which is in the Scriptures not only permitted to the faithfull restrained vnto them alone as their peculiar and proper right but enioyned required as being a duty which we owe vnto God the performance wherof maketh them happy blessed Let not saith the Lord the wise man glory in his wisdome Ier. 9. 24. nor the mighty man in his might nor the rich man in his riches But let him that glorieth glory in this that he vnderstandeth and knoweth me c. So the Psalmist exhorteth to this ioy Reioyce in the Lord O yee righteous for praise is Psal 33. 1. comely for the vpright Of which he propoundeth himselfe for an example My soule shal be ioyfull in the Lord it shall reioyce in his saluation And the Psal 35. 9. Apostle likewise Let him that glorieth glory in the Lord. And againe 2. Cor. 10. 17. Phil. 4. 4. Reioyce in the Lord alway and againe I say reioyce In which himselfe tooke such abundant comfort and contentment that he resteth in it alone and renounceth all other ioyes God forbid that I should glory in any thing sauing Gal 6. 14. in the Crosse of Iesus Christ by whom the world is crucified vnto me and I vnto the world And if we thus reioyce in the Lord we shall not only be blessed and happie in our worke but also in our wages and reward which is promised vnto all those who make him their chiefest ioy according to that of the Psalmist Delight thy selfe in the Lord and he shall giue thee Psal 37. 4. the desires of thine heart So the Lord promiseth to the faithfull that they should delight themselues in him and hee would cause them to ride Esa 58. 14. vpon the high places of the earth and feede them with the heritage of Iacob c. And as the Faithfull doe thus reioyce in God himselfe so also in his Word and workes For when they finde sweetenesse and comfort in the spirituall Manna and food of their soules then they feede vpon it with ioy and delight So Dauid I haue reioyced in the way of thy Testimonies as much as in all riches Thy Testimonies are my delight Psal 119. 14 24 103 111 162. and my councellors Thy Testimonies haue I taken as an heritage for euer for they are the reioycing of mine heart How sweet are thy words vnto my taste yea sweeter then hony vnto my mouth I reioyce at thy Word as one that findeth great spoyle So also they reioyce in Gods workes of creation and gouernement admiring Gods infinite wisedome power and goodnesse that shineth in them Especially in that great worke of our Redemption by Iesus Christ and in the application thereof vnto themselues by the inward and effectuall working of Gods Word and holy Spirit Thus also doe they reioyce in the life of fayth and in the fruits thereof their sanctification and new obedience and in the testimony of a good conscience according to that of the Apostle Our reioycing is this the testimony of our conscience that in simplicity and 2. Cor. 1. 12. godly sincerity not with fleshly wisedome but by the grace of God wee haue had our conuersation in the world Yea the faithfull with holy and heauenly mindes doe reioyce in earthly and temporary blessings in their houses and lands wiues and children meates and drinkes pastimes and recreations For to this end God hath giuen them neither is there as the Wise man speaketh in them any other good but for Eccles 3. 12 13. a man to reioyce in their fruition and to doe good in his life and that euery man should eate and drinke and inioy the fruit of his labour it is the gift of God And againe Behold that which I haue seene It is good and comely for one to eate and to drinke and to inioy the good of all his Eccles 5. 18 19. labour that hee taketh vnder the Sunne all the dayes of his life which God giueth him for it is his portion Euery man also to whom God hath giuen riches and wealth and hath giuen him power to eate thereof and to take his portion and to reioyce in his labour this is the gift of God §. Sect. 5 That the Christians chiefest ioy is Spirituall and wherein it exceedeth all other ioyes So that no lawfull ioy either spirituall or temporall inward or outward is wanting vnto the righteous who desire to please God But yet their chiefe and principall ioy in which they exceede all others is spirituall in the assurance of Gods loue and their owne saluation and that both in respect of the excellency perpetuity and propriety of it For first it excelleth all other ioyes being of a spirituall and diuine nature and as it were a short prelude to that heauenly and harmonious ioy of which wee shall haue the full and euerlasting fruition in the life to come For so the Apostle teacheth vs that the Kingdome of God that Rom. 14. 17. is the first beginnings of it in this world consisteth not in meates and drinkes but in righteousnesse peace and ioy in the holy Ghost and they who haue here tasted these first beginnings of this heauenly ioy shall haue the perfect fruition
such slippery places where they haue falne and be supported so with Gods grace and holy Spirit notwithstanding our greater frailty and weakenesse that we may challenge all the world to accuse vs of any grosse sin If indeede he who hath professed himselfe the child of God and approued himselfe to be so by his sonne-like obedience should like the wicked make sin his way and trade defend it when he is reproued and continue in it without repentance this were a matter of deserued wonder but not so if walking constantly in the wayes of Godlinesse they sometimes slip get a fall especially when they plainely shew by their sorrow insuing that they are not pleased with their sin but hauing done the euill which they hated in the inner Rom. 7. 20 22. man do not continue in it but rise out of it by vnfained repentance But suppose for all this that professing sincerity we shall be wondred at of the world if we hap to fall into any open and scandalous sinne It is not better that with the godly wee should be wondred at for doing euill then that with wicked men our good actions should cause wonder For though it be our shame to sin and thereby to expose our selues to wonderment yet this wondring it selfe is rather a grace then a blemish vnto vs seeing men wonder not at matters common and ordinary but at such only as rarely happen We wonder not at profane rakehells when they breake their word lie sweare deale vniustly but to see one that is reputed iust and honest to doe thus at any time doth make all that know them to maruaile at it the reason is because it is common and ordinary in the one but very rare and a thing seldome or neuer before seene in the other And yet there is no man that is not gracelesse desperate who would not rather chuse so to carry himself as that he may be reputed an honest man though his faults are more obserued wondred at then so as to gaine the reproch of a wicked person although their faults being ordinary are little obserued and lesse maruailed at Though euery man wonder when he seeth a botching piece of work to come out of the hands of a cunning and curious artizan and maruaileth nothing at all if he should see such an one or worse come out of the hands of a bungler yet euery one desireth rather to be a skilfull workman and to be so reputed then a bungling botcher And though a spot be sooner seene in a beautifull face then in one foule and deformed or a blot and staine in a fine piece of Lawne or Cambricke then in some common rag or coorse canuas and a faithful seruant be more wondred at that is taken halting in some deceitfull action then when a false fellow doth so that maketh deceitfull dealing his vsuall trade yet euery one preferreth beauty with some blemish before foulenesse and deformity fine cloth though a little spotted before filthy worne-out rags and a faithfull seruant with his seldom slips before a dishonest fellow whose worst dealing rayseth no wonder because being his ordinary custome no man that knoweth him expecteth better fruits from such a bramble And so though our profession of godlinesse and indeuour to bring forth ordinary fruits of it in an holy conuersation should more expose vs to be wondred at when we fall through humane frailty and infirmitie yet this should not hinder vs from entring into this Christian course seeing it is a meanes to make vs stand more vpon our credit to restraine vs from all sin whereby we might blemish it and to keepe with Dauid a carefull watch ouer our selues that our hearts being found Psal 119. 18. in Gods Statutes there may be no cause why we should be ashamed And howsoeuer when we are ouertaken our faults are more obserued and maruailed at yet though our sinne shameth vs this wonder at it is rather our praise and commendation And when wee are at the worst yet our state is better and we preferred in Gods estimate and in the opinion of all that feare him before those who neuer tooke vpon them the profession of piety nor cared to bring forth any fruits of it in a godly life though their faults are little obserued or regarded and not like the others matter of table-talke because no man thinketh them to be any newes §. Sect. 7 That the duties of a godly life must not be delayed The last obiection which the flesh maketh is that it is yet too soone to enter into this strict course of a godly life seeing howsoeuer it may be necessary in due time and place to doe it yet the present time of our youth and strength is not fit for such austerity It cannot bee denied but that God must bee religiously serued but all in good time wee haue the day before vs and shall haue leysure inough to serue our selues and God too After wee haue better settled our worldly estate and attayned vnto such a proportion of wealth for our owne maintenance and those that belong vnto vs or haue delighted our selues with such and such pleasures then it will be more seasonable to sequester our selues from the world and to betake our selues vnto our deuotions And thus when the flesh cannot any longer hide from vs the profit and necessity of leading a godly life then it moueth vs to make delaies and to poast it off from time to time till at last we be preuented with vnexpected death and so perish in our sinnes Of this Augustine propoundeth himselfe as an example As no man saith hee is so sluggish that will in his iudgement preferre perpetuall sleeping before waking and going about his businesse but yet when sloth hath seazed vpon his members deferreth to shake it off though it bee high time that he should rise so I thought it better to yeeld my selfe rather to thy loue then mine owne lust but that pleased and ouercame me this liked me and held me captiue For I had nothing to answere when thou saidst vnto mee Arise thou that sleepest Ephe. 5. 14. stand vp from the dead and Christ shall giue thee light being conuinced with the truth but onely the words of the slothfull and sleepie Anon behold Modo ecce modo sine paululum Sed modo modo non habebant modum sine paululum in longum ibat Confes lib. 8. cap. 5. by and by let me alone yet a little But a little and a little exceeded all measure and Let me alone a little grew out to a great length For the answering of which obiection let vs know that the seruice of God in the duties of a godly life is a matter of greatest moment profit and necessity and therefore that it is great folly to put it off with delayes seeing all our life is too little for it For if God is so bountifull and rich in mercy that he is content to reward
grieued because they no more grieue vs. Let vs after reconciliation desire and indeuour in all things to please thee and chuse rather to displease our selues and all the world then thy Maiesty Let vs confirme our Faith in the assurance of pardon by forgiuing those who haue trespassed against vs and that not in shew onely but in truth and sincerity Let vs not onely forgiue iniuries but also forget them and approue our sincerity in remitting by our readinesse to performe all good duties vnto them that wee may ouercome euill with goodnesse Let vs passe by offences and shew our wisdome in our slownesse to Anger and Reuenge Let vs doe good to those that hurt vs and pray for those that persecute vs. Giue vnto vs not onely the grace of Iustification and the Remission of our sinnes but also of Sanctification and the spirit of fortitude whereby wee may mortifie sinne and be inabled to resist the tentations of the flesh the world and the deuill Let vs not when we are washed with the blood of Christ and freed from the guilt and curse of sinne defile our selues againe nor be intangled in the yoke of bondage but let vs stand fast in the liberty which Christ hath purchased for vs. Let vs not abuse our liberty as an occasion to the flesh and because we are freed from sin sin the more freely but being deliuered out of the hands of all our spirituall enemies let vs worship and serue thee without feare in holinesse and righteousnes before thee all the dayes of our liues Let vs continually watch pray that we doe not enter into tentations seeing our spirituall enemies are euer most busie malicious in assaulting those whom thou hast pulled out of the kingdome of darkenesse and made subiects of thy Kingdome and seruants of thy family Let vs consider our owne weakenesse and our enemies power and let this mooue vs with more feruency to craue thy helpe and assistance Establish vs O Lord by thy free Spirit and so strengthen vs with thy wisdome and power that we may be able to stand against the artificiall and cunning tentations of the deuill Doe not giue vs ouer to the Tempter nor leaue vs to our selues but with the tentation giue an happy issue that we may haue the vpper hand and be preserued from all euill We craue not to be freed from tentation but that wee may not be tempted aboue our power Yea try vs O Lord as much as thou wilt so that being tried wee may be found approued Let vs quench the fiery darts of the deuill with the shield of Faith and not admit of his suggestions but nippe them in the head when they are first offred vnto vs. Leade vs not O Lord into tentation giue vs not ouer to our owne lusts to be hardned with the deceitfulnesse of sinne nor to the world to be carried away with the desires thereof nor to the deuill to be ouercome with his tentations and to be carried away captiue to doe his will Let those weakenesse which we discerne in tentation make vs to rest more entirely vpon thy power Let vs in the sight of them be truely humbled turne them to our good and make vs more carefull in the vse of all good meanes to attaine vnto more strength Let vs not fall away in the time of tentation but enable vs to withstand our enemies in the euill day and hauing finished the fight let vs stand fast and be kept by thy power through faith vnto saluation Let vs alwaies be prepared for the day of battell and put on thy whole armour that wee may be enabled to resist our enemies Let vs not tempt thee by running into tentation and expose our selues to Satans baytes and snares before they be offered vnto vs. Let all our trials and tentations tend to our good and the more inrich vs with Spirituall graces and so further our euerlasting saluation Doe not O Lord punish in vs one sinne by giuing vs ouer to another neither leaue vs to our owne lusts to the hardnesse of our hearts or to a reprobate minde to commit sinne with greedinesse Giue vs thy sanctifying Spirit and enable vs thereby not onely to fight against the flesh but also to subdue and mortifie our earthly members our inordinate affections and euill concupiscence Renew vs by thy Spirit that we may no longer be carnall but Spirituall walking not after the flesh but after the Spirit Let vs not be carried away with the world or ouercome with the tentations either on the right hand or on the left But let vs ouercome the world by Faith Giue vs the Spirit of Wisdome to preserue vs that we be not ensnared with worldly wiles keepe vs from being corrupted with rotten speeches and the inticements and ill counsels of the wicked let vs not stumble at their scandals and offences nor be mis-led by their euill ensamples preserue vs from the contagion of their company and let vs not be conformed to their fashions but notwithstanding all their tentations let vs constantly perseuere in the course of holinesse and righteousnesse Giue vs grace to renounce all worldly lusts ambition couetousnesse and voluptuousnesse Weane our hearts from earthly vanities and let vs vse the world as not abusing it Crucifie vs to the world and the world vnto vs and let vs liue as pilgrims and strangers vpon the earth and Citizens of heauen Let vs minde heauenly things and contemne the things of the world as meere vanities in comparison of Spirituall graces and heauenly glorie Let vs not be ouercome with worldly afflictions but either in whole or in part release vs of them or else arme vs with patience that wee may beare them and indure tentation that so being approued wee may receiue the Crowne of life Tread downe Satan vnder our feet shew thy power in our weakenesse and glorifie thy Name in our victory Perfect the worke of our Sanctification Redemption which is begun in this life not only free vs in part from our corruptions but conforme vs wholy to the glorious Image of thy Son Deliuer vs from euery euill thing and preserue vs vnblameable to thy heauenly Kingdome Let vs shake off security and be vigilant and watchfull let vs aboue all obseruations looke to our hearts Let vs keepe a narrow watch ouer our tongues and senses let vs make a couenant with our eyes and turne them away from beholding vanities Let vs long after our full deliuerance and finall victory ouer our spirituall enemies and seeing we shall not absolutely be freed from sinne and perfectly sanctified in this life let vs earnestly desire to be dissolued to be with Christ that so being fully deliuered from the body of this death wee may performe vnto thee such perfect seruice as thou requirest Confirme our Faith in this assurance that thou wilt heare our prayers and grant our requests seeing thine is the Kingdom whereby thou hast right to giue whatsoeuer we
this day past in all the duties of thy seruice which we haue performed vnto thee But seeing we doe acknowledge our wants and weaknesses and doe bewaile them with vnfained sorrow we beseech thee deare God accept of vs in Iesus Christ according to thy gracious promises couering all our imperfections with his most perfect obedience and washing away our corruptions in that pure Fountaine of his precious blood In him accept of our poore desires and indeuours to doe thee seruice seeing what is wanting in vs is abundantly supplyed by his absolute and all-sufficient righteousnesse which is made ours by faith And that we may for the time to come performe seruice vnto thee with more diligence and cheerfulnesse let thy Spirit witnesse vnto our spirit that thou hast forgiuen all our sins past passed by and couered all our infirmities and frailties and doest graciously accept of vs in thy Best-beloued And with the same thine holy Spirit prosper and perfect thine owne good worke of grace and sanctification which thou hast begun in vs. Thou seest Lord how we are hampered and fettered in the chaines of our corruptions which so distract and hinder vs in all holy duties that we performe them with much discouragement and little ioy Helpe vs O God of our saluation and breake in sunder these chaines of sin that being set at liberty we may with all alacrity and delight run the way of thy Commandements and esteeme it our meate and drinke to doe thy will To this end assist vs good Lord by thine holy Spirit thereby sanctifie vnto vs thine holy Ordinances and meanes of our saluation that they may be effectuall for the effecting perfecting of thine own good work of grace and sanctification in vs. Apply vnto vs powerfully thy Word which either this day or any other time we haue heard that it may inlighten our minds with sauing knowledge sanctifie our hearts and affections that they may be more and more weaned from the loue of the world earthly vanities and fixed vpon spirituall heauenly things and may be effectuall for the reforming of our liues and conuersations and the strengthening of vs vnto all duties of a godly life that so being not only hearers of thy Word but also doers of it we may be assured of eternall blessednesse Let vs walke worthy our high and holy calling and in all things adorne our Christian profession that by our holy and vnblameable liues we may gaine others to thy Kingdome Let vs exceed all others as much in spirituall graces and in bringing foorth the fruits of new obedience as we are preferred before them through thy free grace in outward priuiledges and in the gracious meanes of our saluation and as thou doest continually sow in our hearts the seed of thy Word and water it with the dew of thine holy Spirit so let vs answerably grow in grace from one measure to another till we come to a perfect age in Iesus Christ Do not only pardon graciously all our wants and weaknesses which either this day or heretofore we haue shewed in the duties of thy worship seruice but inable vs for the time to come to performe them daily with more more perfection and grant that we may so sanctifie thy Sabbaths heere vpon earth as that we may be assured that we shal keep an eternall Sabbath with thee in thy glorious Kingdom Finally we beseech thee for thy Christ his sake to take vs this night euer into thy gracious protection therby preserue vs from all perils and from the malice of all our enemies spirituall and temporall Leaue vs not now vnto our selues but still assist vs with thy grace holy Spirit that we may performe the duties of thy Sabbaths which yet remaine in some good acceptable maner Season our hearts with those holy instructions and comforts which thou hast imparted vnto vs this day past make them faithful treasuries of these precious Iewels Let our minds whilst we are waking be so wholy taken vp with heauenly Meditations that euen our dreames may sauour of them in our deepest sleep let our minds and soules watch waite vpon thee Thou hast sowne good seed in our hearts O let not the enemy steale it away nor whilst we sleepe sow in them the malicious tares of euill and vaine thoughts and imaginations and so hinder the growth thereof Giue vs quiet moderate rest for the better refreshing of our bodies minds that so to morrow we may be inabled to perform such faithful seruice vnto thee in the generall duties of Christianity the speciall duties of our callings as may tend to thy glory and the euerlasting saluation of our owne soules And together with vs blesse thy whole Church and euery member thereof c. And vouchsafe both to them vs these and all other blessings which in thy wisdome thou knowest needful euen for Iesus Christ his sake to whom with thee thy blessed Spirit we acknowledge to be due frō our hearts desire to giue all glory and praise both now euermore Amen A Prayer before receiuing the Sacrament of the Lords Supper O Lord our God who art infinite in goodnesse grace and mercy most true in all thy promises and most iust and powerfull in performance thou hast when we were strangers and enemies subiect to the curse of the Law and liable to thy wrath by reason of our manifold and grieuous sinnes and vtterly vnable to free our selues out of the state of death and condemnation giuen vnto vs thine onely and deare Sonne to worke the great worke of our Redemption by his perfect satisfaction death and obedience By whom thy Iustice being fully satisfied and thy wrath appeased thou hast made with vs in him thy Couenant of grace wherein thou hast promised the free pardon of our sinnes and the saluation of our soules grace in this life and glory and happinesse in the life to come vpon the alone condition of faith laying hold vpon Christ and his righteousnesse and bringing forth the fruits thereof in hearty repentance and amendment of life The which though it be in it selfe of most infallible truth yet hauing respect to our weakenesse doubting and infidelity thou hast beene graciously pleased to confirme it vnto vs by adding thereunto thy Seales the Sacraments So that nothing hath beene wanting on thy part either for the perfecting the great worke of our Redemption or the effectuall applying of it vnto vs for our vse and benefit But O Lord wee humbly confesse that as wee haue shamefully broken the Couenant of workes by fayling in the condition of perfect obedience and haue made voyd thy promises of life and happinesse by our grieuous and innumerable sinnes both originall and actuall so also as much as in vs lyeth wee haue depriued our selues of the benefits which thou offerest vnto vs in the new Couenant of grace in Iesus Christ by our manifold faylings wants and imperfections in
much I honor you for those singular vertues and graces wherewith God hath inriched you especially your piety towards him and loue of his truth much approoued as by many other fruits so especially by your loue to his Ministers and Ambassadors The which were ample matter for a larger discourse to incourage others of your ranke to imitation did not your modesty and humility attending and adorning all the rest admonish mee that such praises of you vnto you will bee thought vnnecessary if not vnpleasing and distastfull The Lord infinitely rich in all goodnesse and perfection more and more multiply all Christian Vertues and sauing Graces in you both in the light and lustre whereof you shall be euer more truly honorable in the sight of God and all those that feare him then in the highest dignities and noblest aduancements that the world can yeeld vnto you Your Honors most obliged in all Christian duetie and humble seruice IOHN DOWNAME Faults escaped in the Treatise of Securitie Pag. 6. l. 3. r. his mercies p. 64. l. 9. r. idle spectator p. 65. l. 22. r. opinion of our p. 66. l. 6. r. against them in p. 68. l. 22. r. by inuring p. 70. l. 28. r. let vs watch p 83. l. 13. r. in the vse p. 89. l. 16. r. for a spurt p. 92. l. 8. r. peace and securitie And l. 20. r. God infinite THE CONTENTS OF THE FIRST BOOKE Jntreating of Carnall Securitie CHAP. I. Of Securitie in generall and more especially of Securitie in the state of Innocencie and of that which is in vs after the fall § 1. THat God the supreame Goodnesse turneth all euen euill it selfe into good Pag. 1. § 2. That it is the nature of sinne and corruption to turne all into euill pag. 2. § 3. That fleshly corruption abuseth prosperitie to the begetting in vs of carnall Securitie pag. 3. § 4. The motiue inducing to the writing of this Treatise pag. 3. § 5. That it is necessary to distinguish securitie into seuerall kinds pag. 3. § 6. Of Securitie in the state of Innocency pag. 4. § 7. Of Securitie in the state of corruption and the originall of it pag. 4. CHAP. II. Of carnall Securitie and what it is § 1. OF the generall parts of this Treatise pag. 6. § 2. Carnall Securitie defined pag. 6. § 3. Testimonies of Scripture shewing what it is pag. 7. § 4. Examples of carnall Securitie pag. 7. CHAP. III. Of the manifold causes of carnall Securitie § 1. THe first cause ignorance of God and his sauing Attributes pag. 8. § 2. The second cause want of consideration of that we know pag. 9. § 3. The third cause Selfe-confidence pag. 9. § 4. The fourth cause abuse of worldly prosperitie pag. 10 § 5. The fift cause is customable sinning pag. 11. § 6. The sixt cause is the present impunitie of sinners pag. 12. § 7. The seuenth cause presumption on Gods mercy pag. 13. § 8. The eight cause the neglect or contempt of the meanes of grace and saluation pag. 14. § 9. The ninth cause hearing the Word without Faith pag. 14. § 10. The tenth cause not applying the Word preached pag. 15. § 11. The eleuenth cause the mis-applying of the promises of the Gospell pag. 16. § 12. The twelfth cause a flattering Ministerie pag. 16. CHAP. IIII. Of the diuers kinds of carnall Securitie § 1. OF naturall securitie which is in all men pag. 18. § 2. Of carnall securitie which is affected and voluntarie pag. 19. § 3. Of carnall securitie which is in the vnregenerate pag. 19. § 4. Of that which remayneth in the Regenerate and how it groweth vpon them pag. 20. § 5. Of insensible and sensible securitie in the faithfull pag. 22. § 6. Of the causes of carnall securitie in the faithfull first prosperitie worldly or spirituall pag. 23. § 7. The second cause is spirituall pride pag. 24. CHAP. V. Of the differences betweene the carnall securitie of the Vnregenerate and Regenerate § 1. THat the carnall securitie of the Vnregenerate and Regenerate are in many things alike pag 25. § 2. Of the differences betweene the carnall securitie of the Vnregenerate and Regenerate in the highest degree pag. 16. § 3. Of the differences betweene the carnall securitie which is ordinarily in the faithfull and wicked and first in respect of their causes pag. 27. § 4. The second difference in their effects pag. 28. § 5. Another difference in their effects pag. 30. § 6. That they differ in respect of the subiect pag. 30. § 7. That they differ in their properties pag. 30. § 8. That they differ in their time of continuance pag. 32. CHAP. VI. Of the signes of carnall securitie arising from the causes of it § 1. THat the causes of carnall securitie doe argue and shew the effect pag. 32. § 2. The first signe of carnall securitie is ignorance of God and his Attributes pag. 33. § 3. The second signe is when wee are forgetfull of God his attributes pag. 33. § 4. The third signe pride and selfe-confidence pag. 34. § 5. The fourth signe abuse of prosperitie pag. 34. § 6. The fift signe customable sinning pag. 35. § 7. The sixt signe abuse of Gods patience and impenitency pag. 36. § 8. The seuenth signe presumption on Gods mercy pag. 36. § 9. The eight signe contempt of the meanes of saluation pag. 36. § 10. The ninth signe hearing the Word without Faith pag. 38. § 11. The tenth signe not applying of the Word pag. 39. § 12. The eleuenth signe mis-applying of the Promises pag. 39. § 13. The twelfth signe is to delight in aflattering Ministerie pag. 39. CHAP. VII Of eight other signes of carnall securitie arising from the effects and other arguments § 1. THe first signe is not to profit by afflictions on others pag. 40. § 2. Secondly such as are inflicted on our selues pag. 41. § 3. The second signe is to haue no desire to keepe Gods Commandements pag. 43. § 4. Secondly when we yeeld obedience but by fits pag. 43. § 5. Thirdly when we doe not yeeld obedience to the whole Law but some parts onely pag. 44. § 6. Fourthly when our obedience ariseth not from spirituall causes nor is directed to right ends pag. 44. § 7. The third signe delaying of Repentance pag. 45. § 8. The fourth signe is Hypocrisie pag. 46. § 9. The fift is to feare Man more then God pag. 46. § 10. The sixt signe immoderate feare in time of danger pag 47. § 11. The seuenth signe is to run from God and to rest on inferiour meanes in danger and affliction pag. 47. § 12. The eight signe is contempt of Gods Ministers pag. 48. CHAP. VIII Of such reasons as may mooue vs to abhor carnall securitie and to vse all meanes either to preuent it or to bee freed from it § 1. THat it is necessarie to haue our hearts wrought vnto the hatred of this Vice pag. 49. § 2. That Christ hath giuen vs speciall warning
to flee securitie pag. 50. § 3. That the examples of securitie fearefully punished in others ought to be warnings vnto vs. pag. 51. § 4. That Christs holy Apostles haue giuen vs many warnings to take heed of it pag. 52. § 5. That carnall securitie is a most dangerous sicknesse of the soule pag. 52. § 6. That it is a disease hardly cured pag. 53. § 7. That it is the cause of all sinne pag. 54. § 8. That it emptieth the heart of all grace and prepareth and maketh it fit to receiue Satan and all his tentations pag. 54. CHAP. IX Wherein is shewed that carnall securitie is the cause of many fearefull punishments § 1. THat carnall securitie depriueth vs of Gods fauour and protection and dispoyleeh vs of spirituall grace pag. 56. § 2. Of some speciall graces whereof it depriueth vs. pag. 57. § 3. That Gods Spirit will not dwell in a secure heart pag. 57. § 4. That carnall securitie depriueth vs of eternall happinesse pag. 58. § 5. That it exposeth vs to positiue euills and first to all dangers pag. 58. § 6. That it exposeth vs to Gods fearefull Iudgements pag. 59. § 7. The former point illustrated by Examples pag. 60. § 8. That it plungeth men into euerlasting condemnation pag. 60. § 9. That carnall securitie is a fearefull punishment of other sinnes pag. 61. CHAP. X. Of the meanes whereby we may be preserued from carnall securitie As first auoyding and taking away the causes of it § 1. THe first remedie is to auoid ignorance and to labour after knowledge pag. 63. § 2. The second remedie is to consider and meditate often on Gods Attributes pag. 63. § 3. The third meanes is to cast off all selfe-confidence pag. 65. § 4. That it is a notable meanes to weaken selfe-confidence if we consider the strength of our spirituall enemies pag. 65. § 5. The third remedie is to vse well our prosperitie pag. 67. § 6. The fift remedie is to shun customable sinning pag. 68. § 7. The sixt remedie is to make precious account of Gods grace and forbearance pag. 68. § 8. The seuenth remedie is to shun presumption pag. 69. § 9. The eighth remedie is to vse carefully the meanes of saluation pag. 69. § 10. The ninth remedie is to heare the Word with Faith pag. 71. § 11. The tenth remedie is to apply the Word vnto our selues pag. 71. § 12. The eleuenth remedie is not to misapply the promises pag. 71. CHAP. XI Wherein are set downe diuers other remedies whereby we may be preserued from carnall securitie § 1. THe first remedie is to withstand securitie in the first degrees of it pag. 72. § 2. The second remedie is to nourish in our hearts the true feare of God pag. 74. § 3. The third remedie is to make great account of a soft and relenting heart pag. 75. § 4. The fourth remedie is examination of our estate pag. 76. § 5. The fift remedie is to esteeme much of priuate admonitions pag. 77. § 6. The sixt remedie is to visit those who are in affliction pag. 79. § 7. The seuenth remedie is to meditate on the tentations and sufferings of Christ pag. 80. § 8. The eighth remedie is to consider that securitie in this life is vnseasonable pag. 81. § 9. The ninth remedie is to meditate often on the last iudgement pag. 82. § 10. The last remedie is frequent and feruent prayer for Gods blessing vpon all the former meanes pag. 83. THE CONTENTS OF THE SECOND BOOKE Intreating of Spirituall and Christian Securitie CHAP. I. Wherein spirituall securitie is defined and the definition explaned § 1. THat all securitie is not to be condemned but that it is in some kind commendable and to be desired pag. 85. § 2. The description of spirituall Securitie pag. 86. § 3. That God is the authour of spirituall Securitie pag. 87. § 4. That the Regenerate onely are the subiect of spirituall Securitie pag. 88. § 5. The grounds of spirituall Securitie on which it resteth pag. 88. § 6. Of the continuance and perpetuitie of spirituall Securitie pag. 89. CHAP. II. Of the Causes and Effects of spirituall Securitie § 1. THe causes of spirituall Securitie respecting God pag. 90. § 2. The causes of spirituall Securitie respecting God pag. 91. § 3. Of the particular causes of spirituall Securitie first sauing knowledge pag. 92. § 4. The second cause a liuely Faith in Christ. pag. 93. § 5. The third cause Charitie pag. 93. § 6. The fourth cause the true feare of God pag. 94. § 7. The last cause is new obedience pag. 94. § 8. Of the effects of spirituall Securitie pag. 95. CHAP. III. Of the meanes of spirituall securitie whereby it may be obtayned or preserued and increased § 1. THe first meanes is highly to esteeme it and to seeke it from God and in him pag. 96. § 2. The second meanes is to labour to be in the number of Christs Disciples and Sheepe of his flocke pag. 97. § 3. The third meanes is that we labour to be in the couenant of Grace pag. 98. § 4. The fourth meanes is to labour to haue the causes of it in vs. As first the Spirit of adoption and the chayne of sauing Graces pag. 99. § 5. The fift meanes is to labour to be indued with those speciall sauing Graces which are the causes of it first knowledge and remembrance of God and his Attributes Secondly Faith Thirdly Affiance fourthly loue of God fiftly the feare of God sixtly Christian righteousnesse seuenthly new obedience pag. 100. § 6. The sixt meanes contempt of the World pag. 101. § 7. The seuenth meanes to keepe our hearts vpright and our consciences pure pag. 102. § 8. The last meanes is Christian watchfulnesse and often examination of our estates pag. 103. FINIS Of Securitie first in Generall what it is lib. 1. chap. 1. § 6. In speciall and of the seuerall kinds which are 1. Natural which are either that in the state of lib. 1. Innocency which was holy and good chap. 1. § 6. Of corruption which is carnall in handling whereof is shewed 1. What it is and this is illustrated by Testimonies chap. 2. Examples chap. 2. 2. The causes of it which are twelue in number chap. 3. 3. The diuers kinds of it distinguished by the diuers degrees of it in which respect it is either naturall c. 4. § 1. affected and voluntarie § 2. subiects in which respect it is cōsidered as it is either in the Vnregenerate cap. 4. § 3. Regenerate where of the c. 4. kinds which are either insensible and not perceiued § 5. sensible and discouered § 5. causes of it which are two prosperitie § 6. pride § 7. 4. how we may know one kind from another where is shewed that they differ in their Causes and effects chap. 5. § 1. and 6. Subiects and properties chap. 1. § 6. 7. 5. The signes of it which arise from their seuerall Causes chap. 6. Effects and other arguments
and benummed And whereas greene wounds which are most sharpe and painfull to sense are soone healed those which are full of dead flesh gangrened or turned into Cankers as they are freest from payne so are they furthest from curing And thus it also fareth with those who are spiritually sicke and wounded with the sores of sinne the more sensible they are of their griefe the more hope there is of their recouerie and contrariwise the more senselesse and stupid the more hardly can they be restored to their spirituall health For as Augustine saith Quod non dolet non pro sano sed pro â—ortuo computandum August that wound which payneth not is not to bee esteemed sound but dead Secondly because he who is not sensible of his disease thinking himselfe alreadie well enough doth vse no meanes whereby hee may be recouered the which is also the condition of those who are sicke of this senselesse securitie they thinke they are in good case rich in all things and haue need of nothing as we see in the example of the Angell of the Church of Laodicea and therefore seeke not to better their Apoc. 3. 17. estate till God open their eyes and giueth them the sight and sense of their pouertie and wretchednesse In which regard we may fitly say to those who are sicke of this securitie as Bernard to Eugenius there is Nihil plus metuo tibi pace ista lib. 1. de Gonsid no greater cause of feare then such peace and quiet §. 7 That carnall securitie is the cause of all sinne But as this securitie is in it selfe euill and sinfull so is it the cause of all euill and that both the euill of sinne and also the euill of punishment Pro. 13. 14. For as the feare of God restrayneth those who are indued with it from all wickednesse and as the wise Man speaketh is like the Well-springs of life to make vs flee from and escape the snares of death so this carnall securitie keepeth open house for all impietie and sinne whilest the secure person presumeth not onely of impunitie notwithstanding that he fatteth himselfe with the pleasures of sinne but also promiseth vnto his soule the long fruition of his present prosperitie and afterwards the perpetuall possession of euerlasting happinesse So the Psalmist saith that the workers of iniquitie boasted themselues in their wickednesse Psal 94. 4 5 6. broke in pieces the Lords people and afflicted his heritage murthered the Widdow Stranger and Fatherlesse saying the Lord shall not see neither shall the God of Iacob regard it And the Prophet telleth vs that Babylon liued in all voluptuousnesse securely presuming that shee should be a Queene for euer and see no euill Thus Abraham Esa 49. concludeth that the Egyptians were fit for Rapes Murther and all outragious wickednesse because there was no feare of God in the Land Gen. 20. 11. And the Apostle hauing set downe a Catalogue of many grieuous sinnes setteth downe this as the mother sinne and cause of all the rest that there was no feare of God before their eyes Rom. 3. 18. §. 8 That securitie emptieth the heart of all grace and prepareth and maketh it fit to receiue Satan with all his tentations For securitie which emptieth the heart of all feare of God not onely encourageth the flesh to goe on in all sinful courses which will yeeld vnto it delight profit or preferment because there is no feare of danger and entertayneth all the tentations of the World which bring with them any carnall contentment but also setteth the doore of our hearts wide open to let in Satan and maketh way for all his tentations For when this euill spirit and enemie of our saluation would lay more firme and sure hold of such as he alreadie possesseth hee departeth for a time as though by the power of Gods Word and Spirit he Matt. 12. 43 44. were cast out and vanquished But when hereby he hath made them secure and retchlesse he returneth againe and finding his house that is their hearts emptie and cleane swept with this beesom of carnall securitie of all spirituall graces and garnished with all vices which are the ornaments in which hee most delighteth Hee taketh with him seuen other spirits more wicked then himselfe and they enter in and dwell there and so the last state of that man is worse then the first So that if securitie hath first taken vp the roome Satan may at his pleasure make an entrance and get an easie victorie For as in ciuill affaires nothing doth more expose a state to desperate danger then when through prosperitie and ease it becommeth secure fearing no enemie nor suspecting the approch of any euill as the stories of Troy Babylon Carthage Rome and many others doe make it manifest so nothing doth more endanger our soules to be sacked and spoyled of all grace by our spirituall enemies then when being taken vp with sloth and securitie we feare no danger So that the Deuill World and Flesh intending to assault vs as the Danites the men of Laish may encourage Iud. 18. 7. 10. one another with assured hope of victorie because they are to fight against such as are quiet and secure and therefore easie to bee ouercome For this securitie is the mother of Sloth and Negligence making men not to regard their enemies strength and malice nor their owne danger and consequently to omit all meanes of their owne safetie Yea not onely doe our spirituall enemies thus finally vanquish the vessells of wrath prepared to destruction but oftentimes Ad vnius horae ebrietatâ—m nudat faemora quae per 600. annos sobrietate contexerat Hieron ad Ocean foyle and leade captiue vnto sinne Gods deerest seruants as wee see in the example of Noah who persisted in his iustice and integritie in time of danger but when the Flood was past and he secured from all feare he is foyled by Satan in his owne familie So Lot who stood in his vprightnesse when he liued in danger among the Sodomites fell shamefully in the sole companie of his owne daughters And Dauid who in the time of his persecution by Saul was a patterne of pietie when hee walked securely on the Roofe of his Kingly Palace was tempted and ouercome But yet this securitie arising from outward causes doth not so much endanger vs as that which ariseth from an opinion of our owne strength and the weaknesse of our spirituall enemies because we haue gotten the better of them in some conflicts For it maketh vs to neglect the chiefe pillar of our strength the power and prouidence of God and all good meanes whereby wee might bee enabled to stand in the day of battaile and so encourageth our enemies to assault and set vpon vs and weakneth our hands in making resistance Whereby Saepe quem tentationis certamen superare non valuit sua deterius securitas strauit c. Greg. in Moral Saepe
100. his Testimonies and keepe his Precepts he giueth more wisdome and vnderstanding then to the ancient or then to their teachers The which should be a powerfull reason to mooue vs vnto the practice of all holy duties in a godly life seeing hereby wee are assured of this spirituall illumination and heauenly Wisedome which is so high a priuiledge that it farre exceedeth all worldly treasures in so much as he who best knew it could not tell how to value it or to equall it with any price Happie saith he is the man that findeth wisdome and the Pro. 3. 14 15. 8. 11 19. 16. 16. man that getteth vnderstanding for the merchandize thereof is better then the merchandize of Siluer and the gaine thereof then fine Gold She is more precious then Rubies and all the things thou canst desire are not to be compared vnto her c. So Iob But where shall Wisdome be found And where is the Iob 28. 12 13. c. place of vnderstanding Man knoweth not the price thereof neither is it found in the Land of the liuing It cannot be gotten for gold neither shall siluer be weighed for the price thereof It cannot be valued with the gold of Ophir with the precious Onix and the Saphir c. And therefore if men thinke no paines too much to obtaine gold and precious treasures how much more should wee labour without wearinesse for the getting of this Spirituall Wisdome which in true worth doth so farre exceed them What care should we take to be in the number of the godly to whom this diuine Light onely shineth Yea to be richly stored with this treasure of godlinesse wherein this heauenly Wisdome chiefly consisteth For the feare of the Lord is Wisdome and to depart Iob 28. 28. from euill is vnderstanding Or as the Psalmist speaketh The feare of Psal 111. 10. Pro. 9. 10. the Lord is the beginning of Wisdome a good vnderstanding haue all they that doe his commandements §. Sect. 3 The third speciall priuiledge is Sanctification by the Spirit The third speciall priuiledge bestowed vpon the godly is that the Spirit of God sanctifieth them changing and renuing their natures from sinnefull corruption to sanctity and holinesse For it so inlighteneth their mindes that they behold sinne as it is in it owne nature most vgly and deformed and causeth them to condemne it as the greatest euill It worketh their wills hearts and affections to a loathing and detestation of it so that they consent not vnto it so farre forth as they are renued euen when the Law of their members warring Rom. 7. 23. against the Law of their mindes doth leade them captiue Neither can they sinne as in former times with full consent of will because it is in part sanctified nilling that which the flesh willeth in which regard the Apostle Iohn saith that he who is borne of God sinneth not for 1. Ioh. 3. 9. his seed remaineth in him and he cannot sin because he is borne of God And as being thus sanctified they are inwardly kept from sinne in respect of the loue of it and free and full consent vnto it so also from innumerable outward acts of sinne into which others fall partly because they looke more carefully conscionably to their waies but especially because the good Spirit of God dwelling in them quencheth the fiery darts of Satans tentations by his holy motions and monitions Gal. 5. 17. which oppose and fight against them and so stayeth them when they are ready to slip and vpholdeth them when they are ready to fall Yea by renuing and changing of our natures it worketh in vs so farre forth as we are sanctified an vtter auersnesse to sinne and maketh vs spiritually to hate it as much as euer we naturally loued it so that it is no paine to vs nor any violence offered vnto our will when wee resist and flee from sinne as it is to the wicked and vnregenerate who naturally drinking in iniquity as the Fish water are as it were tormented Iob 15. 16. with thirst when they are forced to to forbeare it But though there were no shame nor punishment to restraine them no law to condemne them nor heauen or hell to reward or punish them yet they would be a law to themselues and with all cheerefulnesse flee and forsake sinne out of that hatred and detestation which they haue conceiued of it And as they are thus preserued from sinne so beeing quickned by the Spirit of God dwelling in them they receiue power and spirituall strength whereby they are inabled to doe Gods will and to serue and please him in the duties of a godly life that not with that irkesome tediousnesse which the vnregenerate feele in themselues because Gods will and theirs are opposite and contrary one to the other but with cheerefulnesse and delight as the Angels in heauen because their wills being changed and renewed are conformed to the will of God so that in doing his will they doe their own in which regard it is their meate and drinke when as with our Sauiour they Ioh. 4. 34. performe the will of their heauenly Father Now what a singular priuiledge is this to bee freed from the tyranny of sinne and Satan so as they haue no dominion ouer them to rule and carry them which way they list to their vtter ruine and destruction To leaue sinne not as wicked men for feare of punishment though they loue it better then the first borne of their bodies yea then their owne liues but out of meere Micah 6. 6. hatred and detestation of it because there is an auersenesse of their renewed nature vnto it To yeeld obedience vnto Gods Law not out of terrour and constraint but out of loue and liking To long and Psal 84. 2. thirst in our soules after Gods presence and the fruition of his holy ordinances and euen to breake with longing after Gods Iudgements at all times Psal 119. 20. that wee may yeeld vnto them that perfect obedience which he requireth and we desire To esteeme sinne the greatest bondage and to complaine most bitterly when we are led captiue by it Finally to be freed from all burthen and wearisomenesse in our obedience and to esteeme Christs yoke light and easie yea sweete and pleasant seeing Gods glory and our saluation our obedience and eternall Psal 1. 1 2. Luke 11. 28. blessednesse are inseparably linked together All which inestimable priuiledges accompanying a godly life may as effectuall reasons moue vs to imbrace it §. Sect. 4 The fourth speciall priuiledge is internall and spirituall ioy The fourth speciall priuiledge which the Spirit of God bringeth to the godly is internall ioy which the Apostle numbrâ—â—â— among the fruits of the Spirit and is a grace that ariseth out of our iustification Gal. 5. 22. and reconciliation with God peace of conscience and assurance of our saluation which cannot be crossed by any
occurrent The which ioy far exceedeth all the ioyes of the world For they satisfy not but leaue the soule empty so that the ioy of one pleasure doth but stirre vp the appetite to hunger after another which if it should not be inioyed leaues nothing but sorrow behind whereas this as our Sauiour speaketh is a full ioy in the fruition of God partly in sense and feeling according Iohn 15. 11. to that of the Psalmist O taste and see that the Lord is good Psal 34. 8. and partly in the assurance of faith which maketh vs reioyce in expectation of full fruition Worldly ioy is short and momentany like the crackling of thornes vnder a pot which causeth a suddaine blaze as suddenly Eccles 7. 6. goeth out but the ioy of the Spirit is lasting and permanent and Iohn 16. 22. no man as our Sauiour saith can take it from vs. That consists in eating and drinking and the inioying of such company as are like our selues but this in the soules fruition of her beloued Spouse whose loue is Cant. 1. 2. better then wine seeing his fauours are so full of rauishing delight that the heart is not able to containe them as we see in the example of the Spouse in the Canticles who being brought by her Bridegroome into his banketing house was so filled that she euen surfeted of his delicacies which forced her to cry out Stay me with flaggons Comfort me with Cant. 2. 4 5. apples for I am sicke of loue Of which sweete and gracious entertainment of the faithfull soule the Psalmist also speaketh They shall bee abundantly Psal 36. 8. satisfied with the fatnesse of thy House and thou shat make them drinke of the riuer of thy pleasures Finally the ioy of worldlings accompanieth their prosperitie but when the euill day commeth it leaueth and forsaketh them and is turned into sorrow and griefe of heart but the godly reioyce euen in their tribulation affliction in their assurance of Gods loue and because they know that they shall worke together for their good these light and momentany afflictions causing vnto them a farre Rom. 5. 3. Rom. 8. 28. 2. Cor. 4. 17. Iam. 1. 2. most excellent and an eternall waight of glory They account it all ioy as the Apostle Iames speaketh when they fall into diuers tentations knowing that the tryall of their faith worketh patience And when they are persecuted for righteousnesse sake they being blessed in their sufferings reioyce Matth. 5 10 11 and are exceeding glad because their reward is great in heauen And thus the Apostle saith that the Thessalonions receiued the Word in much affliction 1. Thes 1. 6. and with ioy in the holy Ghost And that the Hebrewes tooke ioyfully the spoyling of their goods knowing themselues that they had in heauen a better and induring substance The which ioy is a supernaturall gift and fruit of the sanctifying Spirit which all cannot attaine vnto but the faithfull only and therefore the Apostle prayeth for the Romans that Rom. 15. 13. the God of hope would fil them with all ioy and peace in beleeuing that they might abound in hope through the power of the holy Ghost It is a priuiledge wherin wicked men haue no portion but is peculiar to the godly in whom the Kingdome of God is begunne in this life which none inioy but they Matth. 6. 33. which seeke also his righteousnesse seeing it consisteth not onely in peace Rom. 14. 17. and ioy in the holy Ghost but also in righteousnesse as the Apostle speaketh and therefore seeing those things cannot bee separated which God hath conioyned we must labour after righteousnes if we would be partakers of this ioy vnto which if we doe attaine we shall assuredly be filled with it For if the Apostle reioyced in it as in his Crowne Phil. 4. 1. 1. Thes 19. 20. and ioy when he had beene a meanes of conuerting others and bringing them into the way of truth and righteousnesse and if the Apostle Iohn reioyced so greatly that he professeth he had no greater ioy in any outward Ioh. Epist 2 4. and Epist 3. 3 4. thing then when he saw his children walking in this way then what inestimable ioy must this needs cause vnto vs when our selues by walking in the way of holinesse and righteousnesse doe attaine vnto the assurance of our owne happinesse §. Sect. 5 The last speciall priuiledge is Christian liberty The last speciall priuiledge peculiar vnto the godly which the Spirit bringeth is Christian liberty whereby being freed out of the hands of all Luk. 1. 74. our spirituall enemies we serue the Lord in holinesse and righteousnesse without feare and so attaine vnto the glorious liberty of the sonnes of God seeing his seruice is perfect freedome and haue power and dominion ouer all the creatures so as wee may vse them to all purposes both for necessity and comfort hauing full right and interest in them by our adoption The which priuiledge also is a fruit of the Spirit according to that of the Apostle Where the Spirit of the Lord is there is liberty And is deriued vnto 2. Cor. 3. 17. vs when as the holy Ghost by a liuely faith applyeth vnto vs the vertue and efficacy of Christ Iesus his death and satisfaction whereby this liberty was first purchased for vs in which respect our Sauiour also challengeth vnto himselfe this power and prerogatiue of setting vs at liberty as being our alone Redeemer who hath deliuered vs out of the hands of all our spirituall enemies If saith he the Sonne shall make you free you shal be free Ioh. 8. 36. indeed We were subiect to the wrath of God but our Sauiour hath freed Gal. 3. 13. vs from it and by satisfying his Iustice hath reconciled vs vnto him We were vnder the curse of the Law but hee hath freed vs by being made a curse for vs. Wee were the wretched slaues of Satan and in the state of death and condemnation but hee by his death hath destroyed him that had Heb. 2. 14 15. the power of death that is the deuill that he might deliuer them who through the feare of death were all their life time subiect to bondage Wee were seruants to the world and the vassals of the earthly Mammon but Christ hath ouercome the world both for himselfe and all his Elect Ioh. 16. 33. and so set vs at liberty out of this thraldome Wee were the seruants of sinne which made vs slaues to all other enemies and obeyed it in the wicked lusts thereof for as our Sauiour saith Hee that committeth sinne Joh. 8. 34. is the seruant of sinne For his seruants wee are whom wee obey whether of sinne vnto death or of obedience vnto righteousnesse And though with the Rom. 6. 16. Iewes wee were ready to boast of our freedome and as it were out of our store to promise liberty vnto
their pursuers in secret corners and solitary places And of many others in our owne times who being necessarily debarred of all publique helpes discountenanced discouraged in their godly courses by those which should be their guides and leaders yet being inwardly furnished with sauing graces doe outwardly exercise them in all religious holy duties For howsoeuer the publike Ministery is the ordinary means to begin as also to preserue and increase Gods graces in vs and to giue vnto vs not onely birth and spirituall life but also growth and strength whereby wee are enabled vnto all duties of a godly life so that whosoeuer neglect it when they may haue it can neuer looke to thriue in grace or to haue any ability to serue God in any acceptable maner because they despise his holy Ordinances fancying vnto themselues alife which needeth no nourishment yet we must hold it to be but a meanes and instrument wherby God who is the supreme cause chiefe Agent is pleased ordinarily to worke but yet when he depriueth vs of them can effect his owne good worke of grace and sanctification either without them or when they are weake and insufficient as well as with them and when they are most excellent in greatest plenty Of the other we haue an exāple in Iudas who being full of inward corruption could not thriue no not vnder Christs owne Ministery and Demas Ananias and Sapphira vnder the Ministery of the Apostles who performed no acceptable seruice vnto God by all these helpes because their hearts were not sincere vpright but stil remained carnall defiled with worldly loue Yea we may haue experience of it in many vnthriuing Christians of these times who though they liue vnder a most powerfull and excellent Ministery abound in all the spirituall meanes of grace and saluation yet remaine as worldly and carnall as auerse and backward vnto all duties of a godly life as those who are vtterly destitute of them §. Sect. 6 Their obiection answered who pretend that it is not safe to be more forward then other men Finally men mis-led by carnall corruption are ready to excuse thēselues for not entring into the course of Christianity though their iudgements are conuinced of this truth that it is aboue all others most excellent profitable and necessary by obiecting that it is neither good nor safe to make greater profession then other men or to be more strict in our liues then ordinarie Christians because we are not sure that we shall be able to hold out in our sincerity and holy practice and if we should relapse our latter end would be worse then our beginning Neither can we tell in respect of humane frailty whether we may not fall into some grieuous and haynous sinnes or at least such as are contrary to our strict profession which if we doe our faults will be more obserued in vs though they would be little regarded in ordinary men and more bitterly censured and condemned yea wee our selues shall be a wonderment to all that know vs and both shame our selues and our profession To which I answer first that none can make any greater profession of strict performing all Christian duties then that which we all make at our Baptisme when we enter into couenant with God that we will renounce the seruice of sin and Satan the world and our owne sinfull lusts and betake our selues wholy to the seruice of God in all duties of holinesse and righteousnes Which if we doe not all still make and renue vpon all occasions what doe we but disgrace our selues by casting off our Lords liuerie denying and renouncing our promise and profession and returning into the ancient seruitude of sinne and Satan Yea what doe we else but dayly play the hypocrites when as praying that wee may doe Gods will in earth in that purity and perfection which the Saints and holy Angels doe it in heauen and that we may serue God in holinesse righteousnes and sobriety all the dayes of our liues we are notwithstanding so farre from desiring or going about it that we are ashamed to professe that we haue any such meaning Secondly I answer that wee are all bound one as well as another to make this profession of holinesse and sincerity neither is it left vnto vs as a thing arbitrarie and at our owne choyce but expresly commanded and enioyned that we should glorifie God by professing our selues his seruants and liuing according to this profession which none refuseth to doe but such as are destitute of a liuely Faith whereby we are assured that God is in Christ our gracious Lord and Father and we his seruants and people for as with the Rom. 10. 10. heart man beleeueth vnto righteousnesse so with the mouth confession is made vnto saluation According to that of Dauid I beleeued therefore haue I Psal 116. 10. spoken Thirdly I answer that feare of falling away or of being ouertaken with some grosse sinnes must not hinder our profession and practice of piety but rather this profession and practice must therefore be vndertaken that we may hereby be moued more carefully to vse all good meanes of perseuering in all grace and godlinesse and to obserue our wayes with greater diligence and make straight steps vnto our feete that wee doe not slippe nor hault nor turne aside out of the way And if wee with these mindes take vpon vs the profession of Christianity and indeuour to bring forth the fruits of it in our holy practice the Lord who hath begunne this good worke in vs will also finish it he will vphold vs that wee shall not greatly fall or if wee doe yet hee will not suffer vs to lie still and perish but will so assist vs with his grace and holy Spirit that wee shall rise againe by vnfained repentance In the meane time no man hath iust cause to wonder if wee fall through infirmitie though it be into some greater sinnes then many commit who make little or no profession at all if either he consider humane frailty common to all the reliques of corruption remayning still in vs after regeneration and the combat which thence ariseth betweene the flesh and the Spirit that sometime preuailing and this againe getteth the vpper hand the malice of the deuill who most fiercely assaulteth with his tentations those who haue renounced his seruice and in whom the Image of God most clearely shineth or else the examples of the Saints in former ages who haue beene subiect to like frailties and infirmities though they were iust and vpright in all their waies and men in their ordinary and common carriage according to Gods own heart and haue beene sometimes though rarely ouertaken with grosse sins as Noah Lot Dauid Peter and the rest And therefore it is no maruaile if wee likewise haue our slips and falls yea rather it is a great wonder if we who come so far short of them in grace and obedience should stand in