English Puritan & Reformed

A Guide to Godliness

John Downame (d 1652) · 642,326 words · 2855 min

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Project Note

This is licensed under Creative Commons CC BY-NC-ND. This license allows reusers to copy and distribute the material in any medium or format in unadapted form only, for noncommercial purposes only, and only so long as attribution is given to the creator.

The source of this document is the Early English Books Online (EEBO-TCP) website. Those books were transcribed in a character for character manner and can be very cumbersome to read since there was no standard spelling during that time. Many spelling variations such as "unlesse", "vnlesse", and "vnles" regularly appear.

This project was conceived to clean up those books as much as possible and make them more accessible to the interested reader, leading to the creation of a massive list of variant spellings and their corrections. This was used to clean up the text, but is of course only as complete as the list itself. Because of the nature of the original transcription, some words have missing characters or places where the original language (e.g., Greek) was not transcribed. This effort does not change that. Be aware that the original transcription can also be faulty and in some cases entire sentences may be missing.

Although this is no substitute for a properly compared, proofed, and scholarly edition, I believe that the result is a document which is far more accessible, particularly for searching for terms using standard spelling. The document has been cleaned and presented in what I hope is a pleasing and useful format for the vast majority of Christian brothers and sisters who just want access to read these spiritually nourishing works.

However, a word of warning: The Puritans were a very diverse group of people and their age was characterized with godliness, but also much upheaval, disputation and strife. They disagreed on many doctrines and some of these works contain less orthodox or Scriptural views than others. The reader is strongly advised to read with discernment, particularly if it is unknown whether author is trustworthy.

This project took a huge amount of time and skill to bring to fruition. I would particularly like to thank David Jonescue for the initial list of Puritans he found on EEBO and the concept behind this project as well as the continuous, unceasing efforts toward seeing this complete. Without his labor, this would not be available. Alex Sarrouf was invaluable in providing the initial list of over 7,000 spelling variations he had identified and corrected, as well as continuing to review more than 16,000 additions to that list for any typos.

Logan West
(with David Jonescue and Alex Sarrouf)
www.puritansearch.org

A GVIDE TO GODLYNESSE Or a Treatise of a Christian Life Showing the duties wherein it Consisteth, the helps Inabling & the Reasons parswading unto it y ^e Impediments hindering y ^e Practice of it, and the best means to Remoue them Whereunto are added diverse Prayers And a Treatise of Carnal Security

By JOHN DOVNAME Batcheler in Divinity and Minister of God's Word.

Jeremiah. 6. 16.

Ask for the old paths, where is y ^e Good way, and walk therein, and you shall find Rest for your Souls.

Printed at London by Felix Kingstone For Ed. Weuer & W: Bladen at the North door of Paul's.

[illustration] [engraved title page]
Charity
Humility
〈◊〉
〈◊〉

John Payne sculpsit.

TO THE MOST REVEREND FATHER IN GOD, GEORGE, BY GOD'S PROVIDENCE, ARCHbishop of CANTERBVRY his Grace, Primate of all England, and Metropolitan, and one of his Majesty's most Honorable Privy Council, I. D. wisheth all happiness, temporal and eternal.

SEeing there is nothing (most Reverend) so highly to be esteemed, or so much to be desired of all Christians, as the glory of God in the salvation of his people, as being the principal and chief end of our creation and being, of our preservation and continuing in the world; therefore it behooveth all men, who would not fail of their end, and so live in vain, in their several callings wherein God hath placed them, to have this always in their eye, as their chief mark, and to propound it as the principal scope of all their actions, using all good means whereby it may be furthered and advanced. As Princes and Magistrates, by enacting good laws, and seeing them duly executed, making their own lives (as it were) rules of that obedience which they require of the people, and lively examples and patterns for their imitation. Ministers, by leading those which are committed unto their charge, in the ways of truth and godliness, not only by their preaching and writing, instruction, admonition, persuasion and exhortation, but also by practicing those duties which they teach others, and shining before them in the light of a godly life. Finally, the people, by yielding their cheerful obedience to the godly laws of Governors, and by embracing the found and profitable doctrine, and imitating the Christian and religious examples of their godly Teachers. The consideration whereof hath moved me to employ my talent both by preaching and writing, for the advancing (as much as in me lieth) the glory of my great Lord and Master, and the good & salvation of my fellow servants; or rather, to cast my mite into the Churches treasury, hoping that he will accept it, though not in its own value and worth, yet because I have desired to be faithful in a little, and willing in my penury to offer unto him all that I have. And studying how I might best employ my pains and endeavors for the advancing of the former ends, I could find no one part of Divinity more profitable, in these times, for me to spend my strength upon, then that which consisteth more in experience and practice, then in theory and speculation; and more principally tendeth to the sanctification of the heart, then the informing of the judgment and the increasing of knowledge; and to the stirring up of all to the practice of that they know in the duties of a godly life, and in bringing forth the fruits of faith in new obedience; then to fit them for discourse. For as in the civil state we need not so much to have new laws enacted, as to have the old executed, and observed; nor to have these cleared to the understanding by the learned in that Science, as to have them obeyed and practiced by all estates and conditions; so in the Church, knowledge so far exceedeth our obedience (not that which is saving and experimental, which is never severed from use & practice, but that which is curious and useless) that we more need all good helps to work that we have into our hearts, for the inflaming of them with fervent zeal and true devotion, then to have a greater measure of this light infused into our heads, which being destitute of feeling and practice, in which the power of godliness chiefly consisteth, doth (as the Apostle speaketh) but puff us up, and maketh us rather more learned, then more godly and religious. Again, seeing the Lord, above all other parts, requireth the heart, as being the first mover and chief agent in this little world of man, which ordreth and disposeth of all the rest, me thinks, his Ambassadors cannot better spend their pains, then in wooing and winning, espousing and uniting them unto him in those inviolable and inseparable bonds of fervent love and devout zeal; and in persuading and enabling men to approve the sincerity of these holy affections, in their godly lives and virtuous actions Finally, these discourses of practical Divinity tending to stir up devotion, and to excite men to the duties of a godly life, are most fit and necessary for these times. First, because the world is already full of such books as do fully handle the Doctrine of Divinity in all the points and parts of it, and also of learned controversies wherein the truth is sufficiently defended, and all errors, which do oppose it, refuted & refelled. Secondly, because our long peace and prosperity have much cooled and quenched the fervor of our zeal and devotion, and have caused us (contenting our selves with some cold formalities, and slight profession) to neglect the sincere practice of those substantial duties which are required to a godly and Christian life. Lastly, because in these declining times, wherein many men waxing weary of the Truth, and being glutted with long feeding on the spiritual Manna, do desire to return to the fleshpots of Egypt, and for carnal respects do fearfully relapse into Popery and superstition; there is no means more effectual to stay them from apostasy and backsliding, then that first, by catechizing they should be soundly grounded in the knowledge of the Truth which we profess (In which regard we have just cause to praise God for our Sovereigns care in reviving this holy exercise, which hath long languished in many places through careless neglect) And secondly, that being by this means enlightened in the knowledge of the Truth, they have it by powerful persuasions wrought into their hearts and affections, that they may also practice it in their lives and conversations, without which, all other means will be ineffectual, either for the enlightening of the mind with saving knowledge, or the inclining of the will to embrace it, and to continue firm and resolute against errors and heresies. For whereas sound and saving knowledge of the truth, and the constant acknowledgement and profession of it, are the gifts of God, which none can attain unto, but those upon whom he pleaseth to bestow them; he vouchsafeth these graces unto those alone who love his Truth, and bring forth the fruits of it in their holy practice. To these only this rich talent of truth is entrusted; to these it is doubled and redoubled, who make best use of it for the glory of him that gave it, by causing it to shine in their lives and conversations. As we see in the example of David, who became wiser and of greater understanding then the Ancient, yea then his Teachers, because he kept God's Precepts. Upon these alone is bestowed the gift of discerning between the saving Truth, and the traditions and precepts of men; according to that of our Savior, If 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 use, the Lord will deprive them of it, and give them over to their own ignorance and errors. And those who allow a place for it only in their heads, and will afford it no room in their hearts, by loving, embracing and practicing it, it is just with God to send them strong delusions, that they should believe lies, that they all might be damned who believe not the truth, but had pleasure in unrighteousness. As we see in the example of many in these times, who having been enlightened with the knowledge of true Religion, have become a prey to Priests and Jesuits; and (though otherwise of good understanding) have been seduced and persuaded to believe the most sottish absurdities in all Popery, of which there can be given no other reason then this, that they did not love the light of God's Truth, nor were careful to walk by it in an holy conversation, but resolved to continue in such profane & wicked courses, even against knowledge and conscience, as would suffer them to find no shadow of peace and comfort in the Doctrine of the Truth; and therefore they have sought it in popish dispensations, and absolutions, which allow them, after that they have, with the harlot in the Proverbs, wiped their mouths, to return again to their former uncleanness; in which regard I doubt not to affirm, that whereas error and ignorance do make one Papist; loose licentiousness and resolved profaneness do make many. Finally, whereas those who have the knowledge of the truth only seated in their brains, and have no feeling of the power and efficacy of it, for the sanctifying of their hearts, and the reforming of their lives, are easily seduced with cunning sophistry, when as they are puzzled with subtle arguments which they are not able to answer: they contrariwise who have found and felt in themselves the efficacy of truth, for the changing of their minds and hearts, and the renewing of their lives, will never forsake it, but will embrace and profess it unto the death, and cheerfully seal it with their blood, when for want of learuing and Art▪ they are not able to defend it against the subtle objections & cunning sophistry of their adversaries, As we see in the example of many of the holy Martyrs, who being unlettered, have maintained the truth in the impregnable fort of their hearts, when their heads have been too weak to preserve it from violence. In which regard it were much to be desired, that all Ministers, who have the charge of souls committed unto them, would be careful, after that by catechizing they have thoroughly grounded their people in the sound knowledge of the truth, in the next place, to work it into their hearts and affections, and to persuade them unto an holy practice of it in their lives and conversations, both by shining before them in their light of doctrine, and also of an holy example; by the one, showing unto 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 have aimed in the whole course of my Ministry, both by preaching and writing; so especially in these my present labors; the which I have made bold to dedicate unto your Grace; that they may remain unto the world, as a testimony how much I love and honor you, as being in these perilous times, a chief pillar under his Majesty, to uphold the sincere truth of Religion, against all errors, novelties and heresies which otherwise were likely to grow too fast amongst us; and also a principal Patron of sound and solid preaching, which you are ready upon all occasions to countenance both with your authority, and also by your painful practice; as on the other side, to decry, as much as in you lieth, that vain or vanity of such Preachers, which only seek to preach themselves, by making ostentation of their wit, learning and reading, without any care to speak unto the capacity of the people, as though their main end were rather to make the excellency of their gifts known, for their own praise or preferment, then to communicate them unto others, to the Glory of God that gave them, or the good of their fellow servants, for whose sake they were entrusted unto 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 joy of all that wi • h well to Zion, and the increasing of your own glory and happiness in the life to come.

Your Graces humbly devoted in all Christian duty and service, JOHN DOWNAME.

TO THE CHRISTIAN READER.

IT is the duty (Christian Reader) of all who desire to approve themselves faithful subjects and servants to our great Lord and Sovereign, that they consecrate themselves wholly unto his service, not only in the spiritual Warfare, by fighting his battles, even unto the death, against the many and mighty enemies of his glory and our salvation; but also in the time of peace, by doing his will, and performing all holy duties of his service, which in his Word he requireth of them. And therefore as I have endeavored heretofore (according to the measure of grace received) to prepare and fit all those who vouchsafe to peruse my poor labors, that they may perform the duties of valiant Soldiers, in my Books of the Christian Warfare: so perceiving that those my pains have much above their worth found good acceptance with all those that fear God; I have now also been encouraged to undertake the other, and not only to describe the duties of a godly life, in which we ought to serve our Lord and Master, but also to show the means whereby we may be enabled hereunto, and how we may remove the impediments which otherwise might hinder us from entering into, or proceeding in the ways of godliness. The which my labors, if they prove as profitable to those that read them, as they have been painful unto me in framing and composing them, I shall think myself abundantly recompensed, and much more rejoice when I see the harvest of my hopes, then ever I had cause to sigh and groan, through weariness in my laborious seed-time. Of which, though I should fail (as I hope I shall not) yet, as it is said of Virtue, that it always bringeth a reward with it, so may I truly say of these my labors; out of which, so much profit, comfort, and contentment have accrued unto myself, that I should have no just cause to repent for the scantness of my reward, although no other fruit should spring from them. But if I be not deceived (as we are apt to be no less blinded in judging of our spiritual and mental, then of our natural and corporal births) these my present labors will prove no less profitable unto all that peruse them, then any of the former. Yea, if my affection corrupting my judgment, doth not cause me to look upon them (like Fathers, upon the children of their old age) with an over-partial eye, they are in some respects to be preferred before any of the other, both because the subject on which they entreat, hath the privilege of excellency and necessity, as being the main duties of Christianity, which are to be performed throughout the whole course of our lives; and also because they generally concern all sorts of men, who think themselves bound to do God any service, or to carry themselves so, as that their works and ways may be accepted of him. If any man shall think that I have described the duties of a godly life with more strictness, and in greater perfection, then any can attain unto in this state of imperfection, and so have required more of others, then I can any ways be able to perform myself; let him know, that the work must be fitted to the rule, and not the rule to the work, and that this must be straight and perfect, although by reason of the crookedness of the matter or stuff, no work-man is able to frame it so, but that it will in many places decline and swerve from it. And though the mark of perfection be so small, and so far out of our reach, that none in this life can hit it; yet must it be set before us, and we must strive to shoot at it, as near as w 〈…〉 ; seeing they are more likely to have the prize of the best game, who aim at it, then those who look another way. For myself, none can accuse me of so many and great imperfections in my course and practice of these duties, as I am ready to charge myself within the court of mine own conscience; & yet if I would not belie the grace of God in me, I must profess, that I do labor to perform that myself which I propound unto others; and though I cannot attain to the goal of perfection, as I have here described it out of God's Word, yet bewailing my stiffness and lameness in running the Race, I endeavor and press (in some measure) towards the mark, for the price of the high calling of God in Jesus Christ; and no more then this do I require of others. Now, because we cannot grow in grace and godliness, without the assistance of God's Spirit, and this cannot be had, unless we sue and seek for it; and because also godliness in a great part consisteth in pouring forth our souls before God in humble and hearty, frequent and fervent prayers, therefore lest anything which is necessary, should be wanting to this Treatise, I have in the end of it set down diverse forms, which may serve either for the use of weak Christians, who cannot fit themselves with better, or for some direction to guide them in composing or conceiving others, according to their own particular occasions. If any man think them over-long and tedious, to him, I confess, they are so, (though there is scarce two amongst them that may not be treatably uttered in a quarter of an hour) and therefore I would not torture his devotion, by persuading him to rack and stretch it above its due length and strength; but rather I would advise, if he meet not with shorter Prayers, which better please him, that he devide both the Confessions and Petitions, with some mark of a Pen, so as he may use one half at one time, and the rest at another. And so (Christian Reader) I leave thee to the Lord, and his good blessing upon all thy studies and endeavors, only requesting these two things at thine hands; First, that as I have labored much in giving thee directions for the leading of a Christian life; so thou wilt also strive with all thine endeavor, to walk in this way revealed unto thee. And secondly, that if thou reap any fruit of my pains (as I doubt not thou wilt, if thou read to profit by them, constantly unto the end, and not here and there, by fits and snatches) thou wilt be pleased to afford me the benefit of thy Prayers, that together with thyself, I may continue and hold out unto the end, in the profession and practice of all Christian and holy duties; until having finished our course with joy, we do both of us receive the Crown of righteousness, which God of his free grace hath laid up for us, and for all those who love his appearing.

Octob. the 16. 1622.

Thine in the Lord Jesus our Head and Savior, I. D.

A TABLE CONTAINING IN IT THE CONTENTS of the Chapters and Sections in the Treatise following.

The Contents of the first Book.

CAP. I.

Containing the Preface to the following Treatise, which showeth the excellency, profit and necessity of the subject matter therein handled. pag. 1.
Sect. 1. THat the end of everything is to be preferred before the means which are destinated unto it. 1.
2 That the practice of Religion and godliness, is to be preferred before the theory and bare knowledge of it. 2
3 That the practice of godliness is an infallible sign of the sincerity of our knowledge and profession. 3
4 That the practice of godliness is the touch-stone of our faith. 3
5 That though a godly life is not the cause, yet it is the way to everlasting happiness. 4
6 That all God's Ministers should enforce this doctrine and practice of a godly life. 4

CAP. II.

Containing the definition of a godly life, whereby we may know what it is, and wherein it consisteth. 5
Sect. 1 What a godly life is, both according to the Law, and the Gospel. 5
2 That a godly life chiefly consisteth in Evangelical and filial obedience, and what it is. 5
3 That the regenerate only can lead a godly life. 6
4 That the Spirit of God is the Author of spiritual life. 7
5 That the Spirit enlighteneth us in the ways of godliness. 7
6 That we must be engrafted into Christ, before we can lead a godly life. 8
7 That only those can lead a godly life, who are in the covenant of grace. 9
8 That a lively faith is necessarily required to a godly life. 10
9 That the duties of a godly life must spring from the fountain of love. 10
10 That the duties of a godly life must proceed from thankfulness. 11
11 That the duties of a godly life must be done in humility. 11
12 That we must propound God's glory, as the end of all our actions. 13

CAP. III.

Of the main matter of a godly life, namely, that it must be framed according to God's will, in holiness, righteousness and sobriety. 14
Sect. 1 That we can no otherwise please God, then by framing our lives according to his will. 14
2 That not God's secret, but revealed will must be the rule of our lives and actions. 15
3 Reasons proving that we can no otherwise please God, then by doing his will. 15
4 Of the special duties wherein a godly life chiefly consisteth. 18

CAP. IIII.

Of the form and manner how all Christian duties ought to be performed, namely, with fervency of desire, a settled resolution, and earnest endeavor to please God in all things. 19
Sect. 1 That these desires, resolutions and endeavors are required of all those who will serve and please God. 19
2 That all Evangelical obedience consisteth chiefly in these desires, resolutions and endeavors. 20
3 That they must not be faint and weak, but fervent and earnest. 21
4 That they must be entire and total, both in respect of the subject, and object. 22
5 That our desires, resolutions and endeavors must aim at the means, as well as at the end. 23
6 That they must not be lazy and idle, but diligent and painful. 23
7 That they must not be by fits and flashes, but constant and durable. 24

CAP. V.

Of saving knowledge, which is the first main ground of a godly life. How necessary it is, and the causes of it. 25
Sect. 1 Of the main grounds of a godly life. 25
2 That saving knowledge is the prime virtue, and mother grace, from which all others have their beginning. 25
3 That ignorance estrangeth us from God, and the life of grace and glory. 27
4 That God is the chief Author and efficient cause of saving knowledge. 28
5 Of the instrumental causes of saving knowledge. 29

CAP. VI.

Of the object of saving knowledge, namely, God himself and his attributes, his Word, and works. 30
Sect. 1 That there is a God, and how we may know it. 30
2 Who this God is, and how he may be described. 30
3 Of God's attributes, and how they are ascribed unto God. 30
4 Of God's primary attributes, and how they may be described. 31
5 Of God's secondary attributes, and how they differ from those shadows of them which are in the creatures. 31
6 What God's secondary attributes are, and how they may be described. 32
7 Of the persons in Trinity. 33
8 Of the knowledge of God's works, and first, of his decree. 34
9 Of the execution of God's decree in man's Creation, fall and misery. 34
10 Of our recovery out of our misery. 35

CAP. VII.

Of the quantity and quality of saving knowledge, and how necessary it is to a godly life. 36
Sect. 1 Of the quantity of knowledge, and the diverse degrees of it. 36
2 Of the quality of our knowledge, that it may be effectual. 38
3 That this saving knowledge is necessary to a godly life. 38
4 Of the means of saving knowledge. 39

CAP. VIII.

Of a lively and justifying faith, which is the second main ground of a godly life. 40
Sect. 1 That without faith we cannot perform any duty of a godly life. 40
2 That faith and a godly life are inseparable companions. 41
3 That they deceive themselves, who dis-join faith from a godly life. 42
4 Of a general faith. 43
5 Of justifying faith, what it is, and what is required unto it. 43
6 Of the degrees of faith, and how they are wrought in us. 45
7 That the duties of a godly life hold a proportion with our faith, whether it be weak or strong. 46

CAP. IX.

Of the means whereby we may obtain a lively faith, and daily increase it, from the least, to the highest degree. 47
Sect. 1 Of five special means whereby we may obtain a lively faith. 47
2 Of the sixth means. 48
3 Of the means whereby we may attain unto fullness of persuasion. 49
4 Of that special faith whereby we apply Christ for our sanctification. 50
5 Of the means whereby we may strengthen our faith in the assurance of our sanctification. 50

CAP. X.

Of the third ground of a godly life, which is a pure heart. 52
Sect. 1 Of a pure heart, what it is, and from whence it ariseth. 52
2 That all true fruits of godliness spring from a pure heart. 52
3 That God chiefly desireth the heart, above all other parts. 53
4 That God respecteth no duty, unless it proceed from a pure heart. 54
5 That all sound repentance must begin at the heart. 55
6 Wherein pureness of heart consisteth. 55
7 Of the causes of the hearts purity. 57

CAP. XI.

Of the signs of a pure heart, and of the means whereby we may obtain and preserve it. 58
Sect. 1 Of the inward signs of a pure heart. 58
2 Of the outward signs of a pure heart. 59
3 That it is a good means of a pure heart, highly to esteem it. 59
4 Of the manifold evils which accompany a polluted heart. 61
5 That faith is a chief means of a pure heart. 61
6 Of the means to preserve the purity of our hearts; the first whereof is, to watch over them. 62
7 The second means is, to preserve them from all sin. 63
8 The third means is, to avoid the occasions of sin. 64
9 The fourth means is, often to examine our hearts in the sight of God. 64
10 The fifth means is, to be continually taken up in holy exercises. 65

CAP. XII.

Of Conscience in general, the nature, properties and effects of it. 65
Sect. 1 That the nature of conscience may partly be known by the name. 65
2 What conscience is, being generally considered. 66
3 Of the diverse offices of conscience. 67
4 That conscience hath all its power and authority from God only. 68

CAP. XIII.

Of a good Conscience, which is a main ground of a godly life: what it is, and the causes of it. 69
Sect. 1 What a good conscience is, and what is the efficient cause that worketh it in us. 69
2 Of the meritorious cause of a good conscience. 69
3 Of the instrumental causes. 70
4 That a good conscience springeth from a lively faith. 71

CAP. XIIII.

Of the actions and effects of a good conscience; of the peace which it truly speaketh, and how it differeth from the false peace of secure worldlings. 72
Sect. 1 That a good conscience speaketh goodness and peace only. 72
2 That it speaketh peace according to the truth of God's Word. 73
3 The differences between the peace of a good and bad conscience; as first, that the peace of the wicked proceedeth from ignorance of their estate. 73
4 That the peace of a good conscience proceedeth from spiritual life; of an evil, from senselessness and deadness. 74
5 That the peace of the wicked proceedeth from carnal security. 75
6 That the peace of an evil conscience proceedeth from worldly employments. 76

CAP. XV.

Of the good things which a good Conscience witnesseth to the faithful. 77
Sect. 1 That it witnesseth, first, pardon of sin, and reconciliation with God. 77
2 Secondly, it witnesseth our sanctification. 78
3 Thirdly, that we are in all estates blessed. 79
4 That a good conscience maketh us cheerful in God's service. 79

CAP. XVI.

Of the signs and properties of a good conscience. 81
Sect. 1 The first sign, and the causes of it. 81
2 The second is taken from the manner of working it in us. 81
3 The third is the effects of it. 81
4 That it is known by the properties of it: and first, that it is pure and peaceable. 82
5 That it keepeth it self clear before God and men. 82
6 That a good conscience knoweth it self to be so. 83
7 That a good conscience maketh us merry and cheerful. 84
8 That it may be known by the integrity and constancy of it. 85

CAP. XVII.

Of the means whereby we may get a good conscience, and preserve it being gotten. 86
Sect. 1 The first means is, highly to esteem it. 86
2 The second means, to know God's revealed will, and apply it for use. 87
3 The third means is a lively faith. 88
4 The fourth means are the exercises of repentance. 89
5 Of the means whereby a good conscience may be preserved. 90

THE SECOND BOOKE of a godly life, containing the main parts and principal duties of it, which we ought generally to perform at all times, and upon all good occasions.

CAP. I.

Of the main duties wherein a godly life consisteth. 92
Sect. 1 That a godly life consisteth in doing all those duties which God hath commanded. 92
2 Of that Evangelical obedience wherein a godly life consisteth. 93
3 That this obedience must be performed after an Evangelical manner. 94
4 That we must join in it the duties of piety, righteousness and sobriety. 94

CAP. II.

Of piety, which is the sum of the first Table. 95
Sect. 1 Of piety, comprizing in it all the duties of God's service. 95
2 3, 4, 5. Reasons moving us to embrace piety, taken from the excellency▪ profit and necessity of it.

CAP. III.

Of our adhering and cleaving unto God, with full purpose and resolution of our hearts. 99
Sect. 1 Of the sum of the first Commandment. 99
2 Of adhering unto God, what it is, and the necessity of it. 100
3 The properties of sound resolution; as first, that it must be universal. 101
4 The necessity of our adhering unto God, proved by diverse reasons. 102
5 Of the means whereby we may confirm our resolution of adhering unto God. 103

CAP. IIII.

Of trust, affiance, and hope in God. 105
Sect. 1 Of affiance in God, and wherein it consisteth, and of the reasons which may move us unto it. 105
2 Of the means of affiance. 106
3 Of hope in God, what it is, and wherein it consisteth. 107
4 Of the means of Hope. 108

CAP. V.

Of the love of God, and diverse virtues which spring from it. 109.
Sect. 1 Of the love of God, what it is, and wherein it consisteth, and of the measure and means of it. 109
2 Of the zeal of God's glory, what it is, and wherein it consisteth. 110
3 Of rejoicing in God, what it is, and the means whereby we may attain unto it. 111
4 Of thankfulness unto God, what is required unto it, and the means of it. 112
5 Of obedience unto God, what it is, and wherein it consisteth, and of the properties of true obedience. 113
6 Of the means of obedience, whereby we may be enabled to perform it. 114
7 Of passive obedience, and patience in afflictions. 115

CAP. VI.

Of the fear of God, and humility which ariseth from it, joined with his love. And of God's external worship with the body. 116
Sect. 1 Of the fear of God, what it is, and the causes of it. 116
2 That this fear of God is commended unto us in the Scriptures, and of the profit of it. 117
3 Of the means of obtaining this fear of God. 118
4 Of humility, what it is, and the causes of it. 119
5 Of the excellency and utility of humility. 120
6 Of the means whereby we may attain unto humility. 121
7 Of external worship with our bodies. 122

CAP. VII.

Of the duties which are required in the second Commandment; as prayer, hearing the Word, and administration of the Sacraments. 123
Sect. 1 Of the things generally required in the second Commandment. 123
2 Of prayer and invocation. 124
3 Of the duties of God's Ministers. 125
4 Of the duties of hearers, and first, such as respect their preparation. 125
5 Of the duties required in hearing, and after we have heard. 126
6 Of the administration of the Sacraments. 127

CAP. VIII.

Of the duties required in the third and fourth Commandments. 129
Sect. 1 Of the sanctifying of God's Name, and how it ought to be done. 129
2 Of the sanctifying God's Name in lawful oaths. 130
3 Of the sanctifying God's Name, by making and performing our vows. 131
4 Of the sanctifying God's Sabbath, and what is required unto it. 131
5 Of the spiritual sanctification of the outward rest. 132

CAP. IX.

Of the sum of the second Table. 133
Sect. 1 Of the duties of righteousness towards our neighbors. 133
2 Of the duty of sobriety towards our selves. 134
3 Of the duties of charity. 135
4 Of the means and manner of working charity in us. 135
5 What charity is, and the properties of it. 136
6 Of the object of charity, which is our neighbors. 137
7 The manner of loving our neighbors, namely, as our selves. 138
8 That natural self-love is not the rule of charity, but that which is holy and spiritual. 138
9 The properties of lawful self-love. 139
10 That we must love our neighbors, as Christ hath loved us. 139

CAP. X.

Of the reasons which may move us to embrace charity. 140
Sect. 1 Of the excellency of charity. 140
2 Of the profit of it, in respect of our neighbors. 141
3 Of the profit of it, in respect of our selves. 142
4 Of the necessity of charity. 142

CAP. XI.

Of the duties required in the fifth Commandment. 144
Sect. 1 Of the general duties required in the fifth Commandment. 144
2 Of the duties of superiors in excellency, and of inferiors towards them. 144
3 Of the duties of superiors in authority in general, and of inferiors towards them. 146
4 Of the duties of superiors and inferiors in the family; and first, of man and wife towards one another. 147
5 Of the duties of husband and wife towards the rest of the family. 148
6 Of the duties of parents and children. 148
7 Of the duties of Masters and servants. 149
8 Of the duties of Ministers and people. 149
9 Of the duties of Magistrates and subjects. 150

CAP. XII.

Of the duties required in the sixth Commandment. 151
Sect. 1 Of the sum of this Commandment, and of anger and hatred. 151
2 Of the inward duties and virtues here required. 152
3 Of outward duties, respecting the person of our neighbors. 152
4 Of the duties which we owe to our neighbors soul. 153
5 Of duties belonging to our own persons. 153

CAP. XIII.

Of the duties required in the seventh, eighth, ninth, and tenth Commandments. 154
Sect. 1 Of the sum of the seventh Commandment. The duties which it enjoineth, and vices which it forbiddeth. 154
2 The means of preserving chastity. 155
3 Of duties required in the right getting of our goods. 156
4 Of the duties respecting the right use of our goods. 157
5 Of the ninth Commandment, and of that truth which is required in it. 158
6 Of the preservation of our neighbors good name, and the means of it, respecting our inward disposition. 158
7 Other duties respecting outward profession. 159
8 Of the preserving our own good name. 159
9 Of the tenth Commandment, and what is required in it, to wit, original righteousness, and spiritual concupiscence. 160
10 Of the Spirit lusting against the flesh. 161
11 Of the means enabling us to the obedience of this Commandment. 161

THE THIRD BOOKE OF a godly life, containing in it those duties which are required in our daily exercise, both generally at all times of the day, and upon all occasions, and specially in the several parts of it. p. 163

CAP. I.

That the duties of a godly life ought daily and constantly to be performed, and not by fits and spurts only. 163
Sect. 1. That we must perform these duties daily and constantly upon every fit occasion. 163
2 That no time is exempted from God's service, proved by Scripture. 164
3 Divers reasons proving the necessity of the daily exercise of a godly life. 166
4 Of the many great dangers which follow the neglect of this daily exercise. 167
5 Another reason taken from our calling and profession. 168
6 The last reason taken from the uncertainty of our lives. 169

CAP. II.

Of some special duties of a godly life, which are to be performed in our daily exercise. And first, of the renewing of our repentance. 169
Sect. 1. Of the daily renewing of our Covenant with God, by the renewing of our faith and repentance. 169
2 Of the daily renewing of our repentance, & what is required unto it. 171
3 Of the daily confession of our sins, and judging our selves for them. 173
4 Of our detestation and hatred of sin. 174
5 Of the benefits which would arise of this exercise of renewing our repentance. 175

CAP. III.

Of our daily exercise in renewing our faith. 176
Sect. 1. That the daily renewing of our faith is very profitable & necessary. 176
2 What this renewing of our faith is, and the means whereby we may be enabled to do it, which consist first, in diverse Meditations. 177
3 Of the second sort of means which consist in the performance of diverse actions. 179
4 Of the manifold benefits which would arise from the daily renewing of our faith. 179
5 Of diverse other benefits which follow the daily renewing of our faith. 181

CAP. IIII.

Of our daily exercise in seeking God, and of the things which are required unto it. 183
Sect. 1. That our seeking God daily, is a necessary duty. 183
2 What it is to seek God. 185
3 What is required to our seeking God. First, that we daily labor more perfectly to know and remember him. 185
4 The second thing is, that we adhere unto him with our harts & affections. 186
5 That we must cleave unto God by fervent love. 187
6 That we must labor daily to have our communion with God increased. 188
7 That unto the seeking of God is required, that we daily renew our repentance. 190
8 That we must seek to have and hold God's grace and favor in Jesus Christ. 188

CAP. V.

Of the right manner of seeking God, so as we may be sure to find him; and of the benefits which arise from it. 189
Sect. 1. That we must seek God first and principally, seasonably & constantly. 189
2 That we must seek God in Jesus Christ, sincerely, zealously, and with all diligence. 193
3 Of the fruits and benefits which we enjoy by our daily seeking God. 194
4 Of the evils which follow the neglect of seeking God. 195

CAP. VI.

Of the Christian armor which we must put on daily, and of the benefits which we shall reap thereby. 196
Sect. 1. Of the several parts of the Christian Armor. 196
2 That the putting on of the Christian Armor is very necessary. 198
3 Of the manifold benefits which arise from being thus armed. 198
4 That every several part of Armor bringeth special profit. 199

CAP. VII.

Of the fourth main duty, which is, to arm our selves against all sin, and to devote our selves wholly to God's service. 200
Sect. 1. That we must necessarily arm our selves against all sin, and the reasons of it. 200
2 Of the means to work in our hearts a true hatred of sin. 202
3 Of the means whereby we may be strengthened against sin. 203
4 That we must embrace all virtues and Christian duties. 204

CAP. VIII.

Of the fifth and sixth daily duties, which are to conform our selves to God's Law, and to submit our selves to his good pleasure. 205
Sect. 1. That we must conform our thoughts, words, and actions, according to God's Law. 205
2 Of the right ordering of our tongues, and the means of it. 205
3 Of the right ordering of our works and actions. 206
4 Of the sixth main duty, which is to submit our selves to God's good pleasure in all things. 207

CAP. IX.

Of the last main duty of the daily exercise, which is Prayer. 208
Sect. 1. That we must pray daily and continually. 208
2 Of ordinary prayers at set times, and how often to be performed. 209
3 Of extraordinary prayers upon every good occasion. 210
4 Divers motives unto the daily exercise of prayer. 211

CAP. X.

Of the daily exercise of thanksgiving, and how it ought to be performed. 212
Sect. 1. What things are required in the duty of thanksgiving. 212
2 That we must give thanks in all things. 213
3 That we must give thanks at all times. 213
4 Reasons which may move us to daily thanksgiving. 214
5 Of the means whereby we may be stirred up to thankfulness. 215

CAP. XII.

Of the duties of the daily exercise in every several part of the day. And first, of awaking with God by Prayer and Meditation. 216
Sect. 1. Of lifting up our hearts unto God as soon as we awake, that we may offer unto him our first service. 216
2 Of lifting up our hearts by some short prayers. 217
3 Of the subject matter of our Morning Meditations. 218
4 That in our first Meditations, we must renew our faith and repentance. 219
5 Of the manifold benefits which will arise from these religious Morning exercises. 220

CAP. XIII▪

Of prayer in the Morning, how profitable it is and necessary, and of our preparation unto it. 221
Sect. 1. Of the fruit and profit of prayer. 221
2 Their objection answered, who pretend want of leisure to pray. 222
3 That before we pray, we must use preparation, and what is required unto it. 223

CAP. XIII▪

Of such things as are required as essential unto prayer. 225
Sect. 1. That we must pray in truth, with attention, and not with wandering thoughts. 225
2 The means hereof. 226
3 That we must pray with our understandings. 227
4 That we must pray in faith. 228
5 That we must pray in humility, with reverence and fervency. 229

CAP. XV.

Of the circumstances of Prayer, their quantity and quality. 230
Sect. 1. Of our gesture and voice in prayer. 230
2 That we must not affect prolixity and superfluity of words in prayer. 231
3 Of the quality of our prayers. 233

CAP. XVI.

Of the form and method which are to be used in our Prayers. 233
Sect. 1. Of forms of prayer set down by others. 233
2 Of forms of prayer invented by our selves. 234
3 Of conceived prayers, and how far forth they are commendable. 235
4 What method is best in disposing the parts of our prayers. 236
5 What duties are to be performed after we have prayed. 237
6 Of the time in the Morning when we are to use our private Prayer. 238
7 Of prayer with the rest of the family. 239

CAP. XVII.

Of singing Psalms, and reading the Scriptures in the family. 240
Sect. 1. That singing of Psalms is enjoined in the Scriptures, and practiced by the faithful. 240
2 How we may sing Psalms in a right manner. 241
3 That we must diligently read the Scriptures, and the great profit of this exercise. 242

CAP. XVIII.

Of our daily exercise in the duties of our callings, and of diverse virtues required in them. 243
Sect. 1. That we must make choice of lawful callings. 243
2 That we must be regenerate, before we can serve God acceptably in our callings. 244
3 That we must perform the duties of our callings in faith. 245
4 That the duties of our callings must proceed from love. 245
5 That they must be directed to right ends. 246
6 That they must be done in a right manner, and first, with heavenly minds. 246
7 That they must be sanctified by the Word and Prayer. 247
8 Of the virtues which must accompany us in the duties of our callings. 248

CAP. XIX.

Divers reasons to persuade us to be faithful and diligent in the duties of our callings. 251
Sect. 1. That God hath ordained man to labor, and in many places of the Scriptures hath strictly enjoined it. 251
2 That it is God's Ordinance that we should labor in our callings. 252
3 That God blesseth the diligent with many benefits. 253
4 That the Lord abhorreth idleness and negligence, and severely punisheth it. 254
5 That idleness is the cause of innumerable sins. 254
6 That it maketh us liable to many punishments. 256

CAP. XX.

That all persons without exceptions are bound by God's Law, to walk painfully in the works of their callings. 257
Sect. 1. That the former reasons bind all men to painfulness in their callings. 257
2 That Gentlemen have no privilege to be idle, and how they should spend their time. 258
3 That the poorer sort must labor painfully in their callings, notwithstanding that the badness of their Trades afford small earnings. 259
4 That the impotent are not bound to labor, but may with good conscience take their ease. 261

CAP. XX▪

Of Recreations, which are not only lawful, but also profitable and necessary, if we be exercised in them according to God's Word. 262
Sect. 1. That we cannot continually be exercised in the works of our callings. 262
2 What lawful recreation is, and that it may be used with good conscience. 263
3 That recreations are profitable and necessary. 264
4 That we must make choice of such recreations as are lawful, and what they are. 265
5 Whether it be lawful to play at games which stand upon hazard and chance. 267

CAP. XXII.

Of diverse cautions which ought to be used in all our recreations. 269
Sect. 1. That recreations must be used with moderation, in respect of our love of them. 269
2 That moderation must be used, in respect of time. 270
3 That recreations must be so used, as that they may refresh the body, not pamper the flesh. 271
4 That in our recreation we must avoid giving of offense. 271
5 That all due circumstances must be observed in our recreations, and what they are. 272
6 That we must, in our recreations, consort our selves with good company. 274
7 That we must take heed lest our recreations steal our hearts from God. 274

CAP. XXII▪

The last caution is, that our recreation be a liberal exercise, and not for sordid gain. 273
Sect. 1 That greedy gaming for gain is unlawful. 275
2 Whether it be simply unlawful to game for money. 275
3 A serious admonition, that none abuse their liberty in recreations of this nature. 278

CAP. XXIII▪

Of the duties which ought daily to be performed at our meals. 279
Sect. 1 That we ought to take special care of our carriage at our meals. 279
2 Of the duties which ought to be performed before we eat; and first, that we must sanctify the creatures to our use by the Word. 280
3 That we ought to sanctify the creatures to our use, by prayer and thanksgiving. 280
4 Of some short meditations before we eat. 282
5 Of the duties which ought to be performed at our meals; and first, that we use the creatures with temperance and sobriety. 283
6 That we must be temperate and moderate, in respect of the quantity of our meats and drinks. 284
7 Other directions concerning the quantities of our meats and drinks. 286
8 Of moderation, in respect of the quality of our meats. 287

CAP. XXV.

Of diverse other duties which we ought to perform at our meals. 289
Sect. 1 That we ought to be content with our allowance. 289
2 That we may be merry at meals. 289
3 Of our conferences and discourses at our tables. 291
4 Of the choice of our company at our meals. 292
5 Of the manifold abuses of our feasting one another. 293
6 That after our meals we must show our thankfulness by praising God. 295

CAP. XXVI.

Of the duties which we ought to perform, when we are solitary and alone. 297
Sect. 1 That when we are alone, we must not be idle and unfruitful. 297
2 That we must spend our solitary hours in good exercises, shunning vain thoughts, and entertaining Christian meditations. 297
3 That in our solitariness we must avoid carnal concupiscence, and the pleasures of sin. 299
4 That it is pleasant, profitable and necessary, to spend our solitary hours in Christian duties. 300

CAP. XXVI.

What duties we ought to perform when we are in company. 302
Sect. 1 That civil conversation excelleth solitariness. 302
2 That we must not rashly rush into all companies, but with good choice and advice, and also with due preparation. 304
3 That our whole carriage and conversation must be religious, civil and honest. 306
4 How we must carry our selves in the company of those which are worldly and wicked. 307

CAP. XXVII.

Of Christian conferences, which we must use when we are in company, for our mutual good. 309
Sect. 1. That our speeches must be gracious and prudent. 309
2 Of Christian admonition, and what is required to the right performance of this duty. 310
3 That we may lawfully confer of moral and civil things. 314
4 That we must carefully avoid all corrupt communication. 314

CAP. XX.

Of Christian prudence, which we are to use in all our conferences. 315
Sect. 1. How we must carry our selves when we confer with those that excel us in gifts. 315
2 How we must behave our selves when as we confer with civil worldlings. 317
3 How we must deal with them that are openly profane. 318
4 Of the manifold and dangerous abuses of conferences in these days; and the causes of them. 319
5 That Christian and religious conferences are exceeding profitable. 320

CAP. XXX.

Of those duties which concern our works and actions one with another, both out of contracts, and in our buying and selling. 321
Sect. 1. That we must labor both to do, and receive all the good we can, in our dealings with others. 321
2 That we must take all occasions of gaining others to Christ. 322
3 That in all our dealings and bargainings we must carry our selves uprightly and honestly. 323
4 That we must sell only things saleable. 324
5 That we must set and sell our wares at an equal price. 325
6 That in buying and selling, all fraud and deceit must be avoided. 326
7 How to avoid the faults commonly committed between buyers and sellers. 327

CAP. XXXI.

That Governors of Families ought to train up those who are under their charge, in the duties of godliness. 328
Sect. 1. That it is not enough for Governors to be themselves religious; but they must also train up those who are under their government, in the knowledge and practice of Religion. 328
2 Divers reasons to move Governors unto this duty. 329
3 That it is the duty of Householders to catechize their family, and of the causes why it is neglected. 332
4 Reasons which may move all Governors to the duty of catechizing. First, because it is God's Commandment. 333
5 Other reasons enforcing the former duty. 334
6 Examples of the faithful who have catechized their Family. 335
7 Reasons moving children to submit themselves to be catechized. 335
8 Reasons moving those which are of years, to submit themselves to be catechized, if they be ignorant. 336
9 Of the great profit of this exercise of catechizing. 338

CAP. XXXII.

Of Family duties which respect wise and religious government. 340
Sect. 1. What things are required to wise government. 340
2 Of Justice and love required unto government. 341

CAP. XXXIII.

How we ought to behave our selves in the estate of prosperity, that we may thrive in all spiritual graces. 343
Sect. 1. What prosperity is, and how apt we are to abuse it through our corruption. 343
2 That we must be diligent, lest our prosperity become unto us an occasion of sin; and how it is to be done. 344
3 That we must not forget God, nor be unthankful, and take heed that his blessings do not draw our hearts from him. 344
4 That we must beware of pride, security and hardness of heart, licentiousness, and contempt of spiritual and heavenly things. 346
5 That we must not be slothful in God's service, and take heed that worldly things become not snares and thorns unto us. 348
6 That we must carefully arm our selves against such temptations as are incident to this estate. 349
7 That we must not too highly esteem, nor too earnestly affect and seek after earthly things. 349

CAP. XXXIII▪

How we may rightly use the estate of prosperity, so as it may be an help unto godliness. 350
Sect. 1. That we must use God's temporal blessings, as helps unto saving graces, and spiritual duties. 350
2 That we must use them for the common good of the Church and Common-wealth. 352
3 Three other cautions to be observed, for the right use of prosperity. 353
4 Of the right use of apparel. 354

CAP. XXXV.

How we ought to behave our selves in the estate of affliction, so as we may profit thereby in all saving graces. 356
Sect. 1. What afflictions are, and the diverse kinds of them. 356
2 Of our preparation before the approach of afflictions. 356
3 Of patience in afflictions, and what is required unto it. 358
4 Of the means and motives unto patience. First, because God is the Author of all our afflictions. 359
5 That our afflictions tend to the setting forth of God's glory. 360
6 That afflictions are means of our own good. 361
7 That the world is a place destinated to afflictions. 362
8 That the faithful in all ages have been partakers of the like, or greater afflictions with us. 362
9 Comforts arising from the good issue of all our afflictions. 363

CAP. XXXV.

Of those Christian duties which are to be performed in the evening and night. 364
Sect. 1. That the evening must not be spent in sloth and idleness. 364
2 Of evening exercises; as meditation, reading, and Christian conferences. 364
3 Duties to be done at our going to bed. 365
4 Of examination how we have spent the day past. 366
5 Meditations at our lying down. 368
6 Duties to be done in the night. As first, prayer and thanksgiving. 369
7 Special meditations fit for the night. 371
8 That the profit of these duties will far exceed the pains. 372

CAP. XXXVII.

That we must moderate our sleep, and not spend too much time in sloth and sluggishness. 373
Sect. 1. That this moderation is commanded in the Scriptures, and the contrary sloth, condemned. 373
2 The manifold evils which excessive sleep bringeth. 375
3 That sloth is displeasing to God, and how it may be avoided. 376

CAP. XXXVII▪

Of duties to be performed on the Lord's Day for the sanctifying of it. 377
Sect. 1. Of our preparation before the Sabbath. 377
2 Of general preparation in the whole week. 378
3 Of special preparation the Euening before the Sabbath. 378
4 That in our preparation we must purge our selves from all sinful corruptions. 379
5 That we must use all helps which may further us in the sanctifying of the Lord's Day. 380

CAP. XXXIX.

That the whole Lord's Day must be consecrated unto him. First by resting on it from all labor, and from sin. 381
Sect. 1. That the whole Day must be spent in religious exercises. 381
2 That we must rest from our own works on the Lord's Day. 383
3 That we must abstain from carnal recreations. 384
4 That we must rest from sin of all kinds. 386
5 That we must not think our own thoughts on the Lord's Day. 387
6 That we must not do the Lord's works after our own manner. 387

CAP. XL.

That we must sanctify our rest, by consecrating it to the duties of God's service. 388
Sect. 1. That we must rise betimes on the Lord's Day. 388
2 Of Meditations fit to be used on the Lord's Day. 389
3 Of Prayer, Thanksgiuing, and reading privately. 390
4 Duties to be performed when we are going to Church. 392

CAP. XLI.

Of public duties to be performed on the Lord's Day. 393
Sect. 1. That we must join with the Congregation in all duties of God's service. 393
2 Of hearing the Word, and what is required unto it. 393
3 That we must stay in the Church from the beginning to the end of the Sermon. 395
4 Of our duty in receiving the Lord's Supper. 396
5 Of our duty when Baptism is administered. 396

CAP. XLII.

Of such duties as are to be performed on the Lord's Day, after our coming from the Church. 398
Sect. 1. That we must meditate upon that which we have heard. 398
2. 3. Of Family exercises on the Lord's Day. 398
4. That the Euening must be spent in religious exercises. 400
5 That all our service must be done in integrity and sincerity of heart. 401

THE FOURTH BOOKE of a godly life, containing in it the properties of it, and all the duties required unto it. p. 403

CAP. I.

That all duties universally of godly life, must be performed in sincerity and integrity of heart. 403
Sect. 1. That universal and total obedience is required. 403
2 Of integrity and sincerity. 404
3 Reasons moving us to embrace integrity and sincerity, first, because the Lord chiefly loveth and delighteth in it. 404
4 That our imperfect obedience is accepted of God, if it be done in sincerity and integrity. 405
5 That the soundness of all graces and holy duties consisteth in the sincerity of them. 406
6 Of the rewards of sincerity and integrity. 406

CAP. II.

Of the means whereby we may attain unto sincerity and integrity. 407
Sect. 1. The first means to set God before our eyes, and our selves in his presence. 407
2 The second, to meditate on the excellency, profit, and necessity of it. 408
3 The third means, to consider that if we be sincere, we shall want nothing. 408
4 The fourth means, is to watch over our hearts. 409

CAP. III.

That we must join with inward integrity, the service of the body and outward man. 410
Sect. 1. That God requireth outward service to be joined with the inward. 410
2 Reasons moving us to perform outward service. 411
3 That Christian Apology and outward service is required. 412
4 That we must practice what we know in our works and actions. 413
5 Divers reasons persuading us to good works. 414
6 Of the rewards of good works. 415

CAP. IIII.

That we must perform universal obedience to the whole will of God. 416
Sect. 1. That only universal obedience to God's will and Word is accepted of him. 416
2 That we must perform obedience to both Tables jointly, and to the Gospel as well as the Law. 417
3 Reasons persuading us to universal obedience, first, because God requireth it. 418
4 That our obedience cannot be sincere unless it be universal. 418
5 That without total obedience we cannot attain to heavenly happiness. 419

CAP. V.

Of the properties of Christian and holy duties, which respect their causes efficient and final. 420
Sect. 1. That all duties should spring from the love of God. 420
2 That we must propound God's will, and our obedience thereunto in all duties. 420
3 That all true service is done in obedience to God's will. 421

CAP. VI.

Of those properties which respect our hearts and affections. 422
Sect. 1. That we must perform all duties of a godly life with cheerfulness. 422
2 Reasons which may move us to this cheerfulness. 423
3 That we must serve God in all holy duties zealously and devoutly. 424

CAP. VII.

Of the properties which respect the whole man; and first, diligence in all duties of God's service. 426
Sect. 1. That this diligence must be used in all good duties, and about the means of them. 426
2 Divers reasons which may move us to this diligence. 428
3 Of the rewards promised to the diligent. 429
4 That this diligence is most necessary. 429
5 Of the unwearied diligence of worldlings in pursuing worldly things. 432

CAP. VIII.

Of constancy in all the duties of godliness, without remission or intermission. 434
Sect. 1. 2. That all those that are sincere, are also constant in the duties of a godly life. 434
3 A complaint of men's inconstancy in performing the duties of a godly life. 436
4 That constancy is required in God's Word. 437

CAP. IX.

Reasons moving to constancy, and the means of it. 438
Sect. 1. That constancy is an inseparable companion of integrity. 438
2 Of the manifold evils which accompany inconstancy in good duties. 439
3 Of the means of constancy in good duties. 441

CAP. X.

Of our perseverance in all Christian duties of a godly life. 443
Sect. 1. That we must persevere, both in profession and practice of godliness. 443
2 Of the means of perseverance. 443
3 That unless we persevere, we cannot be accepted of God. 445
4 That Prayer is a special means of perseverance. 446

THE FIFTH BOOKE of a godly life, containing in it the helps and means which enable us unto it. p. 448

CAP. I.

Of the rules of a godly life, whereby we may be directed in the right performance of all Christian duties. And first, of such rules as respect the causes of it, both principal and subordinate. 448
Sect. 1. Of the helps enabling us to lead a godly life. 448
2 The first rule is, that we make God the supreme end of all Christian duties, and wholly deny our selves in them. 449
3 The second rule respecteth our Savior Christ, namely, that we aim at him, as the main scope of all our actions. 450
4 The third rule, respecting the Spirit of God dwelling in us. 451
5 The rules respecting subordinate causes, the first whereof is, that we must often renew the Covenant between God and us. 452
6 The 2. rule is, that we must take care to approve our ways unto God and our own consciences, & then unto men. 454
7 The third rule is, that we must perform all good duties with a quiet and peaceable mind. 455
8 The fourth rule is, that all our duties must arise from the fundamental graces of a godly life. 457
9 The fifth rule is, that we must chiefly esteem, choose, and affect the duties of godliness, according to their worth and excellency. 458
10 The sixth rule is, that we must use all helps and means which may enable us unto godliness. 459

CAP. II.

Of the rules of a godly life, which respect the circumstances of it. 460
Sect. 1. The first rule, respecting the circumstances of a godly life is, that we must make precious account of our time which God hath allotted us for his service. 460
2 The second rule is, that we must not stay for occasions of Christian duties, but seek for them before they offer themselves. 461
3 The third is, that we must set our selves most seriously about Christian duties, when we find our selves best prepared and fitted for them. 462
4 The last rule is, that we must observe an order in doing these duties, and avoid confusion. 463

CAP. III.

Of the rules of a godly life, respecting the matter, form, and substance of it. 464
Sect. 1. The first rule is, that we aspire unto perfection by degrees. 464
2 Of these degrees by which we must aspire unto perfection. 465
3 The second rule is, that we fit our burden according to our strength. 467
4 That we must exercise our selves in the duties of a godly life, according to the measure of grace received. 469
5 That they who undertake matters above their strength, cannot do them in sincerity, but in show only. 469
6 The third rule is, that we must not undertake too many things at once. 470
7 The fourth rule is, that we must not busy our selves in other men's matters. 471
8 The fifth rule is, that we must take heed lest daily use of Christian duties do make us cold and formal in them. 472
9 The sixth rule is, that we must preserve our zeal and devotion in their full strength, and not suffer them to decline or wax cold. 472

CAP. IIII.

Of the last rule of a godly life, which is, that we must not content our selves with a small measure of grace, but labor to grow unto perfection. 474
Sect. 1. That the Scriptures require this growth in grace, from the least degrees to the greatest. 474
2 Reasons moving us to aspire unto perfection. 476
3 That except we grow in grace, we cannot have any sound comfort in our estate. 477
4 That if we desire to grow in grace, we must carefully use the means which may further us in it; and what they be. 478

CAP. V.

Of the means whereby we may be enabled to lead a godly life; And first, of the Ministry of the Word. 479
Sect. 1. That if we will lead a godly life, we must use the means enabling us unto it. 479
2 The Ministry of the Word is a chief means of our spiritual life. 480
3 That it is the ordinary means of our new birth, and of working God's graces in us. 482
4 What is required in the Minister, that by his preaching he may further the people in the duties of godliness. 484
5 That the Word must be preached powerfully and plainly. 484
6 Of the duties of the people, respecting the Ministers of the Word. 486

CAP. VI.

Of the duties of the people in hearing of the Word; and first, in their preparation. 488
Sect. 1. That we must use preparation before the hearing of the Word; and wherein it consisteth. 488
2 Of duties to be performed in hearing the Word. 490
3 Of duties to be performed after hearing. 490

CAP. VII.

Of the second public means of a godly life, which is the administration of the Sacraments. 492
Sect. 1. That the Sacraments further us much in a godly life, as they are seals of the Covenant. 492
2 That the Sacraments further us in godliness, as they are testifications of our service to God. 493
3 That the Sacrament of Baptism furthereth us in godliness, as we are thereby engrafted into Christ. 494
4 Secondly, as it is the Sacrament of our new birth. 495
5 Thirdly, as it is our restipulation in the Covenant of grace. 496
6 That the Lord's Supper furthereth us in Christian duties; first, because thereby our communion with Christ is confirmed; and secondly, our faith strengthened. 496
7 Thirdly, because it is the spiritual food of our souls. 497
8 Fourthly, because we do it in remembrance of Christ. 498
9 Fifthly, because thereby we are occasioned to renew our Covenant with God. 499

CAP. VIII.

Of the third public means of a godly life, which is Prayer. 500
Sect. 1, 2. That Prayer is God's Ordinance to obtain his gifts and graces. 500
3 That public Prayer is most effectual for the obtaining of all God's graces. 502

CAP. IX.

Of the private means of a godly life; and first, of Christian watchfulness. 505
Sect. 1. That we must not rest upon the public means only, but use the private also. 505
2. 3. That Christian watchfulness, is not a bodily, but a spiritual exercise. 506
4 What Christian watchfulness is. 508
5 That this watch must be kept in all things. 508
6 That we must watch over all the powers and parts of our souls and bodies. 509
7 That we must chiefly watch over our hearts. 511
8 That we must chiefly cleanse and keep our hearts from those corruptions which are most dangerous. 512

CAP. X.

Of Christian watchfulness over our senses, tongues, and actions. 515
Sect. 1. How we must watch over our senses. 515
2 How we must watch over our tongues. 516
3 That this watch consisteth in the right ordering of them. 517
4 How we must watch over our works and actions. 519

CAP. XI.

Of the ends at which we must aim in our Christian watch. 520
Sect. 1. Of three special ends of our Christian watch. 520
2 That we must watch over our selves, that we be not circumvented by our spiritual enemies. 521
3 That we must keep this watch in all places, and at all times. 522
4 That we must watch also over our brethren. 523

CAP. XII.

Of the reasons whereby we may be persuaded to keep this Christian watch. 523
Sect. 1. That this watch is necessary, because God requireth it. 523
2 Other reasons, showing the necessity of keeping this watch. 524
3 That this watch is most profitable, because it helpeth us much to the leading of a godly life. 525
4 That by this watch we are made constant in the course of Christianity. 528

CAP. XIII.

Of the means whereby we may be enabled to keep the Christian watch. 529
Sect. 1. The first means, is temperance and sobriety, and the second, the fear of God. 529
2 The third means, is the remembrance of God's Judgments. 530
3 Of the fourth means, which is to remember the day of death. 531
4 Of the last means, which is to meditate on the day of Judgment. 532

CAP. XIIII.

Of Meditation, which is the second private means of a godly life, what it is, and the causes thereof, with the reasons which may move us to this holy exercise. 533
Sect. 1. Of the order, and reason why it is here handled. 533
2 Of Meditation, what it is, and how it differeth from other exercises of the mind. 533
3 Of the efficient cause, or person who is to meditate. 535
4 That Meditation is an exercise that belongeth to all Christians. 536
5 Reasons moving us to perform this duty; the first whereof is taken from the excellency of it. 537
6 The second, taken from the profit of it. 537
7 The third, taken from the necessity of it. 538

CAP. XV.

Of the kinds of Meditation, and first, of that which is extraordinary. 539
Sect. 1. What extraordinary Meditation is, and the subject of it. 539
2 What ordinary Meditation is, and the subject of it. 541
3 Of the difficulty of this religious exercise. 542
4 The singular profit of ordinary Meditation. 543
5 That this Meditation is effectual for the sanctifying of the heart. 544
6 That the exercise of Meditation is very necessary. 546

CAP. XVI.

Answeres to diverse objections made against the exercise of Meditation. 547
Sect. 1. The objection of difficulty acknowledged and answered. 547
2 The objection of natural wants and weaknesses in performing this exercise, answered. 548
3 Their objection answered, who pretend want of matter to meditate upon. 548
4 Other hindrances removed. 549
5 That company and worldly business should not hinder us from this exercise of Meditation. 549

CAP. XVII.

Of the circumstances of Meditation, as the place, time, and gesture of the body. 552
Sect. 1. Of the place of Meditation. 552
2 Of the time; that it must not be continual, but as we get fittest opportunity. 552
3 Of the fittest time for Meditation. 553
4 Of constancy in this exercise. 554
5 Of the disposition and gesture of the body. 555

CAP. XVIII.

Of our entrance into Meditation by due preparation. 557
Sect. 1. That this preparation is necessary, and wherein it consisteth. 557
2 That we must chiefly prepare our hearts and affections. 558
3 Of the subject matter of Meditation, and what choice ought to be made of it. 559
4. to the tenth, That the Scriptures themselves, and all points of Christian Religion contained in them, are fit matter of Meditation. 560
10. Rules directing us in the choice of the fittest matter for our Meditations. 569
11 That we must conclude our preparation with Prayer. 570

CAP. XIX.

Of our progress and proceeding in the exercise of Meditation. 572
Sect. 1, 2. That we must proceed orderly in this exercise, and how this is to be done. 572
3 That in our Meditations we must chiefly respect our will, hearts, and affections, our lives and actions. 576
4 That we must not be discouraged, though we cannot at the first feel the fruit of our Meditations. 577
5 Of the means whereby we may feel our hearts affected with a lively sense of the things whereon we meditate. 578
6 Of the egress and conclusion of our Meditation. 580

CAP. XX.

An example and pattern of Meditation, the subject matter whereof, is true and unfeigned repentance. 582
Sect. 1. What repentance is, and the causes thereof. 582
2 Of the matter, form, and parts of repentance, and first, of humiliation. 584
3 Of the second part of repentance, which consisteth in conversion and amendment. 586
4 Of the final causes, subject, and properties of repentance, the contraries unto it, and comparisons illustrating it. 587
5 Of the kinds of repentance; ordinary and extraordinary. 588

CAP. XXI.

How we must work the former points upon our hearts and affections. 590
Sect. 1. How our hearts are to be affected with fervent desires to practice this duty of repentance. 590
2, 3, 4, 5. Motiues persuading to the practice of repentance in the several parts thereof. 597

CAP. XXII.

Of diverse special means whereby the point meditated is wrought upon the heart and affections. 598
Sect. 1, 2, 3, &c. Whereof examination, confession, complaint, hearty wishing to have our wants supplied, acknowledgment of impotency, Petition, enforcement, confidence, congratulation, and recommendation. 598

CAP. XXIII.

Of the third private means of a godly life, which is consideration and examination of our estates. 605
Sect. 1. How consideration and examination differ. 605
2 Of examination, what it is, and wherein it consisteth. 605
3 That we are chiefly to examine our selves in respect of our sins, and first, our original corruption. 607
4 Of examining our selves, concerning our actual transgressions according to the Law. 607
5 How we must aggravate our sins, in respect of circumstances. 609
6 That it is a profitable course to keep a register or catalogue of our special sins, and of the manifold fruits that will arise out of it. 610
7 Of the consideration of our misery and punishment. 612
8 Of the end of this examination, and time when it is to be performed. 612
9 A complaint of the neglect of this duty, and the causes thereof. 613

CAP. XXIIII.

Divers effectual reasons to move us unto this exercise of examination. 614
Sect. 1. That this duty is required in the Scriptures. 614
2 The great profit of this exercise of examination. 615
3, 4. That this exercise is very necessary. 616

CAP. XXV.

Of the fourth private means of a godly life, which is, walking daily with God. 619
Sect. 1. That we are always in God's presence. 619
2 That it would be a powerful means to restrain us from all sin, if we would always set God before us. 620
3 That the consideration of God's presence would effectually move us unto all good duties. 622

CAP. XXVI.

Of the last means of a godly life, which is experimental knowledge. 623
Sect. 1. What this experimental knowledge is, and the practice of it, shown in many examples. 623
2 The experimental knowledge of our own estates, in respect of our diverse and contrary courses. 625
3 That no knowledge is to be compared with this of experience. 626

CAP. XXVII.

That Prayer is a singular means of a godly life. 628
Sect. 1. That nothing more then prayer maketh us godly and religious. 628
2 That prayer is the means of obtaining all God's gifts and graces. 629
3 That all the parts of prayer are singular helps to a godly life. 629

CAP. XXVIII.

Of reading the Scriptures and other religious writings. 631
Sect. 1. Who are to exercise themselves in this duty of reading. 631
2 That we are chiefly to be exercised in reading and studying of the Scriptures. 632
3 Their objection answered, who pretend the obscurity of the Scriptures. 633
4 That we must not read the Scriptures only, but also other religious writings. 635
5 Special directions for the choice of fit Authors, which may help us in the practice of godliness. 636

CAP. XXIX.

Of our preparation to this exercise of Reading, and what is required in it. 638
Sect. 1. That we must come with reverence to this holy exercise, and bring faith unto it. 638
2 That we must bring honest hearts, and earnest desires to profit by this exercise. 639
3 That we must come with a purpose to make good use of all we read. 639
4 That we must pray before we read. 640

CAP. XXX.

Of the duties required in the action of reading, that we may profit by it. 641
Sect. 1. Of the ends at which we must aim in our reading. 641
2 That we must observe the theme and argument. 642
3 That we must observe a due order in our reading. 642
4 That the devout Reader is not to read many Books of the same argument, but to make choice of some which are best. 643
5 That we must labor to understand what we read. 644
6 That we must join with our reading serious Meditation. 646
7 That we must read with affection and devotion, applying all to use. 647
8 That we must read orderly, with diligence and constancy. 647
9 Of the fittest time for this exercise. 649
10 Of the woeful neglect of it. 650

CAP. XXXI.

That reading is a notable means to further us in the duties of a godly life. 651
Sect. 1. That reading is a profitable exercise. 651
2 That by it the mind is much enlightened in the knowledge of God's will. 651
3 Of many other benefits which reading bringeth. 652

CAP. XXXII.

Of the choice of our company, by which we shun the society of the wicked, and consort our selves with the godly. 653
Sect. 1. That we must carefully avoid the society of the wicked. 653
2 The Scriptures often warn us to avoid them. 655
3 Examples of the faithful to the same purpose. 655
4 Reasons moving us to shun evil company; first, because it is a strong temptation unto evil. 656
5 Other reasons to the same purpose. 657
6 That we must consort our selves with the godly. 658
7 That good company taketh away the tediousness of good exercises. 659
8 That good company preserveth us from falling into many sins, and inciteth us to many duties. 659
9 That by good company we are fitted to perform Christian duties one towards another. 660

CAP. XXXIII.

Of the extraordinary means of a godly life, and first, of feasting and solemn thanksgiving. 662
Sect. 1. Of solemn thanksgiving, what it is, and when to be performed. 662
2 When this duty is most seasonable, how it differeth from that which is ordinary, and the kinds of it. 663

CAP. XXXIIII.

Of the second extraordinary means which is solemn fasting. 665
Sect. 1. What a true fast is, and how it differeth from all other fasts. 665
2 That the duty of fasting is moral, and required in the Gospel, as well as the Law. 666
3 Of the causes of a true fast, and when it is most seasonable. 667
4 Of the ends of a true fast. 668

CAP. XXXV.

Of the parts of a true fast, or the things wherein it consisteth. 670
Sect. 1. That the outward fast consisteth in total abstinence. 670
2 That we must, in our fast, abstain from the most part of worldly comforts. 671
3 Of the inward and spiritual exercises in our fast. 672
4 Of humiliation and penitency in our fast. 673
5 That prayer must be joined with our fasting. 673
6 That with our fasting, we must join unfeigned repentance. 675
7 That we must, in our fast, exercise our selves in all Christian duties. 676

CAP. XXXVI.

Of the arguments and reasons which may move us to lead a godly life; and first, such as respect God's nature, works, and love towards us. 678
Sect. 1. The first sort of reasons taken from God's nature and attributes. 678
2 The second reason, taken from God's love towards us. 680
3 The third reason, taken from God's decree of Election. 681
4 The fourth reason, taken from the benefit of our Creation. 683
5 The fifth reason, taken from the benefit of our preservation. 684

CAP. XXXVII.

Two other reasons moving us to a godly life: the first, taken from Christ, given unto us by his Father; the other, from the covenant of grace made in him. 686
Sect. 1. Of the inestimable gift of Jesus Christ, which should move us to love and serve God. 686
2 That the work of Redemption should move us to serve our Redeemer in all duties of a godly life. 687
3 That by the covenant of grace, we are strongly bound unto all Christian duties of a godly life. 689

CAP. XXXVIII.

Of two other reasons moving us to a godly life: the one taken from our effectual calling; the other from our free Justification by faith. 691
Sect. 1. That the benefit of our effectual calling should move us to serve God in the duties of a godly life. 691
2 The second reason taken from our Justification, and the fruits that follow it. 692

CAP. XXXIX.

Other motives arising from those duties which we owe unto God and our neighbors. 694
Sect. 1. The first reason, taken from that thankfulness which we owe unto God. 694
2 The second reason, taken from that desire which should be in us to glorify God. 695
3 The third reason, taken from the will of God, that we should thus serve him. 696
4 The fourth reason is, that we may adorn the Gospel of God which we profess. 698
5 That we must lead a godly life to avoid offense. 698

CAP. XL.

Of such reasons moving us to the duties of a godly life, as respect our selves. 700
Sect. 1. The first reason, taken from that dignity unto which God hath called us. 700
2 The second reason is, because hereby we are assured that we shall prosper in all our ways. 701
3 The third reason, because without this endeavor, all our outward exercises are vain. 701
4 The fourth reason, taken from the consideration of our lost time before our conversion. 702

CAP. XLI.

Other reasons taken from our own profit, and the manifold benefits of a godly life. 703
Sect. 1. That godliness is the chiefest gain. 703
2 That it assureth us of freedom from all our sins. 704
3 That by it we are freed from the punishment of all our sins. 705
4 That it doth much strengthen us against Satan's temptations. 707
5 That by a godly life, we are prepared against death. 708
6 That thereby we are freed from Judgment and condemnation. 709

CAP. XLII.

Other reasons taken from those singular privileges, which are peculiar to those who serve God in the duties of a godly life. 711
Sect. 1. The first privilege is, that the Image of God is repaired in us. 711
2 The second privilege is, that by a godly life we have title to all God's promises; and first, of temporal blessings. 712
3 That thereby God's saving graces are much increased in in us. 714
4 That it strengtheneth our hope and confidence in God. 715
5 That it bringeth courage and true fortitude. 717
6 That it keepeth our consciences pure and peaceable. 717
7 That it causeth constancy and perseverance. 718
8 That it bringeth many benefits at the hour of death. 719
9 That it bringeth inestimable benefits in the life to come. 720

CAP. XLIII.

Of other singular privileges wherewith God crowneth a godly life. 721
Sect. 1. Their conceit confuted, who imagine that God wholly reserveth the rewards of those that serve him, for the life to come. 721
2 That God ordinarily giveth greatest plenty of worldly blessings to worldly men. 722
3 That even in this life God endoweth the godly with many singular and peculiar privileges; and first, that he loveth them above all other his creatures. 723
4 That God watcheth over the godly with his special providence, and the benefits of this privilege. 725
5 That he guideth and governeth the godly with his grace and holy Spirit. 727
6 That he guideth the godly in the time of their afflictions. 728
7 That he inwardly guideth them by his grace and holy Spirit. 730

CAP. XLIIII.

Other singular privileges wherewith God in this life crowneth the godly, which are the fruits and effects of his holy Spirit. 731
Sect. 1. That he sealeth unto the godly the assurance of their adoption. 731
2 The second special privilege is illumination. 732
3 The third is sanctification of the Spirit. 733
4 The fourth is internal and spiritual joy. 733
5 The last is Christian liberty. 734

CAP. XLV.

Of four other main privileges, wherewith God crowneth a godly life, both in this world, and the world to come. 735
Sect. 1. That he bestoweth upon them the Spirit of prayer. 735
2 That he giveth them means to build them up in grace unto salvation. 736
3 That they shall persevere in the state of grace to salvation. 737
4 Of their inestimable privileges in the world to come. 739

THE SIXT AND LAST Book of a godly life, entreating of the impediments which usually hinder and discourage men from entering into, & proceeding in the Christian duties which are required unto it, and of the helps and means whereby they may be removed. 742

CAP. I.

Of those impediments which are cast into our way, to hinder us in the duties of a godly life, by Satan, the arch enemy of our salvation. 742
Sect. 1. That Satan bendeth all his forces against us, to hinder us in the duties of a godly life. 742
2 How we may remove the former impediments. 743
3 That Satan's might and malice must not discourage us, and the reasons hereof. 744
4 Of Satan's temptations whereby he impugneth our faith. 745
5 Satan's temptations whereby he seeketh to hinder us from entering into the ways of godliness, or from proceeding in them. 747

CAP. II.

Of impediments which the world casteth in our way to hinder us, that we may not lead a godly life; and first, such as are public. 749
Sect. 1. The first impediment, arising from evil Magistrates. 749
2 Of the impediments which arise from evil Ministers. 750
3 4. The means to remove this impediment, respecting both Ministers and people. 752
5 Of the impediment which ariseth from the evil lives of Ministers. 754
6 Of the public impediments which respect the people. 755

CAP. III.

Of such private impediments as the world useth, to hinder us in a godly life, and first, those on the right hand. 757
Sect. 1. Of the temptations of prosperity, and that they are most dangerous impediments of a godly life. 757
2 Of impediments arising from honors, riches, pleasures, and from evil 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 godliness, by afflictions and persecutions. 761
2 3. Of the worlds professed hatred, whereby it discourageth us in Christian duties. 761
4 Of the false judgment of the world, shown in the bitter censures of the godly. 764
5 Of worldly contempt, unto which the godly are liable. 765

CAP. VI.

Of external impediments whereby the world hindereth us 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 scoffs which the world useth to discourage the godly in all good courses. 769
3 How we may be armed against them. 769
4 Of the necessity of Christian Apology and profession of the truth. 771

CAP. VI.

Of worldly persecutions, and how we may be strengthened against them. 772
Sect. 1. Of the worlds cruelty in persecuting the godly. 772
2 That it hath always been the lot of the godly to be persecuted of the world. 773
3 That our Savior Christ hath foretold these persecutions. 775
4 Of the patience which the Saints have shown in suffering persecutions. 776
5 That our persecutions for righteousness sake, shall be richly rewarded. 777

CAP. VII.

Of the impediments of a godly life, which arise from scandals and offenses. 778
Sect. 1. The first scandal arising from the prosperity of the wicked. 778
2 The second scandal arising from judgment deferred. 779
3 The third scandal arising from hypocrites. 781

CAP. IX.

Of the impediments of a godly life, arising from the flesh; and first, from the intellectual 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 vain curiosity is also a great impediment. 787
4 5. Of impediments arising from an erroneous judgment. 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 deceitfulness of sin. 793
2 The second impediment is the love of the world. 794
3 The third impediment, worldly cares. 795

CAP. X.

Of impediments arising from carnal hope and presumption. 797
Sect. 1. That carnal hopes are great impediments to godliness. 797
2 That carnal presumption is another great impediment. 799
3 Of the means to remove the former impediment. 800
4 Of presumptuous neglecting the means of holiness. 802

CAP. XII.

Of the third sort of carnal affections, which are impediments to a godly life; as superstitious scrupulosity, dejection of mind, fear and desperation. 803
Sect. 1. That scrupulosity is a great impediment to a godly life. 803
2 Of the means to be freed from it. 805
3 That carnal fear is a great hindrance unto godliness, and the means to be freed from it. 806
4 That carnal sorrow is another great impediment, and how we may be freed from it. 807
5 That desperation also hindereth us, and how we may be armed against it. 809
6 That pride also is a great impediment, and how to remove it. 810
7 That sloth also much hindereth us, and how we may arm our selves against it. 811
8 Of weariness in well doing, and how it hindereth us; and first, that which proceedeth from an ill disposition of the body. 812
9 Of that weariness which ariseth from the auersnesse of our willes unto good duties. 813

CAP. XIII.

Objections 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 unto us. 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 seem difficult and tedious even to the regenerate, and the causes of it. 817
4 That the difficulty must not discourage us from it. 819
5 That the recompense of reward must encourage us against all difficulties. 820
6 That a godly life, in it own nature, is not difficult and tedious, but sweet and delightful. 821

CAP. XIIII.

That the godly life is not tedious and troublesome to the regenerate, but easy and familiar. 823
Sect. 1. That the regenerate have a new nature, unto which a godly life is easy and pleasant. 823
2 That a godly life is made easy, through the power of God the Father assisting us. 825
3 That God the Son joining with us, taketh away all difficulty. 827
4 That the duties of a godly life are made easy by the assistance of the holy Spirit. 829
5 That the saving graces of the Spirit make it easy and familiar. 829
6 That Christian fortitude overcometh all difficulties, and maketh a godly life easy. 830
7 Of means whereby we may attain to Christian fortitude. 831
8 That by daily and constant practice we may easily overcome all difficulties. 833
9 That worldlings take more pains about earthly vanities, and in the service of sin and Satan, then is required to a godly life. 835

CAP. XV.

That a godly life is not harsh and unpleasant, mopish and melancholic, but above all others, most cheerful and pleasant, sweet and delightful. 836
Sect. 1. That though a godly life were sad and sorrowful, yet this should not discourage us from it. 836
2 That sanctification taketh not away our joy & delight, but only changeth and improueth it. 838
3 That no joy of worldlings is comparable to that which is in Christians. 839
4 Of the diverse objects of our spiritual joy. 841
5 That the Christians chiefest joy is spiritual, and wherein it exceedeth all other joys. 842
6 That this spiritual joy is proper to the godly, and belongeth to none other. 844
7 An admonition to the faithful, to lay hold on this joyful privilege, and to shake off sorrow and sadness. 846

CAP. XVI.

Three other objections of the flesh against a godly life, propounded, and answered. 848
Sect. 1. That a godly life taketh not away any lawful liberty, but rather establisheth it. 848
2 That it taketh not away friendship and good society, but rather confirmeth it. 849
3 That a godly life doth not bring with it want and poverty. 850
4 That though many godly men are poor, that godliness is no cause of their poverty. 851

CAP. XVII.

Their objection answered, who allege, that their poverty presseth them to such continual labor, that they have no leisure for the duties of a godly life. 852
Sect. 1. That God's Commandments bind to obedience poor and rich. 852
2 That poverty hindereth not God's graces in us, but rather furthers them. 853
3 That the more poor we are, the more earnest we should be in God's service. 854
4 That if being poor, we carefully serve God, we may securely cast our selves upon his gracious providence, and expect him to be our reward. 854
5 That the objection of poverty is but a frivolous and false excuse. 856

CAP. XVIII.

Their objection answered, who pretend, that their multitude of worldly employments will allow them no leisure for religious duties. 857
Sect. 1. That earthly blessings are no hindrances to godliness, but the immoderate love of them. 857
2 That we must not undertake all employments which the world and the flesh will press upon us. 859
3 That no business is of like moment, as by serving God, to save our souls. 859
4 That they who neglect the duties of God's service, cannot expect good success to their labors. 860
5 That the duties of our particular callings, must give place to the general calling of Christianity. 861
6 That we have time sufficient for religious and civil duties, if it be wisely husbanded. 863
7 That none are exempted by God, from the duties of his service, under pretence of any business. 860

CAP. XIX.

Their objection answered, who excuse their neglect of religious duties, under pretence that the times and places wherein they live, are full of corruption. 866
Sect. 1. That the corruption of the times is a strong temptation to withdraw us from godliness. 866
2 That though it be hard to flesh and blood to live righteously in corrupt times, yet it is possible, yea easy to the regenerate. 868
3 A note of difference between true zeal and devotion, and that which is false and hypocritical. 869

CAP. XX.

Divers other objections made by the flesh, against a godly life, propounded and answered. 870
Sect. 1. That it is not enough to live harmelesly, unless we also perform religious duties. 870
2 That it is not sufficient to serve God in some things, and at sometimes. 871
3 Their objection answered, who pretend that they have outgone many others. 872
4 Their objection answered, who affirm, that Ministers only are bound to the strict performance of religious duties. 873
5 Their objection answered, who pretend want of means. 875
6 Their objection answered, who pretend, that it is not safe to be more forward then other men. 876
7 That the duties of a godly life must not be delayed. 877
8 The Conclusion of the whole Treatise. 881
A Paraphrase upon the Lord's Prayer. 884
A private Prayer for the Morning. 891
Another private Prayer for the Morning. 896
A Prayer for the Family in the Morning. 899
Another Morning Prayer for the Family. 903
A Prayer for the Family in the Euening. 906
Another Euening Prayer for the Family. 909
Another Morning prayer for the Lord's Day. 913
A Prayer for the Lord's Day in the Euening. 916
A Prayer before the receiving of the Sacrament of the Lord's Supper. 928
A Thanksgiving after the receiving of it. 923
A Prayer for the sick. 956
A Prayer for children. 960

The end of the Table.

THE FIRST BOOKE OF A GODLY LIFE, CONTAINING THE GROVNDS AND fundamental graces whereby it is supported.

CAP. I.

Containing the Preface to the following Treatise, which showeth the excellency, profit and necessity of the subject matter therein handled.

§. Sect. 1 That the end of everything is to be preferred before the means which are destinated unto it.

ACcording to the rules of reason, we esteem the end of all things to be the best, and to be preferred before the things which are destinated to the achieving of it; and everything as it doth more of less conduce hereunto, so doth it gain or lose a higher place in the work of excellency; because that which advanceth the end, most furthereth that which is most to be desired, namely, perfection and fruition. Thus the end of Physic is health, and therefore, that Physic is to be esteemed best, which most soundly and surely confirmeth or recovereth it. The end of Law is Justice, that every man may quietly enjoy his own, and therefore, that Law and practice of it, is to be chiefly esteemed (not which through the help of Sophisticall wit and audacious skill, filleth the Lawyers purse, by protracting suites, and hindering or delaying the course of Justice, but) which best helpeth the Client to the speediest and surest recovery of his right. The end of War is Peace, and therefore, that war to be preferred, which being just, always endeth in such a peace as is sure, secure and permanent. Thus man, being the end of all unreasonable creatures in the heavens and earth, they being made for his use and benefit, is in this regard to be advanced in excellency above them all; and every creature to be esteemed more or less good; as they more or less tend to man's benefit and blessedness. And finally, because Almighty God is the supreme end, he is also the chief Good, and all creatures to be esteemed in worth and excellency, as they most serve for the magnifying of their Lord and Creator, and the advancement of his glory for which end they have their being.

§. Sect. 2 That the practice of Religion and godliness is to be preferred before the theory and bare knowledge of it.

And thus the end of all arts and sciences is the practice of them, and therefore the habit of skill shown in the exercise of the artsman, is much to be preferred, because it is the end of theorie and speculation. And as this is to be confessed in all other arts, so cannot it be denied of Divinity and Religion, the practice whereof doth in excellency surmount the knowledge and theorie, as being the main end whereunto it tendeth. For to what purpose do men spend their spirits, and tire their wits, in discerning the light of truth, if they do not use the benefit of it to direct them in all their ways? Why do they rise betimes to see the Sun, if they mean to sit idly still and do nothing, which better suiteth with palpable and Egyptian darkness? Why do they with such care and labor, heap up these rich treasures of learning and knowledge, if (miser-like) they only look upon them, and never make use of them for the benefit of themselves and others? Why do they spend their whole lives in sowing the seed, and never reap the crop? or having brought in the harvest, and filled their barns and granaries: what good will all this do them, if they let it there must and mould, and never eat the fruit of their labors? How vain therefore is their practice, who spend all their strength in polemical disputes, to evince error, and find out the truth, if when they have found it, they will not walk in this light, nor let it be the guide of their lives? like herein to foolish boys, who strive for a ball, which when they have gotten with much sweat, and have no competitour to contend further for it, they cast into a corner with careless neglect; or having fought even unto blood, to beat others off a Mole hill, as from a fort of strength, do make no further use of it when they have gotten quiet possession? How fruitless are the labors of such Pastors and Preachers, who spend all their time in painful studies, to barrel up that knowledge, which they mean never to use, propounding no other end of their knowledge but to know, and as though they envied all others their esteemed Jewel, never communicate it by painful preaching unto their people; who through their negligence have no more use of their gifts, then poor neighbors have of a misers treasure, which is fast locked up from them in their barred chests; nor are more edifyed by their knowledge, then if they were ignorant idiots, and destitute of all learning? Herein also rich misers indeed, in that they do not only deprive others of the use of their wealth, but defraud their own souls of the benefit of it, letting it rust without the use and practice of it in a godly life; whereby as they should shine unto others by a good example; so they should make their own calling and election sure, and strengthen their faith in the assurance of eternal blessedness, which is not promised to them that only know, but also do the will of their Master? Finally, how bootless and vain is the practice of such professors of Religion among the people, who in their diligence to hear Sermons, and read the Scriptures, take care only to enlighten their brains with knowledge, which they wholly spend in proud disputes and lavish discourse, but never suffer it to descend into their hearts, to warm and cherrish any holy affections, nor to shine out unto others in the light of a godly life, to the glory of God, and edification of their brethren by their godly example?

§. Sect. 3 That the practice of godliness is an infallible sign of the sincerity of our knowledge and profession.

Again, as the practice of all Christian duties in a godly life, is to be preferred before knowledge and profession of Religion; so is it the sign and seal whereby we may know if our knowledge be sound and saving, and our profession in truth and without hypocrisy. For an idle and fruitless knowledge furthereth not our salvation, but rather leaveth us without excuse, aggravateth our sins, and increaseth our condemnation: for they are not blessed, who know the greatest mysteries of Christ's Kingdom, but they who make an holy use of what they know; not they that know these things (saith our Savior) but they who do them: not they that hear the Word only, but they who keep it, are blessed. Not the hearers of the Law, but the doers thereof are justified, saith the Apostle Paul. And the Apostle James exhorteth us to be not only hearers of the Word, but doers also, seeing otherwise we shall but deceive our selves, and utterly lose all the fruit of our labors. Without which practice, knowledge puffeth up: not making us solidly wise, but (like bladders filled with wind) easily tossed up and down at the pleasure of those who extol us with their praises: and is no Christian knowledge, though it comprehend the greatest mysteries of Christianity, seeing we truly know only what we practice. For as the Apostle John, teaching us to examine the truth of our knowledge, saith, Heereby we know that we know him, if we keep his Commandments. And he that saith, I know him, and keepeth not his Commandments, is a liar, and the truth is not in him. Finally, the more we know, the more grievous shall our sin and punishment be, if we do not practice it; For the servant that knoweth his masters will, and doth it not, shall be beaten with many stripes. Our profession likewise, without this practice, is but hypocritical, making us to resemble the stony ground, which brought forth a fair green blade, but no fruit to due maturity; like the fig-tree, which having leaves but no figs, was accursed; like the tree in the Garden, which cumbring the ground with its fruitless presence, was threatened to be cut down; like Glowwormes, which have some luster and brightness, but no heat; seeing such Professors shine with some light of knowledge, but without all warmth of Christian charity. Neither is that pure Religion and undefiled before God, which like an empty barrel, maketh a great sound in an outward profession, but that which exerciseth it self in the duties of Christianity, as to visit the fatherless and widows in their affliction, and to keep a man's self unspotted of the world.

§. Sect. 4 That the practice of godliness is the touch-stone of our faith.

Furthermore, the just do live by their faith, which doth ingraft them into Christ their life and righteousness; and a godly life is the touch-stone which discerneth a true and sincere faith, from that which is false and hypocritical. It is the sign of our spiritual union and incision; for they that are engrafted into the true Vine Christ, do bring forth much fruit; and they who do not, are either no branches at all, or such as are dead, and shall be cut off. It is the fruit which the tree of faith beareth, by which we may discern a living from a dead faith, and approve and manifest it unto others. It is the breath of this life of faith, and the operation of this faculty, whereby we may discern whether it be a living body, and lively sacrifice acceptable unto God; or a dead carcass, which hath only the show of a true body, but stinketh in his nostrils, when for an oblation we offer it unto him.

§. Sect. 5 That though a godly life is not the cause, yet it is the way to everlasting happiness.

Finally, a godly life, though it do not merit everlasting happiness, with which it holdeth no proportion, yet it is the way that leadeth us thereunto, in which, whoso travail, shall at the end of their journey surely attain to eternal blessedness. And they who neglect it, being quite out of the way, can never come unto that place of joy: For without holiness we shall never see God. If we have not our part in the first resurrection to newness of life, we shall have no part in the second, to glory and immortality, but living and dying dead in sin, the second death also will seize upon us. And if we walk not in this subordinate way of holiness and righteousness, which leadeth to life and happiness, we can have no part in the chief and principal way Jesus Christ, without whom there is no salvation: For as many as are in Christ, are new creatures; They that are Christ's, have crucified the flesh, with the affections and lusts; They that are baptized into him, are buried with him by baptism into death, that like as Christ was raised up from the dead, by the glory of the Father, even so they also should walk in newness of life. They that are in Christ, walk not after the flesh, but after the Spirit, and to such only there is no condemnation. Finally, they that are engrafted into the true vine Jesus Christ, shall bring forth in him, the ripe and sweet Grapes of holiness and righteousness, and bearing fruit, shall be more and more purged by our heavenly Father, that they may daily increase in fruitfulness: So that there is no other way to assure us of Christ and his benefits, no other means to make our election and calling sure, then by adding one grace unto another, and bringing forth the fruits of them all in a Christian life and holy conversation.

§. Sect. 6 That all God's Ministers should much enforce this doctrine and practice of a godly life.

All which, as it evidently showeth the excellency, profit, and necessity of walking in this way of holiness and righteousness, (as I shall more plentifully prove hereafter) so also how necessary and profitable it is for God's Ministers, who are appointed for guides unto others, that they do not only themselves walk in this way, and shine as lights and patterns of godliness in their holy and Christian conversation; but also that they shine unto them in the light of their doctrine, teaching them the way which they should choose, and what the acceptable will of God is, unto which they should conform themselves in all holy obedience, persuading and exhorting them to go forward when they are dull and sluggish, that their words may (as the Wise man speaketh) serve for goads to hasten their speed; and admonishing and reproving them when they leave this way, and wander in the by-ways of sin and wickedness, without which, the godly life of the Minister is not sufficient, and his exemplary actions but dumb signs, and oftentimes (through human frailty) erroneous patterns, if the Word preached do not give light and life unto them. In which regard, among diverse of my worthy and godly brethren, who have profitably labored in this Argument, and offered unto God their free-will offerings of great value, I likewise have adventured to cast my poor mite into this Treasury, that I may not only hereby more and more stir up and provoke myself to walk more carefully, conscionably, and cheerfully, in this path of piety, but also may, as much as lieth in me, both by word and writing, persuade many others to bear me company.

CAP. II.

Containing the definition of a godly life, whereby we may know what it is, and wherein it consisteth.

§. Sect. 1 What a godly life is, both according to the Law, and also Gospel.

NOw that we may more orderly proceed in handling of this Argument, I will first show what this godly life is, and what the duties are, which principally are required unto it; and then propound the helps and means, whereby we may be persuaded to enter into this Christian course, and enabled to proceed in it conscionably and cheerfully. And first, if we define it in that legal perfection which God requireth: this godly life is an absolute conformity of all our actions, and whole conversation, unto the will of God, which is the perfect rule of holiness and righteousness, as it is revealed unto us in his Word, especially in the Decalogue or ten Commandments, unto which we cannot attain in this state of corruption and imperfection, seeing we are not perfectly regenerate, but are partly flesh, and partly Spirit, and have the relics of sin remaining in us, which as an heavy burden presseth us down in this way, and like fetters on our legs, so hindereth us, that we can but slowly and lamely proceed in our spiritual journey: as we may see in the example of the Apostle, who professeth that he could not do the good which he would, but the evil which he would not; and that whilst he was delighted in the Law of God, he found another law in his members warring against the law of his mind, and leading him captive to the law of sin. Notwithstanding we are to walk by this rule, and in our desire and endeavor (as it were with an holy ambition) to aspire unto it; and though we cannot reach unto this Sun of perfection, yet we must choose it for our mark, and shoot towards it as high as we can, and be sorry and ashamed in our selves, that we can shoot no higher; of which, we have the holy Apostle as a pattern for our imitation, who forgetting those things which were behind, namely, the former part of his race in the way of godliness, and reaching forth unto those things which were before, to wit, that Christian perfection, unto which he had not yet attained, did press towards the mark, for the price of the high calling of God, in Jesus Christ. And this is that Evangelical and Son-like obedience, which God now under the Covenant of grace requireth of us, which if we labor to perform, he will accept of us in Christ, and remember our sins no more, but will spare us, as a man spareth his son who serveth him, accept of the will for the deed, and covering the imperfections of our obedience with Christ's perfect righteousness, and washing away the pollution and corruption of it, in his most precious blood, he will be well pleased with us, and approve of us, as though we had attained to perfect righteousness.

§. Sect. 2 That a godly life, chiefly consisteth in Evangelical and filial obedience, and what this is.

And in this filial obedience doth that godly life principally consist, which we now entreat of: for it is nothing else but a fervent desire, sound resolution, and sincere endeavor, to conform our whole lives in all holy obedience to God's will, that we may please him in all things, and glorify his holy name by our Christian conversation; or if we would have a more full description of it: A godly life is the life of a Christian, who being regenerate, quickened, and illuminated by God's Spirit, and engrafted into Christ thereby, and by a lively faith, assuring him of God's love, and his own salvation, doth in love and thankfulness towards him, desire, resolve, and endeavor to please him in all things, by doing his will revealed in his Word, and to glorify his name, by walking before him, in the duties of holiness, righteousness, and sobriety, with faith; a pure heart, and good conscience all the days of his life. In which description, we are to consider two things. First, the person that leadeth this godly life, and secondly, the actions in this life performed by him; the person is first named, and then described by his state and properties. Concerning the first; he that leadeth this life, is the Christian only. For as for the life of Heathens and Pagans, seem it never so strict, just, and glorious, as of Socrates, Aristides, Cato, Seneca, and such like, it is void of all true godliness, and not accepted of God, because it is joined with ignorance of the true God, and Jesus Christ, idolatry, will-worship, infidelity, and all kind of heathenish impiety.

§. Sect. 3 That the regenerate only can lead a godly life.

Neither do all that bear the name of Christians lead this godly life, but they who are so, not in name and profession only, but in deed and truth; that is, such only who are in that state, and qualified with those properties which are set down in the former description. As first, that he be regenerate; for they that are unregenerate, cannot perform any duty of a godly life which is pleasing and acceptable to God, because being out of the Covenant, their persons, and consequently their actions are not accepted of him, but are the slaves of Satan, held captive to do his will; the children of wrath, and enemies unto God and his grace, dead in trespasses and sins, and therefore no more able to do the duties of holiness and righteousness, then a dead man is able to do the actions of the living. In which respect, the Apostle saith, that we are not of our selves able to think a good thought, nor so much as to will that which is good, because it is God only which worketh in us both the will and the deed. Neither can we better our estate by our own strength; for as the Prophet teacheth us, as well may the Ethiopian change his blackness, and the Leopard his spots, as we do well, that are accustomed to do evil: So that the regenerate man alone can lead a godly life, or perform any duty acceptable unto God; for first Abel was accepted, and then his sacrifice: and our persons must first be sanctified, before they can please God by our works of holiness. For as in the ceremonial law, the touching of holy things did not sanctify and cleanse the polluted person, but the person polluted did make the holy things to become unclean, as Haggai speaketh; so the works, which in themselves materially are good and holy, do not sanctify the unregenerate man that doth them, but through the taint and pollution of his sin, they also are polluted and defiled. Now unto this regeneration two things are necessarily required. First, that we have the Spirit of God dwelling in us: And secondly, the sanctifying and saving graces of the Spirit, which always do accompany it: for the Spirit of God is the Author of our regeneration, which begetteth us unto God, according to that of our Savior, Except a man be borne of water and the Spirit, he cannot enter into the Kingdom of God. And that of the Apostle; But ye are washed, but ye are sanctified, but ye are justified, in the name of the Lord Jesus, and by the Spirit of our God. It is the Spirit which mortifieth our sinful corruptions, by applying unto us the virtue of Christ's death, and so by destroying the kingdom of sin, raiseth us out of the state of death, and which giveth unto us the spiritual life of grace, by applying unto us the virtue of Christ's resurrection, which enableth us to do the actions of the living. It is the Spirit that leadeth us into all truth, and hereby assureth us that we are the sons of God, seeing we perform unto him filial obedience: And therefore they who will walk in the ways of godliness, must have this holy Spirit to be their guide. They who would outwardly move in the actions of piety and righteousness, must have this inward cause to stir, strengthen, and support them: for as well may a blind man travail uncouth ways without a leader, or the body move without the soul, as we go in this Christian way, or do the works of God, unless his holy Spirit be our guide and strength. The which must move us in the first place, to labor earnestly to have this Spirit dwelling in us, and to use to this purpose, that powerful means of effectual prayer, seeing our heavenly Father hath promised to give his holy Spirit to them that ask him, as our Savior hath taught us.

§. Sect. 4 That the Spirit of God is the Author of spiritual life. 1.

And if we thus gain his company, and give him friendly entertainment when he dwelleth in us, possessing our vessels in sanctification and honor, that they may be fit Temples for this pure Majesty, and not vexing and grieving this holy Ghest, by quenching those good motions which he suggesteth unto us; then will not he be idle in us, but will direct and guide us in all our ways, and enable and strengthen us unto all Christian duties of holiness and righteousness; nor come alone to dwell in us, but accompanied with the sweet society of all sanctifying and saving graces. And first of all, he will quicken us in the life of grace, who were before dead in trespasses and sins, and give unto us spiritual motion in all holy actions: the which, though at first it be but weak, and scarcely to be discerned (like a child newly quickened in the womb) yet shall it increase by degrees, until we be strengthened for the spiritual birth, and grow up from age to age, and from strength to strength, unto a perfect man, and unto the measure of the stature of the fullness of Christ, of which life the Spirit of God is the principal Author, according to that of the Apostle: If the Spirit of him that raised up Jesus from the dead, dwell in you, he that raised up Christ from the dead, shall also quicken your mortal body, by his Spirit that dwelleth in you: without the which we cannot once move in the ways of godliness, nor after that we have begun, proceed or grow up unto any perfection. And therefore when we find our selves dead and dull unto all good actions, we are earnestly to pray with David, that God will revive and quicken us by his grace and holy Spirit, that we may become active, and able to perform the duties of a Christian and holy life.

§. Sect. 5 That the Spirit enlighteneth us in the ways of godliness.

Secondly, having given unto us this life of grace, he will in the next place indue us with spiritual light, and illuminate the blind eyes of our minds, that we may understand the will and ways of God revealed in his Word, and attain unto such a measure of saving knowledge, as may be sufficient to direct us in all our thoughts, words, and actions. And this is that voice of the Spirit, which in our conversion unto God, secretly whispereth in the ear of our minds, as it were behind us, saying, This is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left. This is that day-spring, which the Sun of righteousness with his arising hath caused to appear and visit us, to give light unto us, who sat in darkness and in the shadow of death, and to guide our feet into the way of peace. This is that Comforter which our Savior promised to send after his resurrection, who should lead his Disciples, and with them, all the faithful into all truth. This is that grace of God, which hath appeared, teaching us to deny ungodliness and worldly lusts, and to live soberly, righteously, and godly in this present world. This is that holy ointment and precious eye-salve, which openeth and illighteneth the blind eyes of our minds, that we may know all things appertaining to our salvation; so as we need no Tutor to teach us any other doctrine, but as the same anointing hath taught us of all things. Whereof he is called the Spirit of truth, not only because he is most true, and Truth it self, but also teacheth and guideth us in the ways of truth. And the spirit of illumination and wisdom, not only because there is in him a measure, without measure, of light and knowledge, but also illighteneth our minds darkened with ignorance, and maketh us who were only wise unto evil, wise unto good, and to the eternal salvation of our own souls. And unless we be thus enlightened by the Spirit of God, and have the way of salvation revealed unto us, it remaineth an hidden mystery, of which we are not capable in our natural understanding; for as the Apostle teacheth us, The natural man understandeth not the things of the Spirit of God, for they are foolishness unto him; neither can he know them, because they are spiritually discerned, and the things of God knoweth no man, but the Spirit of God, and they unto whom by the Spirit they are revealed. Unless this light shine in our hearts, we remain in more then an Egyptian darkness, sitting still in error and sin, and not being able to move in the actions of holiness and righteousness; neither is it possible that we should walk in the ways of God, until by the light of his Spirit they be revealed unto us. Finally, we must first know the will of God, before we can do it, and so attain unto everlasting blessedness. And therefore in the next place, if we would lead this godly life, we must desire to be enlightened by God's Spirit in the knowledge of his will, and to have the light of spiritual wisdom added to the life of grace, that knowing it in our understandings, we may yield obedience unto it in our lives and conversations; praying to this purpose without ceasing for our selves, as the Apostle for the Ephesians; That the God of our Lord Jesus Christ, the Father of Glory, would give unto us the spirit of wisdom and revelation in the knowledge of him; the eyes of our understanding being enlightened, 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 be engrafted into Christ, before we can lead a godly life.

The second main thing required in those who are to lead a godly life is, that they be engrafted into Jesus Christ, by virtue of which union he becoming their head, and they his members, they have communion with him, and are made partakers of the virtue of his death and resurrection, whereby their sins are mortified and crucified, so as they can no longer reign in their mortal bodies, and they quickened unto holiness and newness of life, and so enabled to bring forth the fruits of obedience in the whole course of their conversation. For we are naturally dead and buried in the grave of sin, and not able to stir or move in the actions of godliness; but no sooner are we joined to him, and touch his body crucified by the hand of faith, but presently (like the body touched by Elizaeus in the grave) we receive such virtue and vigor from him, that we are revived and raised from this grave of sin, unto holiness and newness of life. We are by nature wild vines, who bring forth nothing but sour grapes of maliciousness and sin; but when we are engrafted into the true vine Jesus Christ, we change our nature, and receiving the lively sap of grace from this root of righteousness, we bring forth the fruits of obedience, whereby our heavenly Father is glorified, and we assured of our election and salvation. Finally, without him we can of our selves do nothing, as he hath taught us; but being united unto him, we may say with the Apostle, that we can do all things through Christ which strengtheneth us. And this is that which the same Apostle teacheth us: We are buried (saith he) with him by baptism into death, that like as Christ was raised up from the dead, by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death; we shall be also in the likeness of his resurrection: Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. And therefore if we would be new creatures, let us put on Jesus Christ, and labor to be united unto him by his holy Spirit and a lively faith; for in him alone we are elected unto holiness; in him only we are created unto good works, which God hath before ordained that we should walk in them.

§. Sect. 7 That only those can lead a godly life, who are in the covenant of grace.

The third thing required is, that we be in the covenant of grace, made with us in Jesus Christ, whereby God hath assured us that he will be our God, and that we shall be his people; he our gracious Father, and we his children, whom he will accept in his best beloved. For until we be in this covenant, our persons are not accepted, we remaining the slaves of sin, and in the state of death and condemnation, and consequently, nothing which we can do, seem it never so glorious, is pleasing in God's sight. We are till then under the law and covenant of works, if not as it was given to the Jews, yet as it was engraven in our hearts in our creation; and consequently under the curse which is denounced against all that do not continue in all which is written in the book of the law to do it, namely, in that perfection which the law requireth. Of which, failing innumerable times, we cannot, according to this strict rule, yield obedience, nor perform the duties of a godly life. But when we are admitted into the covenant of grace made in Jesus Christ, then this rigor of the law is remitted, and we are tied only to the obedience of sons, which consisteth more in our wills, desires, and endeavors, then in our abilities to perform our duty in perfection. The which obedience as this perfect law of liberty doth require, so doth it enable us to do that which it requireth. For in this covenant the Lord promiseth that he will take away our stony hearts, which will rather break, then bow unto his will, and give us hearts of flesh, which will incline to all good motions of his Word and holy Spirit. And that he will give his holy Spirit unto us, to conduct and rule us in all our ways, and to support, strengthen, and comfort us against all the difficulties and discouragements, which do affront and cross us in our Christian course. That he will write his Law, not in Tables of stone, but in our hearts, that we may not depart from him. And if contrary to our purpose we slip in our way, the Lord hath promised that he will not remember our sins to impute them unto us, but will spare us as a father spareth his son that serveth him. Now what can be a greater encouragement unto the performance of all the duties of an holy life, then to know that we are accepted of God, and that our obedience, though imperfect and mingled with much corruption and weakness, shall in Christ, not only be pardoned, but highly regarded and richly rewarded by our loving Father? And therefore let us labor to be in the covenant of grace, unto which, nothing on our part is required, but a lively faith in Christ, applying all God's promises made unto us in him, and that we bring forth the fruits of this faith in unfeigned repentance and new obedience.

§. Sect. 8 That a lively faith is necessarily required unto a godly life.

The fourth thing required in those who are to lead a godly life, is a lively faith; whereby we understand, not only a general faith, whereby we know and believe that the duties which we perform, are agreeable to God's will, and warranted by his Word: but a true, lively, and justifying faith, whereby we are engrafted into Jesus Christ, and made partakers of all his benefits. For we must first by him be made righteous, before we can do the works of righteousness; we must first become good trees, before we can yield good fruits, and be lively branches of the true Vine Jesus Christ, which suck from this root the sap of grace and holiness, before we can bear the sweet and ripe grapes of new and true obedience, which are acceptable to God, and well rellishing unto his taste. In which respect the Apostle telleth us, that without faith it is impossible to please God, because whatsoever is not of faith, is sin. Besides, our best righteousness is like a polluted cloth, stained with our corruptions, and mingled with our imperfections, and consequently cannot endure the severe trial of God's strict justice, nor be accepted of him (who being infinite in perfection in himself, alloweth of nothing that is imperfect) unless being united unto Christ, we be made partakers of the benefit of his death and obedience, and so have the imperfection of our actions covered with his perfect righteousness, and their pollution washed clean away in his most precious blood. And therefore if we would lead such a godly life as may be pleasing unto God, we must first labor to be endued with a lively faith, that all our fruits of obedience springing from this root, may be accepted, in and for Christ, and be allowed through his righteousness and obedience, which deserve to be rejected in respect of their own pollution and imperfection.

§. Sect. 9 That the duties of a godly life must spring from the fountain of love.

The fifth thing required is, that all the duties of a godly life which we perform, do spring from the fountain of love, which is a fruit of a lively faith, whereby being assured of God's love towards us in Jesus Christ, we begin to love him again, and our neighbors for his sake; and receiving the bright beams of his favor into our hearts, have them enlightened and warmed thereby, and so reflect them back again towards God, in our love of his Majesty and zeal of his glory, abhorring whatsoever is displeasing, and loving and practicing that which is acceptable in his sight. For this love is the end of God's commandments, and compriseth in it the whole sum and substance of the Law, and therefore it is the base and foundation of all true obedience; and whatsoever proceedeth not from love, cannot be accounted any service unto God, seeing it is not done for his sake, but out of self-love, and for worldly respects, which being sinful and corrupt, do pollute all the actions which do spring from them.

§. Sect. 10 That the duties of a godly life must proceed from thankfulness.

The sixth thing required unto a godly life is, that we perform all holy and Christian duties out of our thankfulness towards God, as for all his benefits spiritual and corporal bestowed upon us, namely, our election, creation, preservation, and the rest, so especially for that main benefit, the great work of our redemption by Jesus Christ, whereby he hath made us, of the slaves of Satan, his own servants, of the children of wrath, his own children by adoption and grace, of the servants of sin, the servants of righteousness, and of the heirs of hell and condemnation, coheirs with Christ, and inheritors of heavenly happiness. The which benefits being rightly considered, must needs make us truly thankful unto him of whom we have so great salvation, and out of this thankfulness, truly zealous of his glory to whom we are so deeply indebted, and to express both the one and the other, by our earnest endeavor, and conscionable care to glorify his holy name, by shining before men in the light of a godly life. And that this ought to be the main motive to incite unto the practice of an holy conversation; it appeareth hereby, in that the Apostles do so frequently use it as a forcible argument to provoke us unto it. You are bought with a price, therefore glorify God in your body and in your Spirit which are God's. Ye were sometimes darkness, but now are ye light in the Lord, walk as children of light. And therefore we must take heed that we do not perform holy duties out of an opinion of merit to make God beholding unto us, or to satisfy his justice which is only done by Christ's perfect righteousness and obedience, or to leave our works of supererogation as a treasure unto the Church, to be sold unto those, who most wanting them, will buy them at the highest price; or to purchase by them God's heavenly Kingdom, which is a free inheritance, and the mere gift of grace, which God hath of his sole bounty and good will given unto us, in and for Jesus Christ; but let us do what we are able (and be sorry in our hearts that we can do no more) out of unfeigned thankfulness unto God, for the many and inestimable benefits, which of his free grace and undeserved goodness he hath multiplied on us.

§. Sect. 11 That the duties of a godly life must be done in humility.

The seventh thing required unto a godly life is, that all the Christian duties which we perform, be done in humility and lowliness of spirit; for this is a grace most acceptable unto God, which will move him to inhabit in us as his Temples by his holy Spirit, for he dwelleth with him, that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the humble ones. It moveth him to bestow all other graces, and enlargeth our hearts that they may be fit to receive them; for the meek will he guide in judgment, and the meek will he teach his way. And this Argument the Apostle Peter useth to persuade us to be clothed with humility: Because God resisteth the proud, and giveth grace unto the humble. It is the ornament and sign of all other graces, and of all Christian duties, whereby we may know whether they be counterfeit and hypocritical, or in sincerity and truth: for the oil of saving grace, and the water and wind of pride, will not mixe together, and therefore we must be emptied of the one, before we can be replenished with the other. According to the song of the blessed Virgin; He hath filled the hungry with good things, and the rich he hath sent empty away. So that if we would be enriched with God's graces, and be strengthened by his Spirit unto the duties of a godly life, we must, as we increase in them, increase also in humility, and as our Savior hath taught us, When we shall have done all those things which are commanded us, we must acknowledge that we are unprofitable servants, who have done nothing but that which was our duty to do. To which purpose let us often meditate of the imperfections and corruptions of our best actions, which might justly move the Lord to reject them, and us also for them, if in the severity and strictness of his justice he should look upon them. Let us think not only of the good we do, but also of the evil which we commit, and the good which we leave undone, and then there will be no place for pride, but rather for that bitter and lamentable complaint of the Apostle, That which I do, I allow not; for the good that I would, I do not, but the evil which I would not, that I do; O wretched man that I am, who shall deliver me from the body of this death? Let us consider not so much how far we have proceeded in the Christian race, but rather how much remaineth, and how far we yet come short of the goal of perfection, according to the Apostles example, I count myself (saith he) not to have apprehended; but this one thing I do, forgetting those things which are behind, and reaching forth to those things which are before, I press towards the mark for the price of the high calling in Christ Jesus. Finally, though we had attained unto some perfection, yet there were no place for pride, but rather for the greater humility, seeing we are the more indebted unto God for his abundant grace and bounty, for (as the Apostle saith) Who maketh thee to differ from another? And what have we that we have not received? now if thou diddest receive it, why doest thou glory, as if thou hadst not received it? For who is proud of his debts? or the more puffed up, the more he is obliged to another? And as we must in these respects in our greatest perfection be humble towards God, so also towards our brethren, whom we seem to have out-run in the Christian race; seeing we have out-stripped them, not in our own strength, for naturally we are alike, dead in trespasses and sins, and the children of wrath as well as they, but it is God's free grace that hath put this difference between us; which if we be humble and meek in spirit, he will daily continue with increase, but if we wax proud of our gifts and progress in the ways of godliness, and boast with the Pharisee of our good deeds, preferring our selves before others whom we think do come far behind us; God, who abhorreth pride above all other vices, because it most impeacheth his glory, can stint his bounty, and withdraw his strength, he can put a thorn in our foot which will stay our speed, and cause the messenger of Satan to cross us in our course, and by his buffetings to hinder us in our race, till we have learned to be more humble. As on the other side, he can enrich those whom we have most contemned with a large measure of saving grace, and put such vigor and virtue into them by his holy Spirit, that they shall as much out-strip us in the ways of godliness, as before we seemed unto our selves to have out-run them.

§. Sect. 12 That we must propound God's glory as the end of all our actions.

The last thing required unto this godly life is, that we propound God's glory as the main end of all our actions, not doing them for worldly respects, or our own profit either temporal or spiritual principally, but that God's will may be done in them; for he is the summum bonum, and supreme end of all things, and for his glory we were elected, created, redeemed, justified, sanctified, and shall be glorified. And when we have attained to heavenly happiness, and have the possession and fruition of God's everlasting Kingdom, the main end of all our glory shall be, to glorify God, who hath thus advanced and glorified us. For the four and twenty Elders (in the Revelation) fell down before him that sat on the throne, and worshipped him that liveth forever and ever, and cast their crowns before the throne, saying: Thou art worthy, O Lord, to receive glory, and honor, and praise; for thou hast created all things, and for thy pleasure they are and were created. The which their practice we must imitate in the Kingdom of grace, if ever we mean to reign with them in the Kingdom of glory; laboring to do God's will in earth, as it is done in heaven, with all alacrity and cheerfulness, speed and diligence, that his name may be hallowed and glorified, and his Kingdom advanced and magnified, as we beg in the Lord's prayer. For as it is the subordinate end of our election, that we may be holy, so the main and supreme end of this end is, that our holiness and glorification may be to the praise of the glory of God's grace, who of his free mercy hath sanctified and glorified us. And therefore in all our actions we must propound God's glory as the supreme end of them, according to that of the Apostle; Whether ye eat or drink, or whatsoever ye do, do all to the glory of God. So our Savior commandeth us, that our lights should to this end shine before men, that they seeing our good works, may glorify our Father which is in heaven. And the Apostle Peter exhorteth us, to have our conversation honest among the Gentiles, that whereas they speak against us as evil doers, they may by our good works which they shall behold, glorify God in the day of visitation. And if thus by our godly lives we glorify God on earth, he will glorify us in heaven; but if in leading these lives, we Pharisaically aim at our own glory, we have all the reward which we can expect; or if neglecting this main end, we principally aim at our own good, which should be subordinate unto it, as the satisfying of God's justice for our sins, to be registered in the Calender of the Saints, or to merit and purchase for our selves the Crown of eternal blessedness, we shall hereby derogate from the glory of God's free grace, and the all-sufficient merits and satisfaction of Jesus Christ, and so, after all our pains and labor, be utterly frustrate of our hopes.

CAP. III.

Of the main matter of a godly life, namely, that it must be framed according to God's will, in holiness, righteousness, and sobriety.

§. Sect. 1 That we can no otherwise please God, then by framing our lives according to his will.

WHat the person must be that is to lead a godly life, and how he ought to be qualified that must offer unto God any acceptable service, we have shown in the former Chapter. And now it remaineth that we entreat of the latter part of the description, wherein the actions which in this life are to be performed, are generally expressed. And here two things are to be considered, first, the matter of this godly life, or the main duties which are to be performed; and secondly, the form and manner how they ought to be done. The matter is either general, or more special. Generally, it is required, that we please God in all things, conforming our wills and actions, our thoughts, words, and works, in all holy obedience to his will, leaving and forsaking whatsoever is displeasing unto him, and repugnant to his holy will and commandment, and contrariwise embracing and practicing whatsoever is acceptable in his sight; for his will is the perfect rule of righteousness, and whatsoever agreeth with it, is just and good, but whatsoever swerveth from it, either on the right hand o • the left, is crooked, evil, and wicked, and consequently odious and displeasing in his sight. And therefore if we would please God, we must in the first place deny our selves and our own wills, saying with our Savior, Not my will, but thine be done; neither must we ask counsel of carnal reason, nor when we know God's will, dispute with flesh and blood, whether it be fit or unfit, profitable or unprofitable, reasonable or against reason, to do that which God commandeth, but we must yield unto it absolute obedience, doing God's will, as the Saints and Angels do it in heaven, cheerfully and readily, without gainsaying, doubting, or replying. For if earthly Princes will not endure to have subjects scan their Laws, nor examine their Proclamations, to see with what reason they command, but require absolute obedience in all things not repugnant to the Law of God, and will not be served according to their subjects best intentions, but will have their obedience squared by their Laws: If every master in a family will be served according to his own pleasure, and will not for matter or manner leave it to his servants choice, to perform what service best sorteth with their own humor and liking; And if the Captain of a company, or General of an Army, will not excuse in a Soldier the neglect of their commands, upon the fairest pretence, but severely punish even prosperous disobedience, and successful disorder with great severity; then how much less will the King of kings endure to have his will neglected, and ours preferred in his service? And how much more will he who is the Lord of hosts, be displeased with us, if in our spiritual warfare we regard not what he commandeth, but perform such service as best suiteth with our own conceits? No man that warreth (saith the Apostle) entangleth himself with the affairs of this life, that he may please him who hath chosen him to be a Soldier; and if a man strive for masteries, yet is he not crowned, except he strive lawfully; that is, according to the orders appointed by him who is master of the games. And therefore let us not think to have the Crown and Garland of happiness, if we stint God of this royalty and privilege which we give unto men, not striving for victory according to his will, nor offering unto him that service which he requireth, but such as seemeth good in our own eyes.

§. Sect. 2 That not God's secret but revealed will must be the rule of our lives and actions.

Now whereas I say that we must please God in all things by doing his will, I do not hereby understand his secret will, which being unknown to us we cannot obey. Neither doth this will appertain to us, according to that, The secret things belong unto the Lord our God, but those things which are revealed, belong unto us and to our children forever, that we may do the words of this Law. Nor doth it need our endeavor to bring it to performance: for who hath resisted this will of the Lord? What wisdom or understanding can cross his counsel? Seeing he who is infinite in power, and immutable in truth, hath said, My counsel shall stand, and I will do all my pleasure. Yea this will is done by wicked men and the devils themselves whether they will or no, and when they most seek to resist it, they accomplish and bring it to pass. Neither are we with Euthusiasts and Familists to expect that the will, which must be the rule of our obedience, should be made known unto us by new revelations: for the Lord hath once spoken unto us by his Son, the true and only Prophet of his Church, and by him hath perfectly revealed unto us his will and pleasure, with all things that are necessary for our salvation. All which is contained fully in the Book of holy Scriptures which were indicted by his Spirit, and written by holy men inspired thereby to this purpose, that revealing perfectly the will of God, they might forever serve to be unto the whole Church and every faithful member of it, the sole rule and squyre of all their actions, from which they are enjoined under that great penalty of God's curse, not to swerve, either on the one side or on the other. So by Moses the Lord commandeth, that the people should hearken unto his Statutes and Judgments to do them, and that they should add nothing to the words which he commanded them, nor diminish ought from them; and restraineth them from their own will in his service: Ye shall not (saith he) do after all the things that we do hear this day, every man what is right in his own eyes: whatsoever thing I command you, observe to do it; you shall not add unto it, nor diminish from it. So Joshua is commanded to do according to the Law, and not to turn from it, to the right hand, nor to the left. So Jerome speaketh to the same purpose; All things (saith he) are directed according to the rule, which showeth whether they be crooked or straight. And so the doctrine of God is a certain rule of speech, which judgeth between things just and unjust, which whoso followeth, shall have peace in himself, that passeth all sense and understanding; and with it the mercy of God which is above all.

§. Sect. 3 Reasons proving that we can no otherwise please God then by doing his will.

Unto which testimonies diverse reasons might be added, which evidently prove, that we can no otherwise please God by our lives, then by framing them according to his will, and doing such service as in his Word he requireth, both in respect of the matter, and also the manner. As first, because hereby we shall prefer our own wisdom before the wisdom of God, neglecting that worship which he hath appointed, either in respect of the matter or manner, because in our foolish conceit we suppose that we can devise a better; which is such an indignity offered unto his Majesty, that no earthly Prince would endure it at the hand of his greatest subjects. Secondly, we shall hereby disgrace God's Law and Word, which he hath appointed to be the rule of all our lives and actions, as though it were insufficient to that end for which God hath ordained it; whereas the Apostle telleth us, that they are profitable for doctrine, reproof, correction, instruction in righteousness, that the man of God may be perfect, thoroughly furnished unto all good works. And the Lord himself hath enjoined us to go unto them as unto the only Judge and counselor, to be resolved in all our doubts, and directed in all our actions. To the Law and to the Testimony. And our Savior to the same purpose hath exhorted us to search the Scriptures, because our ignorance of them, is the main cause of all our errors both in doctrine and manners. Thirdly, whilst we neglect God's Word in serving him, and follow our own inventions, we shall not do God's will, but our own, and instead of doing him service, we shall serve our own lusts which are most opposite unto him, committing herein a gross absurdity, in thinking to please God, by offering unto him a service, not which he in his wisdom hath prescribed as most fit, but that which is devised and appointed by our own fleshly wisdom, which is enmity against him, and our natural imaginations, which are only and continually evil. Fourthly, if we neglect the direction of God's Word, in performing service unto him, though it be, not in the matter, but the manner only, God will neglect our service, as being mere will-worship, and not that which he hath appointed, according to his saying to the Jews by the Prophet Isaiah, Who hath required these things at your hands? yea he will reject it as odious and abominable, as he did the sacrifices of the Jews, who in serving him, chose their own ways, and in their hearts and souls still delighted in their abominations, when in outward appearance they seemed devout in offering unto him sacrifices and oblations, as elsewhere he protesteth by the same Prophet. Neither will our good meanings, blind zeal, and superstitious devotion, make our will-worship accepted of God, seeing they are in themselves sinful, and one sin will not excuse another. Yea if we have no better guides to direct us, we shall for God's true service, embrace, and even tire our selves in the service of the devil, as we see in the example of the Jews, whose blind zeal misled them out of the way of salvation, into the way of destruction, whilst neglecting the righteousness of faith in Jesus Christ, they endeavored to establish their own righteousness. And of the Apostle Paul, who by an ignorant zeal was made (as he confesseth) even mad against the Saints, and with all raging cruelty, set himself to destroy the Church of God. And finally, of those honorable women spoken of in the Acts of the Apostles, who out of their blind devotion, raised persecution against Paul and Barnabas, and expelled them out of their coasts. Fifthly, if we serve not God according to his will and Word, but according to our own good meanings and blind devotions, it will not be pleasing to God, as not being done in faith, but doubtingly, not knowing whether the duties which we perform, be agreeable to his will or no: or rather without doubting we may know, that our service is not according to God's will; and therefore displeasing unto him, seeing he hath prefectly revealed his will in his Word, both concerning that which he would have us do, and that which he would have us leave undone; and consequently, such service is not only without, but contrary to faith, and most odious unto God. Sixthly, all our pains taken in this service, which is not warranted by God's Word, but done according to our own inventions, good meanings, and traditions of men, are in vain, and all our labor lost, which is thus spent in will-worship and blind superstition; according to that of our Savior, In vain they worship me, teaching for doctrines men's precepts. Yea they are not only vain, and as the Apostle speaketh, perish in the using, but evil, both simply and by accident: for who can bring good out of evil? that which is clean, out of that which is unclean? or spiritual service unto God, out of the forge of our carnal reason and evil imaginations? seeing our Savior hath taught us, that, that which is of the flesh, is flesh; and that which is borne of the Spirit, is Spirit. And as it is simply evil in respect of the evil fountain from which it springeth, so also accidentally, in that it is preferred before the Word and will of God, and by taking place of it, doth cause it to be clean thrust out of doors, as we see in the example of the superstitious Pharisees, who in setting up their own traditions, made God's Commandments void and of none effect; and of the Papists, who by making room for their blind devotions, have quite exiled all the parts and means of the true service of God. In which regard, all the labor which is thus spent, doth not only not please God, and so lose all reward, but much displease him and provoke his wrath, and pull down his heavy judgments upon all such as tender such service unto him, both in this life and the life to come. Of the former we have an example in Nadab and Abihu, who were consumed with fire from heaven, because they offered strange fire unto God, and did not use that fire which he had sent down from heaven to this purpose. In Saul, whose kingdom was rent from him, either for offering sacrifice himself which did not belong unto him (for which sin also Uzziah was smitten with leprosy) or for not staying the time appointed by God and his Prophet Samuel. And in Uzzah, who was smitten with present death, because being but a Levite, he took upon him to touch the Ark, which none might do but the Priests, and suffered it to be carried in a cart, which should have been borne upon their shoulders. Unto which punishments (and the like) of this life, God will add those eternal punishments in the life to come, upon those that add unto, or detract from his will, which the Apostle John threateneth against those who add unto, or detract from his Prophecy, namely, loss of heavenly happiness, and all the plagues written in that book, among which are the torments of hell fire, & everlasting condemnation of body and soul. And therefore when we come thus far, as to have fervent desires and great devotion to serve God, let us take heed that the devil do not delude us, by persuading us through his instruments, to spend all our labor, not only in vain, but also to loss, nor to lay out our good intentions (as it were) good coin, upon the base trifles of human traditions, will-worship, and our own inventions, as worshipping of Saints and Angels, Masses, Pilgrimages, Popish Fasts, Penances, and punishing of our bodies, mumbling of Latin Prayers without understanding, satisfactions, and such like; seeing these are not only not commanded, but expressly contrary to God's will and Word. And the Apostle also hath given us warning to take heed of, and avoid them, as having only a show of wisdom, in will-worship, and humility, and not sparing of the body, and in truth are meerefolly, being flatly opposite to the wisdom of God. But resolving to please God by leading a godly life, let us make his will revealed in his Word, the rule and squyre of all our actions, resolving and endeavoring to do that which in this Word is commanded and enjoined, and to leave undone what in it is forbidden and condemned.

§. Sect. 4 The special duties in which a godly life chiefly consisteth.

And thus we see what is the main and general matter of a godly life, namely, such a carriage and conversation whereby we please God in all things, by doing his will revealed in the Scriptures; more specially a godly life consisteth in our walking before him in the duties of piety, righteousness and sobriety, with faith, a pure heart, and good conscience all the days of our lives. In which words, three things are contained. First, the duties which in this godly life are to be performed. Secondly, the foundation upon which they are grounded, and the fountains from which they ought to flow. Thirdly, their time of continuance, and how long by us they are to be performed. The duties of a godly life are all referred unto three heads. First, piety towards God which compriseth in it all Religion, the whole worship and service of God both public and private, with the matter, manner, time, means, and all circumstances, and in a word, all the duties required in the first table. Secondly, righteousness towards our neighbors, whereby we deal with them, as we would have them to deal with us, and give unto everyone their own, behaving our selves justly with all, and mercifully with all those who need our help. Thirdly, sobriety and temperance towards our selves, whereby we possess our vessels in purity and honor, as it becometh the Temples of the holy Ghost. Secondly, there is here expressed certain fundamental virtues, upon which, our virtuous and godly actions ought to be grounded, and from which they must spring and flow, if we would have them acceptable unto God; namely, a lively faith, without which we cannot please him; a pure heart, from which as a fountain floweth all true obedience; and a good conscience, purged from dead works by the precious blood of Christ, which warranteth all our actions done in faith, as approved of God, and so inciteth and encourageth us to bring forth the fruits of new obedience, when as we know that our persons and all our actions are accepted of God in Jesus Christ. And lastly, here is expressed the time how long we are to continue in the doing of the duties of a godly life, namely, not for a while, no nor yet for a long time together, but indefinitely we are to continue in bringing forth these fruits of obedience, throughout the whole course of our lives, and as the Apostle teacheth us, never be weary of well-doing. But of these points I shall have occasion to speak more largely afterwards, and therefore will content myself for the present, thus briefly to have touched them, for the explaining of the former description of a godly life.

CAP. IIII.

Of the form and manner how all Christian duties ought to be performed, namely, with fervency of desire, a settled resolution, and earnest endeavor to please God in all things.

§. Sect. 1 That these desires, resolutions, and endeavors are required of all those who will serve and please God.

ANd so I come from the matter of it, and the duties therein required, to speak of the form and manner, how they may be so performed, as that they may be acceptable in God's sight. And hereunto there concur three things: First, fervency of desire: Secondly, a settled resolution: And thirdly, an hearty and earnest endeavor to please God in all things by doing his will, in the duties of piety, righteousness, and sobriety. First, our hearts must be inflamed with fervent desires to please God in all things, and to do his will in as great perfection here on earth, as the Angels and Saints do it in heaven, although we cannot possibly in this state of sin and corruption attain unto it. So the Church professeth of her self: In the way of thy judgments, O Lord, have we waited for thee, the desire of our soul is to thy name, and to the remembrance of thee; with my soul have I desired thee in the night, yea with my spirit within me will I seek thee early. The which desires break out into longing wishes after that perfection which we cannot as yet compass, as we see in David; O that my ways were directed to keep thy statutes! And are accompanied with bitter grief and lamentable complaints, when as we find them crossed with our corruption, and defeated by the temptations of the devil and the world; as we see in the Apostles example; To will is present with me, but how to perform that which is good, I find not. For the good that I would, I do not; but the evil which I would not, that I do, &c. for I delight in the Law of God after the inner man, but I see another law in my members warring against the Law of my mind, and bringing me into captivity to the law of sin, which is in my members. O wretched man that I am, who shall deliver me from the body of this death? And this fervent desire of the heart to please God by doing his will, is always accompanied with an undaunted resolution and settled purpose of the will to shake off all delays, and break thorough all difficulties which hinder us in our course, and with all care and good conscience, to use all helps, whereby we may be enabled and furthered in God's service. And thus David resolveth that he will keep God's statutes. I have chosen the way of truth, thy judgments have I laid before me. I will run the way of thy Commandments; when thou shalt enlarge my heart. Teach me, O Lord, the way of thy statutes, and I shall keep it unto the end. Give me understanding, and I shall keep thy Word; yea I shall observe it with my whole heart. And from this desire of the heart, and resolution of the will, there followeth an earnest endeavor in the whole man, of conforming all our powers and parts, words and works, intentions and actions to the will of God, that we may in all things please him, and glorify his name, by having the light of our lives shining before men; according to the exhortation of the Apostle, Whether ye eat or drink, or whatsoever ye do, do all to the glory of God.

§. Sect. 2 That all Evangelical obedience consisteth chiefly in these desires, resolutions and endeavors.

And in these desires, resolutions, and endeavors doth consist the very form and essence of a godly life, it being the top of that perfection which we can attain unto in this state of imperfection. This is that Evangelical obedience which in the Gospel is required of us, as we see in the Acts of the Apostles, where Barnabas exhorteth the Church of Antioch, not to perform that perfect obedience which the Law exacteth, which was a yoke too heavy for any to bear, but that with purpose of heart, they would cleave unto the Lord. Unto which also the Gospel enableth us, being made powerful and effectual by God's grace, and the inward operation of his holy Spirit. This is that son-like obedience which God now requireth of us, which if we perform, we and our service shall be accepted of God in Christ, our imperfect righteousness being covered with his perfect obedience, and our corruptions washed away in his blood. For he spareth us, as a loving father spareth his son that serveth him, who in the duties which he requireth, respects his affection, more then the action, and the intention and desire of his heart to please him, more then of his abilities in performance; according to that of the Apostle; If there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not. An example whereof we have in David, who having in his heart a desire and resolution to build the Temple, though he did it not, was accepted and rewarded of God, as if he had built it. And in Abraham, whose resolution to sacrifice his son, was as pleasing in God's sight, as if he had been sacrificed. Now the reason why our desires and resolutions are so acceptable unto God, is first, because they are the chief service of the heart, which the Lord respecteth above all other parts and outward performances. And secondly, because all our endeavors and actions are according to our desires, either forward and fervent, or slack and remiss. For as Philosophy teacheth, the love and desire of attaining to the end, is the first cause in the intention of the agent, which setteth him on work, and according to the greatness of this love and desire, to the end at which we aim, such is our care and diligence in the use of all good means whereby we may attain unto it. Moreover, as it will make our persons and actions accepted of God, so our prayers which God hath promised to hear and grant. According to that of the Psalmist; Lord, thou hast heard the desire of the humble; thou wilt prepare their heart, thou wilt cause thine ear to hear. And again, He will fulfill the desire of them that fear him, he will hear their cry, and will save them. And the Wiseman telleth us, that the desire of the righteous shall be granted, that is, not they who are righteous, according to the rigor of the Law, but they who are Evangelically righteous, and desire and labor to attain unto it, as it is expounded in the prayer of Nehemiah, O Lord, I beseech thee, let now thine ear be attentive to the prayer of thy servant, and to the prayer of thy servants, who desire to fear thy name. And consequently, this being one of their most principal desires, that they may be so freed from their corruptions and imperfections, as that they may perform unto God that perfect obedience which the Law requireth, and their soul longeth after; the Lord will satisfy it; and though for a time they be turmoiled and humbled in the sight and sense of their corruptions, yet by degrees he will bring them unto this perfect age in Christ, and to that height of perfection which they so much desire, when as having put off, with their mortality, all relics of corruption, they shall be clothed with those long white robes of perfect holiness in his heavenly Kingdom. Unto which happy estate in the mean time, their longing and thirsting desires do give them full title and interest: for they are blessed, not who are replenished with perfect righteousness, but who hunger and thirst after it, as our Savior hath taught us.

§. Sect. 3 That our desires, resolutions, and endeavors must not be faint and weak, but servant and earnest.

But yet, that we may not in our carnal sloth and security deceive our selves with shadows instead of substances, we are to know, that not all kind of desires, resolutions, and endeavors are acceptable unto God, nor make us to be accepted of him, but those only which are sound and solid, sincere and upright; unto which, diverse properties are required. First, that they be not faint and weak, fickle and slight; but strong and vehement, earnest and fervent, like the desires of women with child, which are even heart-sick, unless they be satisfied in the things which they long after, as David implieth where he saith; Behold, I have longed after thy precepts, quicken me in thy righteousness. And again, My soul fainteth for thy salvation, but I hope in thy Word, that is, thy promise, whereby thou hast assured me that thou wilt satisfy my desire. They must not be inferior to the desires of worldlings, seeing the things desired are so much superior, exceeding them in excellency, profit, and permanencie, as far as heaven exceedeth earth. Now we know that the desires of worldlings after their riches, pleasures, and preferments, are so fervent and earnest, that they wholly take up their thoughts in thinking of them, and their care in compassing them. Neither is there any pains so great, or danger so desperate, which they will not venter upon, but night and day, by sea and land, labor after that which their soul loveth. They must be like the desires of the Spouse in the Canticles, which made her sick through their fervent heat, and ready to swoon, had she not been stayed and refreshed with the wine and apples of spiritual comforts. They must so enlarge our hearts, that they will be ready to break, if they be not replenished and mollified with the oil of God's grace and holy Spirit, according to that of David, My soul breaketh for the longing that it hath to thy judgments at all times. They must (as they are compared) resemble hunger and thirst, which make men sick till they be satisfied, and so resolute, that nothing can withstand them, no difficulty or danger so great and desperate, which they will not hazard themselves unto, that they may procure meat and drink to preserve them from famishing; and with such care and diligence use all means tending hereunto, as if they were religiously bound to do it by a solemn oath; as we see in that desire and resolution of David; I have sworn, and will perform it; that I will keep thy righteous judgments. And thus Job, to strengthen his desires and resolutions, in shunning sin, and serving God, bindeth himself and all his members hereunto by solemn covenant; I have (saith he) made a covenant with mine eyes, why then should I think upon a maiden?

§. Sect. 4 They must be entire and total, both in respect of the subject and object.

Secondly, these desires, resolutions, and endeavors, must be entire and total, both in respect of the subject and object. For they must proceed from the whole heart and will, so far forth as they are regenerate, and hold place in all our actions and endeavors. Neither will God in his service accept of a heart divided, whereof one part is given unto him, and another to the world; nor of a double heart, one while aiming at his glory, and another while at the glory of the world, sinister and earthly respects. Neither can we after this sort serve God and Mammon, nor with an unsettled resolution, which now inclineth to God's service, and soon after to the service of Satan, for the base wages of sinful profits and pleasures; nor with such a lame endeavor, as maketh us halt between gain and godliness, Religion and worldliness, the praises of men, and the approbation of God and a good conscience. But we ought with such firm resolution go out of the Sodom of sin, that we must not cast a look backward, as relenting in our purpose, and seeming loath to leave it; and so set our hearts and hands to the plow of God's husbandry, that we never give it over, till we bring forth plentiful fruits of holiness, that so after, we may reap the harvest of heavenly happiness. In regard of the object also, they must be entire, and have respect unto all God's Commandments, desiring, resolving, and endeavoring to please God in all things, both in flying and forsaking all manner of sin which he hath forbidden, and embracing and practicing whatsoever duties he hath enjoined and commanded. So that it is not enough, if with Herod we serve God in some things, and take liberty to serve the devil, the world, and our own lusts in others; that we leave some sins which are less pleasant or profitable, and retain others which bring more profit or delight; nor that we embrace and practice some virtues and Christian duties, which are more easy and less costly, and neglect others which are more chargeable, and require greater pains and diligence. And when we are commanded by God to slay all the cursed Canaanites and Amalekites of sinful corruptions, we must not put some only to the sword, and keep others alive to pay the tribute of pleasure or profit to our carnal lusts, neither kill and mortify the leanest of this cursed cattle, which serve us for little or no use, and let the fattest live, as best serving to feed our fleshly appetite: but we must devote them all unto God as an accursed thing, and desire and resolve (as much as in us lieth) not to leave any one alive to carry tidings to the devil of the slaughter of the rest. Yea if there be an Agag which is more potent and powerful in us then any other, we must take our first and chief care how that may be subdued and killed; or such an Herodias and darling sin, that our flesh more doteth on, then any other of our corruptions; we must with most care and circumspection, yea with most hatred and detestation, in respect of our part regenerate, put that farthest from us, as most hurting our Christian growth, and hindering our proceedings in the ways of godliness. According to the exhortation of the Apostle; Let us lay aside every weight, and the sin that doth so easily beset us, and let us run with patience the race that is set before us. As on the other side, the more difficulty we find in any holy duty, by reason of that averseness which we feel in our corrupt nature unto it, the more vehement must our desires, resolutions, and endeavors be to embrace and practice it; even as the traveler taketh willingly most pains in going up the hill that lieth in his way homewards, and the Water-man employeth the more strength and endeavor in handling his Oares, when as he roweth against wind and tide, then when they both favor and further him.

§. Sect. 5 That our desires, resolutions, and endeavors, must aim at the means as well as the end.

Thirdly, that our desires, resolutions, and endeavors may be sincere and acceptable unto God, it is required, that we as well aim in them at the means whereby they may be accomplished, as at the end, and take all occasions, and use all helps, which may enable us to God's service, and with like diligence avoid all lets and impediments, whereby we might be hindered in it, as we desire and endeavor to perform the service it self which God requireth. For where he enjoyeth any duty, there he no less requireth the means and opportunities which enable us thereunto; and to think that we can perform the duty, and neglect these helps, is to imagine that we can live long, and eat no food, or come speedily to our journeys end, and never travail in the way that leadeth unto it. As therefore it was a vain wish of Balaam to die the death of the righteous, when as he never took care to lead a righteous life: so is it no less vain to desire, that we may lead the life of the righteous, when we do not desire, resolve, and endeavor to use the means that enable us to do it. And such are the desires and resolutions of those, who out of blind devotion endeavor to lead a godly life, continuing in their ignorance, and neglecting all good means, whereby they might come to the knowledge of God's will, and so conform their lives in obedience unto it; who thinking it enough to have a good meaning, do tire themselves in their own superstition, and spend all their labor in vain, offering unto God, instead of his pure service, which he hath commanded, their own will-worship, and human inventions and traditions, which he hath so often in his Word forbidden and condemned. But quite contrary was the course and carriage of holy David, in his desire and resolution to lead a godly life: for as he longed, and had his heart even broken with the vehemency of his desires, to keep God's Statutes and Laws; so with like earnestness he hungered and thirsted after the means which might enable him unto it; which was, to come into God's Courts, the visible place of his presence, to hear his holy Word read and preached unto him. As the Hart (saith he) panteth after the water-brooks, so panteth my soul after thee, O God; my soul thirsteth for God, for the living God: When shall I come and appear before God? And again, O God, thou art my God, early will I seek thee, my soul thirsteth for thee, my flesh longeth for thee, in a dry and thirsty land, where no water is, to see thy power and thy glory, so as I have seen thee in the Sanctuary.

§. Sect. 6 That they must not be lazy and idle, but diligent and painful.

Fourthly, our desires, resolutions, and endeavors to lead a godly life, must not be lazy and luskish, idle and slothful; but exceeding industrious, painful, and diligent in the use of all good means whereby we may attain unto it. For being a Jewel of such price, we may not think to have it for the bare wishing; but that we must compass it with some difficulty, and have our cost and labor, in some proportion, answerable to this precious pearl, which is much to be preferred before many worlds. And considering what cost and pains worldly men willingly undergo in pursuing their earthly desires, out of a bare, and (often) false hope to obtain them; with what industry and labor, hazard and danger, the ambitious man aspireth unto honors, the covetous man hunteth after riches, and the voluptuous man after pleasures; let us be sorry and ashamed to think any pains or peril too much, in walking in the way of a godly life, which shall assuredly be crowned with glory and immortality, rewarded with heavenly treasures which will never fade, and with such everlasting joys, as our eyes have not seen, nor our hearts conceived. The soul of the sluggard (saith Solomon) desireth, and hath nothing, but the soul of the diligent shall be made fat. The which, as it is true in respect of earthly riches, so also of spiritual grace and the treasures of holiness, the which we may long idly wish, and yet never enjoy them; whereas if, as our desires be earnest, so our endeavors diligent and laborious, we may have much more assurance to be enriched with them, then to compass, with all our pains, our worldly desires; seeing we have God's promises more absolute for them. Neither do they flee their followers as earthly riches do, which make themselves wings, and fly away as the Eagle towards heaven, deluding their hopes, which with most speed pursue them. Yea slothful desires rather hurt, then help us in the ways of godliness, causing the sluggard to rest in them, as sufficient without using any means to have them satisfied. In which respect, the saying of Solomon is truly verified of them; The desire of the slothful killeth him, for his hands refuse to labor. For as his body must needs famish, who only wisheth meat, but useth no endeavor to satisfy his hunger; so his soul will soon be deprived of the spiritual life of grace and godliness, who idly desireth to be replenished with this spiritual food, and taketh no pains to attain unto it. The Kingdom of God (saith our Savior) suffereth violence, and the violent take it by force. Neither shall they enter into it, who sit down idly, and cry out, Lord, Lord, open unto us, that is, content themselves with a bare profession of Christianity, and labor not to do the will of our heavenly Father, but they who strive to enter in at the straight gate, and take much pains in travailing that narrow path of righteousness which leadeth to God's Kingdom.

§. Sect. 7 That our desires, resolutions, and endeavors must not be by fits and flashes, but constant and durable.

Lastly, our desires, resolutions, and endeavors, must not be by fits and flashes, one while hot and earnest, and another while cold and remiss; but constant and durable, like those in covetous men, which never cease, till they be satisfied, or rather because they can never be satisfied whilst we live on earth: therefore they must never cease, but the more we have of these spiritual riches, the more earnestly we must desire and endeavor to have them still increased. For this life is not the time of our perfection, and full age in Christ, but of spiritual growth in grace, from strength to strength, and from a lesser, to a greater measure of godliness and righteousness. We must not, like those who are sick of an ague, be one while cold, and another while hot, nor have a good day for God's service, and an ill day for the service of the devil and the world: for this were a sickness, and no spiritual health, which would prepare us for death and destruction, and not for life and happiness. Neither will God ever accept of it, who can no more endure to have thus our time, then to have our hearts divided between him and his enemies. But our souls (with David's) must break for the longing that they have unto God's judgments at all times; we must with him resolve to keep God's statutes unto the end, and have our hearts inclined to keep his statutes always. We must not, like the hypocrites, of whom Hosea speaketh, offer unto God a righteousness like unto the morning dew, which vanisheth when the Sun ariseth, but such as will endure the heat of the day, like the streams that flow from a springing fountain. For the waters of life which Christ doth give, are never dry, but shall be in him that hath them, a well of water springing up to everlasting life. And the trees of righteousness, which are of God's planting, are like those planted by the rivers side, which are never barren, but bring forth their fruit in due season; and they that be planted in the House of the Lord, shall like the Palme tree perpetually flourish, and bring forth fruit in their old age, as the Psalmist speaketh.

CAP. V.

Of saving knowledge, which is the first main ground of a godly life: How necessary it is, and the causes of it.

§. Sect. 1 Of the main grounds of a godly life.

HAuing explained the description of a godly life, and in part shown what is required in him that is to lead it, and wherein it principally doth consist; we will now proceed, and more fully handle some main points, before briefly touched, which are necessary to be known of him, who desireth to make any progress in the ways of godliness. And here two things come chiefly to be considered. First, the grounds. And secondly, the parts of a godly life, which contain the duties that are to be performed by those who lead it. The grounds of this godly life, are certain fundamental virtues whereupon it is built, and from which as living fountains, all other virtues and holy duties do spring and flow. And these are principally two. First, saving knowledge of God, his will and works. And secondly, a lively faith in Jesus Christ. From which, two other main graces arise, which as principal causes produce all special duties of a godly life, namely, First, a sanctified heart purified by faith. And secondly, a good conscience, which followeth our justification.

§. Sect. 2 That saving knowledge is the prime virtue, and mother grace, from which all others have their beginning.

The first main ground of a godly life, is saving knowledge, which is the prime virtue, and mother grace, from which all others take their beginning. It is the root of this tree of grace, from which, being effectual, lively, and full of spiritual sap, faith springeth (as it were) the main body of the tree, and from it all other virtues and graces, like the boughs and branches, and the profession and practice of Christianity in good works, and the duties of godliness, like the leaves and fruits, do proceed and grow. For first, we know God and his saving attributes, and then by faith we apprehend and believe them. And when by an effectual knowledge we conceive, & by a lively faith believe them, as that Jehovah who is our God, is infinite in all perfection; omnipotent, omniscient, omnipresent, and all-sufficient, most good and gracious, most merciful and true, then do we trust in him, love him, and grow zealous of his glory, obey and serve him, praise and rejoice in him, and in all things submit our selves to his good pleasure. And so when we know and believe the former attributes, joined with his justice and hatred of sin, they work in our hearts the true fear of God, humility, and awful reverence; moving us to honor and worship him in spirit and truth, to embrace and practice all virtues and holy duties, because they are acceptable unto him, and to fly and forsake all vice and wickedness, because they are odious in his sight. So that saving knowledge, as the root, doth comprize in it the life and sap of all other graces, whereof it is, that in the Scriptures it is put for them all, and comprehendeth in it alone, all Religion, and the duties of godliness. Thus the Lord prohibiteth us to glory in our wisdom, strength, and riches; but let him that glorieth, glory in this, that he understandeth and knoweth me. And our Savior telleth us, that This is life eternal, to know God, and whom he hath sent, Jesus Christ It is the main ground and cause of all true obedience, and therefore the Lord, before he giveth his Law which he would have kept and performed, prefixeth a Preface, wherein he describeth himself, that his people might know him: I am the Lord thy God, which brought thee out of the land of Egypt, and out of the house of bondage. And David exhorting his son Solomon unto God's service, doth first require, that he should know him. And thou, Solomon my son, know thou the God of thy father, and serve him with a perfect heart, and a willing mind. Neither will any do him cheerful service, till they know what a mighty and gracious Lord he is, and what bountiful wages, both of temporal and eternal blessings, he giveth unto those that faithfully serve him. It compriseth in it the sum of all God's promises, concerning his gifts temporal and spiritual, in the covenant of Grace. I will put my Law in their inward parts, and write it in their hearts, &c. and they shall all know me, from the least of them, to the greatest of them, saith the Lord. It is the cause of all other virtues: for before we know them, we cannot so much as desire them, as our Savior implieth in his speech to the woman of Samaria, If thou knewest the gift of God, and who it is that saith to thee, Give me drink, thou wouldest have asked of him, and he would have given thee living water. More particularly, it is the cause of faith: for we cannot come unto him, nor believe in God, till we know him, and what he is. And affiance; for as the Psalmist saith, They that know thy name, will put their trust in thee; for thou, Lord, hast not forsaken them that seek thee. Of our love of God: for we must know how loving and lovely he is, before we can love him; and as the Apostle saith, We love God, because he loveth us first. And the usual speech is, There is no love of that, of which there is no knowledge. To which purpose Augustine saith, that we may love things unseen, but not unknown. Of our invocation and prayer: for how shall they call upon him, in whom they have not believed? and how shall they believe in him, of whom they have not heard? It is the cause also of our conversion unto God, and of turning to him from our sins, by true repentance. For the first grace wrought in us by the Spirit, is illumination, whereby our minds are enlightened with a sight of our misery, and our hearts inflamed with a desire to come out of it. And to this purpose it is said, that the Apostle Paul was sent unto the Gentiles, first, to open their eyes, and to turn them from darkness to light; and then to recover them, from the power of Satan unto God, &c. In a word, by knowledge of God, we attain unto all grace and peace requisite to life and godliness; according to that of the Apostle, Grace and peace be multiplied unto you, through the knowledge of God, and of Jesus our Lord; according as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue. So that grace and glory, holiness and happiness, are derived unto us by this saving knowledge; and that in such measure, as this knowledge is, unto which we have attained. Here in this life our knowledge is but begun, and so with it our sanctification and glory; and that being but in part, these are imperfect also; but when we have this knowledge in perfection, we shall be perfect also in righteousness and blessedness; and when the dim glass is removed, and we see God face to face, and know as we are known, then shall we in his presence have fullness of joy, and pleasures at his right hand for evermore. To which purpose, the Apostle also saith; Beloved, now are we the sons of God, and it doth not yet appear what we shall be; but we know, that when he shall appear, we shall be like him, for we shall see him as he is.

§. Sect. 3 That ignorance estrangeth us from God, and the life of grace and glory.

Contrariwise, want of this knowledge, and ignorance of God, and his will, maketh us strangers from God and the Common wealth of Israel, and howsoever we be the Church, yet to be no true members of the Church. For God hath promised to all that are in the Covenant of grace, that he will put his Law in their inward parts, and write it in their hearts, and that they shall all know him, from the least of them, to the greatest of them. And our Savior saith, that he knoweth all the sheep of his fold, and is known of them; and that they know his voice, and are able to discern it from the voice of a stranger. And as it makes us strangers from God, and the Covenant of grace, so also from the life of God, or the godly life which he commandeth, as we see in the example of the Gentiles, who, having their understanding darkened, were alienated from the life of God, through the ignorance that was in them, because of the blindness of their heart. And contrariwise, thrusts us headlong into all manner of sin; for as the Apostle saith in the same place, When the Gentiles, through their ignorance, were thus estranged frō the life of God, they became past feeling, and so gave themselves over to lasciviousness, to work all uncleanness with greediness. So Hosea, having set down a Catalogue of many grievous sins, which made the Jews liable to God's heavy judgments, doth after show, that the cause of all their sin and punishment was, because they lacked the true knowledge of God in the land. Whereof it also is, that sinners of all kinds, are included under the name of ignorant persons, who know not God. So the Psalmist: Pour out thy wrath upon the heathen that have not known thee, and upon the kingdoms that have not called upon thy name. And the Apostle saith, that the Lord Jesus shall come with his mighty Angels in flaming fire, to take vengeance on them that know not God. And therefore if we would have any portion in God's saving graces, or part in heavenly glory; if we would not be strangers from God, and aliens from his Church; if we would perform any duty of a godly life, or not be carried headlong into all wickedness, if we would not be subject to God's judgments, and fearful destruction, nor exposed to the imprecations of the faithful in this life, nor to the vengeance of a terrible Judge, when Christ shall appear at his second coming; let us not live in ignorance, but use all our endeavor to attain unto the saving knowledge of God and his will. Neither let us with ignorant people, content our selves with our own good meanings and blind devotions, as our guides in godliness; for then our service of God will be but will-worship, and the carnal conceits of our own brains; and all our Religion, being nothing else, but bodily exercise, and ignorant superstition, will be rejected of God, as odious and abominable.

§. Sect. 4 That God is the chief Author and efficient cause of saving knowledge.

Seeing therefore knowledge is so necessary unto a godly life, we will a little further insist upon it, showing what it is, and the nature and properties of it, whereby we shall be the better able to labor after it in the use of all good means, and know to our comforts, when we have attained unto it. Sauing knowledge then is a grace of God, wrought in us by his holy Spirit, which enlighteneth our minds, to know those things which are revealed of God and his will, by his Word and works, that we may make an holy use of it, for the sanctifying of our hearts, and direction of our lives, in all duties of holiness and righteousness. Whereby we may perceive, that not nature, but God only is the Author and efficient cause of this knowledge, and so much only do we know of God, as we are taught of God. According to that covenant of grace, in which God promiseth, that he will put his Law in our inward parts, and write it in our hearts, and that we shall know him from the least to the greatest. So our Savior speaking of his Elect, saith, that they all shall be taught of God. And again; No man knoweth the Son but the Father, neither knoweth any man the Father but the Son, and he unto whomsoever the Son will reveal him. Neither is this knowledge a natural habit of the mind, but a grace of God, which is not purchased by us or our own merits, or therefore bestowed upon us rather then others, because God foresaw, that we would use it when we had it, better then they, but God's free gift promised in the covenant of grace. The which he worketh in us first, by sending his Son, his true essential wisdom, who hath revealed unto us his Fathers will, and being the great Prophet of the Church, hath made known unto us the counsels of God, and all things necessary for our Salvation; and that not only, nor chiefly, to the wise of the world, but to the weak and simple; according to that of our Savior; I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes. And secondly, his holy Spirit, who was and is sent from the Father and Son, to teach and lead us into all truth, as our Savior promised his Apostles. And this is that holy anointing, of which the Apostle speaketh, whereby we know all things, and need not that any teach us, but as this anointing teacheth us of all things. And that Collyrium, or precious eye-salve, which Christ promiseth to give to the Angel of the Church of the Laodiceans, to enlighten their blind eyes in the knowledge of the truth. So the Apostle telleth us, that we cannot see nor conceive the things which appertain to God's Kingdom, but God hath revealed them unto us, by his Spirit, for the Spirit searcheth all things, even the deep things of God. And hence it is, that he is called the Spirit of wisdom, revelation and illumination, and the Spirit of truth, because he is both light and truth himself, and also enlighteneth our minds which are naturally full of darkness, and leadeth us into all truth needful for our salvation. And therefore if we would have this saving knowledge, we must go to the chief Fountain and Author of it, and pray often and earnestly that he will for his Son, and by his holy Spirit take away our natural blindness, and open our eyes, that we may see the wonderful things of his Law.

§. Sect. 5 Of the instrumental causes of saving knowledge.

The instrumental causes of this knowledge, are first, the Book of nature: secondly, the Book of Grace. The Book of nature; for even this light being sanctified by God's Spirit, is helpful to the regenerate for the revealing of God and his will unto them. And that both the eternal book of nature, which is the conscience, and the external Book, which is the great volume of the creatures. For if there be in all men some relics of the light of nature shining in their consciences, which convince them that there is a God, and that this God is most good, powerful, just, bountiful, a liberal rewarder of good, and revenger of evil, according to the saying of the Apostle; That which may be known of God, is manifest in them: for God hath shown it unto them; then how much more clearly doth this light shine in the faithful, when as it is renewed and made much brighter and clearer by God's holy Spirit? The Book also of the creatures doth convince all men that there is a God, and that he is infinite in wisdom and power, omnipresent and full of goodness; according to that of the Apostle; The invisible things of him from the creation of the world, are clearly seen, being understood by the things that are made, even his eternal power and Godhead, so that they are without excuse. And therefore how much more may the faithful profit by learning and reading this Book, who have the holy Spirit for their Tutor, which openeth their eyes, that they may see God's wisdom, goodness and power shining in them; and their hearts, that meditating on them, they may make an holy use of this knowledge, for the stirring of them up to render unto God praise and thanksgiving? The Book of grace also is either the internal writing of God's Law and will, in the heart and inward parts, by the Spirit of God, which the Lord promiseth to do in the covenant of grace; or the outward Book of the holy Scriptures, in which are contained all things necessary to be known of God and his will, for the salvation of our souls. And lastly, God's Ministers are his instruments whereby he revealeth himself and his will unto us; who do expound unto us his written Word, and unfold the mysteries and difficulties thereof that we may understand them. And therefore if we would attain unto the knowledge of God and his will, we are to use the help of those instruments which he hath ordained for this purpose; especially we are to desire that inward writing of the Spirit in our hearts, and to make use, by reading, and meditation, of the Scriptures, and by often hearing of them expounded and applied unto us by God's faithful Ministers.

CAP. VI.

Of the object of saving knowledge, namely, God himself and his attributes, his Word and works.

§. Sect. 1 That there is a God, and how we may know it.

ANd these are the causes of saving knowledge. The object of it is God, his will and works. Where first we are to know, that there is a God, who is to be worshipped and served of us. Unto which we attain by the light of nature, which revealeth this principle unto us, and convinceth all men of this truth, by the Book of the creatures, in which the infinite wisdom, power and goodness of the Creator shineth; by the terrors of conscience following the commission of heinous sins though never so secret; by the series and dependancy of causes one upon another, in the disquisition whereof there is no end, till we come to the cause of causes, who having his being of himself, giveth being unto all things; by the goodly order which may be observed in the creatures, and the motion of the heavens and the celestial bodies; by the final causes, one thing being referred to another, till we come to the summum benum and supreme end of all things, which is God; by the accomplishment of Prophecies foretold long before their events; by the consent of all Nations, in acknowledging this principle; and finally, by the judgments and punishments executed upon the wicked, even in this life: by all which we come to the clear understanding of this truth, that there is a God; although in truth it is so evident in it self, that no argument can be brought to illustrate it, seeing nothing is so clear and manifest.

§. Sect. 2 Who this God is, and how he may be described.

Secondly, we are to know what this God is, or rather who he is; For what he is in his own essence, he hath not revealed in the Scriptures, neither are we capable of this knowledge, nor any other creature, seeing he is infinite and we finite. But who he is, he hath made known in his Word; namely, that he is Jehovah Elohim, a Spirit infinite in all perfection, one in nature, and three in persons, the Father, Son and holy Ghost. By which description it appeareth, that God is primum ens, and the first being, who hath his essence of himself, and giveth being to all things, as his name Jehovah signifieth; that he is uncreated, and a Spirit, as our Savior, the wisdom of the Father, hath made him known unto us, not so much thereby showing his essence what he is, which is ineffable and incomprehensible, as distinguishing him from all corporeal substances. That he is but one, because he is infinite in all perfection, wisdom, power, presence and the rest: and it is against the nature of infiniteness to be more then one; because he made and governeth all as supreme Monarch, in which Monarchy there can be no copartners; and because he is the cause of causes, from which all things have their being, and upon which they wholly depend.

§. Sect. 3 Of God's attributes, and how they are ascribed unto God.

Thirdly, we must know, that this divine essence is infinite in all perfection. The which perfection is seen in his properties, which are not properly in God, who is all essence and no qualities: for whatsoever is in God, is God, but according to the capacity of our shallow understanding: neither do they differ from his essence, nor one from another; for God is one, and of a most simple nature, admitting no division into parts, faculties or properties, nor yet any essential distinction, but only in our comprehension or manner of understanding. So as we must not take his properties to be any parts of his essence, seeing every essential property is his whole essence, and therefore howsoever distinguished in respect of his diverse manner of working towards the creatures, yet not in themselves, but are inseparable one from another. In which respect, the wisdom of God, is the wise God; the power of God, the powerful God; and so in the rest. And his wisdom, power, mercy, goodness, justice, truth, are all one in their essence, there being in God but one most simple and pure act, unto which, diverse names are given in the Scriptures, to show unto us how it is diversely exercised towards the creatures.

§. Sect. 4 Of God's primary attributes, and how they may be described.

Now these Attributes are of two sorts. First, primary: Secondly, secondary. Primary, are those which declare unto us the essence of God, as he is absolutely in himself, of which there being no similitude in the creatures, they are attributed unto God alone, without communication to any other. And in this number are God's Simplicity, Infiniteness, Eternity, Immensity, Immutability, and Omnipresence, all-sufficiency, and omnipotency. His simplicity is an essential attribute, by which is signified that the divine essence is undivided and absolute, without composition, parts or accidents, invisible, impassible, and all essence, so that whatsoever is in God, is God. His Infiniteness is, whereby is signified, that he is in his essence vncircumscribed, and above all measure of time, place or anything else, but simply immense and incomprehensible. The Eternity of God is an essential attribute, which signifieth that he is infinite and vncircumscribed by time, first and last, without beginning or ending, absolute without succession, wholly all, always and at once. His immensity is an essential attribute, whereby is signified, that the divine essence is without dimension and circumscription of place, wholly everywhere present, within the world, and without the world, containing all things, and being contained of nothing. His Immutability is an essential property, whereby is signified, that the divine nature being infinite, absolute, most simple and perfect, is subject to no change of generation, corruption, augmentation, or diminution, passion or alteration, but ever remaineth one and the same. His all-sufficiency is an essential property of the divine essence, whereby is signified, that in himself alone he is most perfect and absolute, and in all things sufficient, both for himself and for all creatures. Finally, his Omnipotency is an essential property of God's nature, whereby is signified his infinite and transcendent power, whereby he is able to do all things which are not repugnant to his nature and will.

§. Sect. 5 Of God's secondary attributes, and how they differ from those shadows of them which are in the creatures.

The secondary attributes of God, are those which are spoken of God in a secondary relation, as he is the first and the chief Agent working in the creatures, especially man, some similitudes and resemblances of his own essential attributes, which are therefore (though improperly) called communicable, in respect of some analogy and likeness that they have with the properties which are in the creatures. For there is no perfection or good thing in them to be desired, of which the Idea and arch-type is not in God most absolute, infinite and eternal. But as they are essential properties of God's nature, they cannot be communicated to any creature, seeing they are most simple and indivisible, but only (as it were) some shows and shadows of them; which in many respects differ from those attributes which are in God; for in him they are his essence, and by it he liveth, understandeth, and is good, gracious and just: but in the creatures they are qualities, and bare properties. In him they are all most perfect, infinite, absolute, and most excellent, immutable and eternal; in which regard he may be said, not only to be wise, just, good and blessed, but wisdom, justice, goodness and blessedness it self. So that these secondary attributes in God, being his nature and essence, are to be understood by the primary, as by their rule and measure, and therefore are to be attributed unto him, most perfectly, simply, infinitely and absolutely: But in the creatures, the qualities which are some similitudes of these attributes, are mixed, imperfect, finite and mutable. In God all and every his attributes being his essence, they can be but one, as his essence is one, simple and indivisible, so that by the same essence whereby he is wise, he is also true, and that, by which he is good, he is also just, merciful, and blessed: But in the creatures their properties are diverse, and differ from one another in their forms and operations. For by one faculty a man is wise, and willeth by another, and his qualities of justice, mercy, goodness, truth, are different properties one from another.

§. Sect. 6 What God's secondary attributes are, and how they may be described.

Now, these secondary attributes of God, though they be all but one in him, yet in our comprehension and conceit, who can only judge of them according to their several kinds of working towards the creatures, they are manifold, as God's life, and immortality; his wisdom, truth, will, goodness, holiness, beneficence, love, grace, mercy, clemency, long suffering, patience, his justice, anger and hatred; all which are needful to be known of every Christian, not only that we may take notice of God's actions and operations towards us, but also may accordingly frame our actions and lives, that so being agreeable to his pure and holy nature, they may be acceptable in his sight. And therefore I thought it necessary to describe them briefly and severally, referring the Reader, who desireth to have them fully handled, to such Treatises as purposely entreat of this argument. The life of God is an essential attribute: whereby is signified, that the divine nature liveth, worketh and moveth in himself, and giveth unto all things life and motion. The immortality of God is his essential property: whereby is signified that he liveth eternally, and never dieth, but hath, doth and shall forever live, work and move himself, and give life, action and motion to all things that have life and motion. The wisdom of God is his essential property: whereby is signified, that God truly and perfectly with one eternal act of understanding, at once doth know himself and all things; and that not only externally, but also internally in their essence; not successively by discourse of reason, but at once most distinctly and clearly. Of which wisdom there are two parts. First, his prescience, whereby he hath from all eternity, seen and known all things which are, have been, or shall be, with infallible knowledge, as being all present to him, though past or to come, in respect of us. Secondly, his counsel, whereby he resolveth to rule and govern all things in the best and most wise manner, for the setting forth of his own glory. The truth of God, is his essential attribute, whereby he is made known unto us, to be in himself most true in all his words and works, yea, truth it self, & the Author of all truth which is in the creatures. The God, is his essential attribute, whereby is signified, that God with one will of most free and just act, willeth all things, approving or disapprouing whatsoever he knoweth. The goodness of God, is his essential property, whereby is signified, that he is infinitely good in and of himself, and the Author of all good, in and towards all the creatures. The holiness of God, is his essential attribute, whereby is signified, that his nature is wholly and most perfectly just, infinite in all virtue, justice, truth, mercy and purity, free from all vice, iniquity, and spot of any corruption, and therefore a lover of all purity and sanctity in the creatures, and a hater of all vice and impurity, as being contrary to his most holy nature. The beneficence of God, is his essential attribute, whereby he is known to be in himself the fountain of all bounty, and infinitely and absolutely good to the creatures, towards whom he exerciseth freely his beneficence and goodness. The love of God, is his essential attribute, whereby is signified, that he loveth himself chiefly, as being the chief goodness, and the creatures as they are good, freely approving, rewarding and delighting in them, and willing and performing all good unto them. The grace of God, is his essential property, whereby he is known to be in himself infinite in grace, and extendeth his favor and benignity freely unto his creatures. The mercy of God, is his essential property, whereby he is known to be most pitiful in himself, and in his own nature delighteth to help them that are in misery. The clemency of God, is his essential attribute, whereby is signified, that he is in his nature most gentle, and benign towards his creatures, in anger remembering mercy, and graciously pardoning us when we deserve punishment, willing rather the conversion then the death of sinners. The longsuffering and patience of God, is his essential property, whereby is noted, that he is patient in bearing with sinners, expecting their repentance, that he may have mercy upon them. The Justice of God, is his essential attribute, whereby he is known to be infinitely just in himself, and exerciseth Justice towards the creatures, being also the Author of all righteousness which is in them. The anger of God signifieth, his just and free will in punishing sin, and all injury offered against himself, or his Church and people. The hatred of God, signifieth his just will, whereby he disalloweth, detesteth, and decreeth to punish evil and sin in his creatures.

§. Sect. 7 Of the persons in Trinity.

And so much concerning God's attributes, whereby his nature is made known unto us, that we may accordingly serve him, and so carry our selves, as that we may be acceptable in his sight. Now further we must know him in his persons, namely, that howsoever he is but one in nature and essence, yet he is distinguished into three persons, the Father, Son and holy Ghost. For the better understanding whereof, we are to know, that a person in the deity is a subsistence in the divine essence, comprehending the whole divine nature and essence in it, but distinguished by an incommunicable property from other persons, unto which it hath relation. Or it is the Godhead restrained or distinguished by his personal property. And therefore every person, containing in it the whole divine essence, it followeth, that whatsoever agreeth absolutely to, or is spoken of the whole divine nature, in respect of its outward actions and works towards the creatures, doth alike agree to every distinct person, and whatsoever agreeth to, or is spoken of every of the persons, that likewise agreeth to the whole divine nature. And from hence also it followeth, that these three divine persons, are in glory and all other attributes coequal, and in respect of time coeternal; but yet everyone is distinct frō other, by their personal property. So that the divine nature being considered with the personal property of begetting, is the Father, and not the Son, nor holy Spirit; being considered with the personal property of being begotten, is the Son, and not the holy Ghost nor Father; and with the personal property of proceeding, is the holy Spirit, and neither the Father nor the Son. The Father then is the first person in Trinity, who having his being of himself, hath communicated his whole essence unto the Son, and so hath begotten him by eternal generation. The Son is the second person in Trinity, who is begotten of the Father. The holy Spirit is the third person in the Trinity, proceeding from the Father and the Son, who is therefore called the Spirit, because he proceedeth, and (as it were) is breathed from them both; and the holy Spirit, because he doth immediately sanctify the elect, and make them holy, and the Father and Son do it mediately by him.

§. Sect. 8 Of the knowledge of God's works, and first of his decree.

And thus have we briefly spoken of the knowledge of God, in respect of his nature and persons: now with like or more brevity, we are to entreat of the knowledge of God, in, and by his works and actions. The which are either internal, as the actions of the divine persons one towards another; or external, which are his operations and works towards the creatures. And these are principally two. First, the decree of God. And secondly, the execution of his decree. The decree of God is an act of the divine will, whereby he hath from all eternity purposed, that all should be done, which is, hath been, or shall be done, ordaining all things to a good end, and the means also, with all circumstances, whereby they attain unto it. And this is either common to all, or special to the reasonable creatures, as Angels and men. God's decree, which respecteth men and Angels, is called predestination, which is God's eternal purpose, whereby he hath ordained the reasonable creatures to certain ends, and to the means which conduce unto them. Of which, there are two parts, election, and reprobation. Election is God's eternal decree, whereby of his free grace, he hath purposed in Christ, to bring some to everlasting life, and to the use of the means, whereby they may attain unto it, to the praise of the glory of his grace. Reprobation is God's eternal decree, whereby he hath purposed in his election to pass by some men, and to leave them in their sins, that they may justly be condemned, to the praise of the glory of his justice.

§. Sect. 9 Of the execution of God's decree in man's creation, fall, and misery.

The execution of God's decree, is an action or work of God, whereby in time, he bringeth to pass all that he hath eternally decreed, according to the counsel of his will. The which is either temporary or eternal. God's temporary decree is general or special. The general, is either the creation of all things of nothing, or the gubernation of them, being made by his providence. The special execution of his decree, respecteth either Angels or men. To say here nothing of Angels, we are to know, that God having 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 living soul; that man was created according to God's own image, in wisdom, holiness, and righteousness, made Lord of all the creatures, and happy in the vision and fruition of God and his favor, and of the joys and pleasures of Paradise. That being created good, and yet but mutable, God left him to the freedom of his will, and to be tempted of the devil. Unto which temptation when he had yielded, by transgressing God's commandment, in eating of the forbidden fruit, he fell from this estate of happiness, into the state of sin, misery, and death. The which sin is imputed unto us who sinned in his loins, he being no private person, but the root of mankind; and the corruption of his nature, derived unto all his posterity by natural propagation, the which we call original sin, whereby God's image is defaced in us, and we disabled unto all good, and made prone unto all evil. From which original corruption, which is the fountain of all maliciousness, have sprung the cursed streams of actual transgressions, whereby we have broken God's whole Law, and every commandment of it, in thought, word, and deed, both by omitting the duties which are commanded, and committing the sins which are forbidden. Whereby we have made our selves subject to the curse of the Law, and all the plagues and punishments therein threatened, both temporal and eternal; out of which miserable estate and condition, it was altogether impossible to recover by our own means, or the help of any, or all the creatures.

§. Sect. 10 Of our recovery out of our misery.

And this was the execution of God's decree, in respect of man's creation, fall, and misery. Unto which, we must adjoin the knowledge of our recovery out of this wretched condition. To which purpose we must know, that when we were thus deeply plunged into this state of death and condemnation; and in respect of our selves, or any means of our own, hopeless, and helpless, for our recovery, it pleased the Lord, of his mere grace and free mercy, to send his Son into the world, to take our nature upon him, and therein to work that great work of our redemption. The which he did perfectly perform, both by his merits and efficacy. The former he did by satisfying God's justice, both by his active obedience, in fulfilling the Law for us, and by his passive obedience, in suffering death in his body, and the anger of God in his soul. The which is a sufficient price of redemption for all that do apply it, because he that did this for us, was God and man. And so as his human nature made him capable of these sufferings, so the divine nature, which was the Altar upon which this sacrifice was offered, sanctified the gift, and gave unto it infinite value and dignity, so as it became a sufficient and fit satisfaction for sin. For as sin being nothing in it self but a privation, became of infinite guilt, in respect of the infinite Majesty of God, offended by it; so the sufferings of Christ's human 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 saved us by his merits, so also by his efficacy, applying the virtue of his merits unto us by his Spirit and Word; which begetting in us a lively faith, that bringeth forth the fruits of unfeigned repentance, we perform thereby the Covenant of grace, and so are made partakers of Christ and all his benefits, which are therein promised. For in the preaching of the Gospel, this covenant is proclaimed, and we are effectually called to the knowledge and participation thereof, God giving Christ unto us to be our Savior, and us to Christ to be saved by him, yea, uniting us unto him in one mystical body, whereof he is the Head, and we his members, by virtue whereof, as we are partakers of him, so have we also right and interest unto all his benefits. Of which union, the chief bond on God's part, is his holy Spirit, and on our part, a lively and justifying faith; which is wrought in us by the preaching of the Gospel, made effectual by the inward operation of the Spirit of God, and confirmed and increased by the use of the Sacraments, which are the seals annexed to the Covenant, to assure us that God will not fail to perform all his promises. And these things are the object of our saving knowledge, or the main points which we are to know unto salvation, and to enable us to walk in the way of a godly life that leadeth unto it. The which I would not here have touched, were not this knowledge necessary hereunto; or would have handled them more fully and exactly, but that I feared, that they would cause this Treatise too much to swell, and far to exceed the limits which I have proposed unto it; and also considered that there are already published many Catechisms and sums of Divinity, in which, all men at their pleasure may find these, and many other the like points of our Christian Religion thoroughly discussed.