A Guide to Godliness
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.
CAP. VII.
Of the quantity and quality of saving knowledge, and how necessary it is to a godly life.
§. Sect. 1 Of the quantity of knowledge, and the diverse degrees of it.
THe next point to be considered in our knowledge, is the quantity and measure of it; the which is imperfect in the greatest perfection which in this life can be attained. For as the Apostle (though he had received abundance of the Spirit, and such revelations as were not lawful to be uttered) confessed of himself, together with others, We know but in part; and see through a glass darkly; and if any man think that he knoweth anything (namely in perfection) he knoweth nothing as he ought to know. For, we walk by faith, and not by sight. And, faith is of things unseen, and not in vision and fruition. Neither can we attain to perfect knowledge, until we attain unto perfect happiness, which is not in this life, but the life to come, when we shall see God face to face, and shall know as we are known; not by the knowledge of faith, which is but by hearing, signs, semblances, and revelations; but of vision, fruition, and most firm experience. For the perfection of our knowledge here, consisteth most in the knowledge and acknowledgment of our imperfection, and not in the high degree of quantity, but in the sincerity and truth. The which knowledge discovereth our ignorance, that we may bewail it, and causeth us (not in pride and self-conceit, to content our selves with that we have, but seeing our imperfections) to labor in the use of all good means, after a greater measure, till by attaining to one degree after another, we do in the end obtain, with perfection of knowledge, perfect happiness. But yet in this imperfect knowledge there are diverse degrees, which accordingly are diversely required, that they may be acceptable unto God, and sufficient for us and our salvation. First, in respect of the diverse times of illumination, for in the twy-light of the Law, when as the Sun was not yet risen, there was not so great a measure of knowledge required, as in the broad day of the Gospel, when as God requireth some proportion between our sight of knowledge, and the light of his truth shining unto us. Otherwise we can have no assurance that we are in the number of his Church, and of those with whom the Covenant of grace is made, unless the Prophecies foretold of such, be verified in us, and among the rest, that we, who are taught by his Son and Spirit, shall know God and his will in far greater perfection, then they did which were under the Pedagogie of the Law. So in respect of the means, God requireth a greater measure, according to their greatness; expecting much, where he hath given much; as more of those where the Gospel is freely and openly preached, then of those, who living in times of persecution, have it only by stealth, and with many difficulties and dangers. And in a flourishing Church (such as ours is) he requireth the greatest measure, where he hath planted the most faithful Ministry. And therefore in this clear light of the Gospel, and liberal means which God alloweth us, we are to labor after a like measure of knowledge, as the Apostle exhorteth the Colossians, Let the Word of Christ dwell in you richly, in all wisdom: to which end, we must not cease to pray for our selves as the Apostle for them, that we may be filled with the knowledge of God's will, in all wisdom and spiritual understanding. Finally, that our knowledge may be acceptable, there is a diverse measure required, in respect of diverse callings. As that the Ministers must exceed the people, seeing they are appointed their teachers and guides, and the Priests lips must preserve knowledge, that the people may seek the Law at their mouth. That the rich exceed the poor, because they have more leisure, liberty, and opportunity to use the means; that the husband exceed the wife, and the father the children, because they are bound by their places to teach and instruct them. And finally, that they who have been long Scholars in Christ's School, do excel those who are novices, and but newly admitted, for want of which proficiency, the Hebrews are sharply reproved by the Apostle. But yet we are to know, that in all true members of the Church, who are of age and capacity, it is required, that they understand the main principles of Christian Religion, which are contained in ordinary Catechisms, that they may be able to render an account of their faith to those that ask them; to instruct those who are under their government, and to know and discern the voice of Christ from the voice of a stranger, to try the spirits whether they be of God or no, and not hand over head receive whatsoever is delivered by those who are in the habit and place of a Minister, but to discern, at least, in main points necessary to salvation, the sound doctrines of their faithful teachers, from the errors and untruths of false seducers.
§. Sect. 2 Of the quality of our knowledge, that must be effectual.
The last thing required in our knowledge, respecteth the quality of it, that it be sanctifying effectual, and saving knowledge. Neither doth every kind of knowledge make us and our lives acceptable unto God; for there is a false knowledge, consisting in vain speculations, fables, quirkes, and conceits of wit, endless and useless genealogies, which minister questions, rather then edifying which is in faith, and making men rather more proud and contentious, then more holy and religious, which is odious unto God. And there is a literal or speculative knowledge swimming in the brain, which not being effectual for the sanctifying of the heart, and amendment of the life, doth not profit, but rather hurt those that have it, pussing them up with pride, and making them disdain those that want it. The which, as it increaseth their sin, because it is committed against knowledge and conscience, and leaveth men without excuse, so doth it make their punishment more grievous, and their condemnation more intolerable; for the servant that knoweth his masters will and doth it not, shall be beaten with many stripes; and it shall be more easy for Sodom and Gomorrah at the day of Judgment, then for Chorazin and Bethsaida, because, hearing Christ's Word, and seeing his works, they repented not. This knowledge, though it be true in respect of the object, which is the Word and truth of God, yet is it vain in regard of the effect, being ineffectual to a godly life, and to the assuring us of life eternal; in which, when we excel never so much, yet shall we come short of many wicked men, who are in the state of death and condemnation, yea of the devils themselves, who in theory and speculation know more then we. Yea, in truth such knowledge is no better then ignorance in God's estimate, seeing we know only so much in Christianity as we bring into use and practice, according to that of the Apostle; Heereby we do know that we know God, if we keep his Commandments; he that saith, I know him, and keepeth not his Commandments, is a liar, and the truth is not in him. And again, Whosoever abideth in him, sinneth not; whosoever sinneth (that is, in whomsoever sin ruleth and reigneth) hath not seen him, neither known him.
§. Sect. 3 That saving knowledge is necessary to a godly life.
And therefore if we would be accepted of God, and have our lives and ways pleasing in his sight, we must not content our selves with such a knowledge as swims in the brain, but labor after such a saving & effectual knowledge, to be the guide of all our works and actions, which maketh use of all we know, for the sanctifying of our hearts and affections, and the reforming of our lives and conversations. For example, knowing that there is a God, we must worship and serve him, and professing him with our lips, we must not deny him in our lives. Knowing that he is a Spirit, we must not rest in bodily exercise, which profiteth nothing, but worship him in spirit and truth. Knowing that he is infinite and omnipresent, we must with Enoch walk with God, and in all things carry our selves, as before him. Knowing that he is all-sufficient, we must trust in him for all things, both in the presence and absence of inferior means. Knowing that he is omniscient and the searcher of our inward parts, we must approve our hearts as well as our works unto him, and make conscience of committing secret sins, as well as those which are open and manifest to the world. Knowing that he is omnipotent, we must depend upon him for preservation from all evil, and defense against all enemies; and that in greatest difficulties and dangers, because things, even impossible to men, are possible with God. Knowing that he is the chief Good, we must love him above all things; knowing that he is true, yea truth it self, we must believe his Word and promises. Knowing that he is just, we must fear to offend him; that he is merciful, we must hope in him; that he is bountiful, we must do cheerful service to so gracious a Master. Knowing that he is but one God, we must worship him alone, and not false gods and graven Images, and set up no Idols in our hearts, as the earthly Mammon with the covetous, worldly honors and vain glory with the ambitious, and carnal and sinful pleasures, with those that are voluptuous. Finally, knowing that he is one in essence, & three in persons, we must worship the Unity in Trinity. Knowing that God the Father, is our Father in Christ, we must reverence, fear and love him; that God the Son is our Redeemer, we must worship and serve him, in holiness and righteousness, before him, all the days of our lives; and knowing that the holy Ghost is our Sanctifier, and dwelleth in us, we must possess our vessels in purity and honor, that we may be fit temples and habitations for this holy Ghest, &c.
§. Sect. 4 Of the means of saving knowledge.
And this is that saving knowledge which is necessary to a godly life; the which we have not of our selves; for every man is beast in his own knowledge, wise unto evil, and unto any good without understanding; but it is a grace and free gift of God, as before we have shown. And therefore if we would obtain it, we must carefully and conscionably use all good means which he hath appointed for this purpose. And first we must beg this grace of God by fervent and effectual prayer, according to that of the Apostle James, If any man want wisdom, let him ask it of God, that giveth all men liberally, and upbraideth not: and it shall be given him; as we see in the example of Solomon: and desire him to send his holy Spirit into our hearts, which will lead us into all truth, and like a precious eye-salve, will open and illighten the blind eyes of our understandings; that we may see the wonders of God's Law. The which our prayer will be more effectual to prevail with God, if we crave this knowledge to this end, that we may glorify him by it, according to that of David, Make me to understand the way of thy precepts, so shall I talk of thy wondrous works; and make our knowledge the rule of our lives, practicing the things we know in the whole course of our conversation, to which end David beggeth it of God: 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 law, yea, I will observe it with my whole heart. Secondly, let us be diligent in hearing, reading and meditating of God's Word, which giveth light and understanding unto the simple, and is sufficient to make us wise in all things unto salvation; and to make the man of God perfect and thoroughly furnished unto all good works. Thirdly, we must use holy conferences with others, whereby we shall enrich our minds by communicating with them in their stock, and more firmly imprint in our memories that which we know already, according to that of the Apostle, Let the Word of Christ dwell in you richly, in all wisdom, teaching and admonishing one another. Fourthly, we must labor to be reconciled unto God in Christ, and then becoming his friends, he will make us acquainted with his will and counsels, according to that of our Savior; I have called you friends, for all things that I have heard of my Father, I have made known unto you. Fifthly, let us labor to have our harts fraughted with God's fear; for if any man fear the Lord, him shall he teach the way that he shall choose. Sixthly, let us decke our selves with humility, for he giveth his grace to the humble, and teacheth him his way; he revealeth his secrets to little babes, and hideth them from those who are wise and prudent in their own conceits. And therefore we must be fools to our selves and to the world, if we would be wise to God and our own salvation. For there is no true wisdom, but in the saving knowledge of God and his will, and holy obedience yielded unto them, according to that of the Prophet, The wise men are ashamed, they are dismayed and taken: lo, they have rejected the Word of the Lord, and what wisdom, is in them? Seventhly, we must labor after holiness, for God revealeth his mysteries unto his Saints, but will not suffer his wisdom to enter into a profane and malicious soul, as we see in the experience of the greatest Prelates and Doctors of the world, who living in profaneness and all sensuality, have not so much feeling, saving and experimental knowledge of God, and the mysteries of his Kingdom, as many silly women and simple Idiots. Lastly, we must put those things in practice which we already know, and then will God reveal more unto us, and fasten that which we know already, in our hearts and memories; for as our Savior saith, If any man will do his will, he shall know of his doctrine; and we shall with David, be wiser then the ancient, yea, then our teachers, if we have more care then they in keeping God's Commandments; For the fear of the Lord is wisdom, and to depart from evil, is understanding. And as David saith, The fear of the Lord is the beginning of wisdom, a good understanding have all they that do his Commandments.
CAP. VIII.
Of a lively and justifying faith, which is the second main ground of a godly life.
§. Sect. 1 That without faith we cannot perform any duties of a godly life.
THe second main ground of a godly life, is a true and justifying faith, without which we cannot perform any duty acceptable to God. For before our works can be acceptable, our persons must be accepted; neither can the actions of an enemy be pleasing unto him with whom he is at enmity, before they be reconciled: we must first be good trees, before we can bring forth any good fruits, and have our hearts sanctified by faith, before we can do the works of sanctification. For who can bring a clean thing out of an unclean? Not one, saith Job. And what is man, that he should be clean? and he that is borne of a woman, that he should be righteous? As Eliphaz speaketh. First Abel's person must be accepted, before his sacrifice could be acceptable. And we cannot be accepted in our selves, being dead in sin, and the children of wrath as well as others, till being by faith united unto Christ, God accepteth of us in his best Beloved. Without faith therefore it is impossible to please God, for till our persons please him, our actions cannot. Again, Whatsoever is not done of faith, is sin; and our best actions which seem most glorious in the eyes of men, will not endure the sight of God's justice, because they are imperfect, and stained with the filth of our corruptions, till having applied Christ unto us by faith, our unrighteousness be covered with his perfect righteousness, and our corruptions be washed away with his blood. And this was the cause why the Jews, who followed after the law of righteousness, did not attain unto the law of righteousness, because they sought it not by faith in Christ, but by their own works of the law. Moreover, we are wild vines, till we be engrafted into the true Vine Jesus Christ; and can bring forth no good fruit, for without him we can do nothing. But being planted into this living Stock by a lively faith, we derive from him such sap of grace, that we are made fruitful in all holy obedience; and as without him we can do nothing, so with him we are enabled to the performance of all good duties, according to that of the Apostle; I can do all things, through Christ that strengtheneth me. Furthermore, faith is the prime grace that is (after we are illuminated) wrought in us by the Spirit; and the only living Fountain, from which all true obedience floweth: for till it purifieth the heart, we have not so much as a desire to please God in the performance of any duty; nor any power to produce a good action, till faith worketh by love, and giveth unto us life and motion. And finally, without faith there can be no love, for we cannot love God, till first we be assured that he loveth us; and without love there can be no obedience, for love is the fulfilling of the law, and therefore the want of love, is the root of all disobedience and transgression. But when by faith we are persuaded of God's love in Christ, then do we love God again who hath so loved us: and this love worketh in us a desire to please him in all things, both by hating and forsaking that which he hateth, and by loving and embracing that, which he loveth and commandeth. So that according to the measure of our faith, such is the measure of our love; and if our love be great or small, such also will be the fruits of our obedience.
§. Sect. 2 That faith and a godly life are inseparable companions.
Faith therefore and a godly life are inseparable companions, being united together in the bond of love, which is stronger then death it self; and as a godly life cannot possibly be without faith, no more then the fruit without the tree, or a well-built house without a foundation, or breath without a living body: So neither can a lively faith be severed from a godly life. For being by faith assured of God's love, we cannot choose but love him again, and approve our love by our new obedience. Being by faith engrafted into Christ, and so become trees of righteousness, of God's own planting, we cannot but bring forth good fruits; For as an evil tree cannot bring forth good fruit, so neither can a good tree bring forth evil fruit, seeing the fruit always followeth the nature of the tree. And as men do not gather Grapes of thorns, nor Figs of thistles; so neither Crabs of Apple trees, nor wild and sour grapes, of a good and fruitful vine. Finally, faith and the fruits of obedience in a godly life, are the one the cause, and the other the effect, which have such mutual relation, that they argue and prove, either the presence or absence one of another; as if there be a Father, there must needs be a child of which he is a father; and if there be a child, there must needs be a father of whom he is a child. If there be a Sun, there must needs be beams spreading from it; and if there be beams, there must needs be a Sun from which they are spread. If there be a living body, it must needs move and breathe, and if there be a vital breath, then must there needs be a living body from which it is breathed. And therefore as we may conclude that if there be no father, son nor body, there can be no child, beams nor breath; so where there is no faith, there can be no fruits of obedience, seeing these, as effects, do arise and spring frō that cause. And contrariwise as we may infer, that if there be no child, beams or breath, there can be no father, light or body; so also that if there be no fruits of obedience in a godly life, there can be no faith, but only some show and shadow of it, as a man, though wanting a child, is like a father, the shadow of the sun in the water, like unto the sun in the firmament, and a dead carcass, like a living body, nor yet a godly life and true obedience, without faith, but some glorious resemblance of it in outward appearance. As a fatherless boy is like a child who hath a father, the lightening hath some similitude of the beams of the Sun, and the breath of the wind, hath some resemblance to the breath of life.
§. Sect. 3 That all those deceive themselves, who disjoin faith from a godly life.
Where by the way we may perceive that diverse sorts of men are notably deceived, and cozen themselves of their own salvation. As first, carnal gospellers and profane protestants, who brag of their faith as being strong and certain, and yet live in all impiety and unrighteousness, bringing forth no fruits of their faith in good works, and the duties of a godly life. Secondly, civil worldlings, and superstitious Papists, who pleasing themselves with their blind devotion, will-worship, human inventions, and some outward shows of good works, as fastings, penances, almsdeeds, hospitality and such like, do think God also pleased with them, and will reward them with heavenly happiness; when as they are destitute of true faith, and utterly ignorant of God and his will, making no conscience of the duties of the first Table, to perform them in that manner which God hath required; but either neglect them altogether, or else do them according to their own meanings, wills, and human inventions and traditions. Thirdly, such as being touched with some inward guilt of conscience for their sins, through some affliction, or upon the hearing of some powerful Sermon, do somewhat grieve for their sins, and so betake themselves, at least in many things, to a new course of life. The which, their sorrow accompanied with this reformation, they think pleasing to God, and sufficient to secure them of their salvation, though they be destitute of the saving knowledge of God, and a lively faith in Christ, and do these duties, not out of love towards God, following their assurance of his love towards them; but out of self-love, and servile fear, either of temporal punishments, or eternal death and condemnation. But let them all know, that a lively faith, and a godly life, are inseparable companions, which never go asunder; for as well may we part the heat from the fire, the light from the Sun, and make a good tree, retaining still its nature, barraine of fruit, as separate true faith, and a godly life one from another. And therefore that the strong faith of carnal Protestants, is nothing else but fruitless security, and fond presumption; that the devotion and good works of civil worldlings and ignorant Papists, are blind superstition, will-worship, and glorious sins; like trees that have no roots, and fair buildings that have no foundation; and that the sudden flood of sorrow, raised by some tempest of conscience, or storm of affliction, and springeth not from the fountain of faith, is but worldly sorrow that causeth death, which commonly lasteth but a while; and when the causes of it are removed, doth easily give place to the contrary extreme of worldly rejoicing, and carnal liberty.
§. Sect. 4 Of a general faith.
Now the faith that is required unto a godly life, as the ground and foundation of it, is either general or special. The general faith is a common gift of the Spirit, by which we believe and give firm assent to the whole Word of God, as true and certain. It is called general, because the object of it is general, even the whole Word of God, and every part of it; and but a common gift of the Spirit, because it may be in the reprobate as well as in the elect, seeing it applieth not Christ and his benefits for our justification. For by this faith Ahab believing and assenting to the truth of God's threatenings, outwardly humbled himself, and so adiourned his punishments. And the Ninevites believing the truth of God's Word in the mouth of Jonah, repented, as they believed, that is, after a general and legal manner, out of fear to be attached with those heavy judgments which were threatened, and so escaped them. Yet this faith is more then a doubtful opinion, seeing it firmly assenteth to the whole truth, and is to be preferred before natural knowledge and persuasion, grounded upon the evidence of sense and reason, seeing it resteth upon the sole authority of God's infallible truth, and consequently, is more firm and undoubted, because sense and reason may be deceived, but the truth of God can never fail. Again, though it be not a sanctifying gift of the Spirit, yet it is more properly then the other, a gift of the sanctifying Spirit, and necessary unto justifying faith, as being a degree leading to it; as also unto a godly life, seeing it is required, that not only all we do, be agreeable to the Scriptures, but also that we believe and be persuaded, that they are agreeable; for as the Apostle teacheth us, whatsoever is done in doubting, whether it please God or no, and hath not this warrant of faith to make us confident, it is, though materially a good action, yet formally no better then sin in God's sight.
§. Sect. 5 Of justifying faith, what it is, and what are the things required unto it.
The special faith, which is the main ground of a godly life, is a true, lively, and justifying faith, which is a sanctifying grace infused by God's holy Spirit, whereby we do firmly and effectually believe, and assent unto the promises of the Gospel, especially those which offer Christ and his benefits unto us, and also them particularly unto our selves, with assurance that they all do belong unto us; and so rest wholly upon them for our justification and salvation; whereby it appeareth, that there are four things required unto justifying faith. First, knowledge of God's Word, especially the gracious promise of Christ and all his benefits, to all that will receive him as their Savior, and rest upon him for their salvation. For first we must know the promises, before we can believe them, according to that of the Apostle, How shall they believe in him, of whom they have not heard? namely, by the preaching of the Gospel: for as faith cometh by hearing, so this hearing is only of the Word of God. Secondly, assent to the truth of the Scriptures, especially the promises of the Gospel; for after that our minds are enlightened with the knowledge of God's truth, (by which is revealed unto us, first, our sin and misery, and that we cannot by our selves, nor the help of any creature come out of it, to the end that we may be humbled and despair of our own strength; and secondly, the infinite love of God, and his free mercies in Jesus Christ, together with the gracious promises of the Gospel made in him, whereby is offered unto us, mercy, reconciliation, the forgiveness of our sins, and the salvation of our souls, to all that believe, and will receive them by the hand of faith, bringing forth the fruits thereof, in hearty repentance and new obedience) then doth God's holy Spirit, by his secret operation, make the Ministry of the Word effectual, to work in us a firm assent to this truth of God, respecting our salvation; not so much in respect of the clear evidence hereof in it self, or the forciblenesse of the arguments which are brought to convince and persuade natural reason; as in regard of God's authority, who is most infallible in his truth, infinite in his goodness, and almighty, to perform whatsoever he hath promised. Which assent being effectual in us, doth work in our understandings, a persuasion, that our sins, though in themselves heinous, yet compared with God's infinite mercies, and the all-sufficient merits of Jesus Christ, are pardonable; in our judgments a precious and high esteem of these mercies and merits above all worldly things: In our hearts an hungering and thirsting desire, to be made partakers of them for the remission of our sins; in our wills a firm resolution to renounce all other means, and to rest wholly upon God's mercies and Christ's merits for our justification and salvation. And in our actions, a careful endeavor, to use all good means, whereby we may be more and more assured of God's love in Christ, and among the rest, in all things to please God, in all our thoughts, words, and works, that so we may glorify him from whom we expect so great grace and mercy, and make our calling and election sure. The third thing required, is an apprehension and application of the promises of the Gospel, the infinite mercies of God, and all-sufficient merits of Christ unto our selves in particular, which is the form and very life of faith, and maketh the things thus applied, useful and effectual for our justification, and without which we shall have no more benefit by them, then a man hath by a sovereign salve and cordial medicine, not applied and taken, or by warm clothes which are not put on. The last thing required, is affiance and confidence, when as knowing, assenting unto, and applying God's mercies and Christ's merits unto our selves, we rest and rely wholly upon them for our justification and salvation.
§. Sect. 6 That after illuminatiō there are three degrees of faith; and the manner how they are wrought in us.
So that after illumination there are three degrees of faith, the first is an effectual assent to the promises of the Gospel, which worketh in our hearts an hungering desire after Christ and his benefits, and in our wills a resolution to cast our selves upon him alone for our salvation. By which the Christian truly liveth, but yet like a new borne babe, who weakly performeth the actions of life, but knoweth not, that he either liveth or moveth. And so weak it is in apprehension and application, that he can hardly discern it, and often calleth in question whether he hath any hold at all or no. It is strong in desiring, but feeble in performing; resolved by all means to stick unto Christ, but yet scarce sensible of any union. It admireth the glorious beams and brightness of God's love shining in the Word, but feeleth little warmth of joy and comfort by it in his own heart and conscience. It worketh in the weak Christian, an hungering after the sincere milk of the Word, that he may grow up thereby, but with little or no sense, that he is nourished, or any whit increased in the spiritual growth. He seeketh earnestly for grace and peace, but they seem to fly from him, and is still wishing for more and more, but hath little comfort in feeling and fruition. His desires so far exceed the proportion which he hath received, that it is swallowed up of them, so that nothing in appearance remaineth: And (like covetous men) he thinketh not on what he hath, but upon what he hath not, and spends a great part of that time in complaints of his wants, which should be employed in praising God for that plenty which he hath received. But this faith is still in growth, though they that have it, do not see it growing; for the Lord is no more ready to enlarge our hearts with hungering desires after grace, then to satisfy them; this being his main end why (like the Merchant) he stretcheth out these empty bags, that he may replenish them with a greater portion of these hid treasures. And therefore when the weak believer carefully and conscionably laboreth in the use of all good means, for the strengthening and increasing of his faith, as hearing the Word, Sacraments, Meditation, Prayer, and such like, the Lord with his Spirit so blesseth them unto him, that from this first degree of faith he cometh to the second, namely, to a comfortable apprehension of God's promises, as belonging to himself, to some sense and feeling of the love of God shed abroad in his heart by the holy Ghost, and to some assurance that he in particular hath part and interest in God's mercies and Christ's merits, whereby he is justified and shall be saved. And this is the second degree of faith, which being but weak in the apprehension of Christ and his righteousness, and in the sense and feeling of God's love, is assaulted with much doubting, and oftentimes shaken with grievous temptations, whereby the Christians hold seemeth for the time wholly lost, and his faith in the operations of it almost quite extinguished; and therefore having attained unto this degree, he resteth not in it as sufficient, but laboreth in the use of all good means, whereby his faith may be more and more strengthened and increased, until it come to the third and last degree of perfection, which is that plerophorie, and fullness of persuasion of the remission of our sins, of our union with Christ, and God's unchangeable love towards us in him, from which, nothing in the world shall be able to divide us, as we see in the Apostle Paul's example. Upon which followeth Christian security, in the assurance of God's protection, and peace of conscience, that passeth all understanding, which though it be assaulted, yet is seldom impeached and impugned with any violence of temptations, trouble of mind, or terrors of conscience. And from hence springeth inward joy, unspeakable and glorious, out of our assurance and sweet feeling of God's love, and the certain persuasion of our own salvation, whereby we are made cheerful and constant, not only in doing all which God commandeth, but also in suffering whatsoever he inflicteth.
§. Sect. 7 That the duties of a godly life hold a proportion with our faith, whether it be weak or strong.
And these are the degrees of a lively faith, without which, or someone of them, we cannot do anything pleasing unto God, or set one step forward in the way of godliness: for faith is a cause and an inseparable companion of a godly life, of which, if we be destitute in the least degrees, well may we be ignorantly devout, and zealously superstitious, but we shall never perform any one duty in such sort as God will accept of it. And according to the degree and measure of our faith, such also will be our fruits of godliness, they holding a proportion the one with the other: for as a weak hand may as truly live and move as a stronger, but yet is not so powerful in motion, nor possibly able to do so much work; and as a little tree newly planted, may bring forth good fruit, as well as one that is come to perfect growth, yet cannot do it in equal quantity: So he that hath the weakest faith, liveth an holy life, doth some good works, and bringeth forth some fruits of godliness and righteousness; but his works are not so many, not his fruits in such plenty and abundance, as theirs whose faith is grown to an higher degree. Neither in truth is it possible, that it should be otherwise, seeing weaklings in faith have more to do, and less ability to perform. For the devils policy binds him to use all means to supplant them when as he hath most hope, and to pull up faith by the roots, when it is newly planted; and his malice rageth most against those who have newly escaped out of his bondage, and refuse any longer to be governed by him. The world more vehemently laboreth to hinder the good proceedings of those, who have newly separated from it, as conceiving more hope of their reclaiming; and the corruptions of their own flesh, are much stronger to betray them into the hands of their foreign foes. So that they are in the same case with Nehemiah and his fellows, who must in one hand hold their working instruments, and in the other their weapons, that they may be ready to repel their enemies. And therefore having these and so many other difficulties, with innumerable discouragements to hinder them, and fewer and weaker comforts to harten them on in their Christian course; it is no marvel if they do not make so good riddance of their work, nor bring forth such plentiful fruits of godliness in their lives, as those who are stronger in faith, and have overcome these difficulties, and after the conquest of their spiritual enemies, have now attained to some peace and rest. And hereof it is, that they that are weak in faith, are more unsettled in the Christian course, one while going forward, another while intermitting their labor; one while standing still, and soon after slipping and falling in their way, or wandering out of it into the by-ways of sin; because they have strong opposition, and are weak to make any resistance: only the Lord, who hath promised that none of his shall be tempted above their power, and delighteth to glorify his might in their infirmities, doth assist them with his Spirit, and thereby enableth them to overcome all difficulties; and when they slip, preserveth them from falling, or being fallen, raiseth them up again; reneweth their strength when it is decayed, and giveth them, in the end, a good issue out of all their temptations, and an happy victory over all their enemies.
CAP. IX.
Of the means whereby we may obtain a lively faith, and daily increase it from the least to the highest degree.
§. Sect. 1 Of five special means whereby we may obtain a lively faith.
SEeing then faith is so necessary to a godly life, and higher degrees of it, for attaining of higher perfection, and making of a further progress in the ways of holiness and righteousness; it behooveth everyone, who desireth to lead a life acceptable unto God, to use all good means whereby he may attain unto faith, and having the first degrees of it, not to rest in them, but to use all endeavor, whereby he may grow from faith to faith, until he attain unto fullness of persuasion. Now the means of attaining faith are many. The first and principal is prayer, which is not only in it self a powerful means to obtain it of God, but also of making all other means effectual to those ends for which we use them. For faith is not of our selves (as the Apostle teacheth us) but it is a free grace and gift of God; and as our Savior saith, It is his work that we believe on him whom he hath sent. And none have it, but they unto whom it is given, according to that of the Apostle; Unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake. Now the way to get God's gifts, is, to beg them at his hands by effectual prayer, according to that, If any man want wisdom, let him ask it of God, that giveth all men liberally; seeing he hath tied himself by his gracious promise, that if we ask, we shall receive; and that whatsoever we desire in his Sons name, he will give it us. And therefore if we would have faith, we must be frequent and fervent in prayer, and after that by God's Spirit it is, like a small seed, sown in our hearts, and scarcely to be discerned, being hidden from our sight under the clods of our corruptions; we must use the same means to bring it to some growth, saying with the Apostles, Lord, increase our faith, and with the father of the possessed child, Lord, I believe, help thou mine unbelief. The second means is, that we adjoin our selves to the true Church of God, where the Word is sincerely and powerfully taught, and the Sacraments duly and rightly administered. For howsoever our faith is not built upon the Church, yet doth it prepare our hearts to the receiving of it, not only in respect of that authority which it hath, to move us to the embracing of that which it embraceth and commendeth unto us; but also as it offereth the means which only are effectual for the begetting and increasing of our faith, being the Master of the Rowles, which hath the custody of all our spiritual evidences, and the keeper of God's Seals, whereby our faith is assured of the truth of his promises. The third means, is the careful and conscionable hearing of God's Word, with a desire to profit by it; for faith cometh by hearing, and hearing by the Word of God; in which respect the Preachers of the Gospel are called Ministers, by whom the people believe; because their Ministry is the ordinary means of begetting faith in them. The fourth means, is the use of the Sacraments, which are as Seals annexed to the Covenant of grace, whereby we are undoubtedly assured, that God will make good unto us all his promises of grace and salvation in Jesus Christ. The fifth is, Christian conferences and holy examples, whereby we gain subjects to Christ's Kingdom, and build up one another in our holy faith, as we see in the example of the woman of Samaria, who by her sayings, drew many to believe in Christ: and of Aquila and Priscilla, who by their holy conferences, informed Apollos more perfectly in the way of the Lord.
§. Sect. 2 Of the last means of obtaining faith, which is meditation on diverse subjects.
The last means is often to meditate upon these points following. First, upon God's everlasting and undeserved love, which moved him, even whilst we were sinners, the children of wrath, the vassals of Satan, and enemies to God and his grace, to send his only begotten, and dearly beloved Son into the world, that taking our nature upon him, he might therein redeem and save us, by satisfying his justice, in paying for us an all-sufficient price for our redemption. And therefore he that sought us when we were lost, will not cast us away when he hath found us. He that so loved us when we were enemies, will not forsake us now, if we seek his favor. He that out of mere love gave Christ to redeem us by his death, will not, when he hath bought us at so dear a price, suffer us to perish, if we apply Christ and his merits by faith, when as a free gift he offereth him unto us. Secondly, let us meditate on God's infinite mercy, which causeth him to delight, not in death and destruction, but the conversion and salvation of sinners. The which his mercy being above all his works, and infinitely greater then all our sins, is freely offered unto us, and we are sure to receive it, if we do not reject it by unbelief. Thirdly, let us meditate on God's immutable and infallible truth in his promises, and his omnipotent power, whereby he is able to perform them. Fourthly, upon the all-sufficiency of Christ's righteousness and obedience, whereby God's justice is fully satisfied, and his wrath appeased, of which we shall be partakers, if we believe in him as our only Savior and Redeemer. Fifthly, let us meditate on the Covenant of grace, wherein the Lord promiseth the pardon of our sins, and the salvation of our souls, not upon the condition of our works and worthiness, nor with exception of our sins, but upon the alone condition of a lively faith, which bringeth forth the fruits thereof in unfeigned repentance. Sixthly, let us meditate upon the generality and indefinitenesse of God's promises, which exclude no sorts of sinners, who do not exclude themselves by their unbelief, rejecting God's pardon when as it is offered, and pulling off the sovereign salve of Christ's merits and obedience, so as it cannot cure their sores of sin. Lastly, let us meditate upon faith, not only as it is an instrument, whereby Christ is applied, but also as it is a duty, which is not arbitrary to be done or not done at our free choice, but expressly commanded by God, as the condition of the covenant which he hath made with us, the which we also in our baptism have undertaken to perform. And therefore setting all doubts and disputes aside, we must believe in obedience to God's Commandment. And so much the rather, because God hath not only required it at our hands, but hath also used all means enabling us to perform it. For he hath made his covenant with us of grace and salvation, and though he be truth it self, and cannot fail of his promises, yet respecting our imbecility and weakness of faith, he hath, to put away all doubting, confirmed them by his oath, and by annexing unto his hand-writing, his seals the Sacraments.
§. Sect. 3 Of the means whereby we may attain unto fullness of persuasion.
And these are the means of begetting and confirming of our faith, that it may not only assent unto the truth of God's promises, but also apply and apprehend them to our own particular use. Now, that from these two first degrees we may grow unto fullness of persuasion, which, in assurance of our perseverance in the fruition of God's love, doth make us, with the Apostle, to triumph over all difficulties and dangers, there are diverse other things required. As first, that we esteem faith our chief riches; and this will make us spiritually covetous, and careful by all means to add unto this treasure. Secondly, we cannot come to this fullness of faith, but by often experience of God's love, shining in the riches of his mercies, especially in things appertaining to grace and eternal glory. To which purpose we must be sensible of God's goodness, and diligently observe his favors towards us, and so by induction of particulars (that seeing so often and many ways he hath been gracious, and hath given unto us such innumerable testimonies and pledges of his love, hence) we may gather an experimental conclusion, that being immutable in his goodness, we shall live and die in his favor, and nothing shall be able to separate us from it. Thirdly, we attain unto this fullness of persuasion, by becoming more and more acquainted with God in the use of his holy ordinances, as prayer, hearing the Word, receiving the Sacrament of the Supper, and meditation; for hereby our communion and acquaintance with God is increased; and the better we know him, the more firmly will we trust and believe in him, tasting hereby the sweetness of his goodness, and the infallibility of his mercy and truth. Fourthly, we attain unto certain and full assurance of God's love toward us, by our often testifying and approving of our love towards God, in our care to keep all his Commandments, that thereby we may glorify his Name, by having the light of our holy conversation shining before men: seeing we could not possibly love him, if he had not loved us first: and whom he loveth, to the end he loveth them. Finally, we attain unto it by continual exercizing our selves in good works, and by the daily practice of Christian duties, and leading of a godly life. For as faith justifying us, by applying Christ's righteousness, doth cause a good conscience, after we have peace with God; so when we keep our consciences, purged with Christ's blood, clear and unspotted of any known, willing and gross sin, it doth maruailously confirm our faith in the assurance of God's love, seeing we are careful to maintain our peace with him, and therefore assuredly he will be at peace with us; according to that of the Apostle; If our hearts condemn us not, then have we confidence towards God.
§. Sect. 4 Of that special faith whereby we apply Christ for our sanctification.
And so much concerning justifying faith, which is the ground and foundation of a godly life. Besides which generally considered, there is a special faith, or rather a branch of the other, which is very profitable and necessary to uphold and further us in our course of Christianity; namely, when as we do by faith apply Christ, not only for salvation; but also for sanctification, and apprehend the promises, both for justification and life eternal, and also for the subduing of our corruptions, and renovation unto newness of life in this World. In which respect also it may be truly said, that the just do live by their faith, and that they cannot lead their lives in holiness and righteousness without it. For there are so many mighty enemies that encounter us in this way, so many difficulties and dangers which we must overcome, so many duties contrary to our corrupt nature to be necessarily performed, and so many strange corruptions to be mortified and subdued in us, that if we respect our own strength, it will plainly appear to be utterly impossible to go forward in the course of godliness, or to attain unto any measure of that sanctification which we labor after; whereas contrariwise, if we renounce our selves, and our own strength, and by a lively faith rest upon the power and promises of God, for the beginnign, continuing and perfecting of this work, then need we not to be discouraged by our wants and weaknesses, from undertaking or proceeding in it, nor by the malice and might of our spiritual enemies, or any other difficulties which meet us in the way; seeing we are assured that the Lord our God is all-sufficient to remove all impediments, to give us strength against all opposition, to make things in themselves impossible, to become possible and easy unto us; and not only able, but also willing to bring us on in the ways of godliness, and to perfect that good work of grace in us which he hath begun. In which respects, we have great cause with all courage and cheerfulness to undertake this work, and to go on in the ways of godliness, if by faith we are once persuaded, that we shall, in God's good time, overcome our spiritual enemies, subdue our strong corruptions, perform with ease and comfort, those duties which seem yet so difficult, and in some good measure attain unto that sanctification, and holiness of life, which we labor after.
§. Sect. 5 Of the means whereby we may strengthen our faith in the assurance of our sanctification.
Now the means to attain unto this faith, and to be more and more confirmed in it, is to consider, that God the Father hath elected us as well to the means as to the end; and as he hath ordained us unto life eternal, so also that we shall walk in the way of holiness and righteousness, that leadeth unto it; according to that of the Apostle, he hath chosen us before the foundations of the world, that we should be holy and without blame. And therefore as his election is certain to bring us unto everlasting happiness, so also to conduct us thither by this way of holiness, either by a shorter cut, as the thief upon the Cross, who was not converted before he suffered; or by alonger way, as Simeon, John the Apostle, and many others. So in that golden chain of salvation; whom he did predestinate, them also he called; whom he called, them he justified; and whom he justified, them he glorified: the decree of God is coupled and linked unto the end by the means which come between them. Again, we have God's promises, upon which we may build our faith as well for our sanctification, as for our salvation, and that not only, as the promises of life eternal include the promise of holiness and a godly life, as the way that leadeth to that end, but severally and in special manner. For in the Covenant of grace, the Lord promiseth to write his Law in our hearts, by which phrase is signified, that we shall not only know his will in our understandings, but incline unto it with our affections, that we may practice it in our lives; even as the law of nature written in the heart of Adam by creation, enabled him both to know it, and also to embrace and obey it. So God promiseth, that under the Kingdom of Christ, he will take away their corruptions of nature, and make them to become new creatures. Yea the Lord hath not only said, but sworn it, that all who are redeemed out of the hands of our spiritual enemies, shall worship and serve him in holiness and righteousness, before him, all the days of their lives; that is, not by fits and starts, but from the day of their conversion, to the day of their death. Again, the Lord promiseth to give his Spirit to those that ask him: and our Savior, that he will send the Comforter, who shall lead us into all truth, so that he shall not barely teach us the way, but guide us in it; subduing the flesh with the lusts thereof, and enabling us to withstand the temptations of Satan and the world, to overcome all difficulties, and to hold out in our profession and practice of true godliness unto the end. Moreover, we may have a sufficient ground for this special faith, if we consider, that the virtue of Christ's death being applied by faith, is as effectual for the mortifying of our flesh and sinful corruption, as for the taking away of the guilt and punishment of our sins; and that his resurrection is as powerful to raise us up to newness of life in this world, as to the life of glory in the world to come; and therefore they that have part in Christ, may apply him unto themselves by faith, for assured sanctification, as well as for justification or salvation; according to that of the Apostle: But ye are in Christ Jesus, who is of God made unto us, wisdom, and righteousness, and sanctification, and redemption, that is, not only sufficient to make us holy by imputation of his holiness, but by working in us inherent holiness by his Spirit. Finally, the holy Ghost who dwelleth in us, is all-sufficient to perfect the work which he hath begun, and will not willingly lose his labor, in giving it over before he hath attained his end. And therefore though our flesh be never so rebellious, he both can and will tame and mortify it; though our enemies be never so many and malicious, he is all-sufficient by his own strength, in our greatest weakness to overcome them. And though we meet with never so many difficulties, he will so assist and strengthen us, that they shall not be able to hinder us from proceeding in the way of holiness, till we come to our place of happiness. Now if by these considerations we strengthen our faith in this special persuasion, that if we will wait God's leisure in the use of all good means, we shall certainly attain unto that sanctification which we labor after, it will be a notable encouragement to make us go on cheerfully in the practice of all duties, which concern a Christian life; for who would not courageously fight, that is beforehand assured of victory? or run a race, that is sure to come to the goal, and win the garland? or undertake weighty and necessary enterprises, though of great difficulty, if he be thoroughly persuaded, that he shall overcome them? whereas on the other side, for want of this faith, or rather this special art of application, many dear servants of God are hindered and discouraged, from going on, in the duties of holiness and righteousness, or else proceed with much vncomfortablenesse and disquietness, because comparing their weakness, with the difficulty of the work, they think that they shall never achieve it in any measure acceptable to God; though in the mean time they want not faith to rest upon the promises of the Gospel, the mercies of God, and merits of Christ, for their justification, and the bringing of them to everlasting happiness?
CAP. X.
Of the third ground of a godly life, which is a pure heart.
§. Sect. 1 Of a pure heart, what it is; and whence it ariseth.
BEsides those main grounds of a godly life before spoken of, saving knowledge, and a lively faith, there are two other which arise and spring from them, a pure heart, and a good conscience. By a pure heart, I do not understand such an one as is free from all sin and corruption: for who can say, I have made my heart clean, I am pure from my sin? But such an heart as being regenerate by God's Spirit, is in part purified and sanctified, hating sin, and loving virtue and holiness in the inner man; feeling the weight of corruption, and desiring to be cleansed from it, and the want of grace, and resolving to use all good means, whereby it may be supplied. And this is a fruit of saving knowledge, which discovereth unto us how ugly sin is in it self; and pernicious unto us, and the beauty and excellency of grace and godliness in it own nature, with the profit which redoundeth unto us by it; and also of a justifying faith, which applying the virtue of Christ's death and resurrection, doth mortify our carnal corruptions, and quicken us in the life of grace, making us to hate that sin which we formerly loved, and to love and embrace that grace and virtue which in time past we loathed; and answerably to resolve, that we will use all good means to be freed from the one, and furnished with the other. All which proceedeth out of our assurance of God's love, which being shed abroad in our hearts by the holy Ghost, doth work in them unfeigned love towards God again, whereby we desire, resolve, and endeavor, to leave and forsake what he hateth and forbiddeth, and to embrace and practice whatsoever he loveth and commandeth.
§. Sect. 2 That all true fruits of godliness spring from a pure heart.
And this is that pure heart which is necessary to a godly life, as being a chief pillar that supporteth it, and a lively fountain, from which all good and virtuous actions do spring and flow. For if the heart be pure, it will purify all our words and actions: but if it be defiled, we can expect no pure streams from a polluted fountain; according to that of our Savior, Those things which proceed out of the mouth, come forth of the heart, and they defile the man: for out of the heart proceed evil thoughts, murders, adulteries, &c. And therefore as it is in vain to purge the streams when the fountain is defiled, because it will soon again pollute them, whereas if the spring be clear, it will soon cleanse the streams, though much defiled, that issue from it; so is it with the fountain of the heart, and the words and actions, which from it, as streams do spring and flow. The heart is the root and tree, and the words and works are the fruits it beareth, which discover what it is; for a good tree bringeth forth good fruits, and a corrupt tree bringeth forth evil fruits; neither can a good tree bring forth evil fruit, nor a corrupt tree bring forth good fruit, as our Savior hath taught us. It is the treasury of all our thoughts, speeches and actions. And a good man, out of the good treasure of his heart, bringeth forth that which is good; and an evil man, out of the evil treasure of his heart, bringeth forth that which is evil, for of the abundance of the heart, the mouth speaketh. It is the King and Monarch in the little world of man, which giveth laws to all the other members, reigning and ruling over them as it seemeth good unto it. It is the primum mobile, and first mover, which giveth motion to all other parts as inferior spheres; and as it were the first wheel of the clock, whose motion all the rest follow, standing still when it standeth, and going as it goeth. So that if the heart be an inditer of a good matter, the tongue will be the pen of a ready writer; if the heart be prepared, so also will be the tongue to sing and give praise; if it nourish evil thoughts like unto discords, there can be no good music: but if it be well tuned, we shall, in singing Hymns, Psalms, and spiritual Songs, sing with grace, and make sweet melody in God's ears. And therefore David desiring to make good speed in the way of godliness, desireth first to have his heart in larged with the love of it; I will run (saith he) the way of thy Commandments, when thou shalt enlarge my heart.
§. Sect. 3 That God chiefly desireth the heart above all other parts.
And hereof it is that the Lord chiefly requireth the heart, according to that of Solomon, My son, give me thy heart. The which also David chiefly required of him in the service of God; And thou Solomon my son, know thou the God of thy father, and serve him with a perfect heart and willing mind: for the Lord searcheth all hearts, and understandeth all the imaginations of the thoughts. It is, above all other parts, the sacrifice which is most acceptable unto God, according to that of the Psalmist, The sacrifices of God are a broken spirit; a broken and a contrite heart, O God, thou wilt not despise. An upright heart is his chief delight, and though he requireth sincerity both in our words and works, yet above all, he desireth truth in the inward parts. And if the heart be sincere, and desireth to offer unto God perfect service, the Lord passeth by and pardoneth our imperfections, and accepteth as perfect, our weak and worthless endeavors; 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 Jehoshaphat and Asa, who though their inward corruptions did break out into diverse open sins, yet because they prepared their hearts to seek the Lord, he esteemed them as perfect, and what they did, seemed just and right in his eyes. Whereas on the other side, how glorious soever our words and actions seem to be, yet if we regard wickedness in our hearts, the Lord will not regard us nor our prayers; if we will not lay God's Word to our heart, to give glory to his name, he will send a curse upon us, by which, even his blessings shall be accursed.
§. Sect. 3 That God respecteth no duty, unless it proceed from a pure and sincere heart.
Neither can any duty of a godly life which we perform unto God, be approved of him, until our hearts be first approved. And as David would not accept of Abner's service, nor let him have the favor of seeing his face, except he brought his wife with him; so neither will the Lord regard any service which we offer unto him, if we leave our hearts behind us, which are above all other parts espoused unto him by solemn Covenant. In all our obedience the heart is chiefly required. These words which I command thee this day, shall be in thine heart: ye shall lay up these words in your heart, and in your soul, and bind them for a sign upon your hand, that they may be as frontlets between your eyes. And again, Set your hearts unto all the words which I testify among you this day. In our conversion unto God, the heart must first turn unto him. Turn ye unto me with all your heart, &c. and rent your heart, and not your garments, and turn unto the Lord your God. Break up your fallow ground, and sow not among thorns; circumcise yourselves unto the Lord, and take away the foreskin of your hearts. In our spiritual warfare against the enemies of our salvation, the Court of gard must keep the carefullest watch about the Castle of our hearts, that it may not be surprised, neither by the secret treason of the flesh, nor the open violence of the devil or the world, seeing if we lose this fort, we shall lose the life of grace which is preserved in it; according to that of Solomon, Keep thine heart with all diligence, for out of it are the issues of life. The curing our souls of their spiritual diseases, must begin at the heart; and the inward cause of corruption must thence be purged, before there can be any true reformation, or sound health in the outward parts: Even as the heat of the face is not much abated, by casting upon it water or cooling things, but by allaying inwardly the heat of the liver. Finally, our service of God (if we would have it accepted) must not be performed only with the outward man: for as the Apostle speaketh, Bodily exercise profiteth little: but it must be the service of the heart, and performed in spirit and truth. Otherwise it will be vain, and but lost labor, according to that of the Prophet cited by our Savior; This people draweth nigh unto me with their lips, but their heart is far from me. But in vain they worship me, &c. If we wash our hands, and not our hearts, and make clean the outside of the cup and platter, and let the inside be defiled with corruption and sin, we shall not exceed the Pharisees, who by our Saviors censure, did not exceed the hypocrites, and were worse then Publican's and professed sinners: and if we gild the outside by a glorious profession, and inwardly in the heart nourish our corruptions, we shall with them be rightly compared to painted sepulchers, which were outwardly glorious, but within full of dead men's bones and all uncleanness.
§. Sect. 4 That all true reformation & repentance must begin with the consecrating of our whole hearts unto God.
And therefore when we go about the reformation of our lives, let us first begin witht he purging of our hearts, and offer them unto God, as a free-will offering, and the first fruits of our new obedience, if we mean to have a good crop of godliness, and the whole harvest sanctified to our use. And this was David's practice, watching chiefly over his heart, that he might consecrate it, above all other parts, to the Service of God. I delight (saith he) to do thy will, O my God, yea thy Law is within my heart. And again, I have inclined mine heart to perform thy Statutes always even unto the end. My soul hath kept thy testimonies, and I love them exceedingly. So Moses prayeth unto God, in behalf of himself and the people, Teach us so to number our days, that we may apply our hearts to wisdom. Neither is it sufficient, either to please God, or to attain unto sanctification and a godly life, to consectate our hearts in part only unto God's service, and to reserve part for the service of the world. For we cannot serve two masters so contrary in disposition, nor at once please God and Mammon, as our Savior hath taught us. We must not halt between two opinions, but if God be God, we must serve him: If Baal be God, we must serve him. God is a jealous lover, and will endure no corriuals in the heart, which above all parts he chiefly loveth. And therefore if we intend to lead a godly life, and to please God in all our courses, we must set our whole hearts to seek and serve him, and as he requireth, love him with all our heart, and with all our soul, and with all our mind. So David; With my whole heart have I sought thee, O let me not wander from thy Commandments. Give me understanding, and I shall keep thy Law; yea, I shall observe it with my whole heart. And thus Asa and his people entered into a Covenant to seek the Lord God of their fathers, with all their heart and with all their soul.
§. Sect. 5 That we must take special care for the purifying of our hearts, and wherein it chiefly consisteth.
By all which it appeareth how necessary it is, that intending to lead a Godly life, we devote and consecrate our hearts, yea, our whole hearts, to the service of God. And because he being most pure, can endure no corruption or pollution, and therefore will abhor our most formal service, if our hearts continue and delight in their abominations, yea, will as much hate the heart it self polluted with sin, if it be offered unto him, as Swines blood, or a dogs head; therefore from hence also it appeareth how necessary it is, when we set our selves to please God by a godly life, to take special care to have in the first place, our hearts purged, and purified from the filth of sin. For naturally our hearts are full of all uncleanness, fountains of malicioiusness, and sinks of sin, spiritually blind and foolish, but unto all impiety, witty, sharp-sighted, and, as the Prophet speaketh, wicked and despiteful above all things; averse unto all good, and prone to all evil, dead and dull to God's service, and full of life and vigor to the service of the devil, the world, and our own carnal concupiscence. Finally, they swarm with all noisome lusts, as pride, hypocrisy, covetousness, voluptuousness, ambition, malice, envy, disdain, worldly love, and all manner of carnal corruption. And therefore it is most necessary that our hearts be first cleansed and purged, before we can offer unto God any acceptable service: for what can issue out of these sinks and puddles of corruption, but all manner of sinful impiety? and what streams of God's service so pure in themselves, which will not be polluted, if they run thorough these dens and ditches of all abominations? Now this purging of the heart consisteth in the mortification of the flesh, and its sinful lusts, and in spiritual renewing unto holiness and new obedience, whereby we begin to hate all that evil which we formerly loved, and to love that good which we formerly hated; to loath the tyranny of sin and Satan, unto which, with all willingness we subjected our selves in time past, and to embrace the true service of God, in all sincerity, which before, we either neglected, or performed after a formal, cold and careless manner: And finally, have our hearts and affections weaned from the love of the world and earthly vanities, upon which, in the days of our ignorance, we wholly doted, as on our chief delight and treasure, because we now see that they are uncertain, momentary and mutable, worthless and unprofitable; yea, to those that set their hearts upon them, hurtful and pernicious. And contrariwise, adhere and cleave unto the Lord, with all our souls, as being all-sufficient, and infinite in all perfection, choosing him for our portion, and inheritance, our rock and refuge, and far preferring him before all earthly treasures and delights. And thus the Lord, when he called Abraham out of Vr of the Chaldeans, to be his servant, withdraweth his heart from the love of worldly things, as being insufficient to preserve him from evil, or to furnish him with any true good, by promising that he himself would be his shield and exceeding great reward. And thus he persuadeth him unto uprightness of heart, and to walk before him in holiness of life, because, if he would choose him for his portion, he should find him almighty, and all-sufficient, and therefore able to preserve him from all danger, and to relieve and supply all his wants, though for his profession and practice of God's true Religion, he should be abandoned of all worldly helps, & exposed to the malice of many and mighty enemies. And thus Moses contemned the world, and refusing the pleasures of Egypt, and the honors of Pharaohs Court, adhered unto God and his pure Religion, choosing rather to suffer affliction with his people, then to inoy the pleasures of sin for a season. So David being in his heart and affections, like a weaned child, and loathing the worlds breasts, from which he had formerly sucked the sweet milk of earthly vanities, with so much delight, doth with all his heart and soul cleave unto the Lord, choosing him for his portion, and inheritance, and esteeming him as his sole treasure. The Lord (saith he) is the portion of mine inheritance, and of my cup; thou maintainest my lot. The lines are fallen unto me in pleasant places, yea, I have a goodly heritage. And when he was forsaken of all worldly helps in the day of trouble, he was not (like worldlings) as a man forlorn and desperate, but, he cried unto the Lord, and said, Thou art my refuge and my portion, in the land of the living. So elsewhere he professeth, that all his joy and comfort was in the Lord, and the assurance of his love, the which was better and greater, then was incident to worldlings in all their posterity. There be many (saith he) that say, Who will show us any good? Lord lift thou up the light of thy countenance upon us. Thou hast put gladness in my heart, more then in the time that their corn and their wine increased. And thus the Church in the Lamentation, was not in her greatest misery, left hopeless and helpless, but cleaving to the Lord with her heart, she crieth out; The Lord is my portion, saith my soul, therefore will I hope in him.
§. Sect. 6 Of the causes of the hearts purity.
And these are the things wherein this purity of heart doth consist. The principal efficient which worketh it in us, is the whole Trinity, the Father, Son and holy Spirit. God the Father beginneth this sanctification and holiness in our hearts, by taking away their hardness, and making them soft and tender, and by giving unto us his Spirit, to purify them from the filth of corruption, and to quicken them in the life of grace; according to that promise; I will give them one heart, and I will put a new spirit within you; and I will take the stony heart out of their bodies, and will give them an heart of flesh. And again; After those days, saith the Lord, I will put my Law in their inward parts, and write it in their hearts. And therefore if we would have this grace, we must with the Apostle have our recourse to God, praying for our selves, as he did for the Thessalonians: The very God of peace sanctify you wholly; and I pray God, your whole spirit, and soul, and body, be preserved blameless unto the coming of the Lord Jesus Christ. God the Son purifieth our hearts by shedding his precious blood, that it might be a Lauer of regeneration, wherein our polluted hearts might be cleansed. For so deeply are they engrayned in the scarlet die of sin, that nothing else will take away their spots and stains, and bring them unto snowy whiteness. It is only his Cross, that crucifieth these carnal corruptions, and the virtue of his death, that killeth and mortifieth sin in us. And this is that Fountain which the Lord promiseth should be opened to the house of David and Jerusalem, for sin and for uncleanness: in which if our hearts be not washed, they will remain in their natural filthiness. God the holy Ghost purifieth our hearts, by uniting them to Christ, & by dipping and washing them in this Fountain of his blood; and so maketh the death and merits of our Savior, which are sufficient in themselves, effectual unto us for our purification. For as the Poole of Bethesda had, by the moving of the Angel, virtue in it to cure diseases, but yet did good to none, but those only which were put into it; so though the blood of Christ be sufficient to cure the heart of the leprosy of sin, and to make it clean, yet it is of no efficacy unto any, saving those who are by the holy Spirit dipped and washed in it; seeing, like the poor lame cripple, we are naturally impotent, and cannot make any use of these means of our recovery, unless we be assisted by the holy Spirit. The instrumental cause of this purificatiō is a lively faith wrought in us by the Spirit to this end, the which we may apply unto our selves, Christ his death and precious bloodshed, for our spiritual purging from sin: which is perfected in our justification, in respect of the guilt and punishment, and begun in our sanctification, by purifying our hearts from their natural corruptions. In which respect, faith is said to purify our hearts, not materially or formally, by any virtue inherent in it self, but instrumentally, by applying unto us the virtue of Christ's death and bloodshed. And until we have this faith wrought in us by the Spirit, whereby we are assured of the riches of God's grace in this life, and glory and happiness in the life to come, our hearts remain it their natural filthiness, and are full of all carnal and worldly lusts, neither is it possible that they should be persuaded to contemn the baits of worldly vanities, and to tread under-foot the pleasures of sin, with which they are naturally so much delighted, till they have an offer of better things from God, and have some assurance, that upon their renouncing of the world and fleshly lusts, and seeking after these richer gifts, they shall most certainly attain unto them; according to that of the Apostle, Blessed be God, and the Father of our Lord Jesus Christ, who according to his abundant mercy, hath begotten us again unto a lively hope, by the resurrection of Jesus Christ from the dead, to an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you. And this purged Moses heart from the love of the world, and made him willing to suffer afflictions with the people of God, because with the eye of faith he looked upon the recompense of reward. And this caused the Saints of God to content themselves to dwell in tabernacles, & not to regard any earthly mansions, because they looked for a City which hath foundations, whose builder and maker is God: & the holy Martyrs, to endure with patience & joy most cruel persecution, not accepting deliverance, because by faith they were persuaded, that they should obtain a better resurrection. Of which comforts of faith, we have great need to be thereby supported under the Cross, and persuaded unto the contempt of the world; seeing Jesus, the Author and finisher of our faith, who was free from all worldly lusts and carnal corruption, was by his heavenly hopes encouraged in his earthly sufferings: for as the Apostle testifieth, He, for the joy that was set before him, endured the crosses, despising the shame, and is set down at the right hand of the Throne of God.
CAP. XI.
Of the signs of a pure heart, and the means whereby we may both obtain and preserve it.
§. Sect. 1 Of the inward signs of a pure heart.
ANd these are the causes of a pure heart. The signs whereby we may know whether our hearts be thus purified or no, are either inward or outward. The inward signs are first the love of holiness and purity; for as when our hearts are defiled with natural corruption, we loath sanctity, and love and delight in impure lusts, and the pleasures of sin; so when our hearts are purified by faith, they are chiefly pleased with those things which please God; and loving purity and piety, they delight in the exercises of holiness and righteousness. And therefore when we love purity and holiness, it is an evident sign that our hearts are pure and holy, seeing the cause of love is likeness; and where there is no similitude, there can be no love. The second sign is hatred of sin, which upon the same ground we naturally love; especially of those sins unto which our corrupted nature is most inclined, because they most molest and trouble us, and polluting the heart with their defilements, hinder most our progress in sanctification and holiness. And thus Paul, when his heart was purified, abhorred all corruption, and delighted in God's Law, hating that sin most, which he did most commit, because, like a Rebell, it warred against the law of his mind, and made him captive to the law of sin. The third sign is, our careful avoiding all means and occasions of spiritual pollution: for as he that hath filthy hands, careth not to handle filthy things; but when they are washed clean, will not willingly touch that which will defile them: so an impure heart shunneth not the occasions and means of impurity, because they cannot make it worse then it is in it own nature, in the quality, though they may increase the pollution, in respect of the degree, yea, rather being like filthy hogs, naturally inclined unto filthiness, they seek the occasions of more uncleanness, and purposely wallow themselves in the sink and puddle of sin, as often as they have opportunity of satisfying their carnal lusts. More especially, he that hath a pure heart, delighteth in the company of those who are pure and holy, by whose Christian conversation, his purity and sanctification may be more and more increased, and cannot endure the society of the wicked, no not when, like filthy dogs, they fawn upon him, because he knoweth that the leprosy of sin is of an infectious and spreading nature, that he who toucheth pitch, shall be defiled with it, and that worldly men most defile, when they most fawn, and do us least hurt, when they are farthest from us.
§. Sect. 2 Of the outward signs of a pure heart.
The outward signs of a pure heart, are the fruits of sanctification and holiness: for the tree is known by the fruits, and the fountain by the streams that flow from it, whether they be good or evil, for a good tree cannot bring forth evil fruit, nor an evil tree good fruit, as our Savior hath taught us. If therefore the fruits we bear be pure and holy, it is an evident sign that our hearts be purified and sanctified; if the streams be clear and sweet, such also is the fountain from which they spring; and if the coin we outwardly spend and use in our Christian trading one with another, be currant, of pure metal, and the right stamp, then is the treasury of our hearts good, out of which we bring it. More especially, the purity of our hearts appeareth in the purity of our words, when as we delight in the language of Canaan, and cheerfully entertain one another with holy conferences; and when as our speech is powdered with the salt of wisdom, and ministereth grace unto the hearers, edifying one another in our most holy faith. So also pure hands are a sign of a pure heart, being inseparable companions, that always go together, and both infallible notes of a Citizen of heaven; and the works of holiness and righteousness are signs of an holy and righteous heart, even as clear streams are a sign that the fountain is pure from which they spring. Whereas if the hands be full of blood, cruelty, and oppression, bribery and extortion, fraud and deceit, it is more then manifest, that our hearts remain still polluted with fleshly lusts, whatsoever profession we make of purity and sincerity.
§. Sect. 3 The means of a pure heart, is, highly to esteem▪ it.
Now when by these signs, as it were, by the pulse, we come to know the state of our hearts, whether they be choked up with the gross humors of sinful lusts, or inliued and quickened with purity and holiness, as it were the vital spirits of grace, which enable us to the actions of a godly life: in the next place we must carefully use all good means, whereby we may attain unto this purity of heart, if we have it not, or preserve it in us, if we already have it. And first, we are to have it in high esteem, as being a most precious jewel, not to be valued with any worldly wealth. For it is the fountain of love, from which all true obedience floweth, according to that of the Apostle; The end of the Commandment is love, out of a pure heart, a good conscience, and faith unfeigned. So that if the heart be not purified by faith, this holy ghost of divine love will not lodge in it, without which, we cannot perform any duty commanded towards God or our neighbor; or if we do, yet not growing from the root of love, it faileth of its end, and consequently is done in vain. It is the chief place of residence where God's holy Spirit dwelleth, exercizing his virtue, and showing his divine power and Majesty; for if our bodies be the temples of the holy Ghost, then sure our hearts being purified, are the Holy of Holiest, which being his own peculiar, no man may enter or pry into it; and if we be the habitation of his holy and glorious Majesty, then is the sanctified heart his privy chamber, in which he suppeth with us, and his bedcamber, in which he lodgeth. It is that pure Cristall Fountain which purifieth all our actions, making them accepted as white in God's sight, which in themselves are spotted, and causeth all other gifts of God to be pure unto us; for to the pure, all things are pure, but unto them that are defiled and unbelieving, is nothing pure, but even their mind and conscience is defiled. Finally, it is this purity of heart, whereby we attain unto assurance of blessedness; according to that of our Savior; Blessed are the pure in heart: for they shall see God. And the Psalmist propounding this great question, Who shall ascend into the hill of the Lord? and who shall stand in his holy place? thus resolveth it: He that hath clean hands and a pure heart, &c. And if thus considering the excellency of this Jewel, we do esteem it according to its true value, it will be a notable means to attain unto it. For according to that estimate which we set upon God's rich gifts, such is his bounty in bestowing them; if we think them much worth, we shall have much; if of little value, we shall have them but in little measure; but if we contemn and neglect them as things of no price, (and as those Ruffians, who object purity as an imputation, and esteem this cleanness of heart and hands, the foulest blemish and aspersion,) the Lord will give unto us none at all, but will pronounce against us that fearful saying, He that is filthy, let him be filthy still. For he will not cast his Pearls before swine, that will tread them under their filthy feet; he will not give much of his graces to them, who have but small esteem of them; but to those who prize them highly, he will give them liberally, because the thankfulness of their hearts, will hold proportion with that price which their judgment shall set upon them. In which respect David was never nearer slipping into the puddle of impurity, then when he preferred worldly prosperity before sanctity and cleanness of soul; Never was he nearer to a polluted heart, then when he concluded that he had cleansed it in vain. Besides, the more we esteem this purity, the more dearly will we love it, and the more earnestly will we labor in the use of all good means, whereby we may be plentifully enriched with it, begging it of God, who is the sole giver of it, by fervent prayer, and desiring that he will work it in our hearts by his holy Spirit. And so the Lord, liberal in himself to bestow his gifts upon them who esteem them, will give this purity unto us with a much more bountiful hand, having freely bound himself hereunto by his gracious promise, that if we ask, we shall have, and if we seek, we shall find, the Lord being as ready to bless the means, that they may be effectual to their ends, as we can be to use them.
§. Sect. 3 Of the manifold evils accompany a polluted heart.
On the other side, let us consider of the manifold evils which do accompany an heart that is polluted and defiled with sin; for it maketh all appearances of graces, though never so excellent, to be nothing less in truth, and but sole semblances and shows, wherein is nothing but mere hypocrisy. Our humiliation, like Ahab's, which was not in the heart, but only in the outward habit; and like the Israelites, who hanged down their heads like a bulrush, and afflicted their souls, only in the day of their fast, their hearts remaining full of pride and cruelty. Our zeal, like Jehu's, who destroyed Idolatry, to build up his own kingdom. Our obedience, like Herod's, which was but to the halves, and only so far as would stand with his carnal lusts. Our profession and following Christ, like that of Judas, which was no further then he saw it would stand with his ambition and covetousness. Our bounty, in the works of mercy, like that of Ananias, which was to be praised of men, and not to be approved of God. It maketh our prayers unacceptable to God; for if we regard wickedness in our hearts, the Lord will not hear us. It polluteth all our actions, as the corrupted fountain polluteth all the streams that issue from it; and maketh all the creatures to become unclean; for unto them that are defiled and unbelieving, is nothing pure, but even their mind and conscience is defiled. Finally, it profaneth all our vows of holiness, and maketh all our desires, resolutions, and endeavors to lead a godly life, unsettled, fickle, and unconstant, like unto the burning of an ague, which proceedeth not from natural heat, but from distemper, and therefore endeth in unnatural coldness, the harbinger of death. For these flushings and flashings of devotion, are not caused with that kindly heat of divine love, but with the scorching fire of blind and distempred zeal, kindled with self-love and worldly respects, and therefore last no longer then they last. Whereof it is, that the righteousness which is grounded on it, is like a goodly house without a foundation, which falleth to the ground, when the tempest of trial ariseth; like the Cake, of which the Prophet speaketh, which though it may seem outwardly scorched, and more then enough, yet is it not half baked, and therefore heavy, and not to be digested by God's stomach; and as the morning dew or cloud, which vanisheth away, and like the blade, springing from the seed sown in stony ground, which for want of earth and moisture withereth, when the sun of affliction and persecution riseth.
§. Sect. 4 The second means of a pure heart is a lively faith.
And these are the arguments which may move us to esteem and seek after a pure heart, and to hate and avoid the contrary. Now when our hearts are inflamed with the love of it; the means to obtain it, is a lively and justifying faith, which purifieth the heart, as the Apostle speaketh; not by any virtue that is in it self, but by applying unto us the blood of Christ, which alone is sufficient to purge our hearts from all corruption, and to kill and crucify the flesh with the lusts thereof. And therefore seeing so long as we continue in infidelity, our hearts will also cintinue in their impurity; this must make us labor to come out of this estate, and to use to this purpose, all good means whereby this faith may be begun and increased in us. Secondly, let us wash them in the tears of unfeigned repentance, bewailing those sins, in which formerly we delighted, and hating those corruptions, which in time past we loved. And because we cannot at once purge the deep sink of our polluted hearts from all their filthiness, therefore we must make it our daily work, and do it by degrees. And seeing we cannot in one assault overcome these cursed Canaanites, we must continually make war against them, and cast them out one after another, as God by his Spirit shall enable us. Especially let us not, out of fear and cowardice, suffer the sons of Anakim, our great and Giant-like corruptions, fortify themselves in the castle of our hearts; nor let those Agags, which have ruled and reigned most in us, live out of any carnal respects; but let us even at the first strike at these main roots, which being cut off and plucked up, many of the branches will die, for want of that sap of bitterness which they sucked from them; and let us drive out these master Bees, and whole swarms of carnal lusts will issue after them.
§. Sect. 5 Of the means to preserve the purity of our hearts.
Now when our hearts are thus purified, our next care must be to preserve them in this purity and cleanness: for as the cleanest house will gather soil, if it be not sometime swept; and the brightest armor and weapons are apt to take rust, if they be not often scoured and oiled: so much more will our hearts remove to their natural uncleanness, and even rust again in their corruptions, if we once only take pains to cleanse them, and afterwards be careless to maintain them in their purity. First therefore we must keep a narrow watch over our hearts, and as the Wiseman exhorteth, above all observations, observe them, that they be not carried away from God with loose wanderings, and so (Dinah- like) be defiled with carnal and worldly lusts. For these spiritual enemies are conquered, but not quite killed; they are beaten and expelled (as it were) out of this city, but not quite banished out of our coasts. For they lie lurking in secret corners, and in ambushment; and no sooner do we neglect our watch, and leave the gate of our hearts vngarded, but presently they take the advantage, and entering into them in whole troops, they surprise them at unawares. And therefore it behooveth us to keep daily our watch strong, and to nourish and preserve the garrison of God's graces in us, that they may either be discovered and defeated before they approach, or be repelled and beaten back in their first assaults. For if with loose Christians we neglect this watch and gard, and let our hearts roue after worldly lusts, and suffer them at pleasure to riot in them; if we keep them under no government, but suffer them like masterless men, to wander at their pleasure, we shall never reserve them for God's use, nor fit them for his service: But like loose vagrants unaccustomed to work, it will be death unto them to take any constant pains, save only by fits and starts; and when we would settle them to prayer, hearing, reading, and meditation, with such like holy exercises, they will by no means be kept in, unless they be held strictly in their bounds by the strong chain of some sharp afflictions, but every hand-while, they will start aside, and according to their accustomed course, wander abroad after worldly vanities. Whereas if we keep a careful watch over our hearts, we shall keep them from wandering away from God, or when they begin to stray after the pleasures of sin and worldly vanities, we shall check them in their course, and bring them back unto God's service. We shall be still in readiness to repel and beat back the temptations of Satan, and to keep out worldly and carnal lusts from entering at all, and so preserve our hearts in their purity from their defilements; or if they have entered at unawares, they shall not have time to fortify themselves, but being like secret traitors observed, and (as it were) taken in the watch, we will examine them; and finding out their treason, and that they are come in to defile our hearts, and to betray us to our spiritual enemies, we will kill and crucify them, and that pollution which they have left behind, we will presently purge away, by renewing our faith and repentance. And thus by this careful watch we shall either be preserved from receiving hurt by our carnal lusts and the devils temptations; or if we have, yet we shall with great ease recover our losses, when they are no sooner sustained then espied. For these stains of sin will easily be washed out, if we take them in hand when they have first tainted our hearts. Our enemies will without any great danger be beaten out, when they are first entered, and have had no time to fortify and intrench themselves. Our wounds, whilst they are green, will be soon cured; and if as soon as we have drunk the poison of sin and carnal lusts, we presently cast them up again, before they have had time to work, or use our antidote of faith and repentance, it will not be able to do us any great harm.
§. Sect. 6 The second means is to preserve them from all sin.
Secondly, if we would preserve our hearts in purity, we must labor to keep them from all sin; not only those reigning and raging lusts, which waste the conscience, and extinguish the vital spirits, like strong poisons; but even from those lesser corruptions which most men regard not, thinking no sin so small that we may live in it, nor giving allowance to the least carnal and worldly lusts. For these also will defile the heart themselves, and make way for the pollution of fouler sins, whilst they lessen our care to keep them out; even as when the house is already somewhat fouled, men care not greatly though it be fouled more, whereas when they see it clean, they more carefully keep it so from all annoyance. But most especially we must labor to preserve our hearts pure from those sins, with which they have formerly been most tainted, and unto which they are still most naturally inclined. And as men take most care to prevent hereditary diseases; and that they do not by relapse fall into that sickness, out of which they have newly recovered, because they are more prone unto them then any other: so also must we do in keeping our hearts pure from those special corruptions, which have made them sick to the death, and have fearfully hazarded their everlasting salvation. In time of war we most strongly man that part of the wall, which being weakest, hath most often been attempted by the enemy; and if a breach be made, we keep it with a narrow watch and strong gard, till it be again repaired. So the experience of our enemies policy and power in putting us often to the worst, doth make us more vigilant and diligent in our warlike preparations, that we may be able to make resistance. But if our friends, whom we have formerly loved, and are acquainted with all our secrets, knowing our outgoings and comings in, do become our enemies, with what care and circumspection do we prevent their mischiefs, because we know that by their ancient familiarity with us, they are acquainted with all advantages? And thus must we do in warring with our corruptions, if ever we mean to get victory, and to preserve our hearts from being surprised by them.
§. Sect. 7 The third means is, to avoid the occasions of sin.
Thirdly, we must not only labor to keep our hearts pure from the sins themselves, with which formerly they have been defiled, but also avoid all the occasions and means whereby we may be drawn unto them, hating even the garment which is spotted with flesh. For as in vain he fleeth the plague in himself, who haunteth the company of those that are infected; as he fondly shunneth to be burned, who maketh it his sport to play with fire and gunpowder; and he foolishly protesteth against whoredom, who delighteth in the kisses and wanton embracement of some common Strumpet; So it is in vain to think, that we can preserve our hearts from the infection of sin, and from the fire and filth of burning and polluting lusts, unless we shun the means and occasions, as well as the corruptions and sins themselves.
§. Sect. 8 The fourth means is, often to examine our hearts in God's sight.
Finally, if we would preserve our hearts in their purity, we must often examine them in God's sight, and for the approving of their purity and integrity, often offer them to his trial. For as the husbands eye and presence, allowing or disallowing all the wives particular actions, and behavior to strangers, is the best and surest means to preserve her chastity: so if the heart betrothed unto God, have all the affections and desires of it scanned and examined before him, it will not easily be polluted with strange and unclean lusts. And thus David kept his heart in purity and integrity, by provoking and offering it often to God's trial. Judge me (saith he) O Lord, for I have walked in mine integrity, &c. Examine me, O Lord, and prove me, try my reins and mine heart. And again, Search me, O God, and know mine heart; try me, and know my thoughts, and see if there be any wicked way in me, and lead me in the way everlasting. Whose example if we follow, it will be a notable means to preserve our hearts in purity. For as we are extraordinary careful to have our houses cleansed from all filth, when we prepare them to give entertainment to an honorable and respected friend, who hating all sluttishnesse, will curiously look into every corner; so will our care exceed in cleansing our hearts, when as we invite our God to visit and lodge in them: yea, we shall have hereby the benefit, not only of our own care and diligence for the cleansing of our hearts, but of the Lord's assistance to make them more clean, when we have cleansed them as well as we can. For he is not a curious carper at our infirmities, but a cheerful helper to reform and amend them; and therefore he that inviteth the Lord to try and search his heart, doth in another place desire his assistance for the purging of the filth and guilt of sin, which lurked in such secret corners, that it was not subject to his own view. Who (saith he) can understand his errors? cleanse thou me from my secret faults.
§. Sect. 9 The fifth means is, continually to be taken up in holy exercises.
Lastly, if we would preserve the purity of our hearts, our care must be to have them continually taken up in holy exercises, either about the general duties of Christianity, or the special duties of our callings: of the former sort are the diligent and attentive hearing and reading of the Word, which is a special means of our sanctification, as our Savior noteth, and of the strengthening of our faith, by which our hearts are purified; and also prayer at ordinary times either public or private, receiving the Sacrament, holy conferences one with another singing Psalms, and doing the works of righteousness unto all, upon all occasions, and the works of mercy unto those, who do in any respect stand in need of our help: of the other sort are inward ejaculations, and lifting up our hearts in our secret prayers at all times, and upon all occasions, and holy meditations of God's mercies or our own miseries, or on the means whereby we may be enriched with all grace, and enabled unto the performance of holy duties. For this privilege the heart hath above all other parts, that whereas they cannot exercise their duties, but when fit opportunity is offered, as the ear cannot hear the Word, but when it is preached, nor the hand perform works of mercy, but when it hath means to do them, and fit subjects to work upon, the heart needeth never to be idle and out of holy exercise: but even when our bodies are taken up with the works of our callings, or honest recreations, we may on all occasions pray, give thanks, and exercise our hearts in holy meditations, either rejoicing in the Lord and his mercies, or sighing and sorrowing in the sight and sense of our own miseries. And if our hearts be thus exercised, being wholly taken up with God's service, they will have no leisure for the employments of the devil, the world and the flesh; whereas if they be swept clean of all spiritual grace and holy duties, the devil will easily enter with whole swarms of noisome lusts, and so pollute them at his pleasure with all manner of poisonous abominations.
CAP. XII.
Of Conscience in general, the nature, properties, and effects of it.
§. Sect. 1 That the nature of Conscience may partly be known by the name.
THe last ground of a godly life, is a good conscience, without which it is impossible to please God, or to perform any duty acceptable in his sight. In speaking whereof, we will first generally show the nature of conscience, & then more particularly entreat of a good conscience. The nature of conscience may be partly known by the name, which signifieth to know together, or with another: for as the mind, understanding the nature of things, is said to know them: so when another joineth with it in this knowledge, they are said to know together. Now there is no creature that can join with man in the knowledge, that is secret in his mind, according to that of the Apostle; No man knoweth the things of a man, but the Spirit of a man that is in him. Whereof it is, that human laws take no notice of the thoughts of the heart, either to reward or punish them; but it is only the Lord that searcheth the heart and reins, who knoweth and taketh notice together with our minds, of all the secrets which are known unto it. Whereby the nature of conscience in part appeareth, namely, that it is such a faculty in the soul, as taketh notice of all our actions, and beareth witness of them before God's Judgment seat, either with us, when they approve them as good; or against us, when as they condemn them as evil. So that the conscience is a certain divine power, which is placed by God in the soul of man, as a third party indifferent between him and us, sometime speaking for us, and sometime against us, as the equity of the cause requireth. It is God's Monitour, which he hath set over us, to take notice of all we do, that he may either reward our well-doing, or punish that which is done amiss. And because simple knowledge might see and conceal what it seeth and knoweth, God to this science hath added conscience, which being placed in us on the behalf of the great King of heaven and earth, will not let anything lie hid and smothered, but giveth impartial witness of whatsoever is done before his Tribunal, either excusing us when we do well, or accusing us, when we have sinned against him: Not that the Lord needed any such witness or Monitour to inform him of our actions; for he seeth and knoweth all things past, present, and to come, with one perfect and simple act; but because he would in the administration of his justice, proceed in a legal manner, that we hereby might be convicted of the uprightness of his judgments, having in our selves a witness that justifieth and approveth them.
§. Sect. 2 What conscience is, being generally considered.
But that we may yet more clearly discern the nature of conscience, what it is, we will thus define it. Conscience is a faculty, or power placed by God in the soul of man, which reflecteth the understanding upon it self, causing it to apply its general and contemplative knowledge of truth and falsehood, good and evil, to practical use, for the aiming and determining of all our particular actions, according to the general rules of reason, either with us or against us. It is a faculty, and not a natural habit which may be got and lost: for howsoever the operations of it may be hindered and deadded for a time, by carnal security, hardness of heart, and the violence of our lusts and passion: even as reason it self cannot exercise its functions in the time of sleep or drunkenness; that it never utterly faileth; but when it is awakened by affliction, it showeth it self in the actions of accusing, condemning, and terrifying, as in former times. Neither is it a bare art of understanding, as some would have it, but a distinct faculty & working power, which in it own virtue produceth diverse actions. For when the understanding, in the Thesy and Theory, by way of general contemplation, approveth of any action, as good, or condemneth it as evil, the conscience applieth it in the Hypothesy unto a man's own particular actions, and by virtue of those general notions in the understanding, determineth of them, either with or against us, that they are good or evil. And this it doth (as the schools speak) in a practical Syllogism, in which the reason or contemplative understanding (so called, because it is exercised in contemplation, and in seeking out the principles of all knowledge, & is in respect of this office, named also by Divines, 〈 in non-Latin alphabet 〉 , because it is the keeper and conseruer of those notions implanted in us, concerning good things to be embraced, and evil things to be shunned of us) this contemplative understanding (I say) doth in this Syllogism offer unto us the Major or Proposition. The conscience which they call 〈 in non-Latin alphabet 〉 , because (as I have shown) it knoweth not to it self alone, but with God, maketh the Minor or assumption, and the faculty of judgment determining of the fact, inferreth the conclusion: As for example. The understanding suggesteth this Proposition; He that serveth God, who is the supreme cause and chief Good, performeth a good duty. The conscience assumeth, But thou hast served God, the supreme cause and chief goodness; and so the judgment inferreth; therefore thou hast performed a good duty. Again, on the other side; the understanding saith, Whosoever will worship God truly, must worship him according to his revealed will, and not according to his own inventions; the conscience assumeth, But thou hast not worshipped him according to his revealed will, but according to thine own inventions; whereupon the judgment inferreth, Therefore thou hast not worshipped God truly. Or thus; Whosoever breaketh the Law, is accursed, saith the understanding; But thou (saith the conscience) hast broken the Law: therefore, saith the judgment, thou art accursed.
§. Sect. 3 Of the diverse offices of conscience.
Now this faculty of conscience performeth diverse offices, in respect of the diverse parts, wherein it exerciseth its power and virtue. For in the understanding, before our actions are achieved, it playeth the part of a friend, or gentle Monitour, telling what is to be done or left undone, with the penalty or reward which will follow our commission or omission. After the deed is done, it becometh a Judge, approving or disallowing the action, and either absolving or condemning us, for the doing or not doing of it. In the memory, it performeth the office of a Notary and Register, in setting down and keeping upon Record, what we have done, good or evil; and also of a witness, giving evidence, either with or against us, according to the nature of our fact, accusing us when we have done ill, and excusing us when we have done well. In the will and affections, it is the deputy of God's Spirit, to suggest and enjoin us good duties; and when they are done, to reward us by comforting, cherishing, and replenishing our hearts with joy; and when we have done ill, especially by committing sins which are heinous and against conscience, it executeth the office of a Jailor or tormentor, filling the heart with shame and sorrow, with fear and terror, with final desperation, hellish perturbation, and intolerable tortures, that no rack nor gallows, no hot pincers or scalding lead may be compared with them, as we see in the example of Cain, who out of a despairing conscience, crieth out, that his punishment was greater then he could bear; and of Judas, who, to ease his torment, which the gnawing worm of conscience caused, hanged himself. And with this office of conscience the Heathens were acquainted, which gave occasion to that fiction of hellish furies, which endlessly haunted and tormented those who had committed heinous sins against the light of nature. The which also appeareth by their writings, wherein are many notable sayings to this purpose. What doth it profit, saith Seneca, to hide a man's self, and to avoid the eyes and ears of men? A good conscience calleth in the multitude, and an ill is solicitous and fearful even in solitude. If the things thou doest be honest, care not though all men know them; if dishonest, what skilleth it though no man know them, seeing thou knowest them thyself? O miserable man that thou art, if thou despisest such a witness! And again, It is the greatest security to do no man wrong. They that cannot abstain from it, do lead a life full of confusion & perturbation, so much fearing as they have hurt. Neither are they at any time quiet. After they have done mischief, they fear, they are troubled. Conscience suffereth them not to intend any other things, but every hand while to review themselves. He suffereth punishment that expecteth it, and he expecteth that hath deserved it. It is possible, by some means, to be safe with an ill conscience, but never secure. For he thinketh he may be taken with the manner, though yet he be not. In sleep he is troubled, and being awake, as oft as he nameth any man's wickedness, he thinketh of his own. It never seemeth enough blotted out, never sufficiently covered. A guilty conscience hath sometime the hap to be hid, but never assurance. So the Satirist; Whatsoever crime is committed by evil example, it first displeaseth the author. This is the first punishment, that no man guilty can be absolved, himself being Judge, although by the favor of the corrupted Judge he be acquitted. In which regard Cato was wont to say, that every man ought to fear and respect himself most when he doth any evil, because, though he may shun others, yet from himself he cannot flee.
§. Sect. 4 That conscience hath all its power and authority from God only.
Now this power of conscience in judging, witnessing, binding, and punishing, it hath only from God which is the Lord of it, and hath seated it in man as his Viceroy and Deputy, to rule him in all his ways; and, if he will not obey, to be his Notary, to keep upon record all his faults, his Witness to give testimony against him, and his Executioner to torment him, when in the Court of conscience he is condemned. Neither hath any creature power over conscience, either to bind it, or set it at liberty, but God only; nor hath the conscience it self any authority to execute these offices, till it have a Commission engrossed and sealed from God, which is either the Law of nature, written in the heart in our first creation, or the divine Oracles of God, contained in the books of the Old and New Testament. And if without these, conscience doth anything against us, either by unjust judging, or false accusing, we may revoke it all by a Writ of error, and make our appeal from this false judgment in the Court of conscience, to our supreme Lord, to be judged by him according to his Law. For howsoever in the creation, conscience was an upright Judge and true witness, yet after the fall, the understanding being darkened with ignorance, and the judgment corrupted, do offer unto the conscience false rules and Principles, and so cause it to give wrong evidence and erroneous judgment, justifying when it should condemn, and condemning when it should justify, excusing those whom it should accuse, and accusing them whom the Law of God excuseth and absolveth. The which cometh to pass, because the light of nature is through the fall almost extinguished, and the book of the Law written, according to which, conscience should judge and testify, is not understood and known, or because it is blinded by lusts and passions, or being corrupted, hath the mouth stopped with the bribes of worldly vanities, or finally is become seared and senseless with customable sinning and habitual wickedness.
CAP. XIII.
Of a good Conscience, which is a main ground of a godly life; what it is, and the causes of it.
§. Sect. 1 What a good conscience is; and of the cause efficient which works it in us.
IN which regard, conscience thus corrupted and disabled, cannot be a sufficient ground of a godly life, till after our regeneration, it be renewed and restored in some measure, unto that integrity and perfection which it had in our first creation. And this we call good conscience, which is a main foundation of godliness, guiding and enabling us to the performance of all good duties which God requireth. In speaking whereof, we will first show what it is, and then the causes of it, the effects and fruits which spring from it, the properties and signs whereby we may know it, and the means by which we may obtain it, if it be wanting; or preserve and keep it, if we already have it. Concerning the first; A good conscience is that, which being renewed by God's Spirit, and a lively faith, applying unto us the virtue of Christ's death and obedience, doth speak peace, and truly testify unto us, according to the Scriptures, that we are redeemed out of the hands of all our enemies, reconciled unto God, justified, sanctified, and shall persevere in grace unto salvation, and that all our actions are warranted by the Word, and accepted of God in Jesus Christ, though in themselves imperfect; whereby we are comforted in all things, made cheerful and diligent in God's service, and willing to do all things which may be pleasing unto him. The causes of a good conscience are diverse. The principal efficient is God the Father, Son, and holy Spirit. The Father bestoweth this gift upon us, who as in the beginning he first created, and placed it in us, as an uncorrupted Judge, and impartial witness between him and us; so it is he alone that doth renew and repair the ruins thereof, contracted through the fall of our first parents, by which, together with all other faculties, conscience was corrupted, and either so deadded, seared, and benumbed, that it had no sense and feeling at all; or when it awakened out of this deadly swowne, did nothing but accuse and terrify us, or unjustly excuse and encourage us in our sinful courses, by presenting unto us false comforts.
§. Sect. 2 Of the meritorious cause of a good conscience.
The meritorious cause of it, is God the Son, and our Savior Jesus Christ, who satisfying God's justice, and appeasing his wrath by his death and obedience, freed us from the guilt and punishment of our sins, reconciled us unto God, and made our peace with him; upon which, followeth peace of conscience, and freedom from the accusations and terrors of it. For when by the Law of God, or light of nature, it is set a-work to affright and disquiet us in regard of our sins, then showing our pardon sealed by the blood of Christ, it is calmed and quieted, having nothing to lay to our charge, which Christ our surety hath not satisfied for us. Whereof it is that our Savior was prophetically named, The Prince of peace, and prefigured under the type of Melchizedek, because he is not only the King of righteousness, by whom we are justified, but also King of peace, as the Apostle speaketh, who making our peace with God, did thereby also procure for us peace of conscience. For the Judge hath no authority to condemn, nor the witness to accuse, nor the Jailor to imprison, nor the executioner to punish and torment, when the supreme Sovereign King of heaven and earth, being satisfied by the sufferings of his Son, hath sent us his free pardon, and we have pleaded it in the Court of conscience: Yea, rather the Judge doth then acquit and absolve us, and the witness saith nothing against us, but as a messenger of good things, doth testify unto us this joyful tidings. And hence it is, that our Savior was no sooner borne unto us, but the holy Angels were sent as God's Heralds to proclaim this peace; Glory be unto God in the highest, and in earth peace, good will towards men. The which peace, our Savior wrought as a Mediator between God and us, by satisfying his justice, and offering himself as an all-sufficient sacrifice for the sins of all his elect. So the Apostle saith, It pleased the Father, that in him should all fullness dwell; And (having made peace through the blood of his Cross) by him to reconcile all things to himself. And else-where he affirmeth, that we were without Christ, being alients from the Common-wealth of Israel, and strangers from the Covenant of promise, having no hope, and without God in the world; but that now in Christ Jesus, we, who sometimes were far off, are made nigh by the blood of Christ. For he is our peace, who hath made both one, and hath broken down the middle wall of partition between God and us; Having abolished in his flesh the enmity, even the Law of Commandments contained in ordinances, to make in himself of twayne, one new man, so making peace: And that he might reconcile both unto God, in one body by the cross, having slain the enmity thereby: And came and preached peace unto us, both them which were a far off, and to them that were nigh. And thus working our peace with God, he brought also peace to our consciences, when as by his blood he had cleansed them from the guilt and punishment of sin; for if the blood of Bulls and Goats, sanctified to the outward purifying of the flesh, how much more shall the blood of Christ, who through his eternal Spirit, offered himself without spot to God, purge our consciences from dead works, to serve the living God? Finally, the conscience is renewed and sanctified by God the holy Ghost, whilst he applieth Christ and all his benefits, the virtue of his death and precious blood, and maketh them effectual for the purging of our consciences from all sinful corruption, and spiritual defilements, that we may be enabled to perform pure and acceptable service unto God.
§. Sect. 3 Of the instrumental causes of a good conscience.
For the effecting whereof, he useth as his instruments, the preaching of the Gospel, and administration of the Sacraments, and a lively faith, which by them both, made effectual by the inward operation of the Spirit, is begotten and also confirmed and increased in us. First, the preaching of the Gospel is the instrument which the Spirit useth, whereby a good conscience is wrought in us; for when the Law preached, and the curse threatened, like a strange wind and tempest, hath rent the mountains, and broken in pieces the rocks of our proud and hard hearts, and as the earthquake and fire, which Elias saw and felt, hath terrified the conscience with the guilt of sin, and caused us to hide our faces from God's presence, then the still voice of the Gospel, causing these storms to cease, doth quiet and calm the conscience, so as we can without terror, yea with much joy and comfort, hear the voice of God speaking peace, and offering unto us reconciliation, grace, and salvation in Jesus Christ, assuring us upon the condition of a lively faith, bringing forth the fruits thereof in unfeigned repentance, that all God's gracious promises, respecting this life and the life to come, do belong unto us. In which regard it is called glad tidings, which cause, even the very feet of those that bring them, to seem beautiful unto us; and the Gospel of peace, which Christ himself first preached. Peace I leave with you, my peace I give unto you, not as the world giveth, give I unto you: Let not your heart be troubled, neither let it be afraid. And when he had reconciled us unto God by his Cross, and slain enmity thereby; he came also and preached this peace unto us: And afterwards sent his Disciples as his Heralds to proclaim it, to all who by faith received it, yea as his Ambassadors to beseech us, in his stead, to be reconciled unto God. By which means when the peace of a good conscience is begun in us, it is thereby more and more confirmed and increased; as also by the use of the Sacraments, which being as seals annexed to the covenant of grace, do confirm our faith in God promises, and so work peace and joy in our consciences, out of this assurance that Christ and all his benefits are ours, and that we in him are reconciled unto God.
§. Sect. 4 That a good conscience springeth from a lively faith.
For neither the Gospel, nor the Sacraments, no nor yet Christ himself, will bring unto us this peace of conscience, unless we receive and apply them by the hand of faith: as the best salve will not heal, unless it be applied to the wound, nor meat nourish us, unless it be received into the stomach; nor the purest water purge us from our filth, unless we be washed in it. But when this precious balsam is applied to our wounded consciences, and when by the hand of faith they are washed in the Lauer of his precious blood, then they are healed of the sores of sin, and being rified from the guilt, punishment, and power of it, do speak peace unto us, and are the messengers of such joyful tidings as cannot be damped with any worldly tribulation. According to that of the Apostle, Being justified by faith, we have peace with God, through our Lord Jesus Christ, by whom also we have access by faith into this grace wherein we stand, and rejoice in hope of the glory of God; And not only so; but we glory in tribulation also, &c. Whereof it is, that in the Scriptures, faith and a good conscience, are as the cause and effect joined together, so that one of them cannot miscarry in the storm of temptations, but we shall make shipwreck of them both, and, together with our faith, lose both our peace with God, and our peace of conscience. Whereas our assurance of faith will embolden us to drawneere to the Throne of God's grace, with a true heart, having our hearts sprinkled from an evil conscience, and our souls washed with pure water. But yet we must take heed, that we do not attribute that to the instrument, which is peculiar to the principal cause, nor imagine that faith, by any virtue that is in it self, doth purify our consciences, or work peace in them. For this it can no more do, then the hand it self can cure a sore by touching it, or nourish the body, and keep it warm, without food or clothes, though it be the instrument to apply and put them on: but it is only our good Jonah, which, being cast into the raging Sea of our troubled consciences, maketh them clean and still; it is the wood of his Cross alone, that is, the virtue of his death and passion, which being cast into these waters embitterd with the guilt of sin, that can make them to yield unto us the sweet and pleasant waters of joy and consolation: Although he will do no more good to pacify the storms, and sweeten the bitter torments of a raging conscience, if he be not applied by a lively faith, then Jonah in the ship, or the branches still growing upon the tree, and not at all cast into the tempestuous Sea, and bitter waters.
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.
§. Sect. 1 That a good conscience speaketh goodness and peace only.
ANd so much of the causes of a good conscience, both principal and instrumental. The next point to be considered, is the actions and effects of it, which are to speak peace, and to testify unto us truly, and according to the Scriptures, good and comfortable things; as a Judge acquitting and absolving us; as an advocate pleading for us; as a witness excusing and giving evidence on our side; and as a sure and faithful friend, admonishing us that we may not fall; or rebuking us being fallen, that we may rise again by unfeigned repentance. Where we are to consider, what the conscience witnesseth; and secondly the rule, according to which it giveth testimony. The things which the good conscience speaketh and witnesseth, are goodness and peace only; neither is it the action of a good conscience properly, to accuse and terrify us for sin; but to speak peace unto us, and to justify us as righteous; not in our own natural righteousness, but in the righteousness of Christ applied by faith, which is most pure and perfect; and in our sanctification and inherent righteousness wrought in us by the renewing of the holy Ghost, which is but begun, spotted, and imperfect in this life, but yet is growing towards purity and perfection, and in the mean while hath the imperfections covered with Christ's perfect righteousness, and the spots and staynes of it washed away in his blood. So that the good conscience is the peaceable conscience only, which witnesseth good things unto us, as most nearly resembling the conscience of Adam in the first Creation, whilst he remained in the state of innocence, which only justified him and his actions, and thereby comforted and strengthened him in God's service; and never accused or terrified him before his fall, because he was pure and free from all taynt of sin, unto which purity of Creation, lost by transgression, the holy Ghost reneweth the conscience by degrees, unto the highest whereof it attaineth, when casting to accuse and terrify us, it justifieth and excuseth us before God's Tribunal; being then most good and perfect, when as it is most quiet and peaceable; so as we can say with Paul, I have lived in all good conscience before God, until this day, namely, from the time of my first effectual calling and conversion.
§. Sect. 2 That a good conscience speaketh peace according to the truth of God's Word.
But here the carnal worldling and loose Libertine will take occasion to presume, that above all others, they have the best consciences, because they seldom or never accuse them, or if they do, yet they can easily put them to silence; they were never in their lives troubled with any horrors and fears; but have had their consciences ever quiet and peaceable, witnessing good things unto them, as that their sins are pardoned, they highly in God's favor, and shall most certainly attain unto salvation. But for preventing of this, we have added in the description of a good conscience, that it doth not only witness peaceable and good things, but also that it doth give true testimony of them. So that if we would have good consciences, they must not be erroneous in their evidence, but peace and truth must be matched together. And because they who most err, are ready with the best to brag of truth, as well as of peace, therefore I also added the Rule and Touchstone, whereby all divine truth is to be tried, namely, when it agreeth with the truth of God revealed in the Scriptures. For conscience (as I have said) is a witness with God, testifying that which he also testifieth; and therefore when it doth excuse them whom God excuseth, and secretly whispereth peace to them, unto whom in his Word he hath proclaimed it, then is its testimony true, and truly comfortable. But when it offereth peace to them against whom he hath proclaimed war, and excuseth them as good subjects, whom his Word condemneth of high treason and wicked rebellion, then is the testimony of conscience false and erroneous, and can be no good ground of any sound consolation. And in this case, conscience is a traitor both to God and us, renouncing his service and that office which he hath imposed upon it, and joining with the enemies of our salvation, to dishonor him in our destruction. For it mayntaineth a false peace, by giving us false intelligence, telling us that we are in safety, when as we lie open to all danger; that we are strong and well fortified against all assaults, when as we are naked and have upon no part of the spiritual armor, and like a false Sinon, it testifieth that our spiritual enemies are quite departed, whereas they lie in secret ambushment, ready to assault and surprise us, when by believing this false intelligence, we are secure, and neglecting the spiritual watch, give our selves over to worldly delights.
§. Sect. 3 The difference betwixt the peace of a good and bad conscience, as first, that the peace of the wicked proceedeth frō ignorance of their estate.
Every conscience therefore is not good which is peaceable, but that which speaketh peace in truth; not according to our ignorant conceits, blinded with pride and self-love, or presumptuous opinions which have no sound ground, but when it is squared by the perfect and infallible rule of the holy Scriptures, whereby we may discern, whether that inward peace which we feel in us, proceeds from a good or a bad conscience. For there are many things by corrupting and defiling the conscience, and making it worse, and more dead and senseless, then it is in it own nature, which make it (at least for time) quiet and peaceable. As first, ignorance of God and his will, which hood-winking the conscience, giveth the devil fit opportunity to carry it quickly whither he will, and like a thick fog, and darkness of the night, depriving us of light and sight, doth cause us to err into the by-ways of sin, whilst we think that we are in that perfect path of righteousness that leadeth to God's Kingdom. As we see in Paul's example, who in the time of his ignorance, thought concupiscence to be no sin, which after he was enlightened with the knowledge of the truth, he discerned to be the root and fountain of all wickedness. And whilst his judgment was thus blinded, his conscience spoke peace unto him, testifying that he was alive and in good case, when as being truly informed, he plainly saw that he was dead, and in the high way that leadeth to hell. Such have not their peace disturbed by conscience, because, being ignorant of the way, it cannot admonish them when they go out of it, and being it self misinformed, it must needs give unto them false evidence. And though their hearts be full of sluttish corners, and even deep dungeons full of all filthiness, yet the eye of conscience doth not discern any annoyance, because it is in the dark, and is not enlightened with the knowledge of God's truth. But especially this cometh to pass, when as ignorance is not only simple and natural, but embraced and affected, men purposely neglecting, yea, contemning and shunning the means of knowledge, because for their greater quietness, they would not have conscience to take notice of their ways. As they who bless themselves in their good meanings, as sufficient to salvation, and wholly neglecting God's true service, do content themselves with their own blind devotion and superstition. Such shun those places where the light of the Gospel shineth, and like Bats and Owls, delight to live in dark corners, where they seldom or never hear a Sermon, because they delight in the works of darkness. They hate the light of God's truth, because their works are evil, as our Savior speaketh; and as the thief and adulterer wait for the twy-light, and make choice of the night, as fittest for their purposes, hating the morning as the shadow of death, because it discovereth their faults to others, and bringeth them in danger to be apprehended, condemned, and executed. So these affect the darkness of ignorance, and abhor the light of truth, because they would not have conscience to take notice of their wickedness, lest, like God's Sergeant, it should arrest and hale them before his Tribunal, and there, as an impartial witness, give evidence against them, and lest, being condemned, it should play the executioner, tormenting and vexing them, day and night with hellish horrors, and deep despair.
§. Sect. 4 The peace of a good conscience proceedeth from spiritual life: of an evil, from senselessness and deadness.
Secondly, peace of conscience doth often proceed, not from spiritual life and motion, knowing and doing God's will, but from the clean contrary, as from spiritual deadness, idleness and sloth in performing those duties which God requireth. For as when the body is dead, it hath no sense of sickness, wounds, or any hurt which can be done unto it: so when the soul is dead in sin, the conscience hath no feeling of any weight that lieth upon it, nor of any wounds or sores of sin, wherewith it is mangled and deformed. And though corruption and guilt, like a gangrene, indangereth it, even unto the very death, yet it never complaineth, because it hath no sense and feeling of this mischief and misery. Besides, whilst men snort in this lethargy of sin, the devil never wakeneth nor disquieteth them, because he knoweth that this temporary rest will end in restless torments; and that the disturbing them of this ease may happen to awake them; and so having a sense of their disease, may work a desire and resolution to use all means whereby they may be cured. Neither will it stand with his policy, to let them, who are in his thralldom, and ready with all cheerfulness to do his will, come unto a sight and sense of their misery, which might make them desirous to come out of it; and therefore he never terrifieth their consciences with his temptations, but rather more blindeth their eyes, that they may not see their woeful state, and stoppeth their mouths, that they may not complain of it. And so our flesh and carnal corruptions are quiet, and never go about to disturb our peace, whilst we suffer them to live and reign in us: but when we go about to depose them from their regencie, and like slaves, to bring them in subjection, then they rebel, and taking arms against the part regenerate, make us feel the uproars and garboyles of a civil and intestine war. Thus corrupt humors in the body, though they endanger our lives, yet oftentimes are scarce discerned before they be moved; but when we stir them with some wholesome potion, which serveth to purge us of them, then they rage and make us more sick in our own sense then we were before. Thus the sea it self is calm and quiet, when there is no wind to move it, but in the time of a storm it rageth and roareth, as if it would at once swallow up the earth. And thus gunpowder is quiet and harmless when it is let alone: but if a spark of fire fall into it, it bloweth up all that is near unto it. And so sin and corruption, if it be let alone, will be so quiet, that it will never disturb our peace: but if we seek to purge it out by wholesome medicines, or if it be touched with the fire of God's Spirit, or but even blown upon with the breath of admonition and rebuke, out of the mouths of God's faithful Ministers, then the Sea is no more raging in a stream, nor gunpowder more clamorous and unruly when the fire is put unto it. Moreover, spiritual sloth and idleness doth oftentimes keep the conscience which is most corrupted, in peace and quiet, because it maketh us neglect all spiritual exercises which should awaken it, and bring it to some sense and feeling. As hearing the Word, reading, meditating of our wants and weakness, the foulness and deformity of sin, the fearfulness of God's Judgments, the curse and threatenings of the Law, the daily examination of our estates, by the strict rule of God's Word, which are the means, both to cast out the strong man out of his quiet possession, and to disturb the peace of an ill conscience, which ariseth not from any sound security, but rather from want of spiritual exercise: herein like unto a lame horse, which complaineth not of his lameness whilst he lieth at ease, but when by travel he becometh sensible of his pain, he cannot endure it, but halteth down right.
§. Sect. 5 The third difference between a good and evil conscience.
A third cause of peace to an ill conscience, is carnal security, which doth not take away the guilt and punishment of sin, but only serveth as the devils cradle, to rock us asleep, that we may have no sense and feeling of it. Whereof it fareth with us, as with men sick of dangerous diseases, whose sleep bringeth not health, but a cessation of pain, through the binding up of the senses, who, after they are awakened, do feel themselves more sick then before. And as it bringeth us asleep in sin, so the devil and our corrupt flesh do by it lull conscience a sleep also, lest being disquieted, it should disquiet us, and waken us with clamour and crying: And intending to sack the city of our souls, he maketh the Watch man drunk with this poisonous and intoxicating cup, that he may not sound the alarm, nor give us any warning to prepare for resistance. Now this security being continued and increased, groweth at last to hardness of heart, in the highest and worst degree, which neglecteth and contemneth all means whereby it might be softened, and to a reprobate sense, carrying men on in the course of sinning with greediness and delight. And when they are come to this pass, their consciences also increase in their carnal peace, their deep sleep causing a lethargy, and their lethargy death. Such consciences, from a sleepy numbness, fall into a dead palsy, having no sense of sin or smart; unto which they grow, by often quenching the good motions of the Spirit, speaking unto them in the ministry of the Word, and by customable committing of known sins, without repentance or remorse. For as festering sores, not cleansed by salves and corrosiues, quickly gangrene, and running from part to part, destroy the whole body; so if we do not cleanse our sores of sin, by renewing our faith and repentance, they will corrupt the whole man, even conscience it self, and make it become dead and senseless. Such are the consciences of those, of whom the Apostle speaketh, who departing from the faith, and speaking lies in hypocrisy, have their consciences seared with an hot iron, forbidding to marry, and commanding to abstain from meats, which God hath ordained to be received with thanksgiving. And such had the Gentiles, who were given over of God to their vile affections, and a reprobate mind, to commit sin without check and remorse, yea with greediness and delight.
§. Sect. 6 The last cause of the peace of an evil conscience, is worldly employments.
Finally, the conscience is made quiet, and at peace, when men are wholly taken with worldly vanities, both in their hearts and affections doting upon them, and in their actions and employments in seeking after them. For Satan, seeing conscience placed in man by God, as his Deputy and Vice-roy to govern him, as his Judge to absolve or condemn him, and as a witness, to give evidence of all his particular actions, and having no power to depose it, or to put it out of its place and office, doth labor by all means to pervert and corrupt it, that it either may be silent, or give unjust judgment and false evidence. And to this purpose, he offereth worldly honors, riches, and pleasures, that by these bribes he may stop the mouth of conscience, so as it may either say nothing, or speak as he would have it: And with Satan joineth the world and our own flesh; for no sooner doth conscience begin to awaken out of the sleep of security, and to stir and move, speaking something that concerns its office (as it were) between sleeping and waking, but presently they endeavor all they can to bring it asleep again, by rocking it in the cradle of worldly prosperity, and singing unto it the bewitching songs of carnal pleasures. And if conscience will needs start up and be meddling, either accusing or condemning them for sin, or terrifying and tormenting them with the guilt and punishments due unto it; then do they corrupt this Judge and witness with carnal pleasures; and when they cannot be rid of their Jailor, but they must needs go abroad under his custody, they will make him drunk with these alluring cups of worldly delights, that they may have more liberty to do what they list, without check and controulement. And thus when conscience groweth melancholy through the neglect of duty, they cheer it again, that it may still go on with them in carnal courses, by feasting and revelling, music and merry company, sporting and gaming, jesting and wanton dalliance, sttage-plays, unchaste sonnets, and pleasant histories. And if, notwithstanding all these, conscience stirreth and beginneth to speak, then doth the world give such a Plaudite to these pastimes, and the flesh entertain them with so loud an outcry of clamorous lusts and passions, that the voice of conscience being quite drowned, it becometh silent, because it speaketh to no purpose. And thus also conscience is sometimes at ease and peace, through worldly cares and employments, in compassing these earthly things: for having their hearts wholly set upon these vain objects, and all their actions and endeavors taken up in these exercises and employments, conscience is silent, because they have no leisure to attend what it saith, choosing rather to say nothing, then to speak much to little purpose.
CAP. XV.
Of the good things which a good Conscience witnesseth to the faithful.
§. Sect. 1 The first thing which it witnesseth, is pardon of our sins and reconciliation with God.
ANd so much generally of the matter which a good conscience testifieth, namely, peace and good things, and of the manner how it giveth witness, to wit, truly, and according to the rule of God's Word, wherein the peace which it bringeth diversely, differeth from the peace of an ill conscience. Now we are to speak more particularly of the good things whereof it giveth evidence, and of the fruit and benefit which ariseth from it. First, it witnesseth unto us truly, and according to the rule of God's Word, that all our sins are pardoned, and we reconciled unto God; not by any satisfaction which our selves have made, or any worthiness in us, for which God should accept us above others; but only out of our assurance of faith, which persuadeth us, that God, of his free grace and mercy, for the alone merits and satisfaction of Jesus Christ, hath forgiven us all our sins, and accepteth of us in the face of his best Beloved, in whom only he is well pleased: upon which ground, a good conscience giveth comfortable evidence, not only when we please our selves in the sight and sense of God's graces in us, and in our cheerful obedience and best services which we perform to God: but also when we see and feel our corruptions, and imperfections, our slips, falls, and manifold failings in our best actions: Because it giveth evidence, according to the assurance of faith, which is grounded on God's mercies and Christ's merits, and not upon our works and worthiness, and therefore cannot be overthrown by our wants and weaknesses, our corruptions and unworthiness. In which respect, the Apostle saith, that baptism doth save us (not the putting away of the filth of the flesh, but the answer of a good conscience towards God) by the resurrection of Jesus Christ. Which answer is nothing but this, that when God's justice and the Law layeth sin to our charge, and requireth obedience, the conscience giveth in evidence, that Christ, by his death and resurrection, hath made full satisfaction, and in our stead, hath done all which was required of us.
§. Sect. 1 That a good conscience witnesseth unto us our sanctification.
And as the conscience thus beareth witness of our justification, and reconciliation, so also of our sanctification, namely, that being freed from sin, we are become servants of righteousness, and not only delivered from the guilt and punishment of sin, but also from the corruption, power, and dominion of it, so that though it dwell in us, as a traiterous slave, yet it doth not reign and rule in us, as in times past. And though we be not wholly freed from all relics of sin and corruption, nor can perform unto God that perfect obedience which the Law requireth; yet our consciences give in evidence with us, that we are in part sanctified, and shall in God's good time have this work thoroughly perfected, and that in the mean while, we hate the evil we do, and love the good we do not, delighting in the Law of God in the inner man, even when we are led captive unto sin; that we desire and resolve to please God in all things, and endeavor in the use of all good means, to have our desires satisfied; and consequently, that we perform that Evangelical obedience which God requireth, and are through Christ accepted of him. In which regard we may say with Paul, from the time of our effectual calling, that we have lived with all good conscience until this day. Again, a good conscience is our warrant for all our actions, testifying unto us, that what we have done, and are about to do, is commanded of God, whereby we are comforted in those duties which we have performed, and encouraged to proceed in well-doing, because we do not our own will, but the will of God. And though our actions be imperfect in themselves, yet being done in sincerity and with upright hearts, we shall not be discouraged in the sight and sense of our imperfections, yea, rather we shall find cause of rejoicing and glorying in them, because being done with a good conscience, it will justify and give witness unto us, that we are also justified and approved of God, and have both our persons and works accepted of him through Jesus Christ; according to that of the Apostle John, If our heart condemn us not, then have we confidence towards God. And this made the Apostle Paul most gladly to glory in his infirmities, which otherwise in themselves would have been a cause of grief and mourning; and to rejoice in the conscience of his well-doing, which in respect of the imperfections even of his best actions, would have filled his face with blushing, and his heart with shame. Our rejoicing (saith he) is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had our conversation in the world.
§. Sect. 2 That a good conscience witnesseth unto us that we are in all estates blessed.
Moreover a good conscience testifieth unto us, that we are through Christ in an happy and blessed estate, both in respect of the time present and to come. In respect of the present, a good conscience will make us bear and brook all estates, not only with patience, but also with comfort and joy in the holy Ghost. If we be in prosperity, and abound with God's blessings, it warranteth unto us the lawful use of them, and witnesseth unto us that we are heirs and right owners, and not thieves and usurpers; that they are God's talents, which being employed to advantage, for the glory of our great Lord, and good of our fellow servants, they shall be doubled and redoubled, when we are called to give account of them; that they are pledges of God's favor in this life, and earnest-pennies of everlasting joy and happiness in the life to come. If we be in adversity and affliction, a good conscience, like the good Angel, holding us by the hand in this fiery furnace, will secure us that we shall not receive any harm. For it will testify unto us, that these curses in their own nature, are through God's mercy turned into blessings; that they are testimonies of God's love, seeing as many as he loveth, he chastizeth, and signs of our adoption, for the Lord correcteth every son that he receiveth: and they are bastards and no sons whom he correcteth not. That they will not separate God's love from us, but our love from the world. That they are not poisons to kill us, but medicines to cure us of our spiritual diseases; fannes, and files, and fires, to winnow us from our chaff, scour us from our rust, and purify us from the dross of our corruptions. Finally, that whatsoever they seem to flesh and blood, yet they shall work together for the best, to them that love God; and that though they be bitter and unpleasant, for the present, yet they shall bring forth the quiet fruits of righteousness, to them that are exercised thereby. In respect of the time to come, a good conscience doth give unto us truly, and according to the Scriptures, this comfortable and joyful evidence, that we shall continue ever to be holy and happy, persevering to the end in God's grace unto salvation; not by virtue of our own strength, but through the power and promises of God. For he hath assured us, that he will put his fear in our hearts, that we may not depart from him. That though we have many fierce Wolves to assault us, and be but silly weak Sheep, unable to make resistance, yet our Shepherd Christ, being infinitely stronger then they, none shall be able to pull us out of his hand. That whom God loveth, he loveth with an everlasting love, and to the end; that the gifts and calling of God are without repentance; and finally, that though we be many ways tried, yet the Lord will never suffer us to be tempted above our power, but will give a good end and issue to all our temptations.
§. Sect. 3 That a good conscience maketh us cheerful in God's service.
Lastly, a good conscience maketh us cheerful and diligent in God's service, and willing to do all things which are pleasing in his sight. So the Prophet speaking of the faithful, saith, that they should hear a voice behind them, saying, This is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left: That is, besides their outward teaching in the Ministry of the Word, they should have an inward teacher to direct and admonish them, even the Spirit of God, speaking unto them in the heart and conscience. And this is that which David meaneth, where he saith, that his reins did teach him in the night season, that is, the voice of conscience, which did show him the ways of God, and moved him with cheerfulness to walk in them. The which is the main end at which the conscience aimeth, in witnessing and sealing unto us all the former comforts. For therefore the conscience giveth unto us that comfortable testimony, that we are delivered out of the hands of all our spiritual enemies, to the end that we should not still serve them, but worship our Lord and Redeemer, in holiness and righteousness before him all the days of our lives; that he hath bought us at so dear a price, that we should glorify him in our soul and body, because they are not our own, but his, who hath redeemed them; that we are freed from sin, that it may no longer reign in our mortal body, but being delivered out of this cruel tyranny, we should become the servants of righteousness; that our consciences are purged from dead works, that we may serve the living God; that we are reconciled unto God, by the death and sufferings of Christ, that we may above all things esteem our peace with him, which was so dearly purchased, and not be enticed with the hire of the whole world, to do anything displeasing unto God, or which might break or disturb our peace with him, seeing this were to under-value this inestimable price, as being of less worth then worldly vanities, and to tread the precious blood of Christ under our filthy feet, as an unholy thing, and even to despite the Spirit of grace with which we are sanctified. Therefore it witnesseth unto us, that we are sanctified, that we may be made careful to bring forth the fruits of sanctification to his glory, that hath called us out of darkness, into this marvelous light, and out of the bondage of sin and Satan, into the glorious liberty of the sons of God. That though our sanctification be imperfect, and stained with many corruptions, yet through Christ it is accepted of God, to this end, that we might be made more cheerful and diligent, in serving so gracious a Lord. For what greater encouragement can there be unto us, in the performance of all good duties, then to be assured, that our labor of love shall not be lost, and that whatsoever we do, shall be taken in good part and richly rewarded, though never so imperfect, if we desire and endeavor to do the best we can? Finally, a good conscience giveth unto us this comfortable testimony, that we are most happy in all estates; that no estate, though never so much crossed and afflicted, may discourage us from going on in the ways of godliness, seeing no misery can make us miserable, but even our afflictions themselves shall advance our happiness, and that we shall never lose either grace or glory, but constantly hold out in the Christian race of godliness and righteousness, until we be crowned with the Garland of blessedness; that we may not be discouraged with the sense of our weakness and weariness, nor with the assaults of our spiritual enemies who encounter us in the way, seeing fighting against them, not in our own strength, but in the power of God's might, we are sure of support to hold out in the fight, and have his never-failing promise of obtaining victory.
CAP. XVI.
Of the signs and properties of a good Conscience.
§. Sect. 1 The first sign are the causes of it.
THe next point to be considered, is the signs whereby we may discern whether we have a good conscience, or no; that if we have, we may with Paul rejoice in it, if not, we may labor to obtain this precious jewel. Besides therefore these signs, which by the diligent Reader may be easily gathered out of the former discourse, there are diverse others which may be added. And first, if we have a good conscience, we may discern it by the causes of it; for it is not the work of nature, which by the fall was corrupted in this, as in all other faculties; but the free gift of God; not purchased by our own merits, not purged from natural defilements with our own satisfactions, but purified from dead works by the precious blood of Christ, applied unto us by his holy Spirit and a lively faith. And therefore if we feel no change in our consciences, but that they still remain the same which they always were; if they be not washed with the blood of Christ, which purgeth them, not only from the guilt of sin, but also from dead works, that we may serve the living God; or if their purity and peace proceed from anything then from this, that being bathed in this fountain opened to the house of David, and to the inhabitants of Jerusalem, for sin and for uncleanness, they are assured that their sins are pardoned, and shall never be imputed nor laid to their charge; if they be not purified by faith, which both assureth us of salvation, and also worketh by love; but are grounded alone upon groundless presumption; it is clear and manifest, that we deceive our selves with a shadow, and have not yet attained to a good conscience.
§. Sect. 2 The second sign is taken from the manner of working this good conscience.
The second sign, is the manner of working this good conscience. For it is not wrought by worldly persuasions, taken from our credit, pleasure, or profit, but by the ministry of the Word, begetting faith in us, whereby the heart and conscience is purified. And this it doth first, by terrifying it with the sight and sense of our sins, and the punishments due unto them, whereby we are humbled, and brought to despair of our own strength, for our recovery out of our misery; and then by pacifying and comforting it, by offering unto us in Christ the free pardon of our sins, reconciliation with God, and the eternal salvation of our souls. So that here the saying is truly verified, that peace is the daughter of war; for if our consciences have had no conflict with God's justice, and the curse of the Law, and have not been truly humbled in the sense of his wrath, and the enmity which hath been between him and us, our peace is carnal and corrupt, springing not from assurance of faith, but from security and presumption, which have caused this ease, not by recovery of health, but through the numbness and stupidity of the disease.
§. Sect. 3 That a good conscience is known by the effects of it.
Thirdly, a good conscience is known by the effects; for it excuseth and acquitteth us before God of all sin, and speaketh peace unto our hearts, assuring us that we are reconciled, and in God's favor: and grounding this testimony upon the infallible truth of holy Scriptures; It maketh us bold in all dangers, and like armor of proof, it contemneth the gun-shot of any worldly perils. It makes us courageous in the performance of all good duties, and not greatly to care who liketh or misliketh them, because we carry our warrant in our bosoms, which will justify our actions before God, what censure soever men pass of them. It maketh us like good servants, to come often into our Masters presence, because it witnesseth unto us, that we are in his favor, and that he accepteth of us and our service. It maketh us often to examine the book of our accounts, even in the presence of our Lord, and to desire him to survey our reckonings, because it testifieth unto us that we have dealt faithfully with him. So David, Examine me, O Lord, and prove me, try my reins and my heart. After which Audit, it will justify us in respect of our integrity, as it did him. Thou hast proved mine heart, thou hast visited me in the night, thou hast tried me, and shalt find nothing: Not in respect of the perfection of our performance, which is full of wants and weaknesses, but of our desire and resolution, as he expoundeth himself in the next words: For I am purposed that my mouth shall not transgress. If therefore our consciences produce these effects in us, it is an evident sign that they are pure and peaceable. But if contrariwise they accuse and terrify us, or excuse and acquit us without the warrant of God's Word; If we are bold and valiant in our peace and prosperity, fearing no evil, but cowardly timorous when we are encountered with any danger; If we are so courageous in evil, that we are not ashamed, though men hear us talk wantonly and vainly, or see us in our actions imitate the greatest number, though unlawful and without warrant: but are ready to blush if a good speech hath slipped from us in bad company, or if we be overtaken at unawares in performing some religious duty, by such as are ready to flowt us for it; If we care not how little we come into God's presence, and seldom or never examine the book of our accounts between us and him, or else slightly and ouertly for form and fashion sake, and like unfaithful factors, cannot endure to have our Master audit our reckonings; then are our consciences defiled, and can give no true testimony of peace unto us.
§. Sect. 4 That a good conscience is known by the properties of it, as first, that it is pure and peaceable.
Fourthly, a good conscience is known by the properties of it. First, as it is peaceable, so also it is pure, not only from the guilt of sin, but also from the corruption. For the blood of Christ, as it doth like a sovereign salve pacify the rage of conscience, caused by the sores of sin, so doth it draw out the corrupt matter that causeth it, cleansing these wounds, as fast as it healeth them; and as it saveth us from this body of death, as the Apostle calleth it, so doth it purge it from dead works, that we may serve the living God. And therefore if our consciences be thus purged, then are they truly pacified. But if they witness unto us that we live still in sin, and so purpose to do for the time to come, and yet testify that we are in God's favor, and have our part in Christ and his benefits, they are evil and lying consciences, and give in false evidence, expressly contrary to the testimony of God, who being Truth it self, hath said, that there is no such peace to the wicked.
§. Sect. 5 That a good conscience keepeth it self clear before God and men.
Secondly, it is the property of a good conscience, with all care and circumspection to keep it self clear both before God and men; before God, from faultiness and sin; before men, from offensiuenesse and all appearance of evil. According to the example of the Apostle, Who herein exercised himself, to have always his conscience void of offense, towards God and towards men. So that a good conscience thinketh it not sufficient, to have God's approbation with contempt of man's, when as they will lawfully stand together: for it is an offense in our neighbors, when they give false testimony of us, and an offense to them, when we make them to stumble by our evil example, drawing them on to the practice of that evil, the appearance whereof they see in us; from both which, Christian charity should restrain us. Yea it is hurtful also unto our selves in losing our good name, which is to be pteferred before riches; and though we keep this precious ointment for our inward comfort, yet we lose the benefit of that beauty, which it outwardly causeth, and the sweet odour of it, at least so far forth as we have it reflected upon us by others commendation. Much less doth it rest contented with man's approbation, when it is disallowed of God: for when they can say no evil of us, nor we by our selves, yet are we not thereby justified, seeing it is the Lord that judgeth us, who is greater then our hearts; and therefore as it desireth man's approbation, so only thus far forth as it will stand with God's allowance, according to the example of the Apostle, who commended himself to every man's conscience, in the sight of God. And if we thus do, then have we a sure sign of a good conscience: but if when we give just offense, we justify our selves by pleading a good conscience, and so say and think, that we do not care what men say or conceive of our actions; or if (like hypocrites) we approve our selves and our consciences to men, by a fair show in our outward behavior, and neglecting the Judgment of God, nourish in our hearts secret corruptions, we discover a bad conscience, and both sin against God, our neighbors, and our selves.
§. Sect. 6 That a good conscience knoweth it self to be so.
Thirdly, it is the property of a good conscience, not to be doubtful and wavering, whether it be so or no, but being so, it knoweth assuredly that it is so, and seeth it self by its own light: According to that of the Apostle, We trust, or are assured that we have a good conscience, in all things willing to live honestly. And this confidence of it self, maketh it confident and courageous against all dangers, and bearing witness to us that God is with us, it maketh us not to care greatly who oppose against us. So the Wiseman saith, that the righteous man is bold as a Lyon, because his conscience justifying him, doth also bear witness that he is justified and approved of God, and being in his favor, is under his protection, who is both able and willing to preserve him against all evil; according to that of the Apostle; Heereby we know that we are of the truth, and shall assure our hearts before him. For if our heart (that is, our conscience) condemn us, God is greater then our heart, and knoweth all things; but if our heart condemn us not, then have we confidence towards God. And whatsoever we ask, we receive of him, because we keep his Commandment, and do those things that are pleasing in his sight. Neither doth the true fear of God, which is always in the faithful, hinder, but much confirm and strengthen this confidence, seeing it is not servile but filial; and when we fear most in the sight and sense of our frailty and corruption, then are we most assured that we shall never depart from God, nor he from us, and so shall most firmly stand, through his power assisting and upholding us.
§. Sect. 7 That a good conscience maketh us merry and cheerful.
Fourthly, it is the property of a good conscience, to make those that have it merry, cheerful, and full of joy. It is a pleasant sauce, which maketh all our meats delightful, and whatsoever our cheer be, good conscience, if it be our companion, will make it a feast, and fill our heart with such joy, that a sallad of cold herbs shall be better unto us, then a stalled Ox, or the greatest dainties, that wealth and wit can provide for wanton worldlings. It will make the hardest lodging, a bed of down; and the poorest cottage more pleasant, then the most stately Palace, to them who have not this inmate to harbor with them. It is (like sugar) sweet in it self, and sweeteneth all things that are mixed with it, and such a precious ointment that it perfumeth the whole house. The joy of conscience is complete in it self, and proceeding from an inward cause (as it were) a living fountain, that never faileth; it always lasteth, without any supply from the land-waters of earthly prosperity; wherein it far exceedeth the joy of worldlings, which arising from carnal comforts, faileth when they fail. The ambitious man cannot rejoice but in his honors, and if (with Haman) he wanteth cap and knee, all his other comforts will not keep him from deep melancholy, and discontent. The covetous man cannot have any joy, if he cannot have that riches, not which he needs, but which he desires; and he that is voluptuous, is as moodie and melancholy in the want of music, merry company, and such like worldly delights, as he is merry when he hath them. So that their joy, like Summer brooks, are not to be seen or found, no longer then they are supplied by the showers of worldly prosperity. But he that hath a good conscience, rejoiceth in it when it is alone, without the company of any worldly comfort, & in the greatest solitude, it presenteth unto us a Theater of delights: And not only in the absence of all worldly good, but also in the presence of the greatest worldly evils. For he that hath peace with God, and peace of conscience, rejoiceth in tribulatiō, as the Apostle speaketh. So when the Apostles were beaten for Christ's cause, their backs were no more loaded with stripes, then their hearts lift up with joy, because they were thought worthy to suffer for him. So when Paul and Silas were imprisoned, and their feet in the stocks, their joy was at liberty, and the room that contained them, was not able to confine it. It accompanieth the faithful in all their afflictions, and maketh their burden light, which is intolerable to those that want it. In their greatest poverty, it is instead of riches. In all their sickness it is a comfortable cordial. In the noisome stench of worldly slanders and reproaches, it is a sweet ointment, and precious perfume, which cheereth and reviveth their spirits. So when Paul was apprehended and arraigned as an heinous malefactor, this comfort refreshed him, that he had lived with all good conscience before God. So when he was pressed out of measure, even unto death, with troubles and persecutions, he rejoiced in this, the testimony of his conscience. Yea, even at the day of death, when all worldly comforts, like false friends, forsake us, or staying with us, do become (like Job's kinsmen) miserable comforters, serving for no use, but to aggravate our griefs; the joy of conscience triumpheth over death it self, because it is unto us, but a straight door, thorough which we shall enter into a fair Palace of everlasting blessedness: Yea it shall cheer our hearts at the day of Judgment, and when they who have spent their days in carnal delights, shall droop, and desire the hills to fall upon, and cover them, the joy of conscience will cause us to lift up our heads, because the day of our full redemption draweth near. If then we can find in our selves this true spiritual joy, that will bear us up in all estates, and keep us above water in the greatest storms of worldly afflictions, it is a manifest sign of a good conscience; whereas contrariwise, if we have no joy saving that which is fed with the fuel of worldly prosperity, and is presently extinguished, when the water of tribulation is cast upon it; if it leave us when we most need it, and will stay on no terms any longer with us, then whilst it may have the company of health, wealth, pleasures, and preferments, friends and fame: If we rejoice more in earthly, then in spiritual and heavenly things, in the name and credit of virtue and grace, more then in the things themselves, and in the fame, more then in the conscience of well-doing, and less grieve when we have made shipwreck of conscience, then when we are at a loss, in the pursuit of glory and esteem amongst men; it is a sign that the conscience is carnal and corrupt, savoring more of the world and earthly vanities, then of spiritual grace and the things of God.
§. Sect. 8 That a good conscience may be known by the integrity and constancy of it.
Finally, a good conscience may be known by the integrity and constancy of it. For it laboreth to approve it self before God and men, in all things, and at all times. It respects the whole Law of God, and showeth it self in every commandment, as well as in any, due order and proportion being observed in the weight and excellency of every duty. It joineth piety and holiness with honesty and righteousness, and faith with good works; and so giveth place and precedency to the chief duties, as that it doth not thrust out of doors the least and meanest with careless neglect. As we see in the example of David, who had respect to all God's Commandments, and of Paul, who kept a good conscience in all things. So also a good conscience is known by our constancy in holy and righteous duties, and may justly take to it self that Motto or word of our late renowned Queen, of happy memory, Semper eadem. It is the same in all places, and in all companies, at home as well as in the Church, alone as in company, among the godly and sincere, as the godless and profane. It changeth upon no occasion, but keepeth a just and equal tenor in the performance of the duties of holiness and righteousness, whether honor or dishonor, good report or evil report, gain or loss, prosperity or adversity attend upon them. Which integrity and constancy, if we find in us, it will give unto us this comfortable evidence, that we have a good conscience. But if contrariwise we share stakes between God and the world, and in some things (like Herod) hear and obey his Word willingly, and willingly in other things stop our ears, and neglecting his revealed will, give our selves over to be ruled by our own carnal lusts; If like civil worldlings, we only make conscience of the duties of Justice and honesty, and neglect the duties of Religion and piety; or if with hypocrites, we are forward in the outward duties of piety, and make no conscience of honesty and just dealing with all men, nor of the works of mercy towards those that are in want and misery, and are so wholly for faith, that we are nothing for good works; If we are religious and honest by fits, when it will best serve our worldly ends, and be Saints in the Church, and devils at home; or fit our conversation to all companies, seeming zealous and devout among them that fear God, and cold and careless of all Christian duties among the godless and wicked, we may hence conclude, that our consciences are corrupt and carnal.
CAP. XVII.
Of the means whereby we may get a good Conscience; and preserve it being gotten.
§. Sect. 1 The first means of getting a good conscience, is highly to esteem it.
NOw when by these signs we have examined our selves, we shall find, either that we have a good conscience, or that we want it. If we have it not, then are we carefully to use all good means, whereby we may attain unto it; but if upon trial we find, that we have it, then are we to rejoice in it, using all good means, whereby we may preserve and keep safe so precious a Jewel. The means by which we may get a good conscience, if we want it, are diverse. The first is, in our judgments highly to esteem it, as one of God's special graces and richest gifts, and in our hearts and affections, to love and desire it above all earthly things. And so will the Lord be more willing to bestow it upon us, when we esteem and desire it, according to the worth and value of it, and we also shall be more earnest in using all good means to get it, and more thankful unto God for it, when we have obtained it. Now that we may esteem and desire this gift of God, let us consider, First, that it is most excellent, and one of the chiefest parts of our happiness, giving us a taste and entrance into the joys of heaven, even whilst we are upon earth. For (as the Apostle saith) The Kingdom of God is not meats and drinks, but righteousness, and peace, and joy in the holy Ghost. But to what end should I speak of the excellency of it which is unspeakable, or labor to set forth the beauty and brightness of this heavenly light, which no mortal eye can behold in its perfect glory, seeing as the Apostle telleth us, it passeth all understanding? And therefore I will content myself to shadow it darkly, and to give some glimpse of it (as of the Sun in the water) by touching briefly the profit and necessity of it. And for the utility of this grace, that may be said of it, which the Apostle speaketh of godliness, that it is profitable unto all things, having the promise of the life that now is, and of that which is to come. Like a witness it giveth evidence on our side before God, and excuseth us of all those faults which Satan accuseth us of, or the Law layeth to our charge; like an Advocate it pleadeth our cause, and proveth that we are just and innocent, through the righteousness and obedience of Jesus Christ. As a just Judge, upon this evidence and plea it absolveth us, and the judgment thereof shall never be traversed or reversed in this world, nor in the world to come. But look what sentence good conscience passeth on earth, the supreme Judge will ratify at the great Day of assizes, in which respect, if it condemn us not here, then may we have confidence towards God, that he will not condemn us hereafter. As a comfortable and true friend, it always beareth us company, encouraging us when we do well, and reproving us when we do amiss, admonishing and warning us to look to our footing, when we walk in slippery places, and are in danger of falling, and to rise, if we do fall for want of care in taking warning, by renewing our repentance. In our prosperity it is our guide to lead us on, and direct us in the right use of it; in our afflictiō it is our comforter, which speaking peace within, doth make us with patience and joy to bear all outward crosses and calamities. In time of peace, or rather cessation of that conflict with the spiritual enemies of our salvation, it is a faithful Watch-man, which leaves us to enjoy our rest and quiet when there is no danger, but yet admonisheth us to sleep in our Christian armor, seeing they are not gone, but have only withdrawn their forces for their greater advantage; and in time of war when the enemy approacheth, and is ready to encounter us, it not only soundeth the alarm, that we may start up and stand in readiness, but also is armor of proof, and even a brazen wall to keep us from danger when they assault us. Finally, it performeth all good duties, to all sorts of men, at all times, and all places, accompanying the Judge to the bench, the Lawyer to the bar, the Divine both in his Study and Pulpit, the Tradesman in his shop, and the Buyer and Seller in the market, teaching and admonishing them how they shall carry themselves in all cases, and both approving them when they perform their duty, and rebuking them, when for fear or favor, glory or gain, they do neglect it. And from hence also the necessity of a good conscience appeareth, seeing it bringeth with it so much good, of all which they are destitute that live without it. Yea they are subject to the contrary evils, having in them a witness that daily accuseth them, and a Judge that condemneth them, no guide to lead them, no friend to admonish them, to encourage them in good, or discourage them in evil. Neither can they do anything pleasing unto God: for the end of the Commandment is love, out of a pure heart, a good conscience, and faith unfeigned; of which end they fail, that are destitute of it, and can do nothing but sin against God, and bring upon themselves fearful condemnation: for if our corrupt consciences condemn us, God the righteous and impartial Judge, who is greater then our consciences, will much more condemn us, as the Apostle John speaketh.
§. Sect. 2 Of the second means to obtain a good conscience.
Secondly, we must labor to know the will of God revealed in the Scriptures, and to apply what we know, unto our selves, for our own use. For the conscience judgeth and witnesseth with God, for us, or against us, and therefore we must know what he approveth and condemneth, if we would have our judgment and evidence to agree with his; otherwise our consciences being unjust and erroneous, will judge unjustly of our actions, and give in false evidence, when we put our selves upon them for trial. More especially, we must labor after the knowledge, both of the Law and the Gospel; for the Law, as it is the rule of our actions, according to which they ought to be wholly conformed, so also it is the rule of our consciences, whereby they discern whether they be right or crooked, good or evil. It is the municipal law for the peculiar government of God's subjects, and the book of Statutes, set out by our Sovereign, according to which, conscience is bound to judge and give evidence, which it cannot do, unless it know, and be able to examine our actions according unto this law. In which regard, the consciences of ignorant men do in most things mislead them into manifold errors, because they are not able to judge of their actions according to God's Law, which they know not, but give sentence of them according to their own wills, human traditions, and their own inventions, superstitious conceits and good meanings. And the like may be said of those, who having some knowledge of God's Law, do through negligence or profaneness never examine their actions by it, yea, rather being carried through the violence of their carnal lusts and passions, into all disobedience and sin, and resolving in themselves to go on in their course, do cast the Law out of their sight and remembrance, lest conscience having it to judge by should accuse and condemn their evil actions, and so abate their pleasure which they take in them. But especially if we would have good consciences, we must apply unto our selves the sentence of the Law, which condemneth all of sin, and subjecteth them under the curse, who do not continue in all that is written in the book of the Law to do it. For until the Law do convince us of sin, and that we cannot be justified before God in our own righteousness, we shall rest in it, & never seek to be partakers of the righteousness of Christ, by which alone we can be justified before God, and consequently by it only obtain peace of conscience. In which regard it is not sufficient to know, and apply the Law unto us; for this will work in the conscience terrors and fears, and no peace: but only use it as a schoolmaster to teach us our own vileness and sinful corruption, and that we are in our selves most miserable, & in the fearful state of death and condemnation, that so it may bring us unto Christ, in whom alone we can be justified and obtain sound and secure peace. And therefore if we would have good consciences, we must also know the Gospel, in which God of his free grace doth offer unto us peace and reconciliation in Jesus Christ; we must acquaint our selves with the covenant of grace, which is the main foundation of all our peace, when as thereby we are assured, not only that God's mercies are infinite, and Christ's merits all-sufficient, but that they belong unto us, performing the condition of the covenant, that God for Christ's sake will forgive us our sins, be reconciled unto us, and write his Law in our hearts, that we may not depart from him.
§. Sect. 3 The third means of a good conscience is a lively faith.
Thirdly, we must not, for the obtaining of a good conscience, only know the Gospel and Covenant of grace, with the sweet promises therein contained, but also apply them by a lively faith, and in a special manner interesse our selves in them, by performing the condition of the covenant, which is our restipulation that we make with God. For we must be justified by faith, before we can have peace with him, or peace of conscience. Our consciences must be purged by the blood of Christ, from dead works, and from the guilt and punishment of all our sins, before they will speak peace unto us. The Charter of our peace must be drawn upon the Cross, & sealed with the effusion of Christ's blood, and must be received and pleaded by faith, before our consciences will cease accusing and condemning, or stand with us upon any terms of peace. Now this faith must be approved to be unfeigned & sound by the fruits which it bringeth forth in unfeigned repentance, by the changing of our hearts, and renewing of our minds, our hatred of evil, and love of good, our sorrow for our sins past, and resolution to leave and forsake them for the time to come, and to serve the Lord in the contrary duties of holiness and righteousness; without which fruits, faith is no living Tree, but a dead stock, which will give us no assurance of peace with God in the remission of our sins, and consequently will bring with it no peace of conscience. And hereof it is, that the promises of the Gospel are as often made to repentant sinners, as to those that believe in Christ, because though faith only be the condition of the Covenant, yet it is such a faith alone, as is fruitful in repentance. Neither can this faith be so easily seen and discerned in it self, but only by the fruits that spring from it, which necessarily inferring this good Tree from which they spring, the promises are made to them, because these being more sensible, they may be more easily applied.
§. Sect. 4 That the exercises of repentance are notable means to get a good conscience, & also the love of God and our neighbors.
Fourthly, the exercises of repentance are notable means to work peace of conscience; as our often humbling of our selves before God in the sight and sense of our vileness and unworthiness, whereby our stony hearts are broken, and our spirits made contrite; our daily confession of our sins unto God, and earnest craving of pardon for them, seeing our faith will assure us, and answerably our consciences will witness with us, according to the rule of God's Word, that humbling our selves, we shall be exalted; that being empty of all grace and goodness, and hungering after it, we shall be filled and satisfied; that the God of peace will dwell with us, and bring his peace unto us, being of broken hearts and contrite spirits: and finally, that confessing and forsaking our sins, we shall find mercy, seeing it standeth upon the truth of God's promise, according to that of the Apostle, If we acknowledge and confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. Of which we have experience in the example of David, who being afflicted in the sight and sense of his sin, with terrors of conscience, used this means to quiet it and get peace, I acknowledge (saith he) my sin unto thee, and mine iniquity have I not hid: I said, I will confess my transgressions unto the Lord, and thou forgavest the iniquity of my sin. Lastly, the unfeigned love of God and of our neighbors is a notable means for the obtaining of a good conscience; for if we love God, our consciences will witness unto us that he loveth us, seeing his love shed abroad in our hearts by the holy Ghost, worketh this love in us, and is that divine fire and flame from which this heat cometh: for we love him, because he loved us first, as the Apostle testifieth. And this love of God towards us, and our love towards him, will make us careful to keep our consciences unspotted of any known sin, and zealous in doing all things which may be pleasing in his sight. From which sense of our mutual love, 〈1 page duplicate〉 〈1 page duplicate〉 will spring peace unspeakable, we resting securely upon him who so loveth us, and whom we so love. According to that of the Apostle; Above all things put on charity, which is the bond of perfectness, and let the peace of God rule in your hearts.
§. Sect. 5 Of the means whereby a good conscience may be preserved.
And these are the means of getting a good conscience. The means of preserving it being gotten, are diverse. First, the often renewing of our covenant of peace with God, by renewing the condition of it, on our part, faith and repentance. For as we daily wound our consciences through our frailty in falling into sin, whereby the peace of them is disturbed, and defile them, by casting upon them the filth of our corruptions: so our care must be, to heal daily these wounds, by applying unto them afresh by the hand of faith, the sovereign salve and balsam of Christ's blood, which is of sufficient and sole virtue, and nothing else in the world, to heal these wounds; and also to wash them as often in the tears of unfeigned repentance, which will give us assurance that they are purged and cleansed from all filth of sin. Secondly, being cleansed, our continual care must be to keep them clean from all sin, especially in our desires, resolutions, and endeavors, and howsoever we cannot hinder it from dwelling in us, yet we must take heed that it do not so reign in us, that we should obey it willingly in the lusts thereof; for sin willingly nourished, cannot possibly stand with this peace, seeing they do wound and waste the conscience; which sores, if they fester and putrefy with corruption, will breed in them such a gnawing worm, as will give unto us no peace or rest; but night and day will torture and torment us. Thirdly, let us daily mortify all our sinful lusts, as wrath, envy, malice, unclean concupiscence, pride, and the rest, which will betray conscience unto sin, and with their loud cries and tumultuous clamours, hinder it of all sound peace and quiet. But especially, we must crucify all worldly lusts of ambition, covetousness, and voluptuousness, and wean our hearts from the love of earthly vanities: which otherwise if it be entertained, will set the peace of conscience unto sale, for the base price of pleasure, profit, and preferment, as the miserable experience of these times do too plainly teach us. Fourthly, we must often examine our consciences by the rule of God's Word, whether they give unto us true evidence and judgment, the which must be done in the presence of our supreme Judge, who perfectly seeth all secrets, and giveth righteous judgment, not only of all our actions, but even of conscience also, which as his Deputy judgeth of them: Even as the Judges of the Kingdom, according to law, call to account all subjects, and pass sentence of their actions, but yet are accountable to their Sovereign, and have all their judgments and determinations subject to his censure. And this is that answer of a good conscience towards God, whereof S. Peter speaketh, which the Apostle Paul by continual exercise endeavored so to make, as he might be accepted of him. Which that we may the better do at the great Day of reckoning, we must often put conscience to judge and examine it self, according to the rule of the Scriptures, that the Book of God's Law, and the book of conscience may agree together; and also desire the Lord in private, often to try and examine us and it, that all things being cleared between us and him, we may not come to public shame, when we are called to give an account in the Star-chamber of heaven. Fifthly, we are to keep our consciences clean and undefiled from dead works, and not to smother any sin in them without judgment and execution, though for life and liberty, it offer to bribe us with all the honors, riches, and pleasures in the world. For if conscience be not pure and impartial, in condemning all sin, it can never be peaceable, seeing it will be bound over to answer before the supreme Judge, for conniuencie and partial judgment; and for not condemning and punishing sin as his Vicegerent, according to law, shall it self be found an accessory, and guilty of that sin which it tolerated in us, and so shall be condemned and tortured with that gnawing worm which never dieth. Lastly, we must continually meditate of the day of Judgment, when as a clear and good conscience will be better unto us then ten thousand worlds. The which will make us careful to preserve our consciences in their purity and peace, seeing if they do not approve us at that day, we can never be justified before the tribunal of God's Judgment. And as Judges and Notaries, knowing that their wise, just, and judicious King will exactly view and examine their Books and Records, are made thereby careful to keep them fair, and without the aspersion of any faultiness, and, if they have failed in the just executing of their office, will do what they can to be free from all imputation; so we being to show our books of conscience before the King of heaven and earth, are to be much more careful, that they may be vnblemished, and without all spots of sin; and because we often blot and blemish them in this life, and have our faults and sins often interlined; we must labor to get out all these blots and stains, by washing them often with the hand of faith in the blood of Christ, and in that aqua fortis, and powerful water, which flowed out of his side; that so our sins not being found in these books of account, may not be imputed unto us, nor bring upon us that just condemnation which they have deserved. And so much concerning a good conscience, and those fundamental virtues, which are the main grounds of a godly life.
THE SECOND BOOKE OF A GODLY LIFE, CONTAINING THE MAINE 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.
§. Sect. 1 That a godly life consisteth in doing all those duties which God hath commanded.
WEE have entreated the more largely of the main grounds of a godly life, because when the foundation is laid large and deep, the building which is erected upon it, is more firm and durable. And now we are come to show, first, wherein it consisteth: and secondly, what are the properties of it, and of all the duties required in it. A godly life consisteth in the conformity of our whole carriage unto God's revealed will, both in fleeing and forsaking all that is evil, and in embracing and practicing that which is good; in leaving undone that which he hath forbidden, and in doing that which he hath commanded: And is generally required in many places of holy Scriptures. Depart from evil, and do good; cease to do evil, and learn to do well. Put ye off, concerning the former conversation, the old man, which is corrupt, according to the deceitful lusts; and be renewed in the Spirit of your mind, and put on that new man, which after God is created in righteousness and true holiness. So Jerome to this purpose saith, That there are two kinds of God's Commandments, in which, all Justice is comprehended. The one forbiddeth, the other commandeth; for as evils are prohibited, so good things are enjoined. There cessation and rest worketh, here study and endeavor. There the mind is restrained, here incited. Here it is a fault to do, there not to have done. And therefore to the leading of a godly life, it sufficeth not (as many think) to be harmless and innocent, unless we also be diligent and constant, in doing of all holy and just actions, but we must as he addeth, upon the foundation of innocence, erect the building of righteousness. Yea, in truth a godly life more principally consisteth in doing, then not doing; in action, rather then in forbearance. And he no less displeaseth God, and sinneth against his own soul, who neglecteth the good which he requireth, then he who committeth the evil which he forbiddeth. The Idolater offendeth no more heinously in worshipping a false god, then the Atheist that acknowledgeth no God; nor the superstitious person, who worshippeth him in a false manner, then the profane worldling, who worshippeth him not at all. He that hid his talent, was cast into utter darkness, because he did not use it to his masters advantage, as well as they that abuse and misspend it. Dives was cast into hell for not feeding Lazarus, as well as others that rob and oppress the poor: the foolish virgins were shut out, who had not in their lamps the oil of grace, and the light of a godly life. And they at Christ's left hand, shall at the day of Judgment have their portion with the devil and his angels, who did not feed the hungry, and clothe the naked, as well as they who spoil them of their food and raiment; seeing there is but this difference between them, that the one withholdeth their right, which God hath allotted them, the other taketh it away when they already have it. The one, like the nurse, withholdeth the breast from the hungry child entrusted to her care and keeping; the other pulleth the teate out of his mouth, when he hath taken hold of it. Or if they differ at all (as in some cases there is some difference) there shall be only this difference in their punishments; that these innocent and harmless men, who have power to do good and do it not, shall be damned in hell, but not in so deep a degree of condemnation as the other.
§. Sect. 2 That a godly life consisteth in evangelical obedience, both in forsaking that evil which God forbiddeth, and in doing that good which he commandeth.
Unto a godly life therefore it is required, that we hate and forsake all evil, and that we embrace and practice that which is good; that is, that we abhor and renounce sin in all kinds, without exception, and those most of all, which whilst we lived in the state of infidelity, we most loved, and to which, as yet our corrupt nature most inclineth, seeing they are our greatest and most dangerous enemies, & like traytrous Rebels, raising intestine war within us, do as much as in them lieth, expose us to the malice of our open enemies, the devil and the world. In which total relinquishing of sin, we must be constant in our resolutions and endeavors, and not do it by fits and flashes, as we shall see hereafter. And with the like constancy, we are to settle our selves, in embracing and practicing all good duties, whether they be hard or easy, pleasant or displeasant, profitable to our worldly estate, or to our loss and hindrance. Now, because the Word and revealed will of God is the rule and squire, according to which, we are to judge of good and evil, that being good which it commandeth, and evil which it forbiddeth; therefore a godly life consists in our conformity & obedience to God's will revealed in his Word, or to all God's Commandments contained both in the Law and Gospel. For because we cannot perform obedience to the Law legally, that is, in that perfection which the Law requireth, therefore a godly life is not, as we understand it in this Treatise, an absolute conformity unto the Law (though it be most absolute when it is most conformable) but when we conform our selves and all our actions, according to the rule of the Law, after an Evangelical manner, that is, desire, resolve, and endeavor to perform unto it as perfect obedience as we can, which because through our frailty and corruption it is defective, and nothing imperfect can be acceptable unto God, therefore unto such a godly life as may be pleasing unto him, there is required, that to our obedience of the Law, we add our obedience to the Gospel, which requireth a lively faith in Christ, whereby applying unto our selves both him and all his benefits, the imperfections of our obedience are covered with his perfect righteousness, and our sins and corruptions washed away in his blood. And also that we show forth the fruits of this faith in our unfeigned repentance, whereby we bewail our sins past, and resolve and endeavor to leave and forsake them for the time to come, lament the imperfection of our obedience, and labor and strive after more perfection; without which obedience to the Gospel, our imperfect obedience to the Law, will not be accepted of God, nor entitle us to this godly life, which is pleasing in his sight.
§. Sect. 3 That we must in a godly life perform obedience to the Law, after an Evangelical manner.
Our obedience therefore to the Law is required, seeing it is the rule of holiness and righteousness, according to which, all our thoughts, words, and actions are to be conformed; and our obedience to the Gospel, to supply and amend what is imperfect and defective through our frailty and corruption, and to make our works straight in God's sight, when through ignorance or impotency we have swerved from our rule. The Law must be observed of all that will lead a godly life, because as a Schoolmaster it teacheth us, what is good, and what is evil, what we must do, and what we must leave undone; The Gospel also with no less care, because it showeth us how it is to be done, and also ministereth courage and strength, whereby we are enabled to perform our duties. We must make the Law the Canon, according to which, we must carry our selves in all our thoughts, words, and works, because so far forth only, as they are conformable unto it, they are holy and righteous; but withal, the Commandments of the Gospel requiring faith and repentance, must be obeyed, that what is imperfect in us, may be made perfect through Christ, and that our new obedience, which cannot be accepted according to the Covenant of works, as coming from servants, may be acceptable, according to the Covenant of grace, as coming from sons, whose desires and endeavors are pleasing to our heavenly Father, who accepteth the will for the deed. The Law prescribeth the way wherein all are to walk, that will lead a godly life; The Gospel, as a faithful companion, encourageth us to go in this way, and leading us by the hand, preserveth us from falling; and when through frailty we are fallen, it lifteth us up again.
§. Sect. 4 That in a godly life we must join together the duties of piety, righteousness, and sobriety.
Now the duties of a godly life, which the Law requireth, respect either God or men: both which are to be considered, first generally, as they are to be performed of every Christian in the whole course of their lives; and secondly, as they are to be exercised in them every day. The duties which respect God, are contained in the first Table, and are all comprehended under the name of piety. The duties which concern men, are comprehended in the second Table, and are either the duties of righteousness and mercy, which respect our neighbors, or the duties of temperance and sobriety belonging to our own persons. All which must go together, and may in no wise be severed the one from the other. For piety is the root of righteousness and sobriety, and these the fruits and signs of piety, and neither of both are accepted of God, but when they go together, seeing piety without righteousness, is like a foundation without a building; and righteousness without piety, is like a building without a foundation; that, as a fire without light; this, like the fools fire, a light without heat; that alone, at the best, makes but hypocrites; this without that, no better then proud Iusticiaries and civil worldlings. And hereof it is, that the holy Ghost in the Scriptures joineth them altogether, requiring no less the one then the other. So he saith, that those who are the redeemed of the Lord, shall worship him in holiness and righteousness before him, all the days of their lives; that we must pray for Kings, and all that are in authority, that we may lead a quiet and peaceable life under their government, in all godliness and honesty: That our spiritual renewing, according to God's image, ought to be both in righteousness and true holiness: That a Bishop ought to be a lover of hospitality, and a lover of good men, sober, just, holy, and temperate; that the grace of God which bringeth salvation appearing, hath taught us to deny ungodliness and worldly lusts, and to live soberly, righteously, and godly, in this present world. And that they who will make their calling and election sure, must not embrace loose and single virtues, nor perform scattered duties, but link and chain them one with another. For they are such twins as live and die together, and the soul, life, and breath of Christianity, which may be distinguished in doctrine and discourse, but not derided in our practice and conversation.
§. Sect. 5 Of piety, comprising in it all duties of God's service.
The first and main duties required unto a godly life, are all comprehended under the name of piety, required in the first Table. Which is nothing else, but that true Religion, whereby we worship the only true God, according to his will revealed unto us. So Augustine, What is piety, but to serve God with a pure mind? which is otherwise called worship. And again, this is piety to love God freely and absolutely, and out of him to expect no reward, but what is expected from him. For he is the chief Goodness: and what thing of worth can he ask of God, to whom God seemeth of little worth? So that piety consisteth in God's true service, and in the performance of those holy duties of his worship which he requireth in the first Table: of which, piety is the sum, according to that of our Savior, repeated out of the Law, Thou shalt worship the Lord thy God, & him only shalt thou serve. The which is sometime signified by the fear of God, a part of divine worship being put for the whole, Thou shalt fear the Lord thy God, and serve him, and shalt swear by his Name. And sometime by the love of God, which is put for all worship, because all holy service and true obedience doth flow from it. So Moses in his repetition of the Law, makes this the sum of all: Thou shalt love the Lord thy God with all thine heart, & with all thy soul, and with all thy might. And our Savior Christ telleth the Lawyer, that this is the great Commandment, which comprehendeth in it the whole first Table; Thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy mind. Where he showeth both the object of true worship, which is the Lord our God only, and the special and principal act of it, which is love, from which, as a fountain, all other parts, like streams, do spring and flow; and also the subject of this duty which is the whole man. For by the heart, is understood all the affections, desires, and inclinations; by the soul, the will, purpose and resolution; by the mind, the reason, understanding, discourse, and memory; and by the might or strength (which Saint Luke also addeth) all the faculties of the soul, and parts of the body, with all their functions, actions, and operations, both internal and external. So that the whole man must be consecrated unto the service and worship of God, by all those who embrace piety, and desire so to perform the duties of a godly life, as they may be acceptable and pleasing in the sight of God. The which, as it is required by him, so there is none but he, who can enable us in any measure to perform it, seeing it is not in our own power, but his free gift, and the work of his holy Spirit, which is bestowed upon whom and when he will; for it is God only, who by his divine power, giveth us all things which pertain to life and godliness, as the Apostle Peter speaketh; and therefore when he requireth it of us, we must return unto him again, and entreat him by earnest and fervent prayer, that he will enable us to perform that which he requireth; according to that of Augustine, Give what thou commandest, and then command what thou wilt.
§. Sect. 2 Reasons moving us to embrace piety, first, because it is most excellent.
And thus we generally see what piety is. Let us in the next place consider briefly of some arguments which may move us to embrace and practice it, in the whole course of our lives. The first is, that piety and the duties of it are most excellent, and to be preferred before righteousness, both in regard of our judgments, which ought to esteem them above the other, in respect of the object, God himself, unto whom immediately they are to be performed, who infinitely exceeding men, the duties which we owe unto him, are incomparably to be preferred before those which are due to them. In regard also of our hearts and affections, which ought to embrace with greater love and desire those things which our judgments do most highly value; and in respect of our endeavor and practice, wherein we ought to give priority and precedency, in regard of time and place, unto the duties of piety, above all earthly things, according to that of our Savior, First seek the Kingdom of God and his righteousness, &c. Again, Christ calleth the first Table, enjoining piety, The great Commandment: unto which the second is like, but not equal. For piety is the fountain of righteousness, and the alone sure foundation, upon which it standeth; which if it wanteth, or is built upon any other ground, as it were, upon a quagmire or the sands, it will soon fall and come to ruin, seeing the building can stand no longer then it hath a foundation to rest upon; as we daily see in the Moral and mere civil righteousness of worldlings, which resting upon their credit, or profit, or fear of human Laws, doth last no longer then they lust. It is the heart and head of Justice, which giveth life, heat, and motion unto it, without which, it is but a dead trunk, yea the very soul, which doth inform it, without which, it is but a loathsome carcass in God's sight. And therefore in the practice of a godly life, we are more highly to esteem, and answerably with more care, earnestness and delight, to put in practice the duties of piety, which concern God immediately, then the duties of righteousness which respect our neighbors. As for example, we must love, and fear and obey God more then men; and when both will not stand together, we must neglect the one in comparison of the other, as we see in the example of the Apostles, who when men forbade that which God commanded, obeyed him rather then them. But yet seeing all duties both to God and men are commanded of God, and in that regard we ferue or disobey him, mediately and indirectly, when we do or neglect the duties which concern them: therefore in performing the duties of the first Table in our judgment, affection and practice, we are to observe a due proportion between them, comparing like with like, the greatest with the greatest, middle with middle, and the least with the least; neither are the ceremonies, and circumstances, and means of pious duties, to be preferred before the main and substantial duties of righteousness; as we see in God's own choice, who preferred mercy before sacrifice, and the duties of righteousness, mercy and love, before an external fast, or the outward rest of the Sabbath, which is but a means of the service of God, and of our spiritual resting from sin.
§. Sect. 3 The second reason is taken from the profit of Piety.
The second reason is taken from the profit of piety, which may much induce us to the embracing of it. For if men's hearts are set chiefly upon gain, and are ready to inquire after it upon all occasions, according to that of the Psalmist, There be many that say, Who will show us any good? And if their affections and desires are inflamed and enlarged, according to the greatness of the profit which they pursue; then when our judgments are convinced, and persuaded that there is most gain in godliness, there is great reason why our hearts should be set upon it as our chiefest treasure. But the Apostle telleth us, that godliness is gain, yea, great gain with contentation; where he maketh not the gain of godliness to depend upon the condition of our contentment, as though there were no profit in it, unless we be contented with it; but that it is the effect, and an inseparable companion of godliness, to make us contented with all estates, and therefore not gain only, if it be joined with content, but because it always bringeth with it contentation. Even as the Sun is said to be comfortable, not if it give light, but because it giveth light, it doth bring us comfort with his beams and brightness. Now this profit of piety, is incomparably greater then the gain of the whole world; for this is profitable but for some purposes, but the other for all things; that only for the present, but this also for eternity, according to that of the Apostle; Godliness is profitable unto all things, having promise of the life that now is, and of that which is to come. In this life it assureth us of God's grace and favor, that we are his children and heirs of his promises, who are continually under his protection, and thereby safe from all danger, that though we have but little, yet there is cause of great contentment, seeing our small pittance is better then the riches of many wicked, it being a pledge of God's love, and an earnest penny of our heavenly happiness. That we are blessed in all estates, prosperity and adversity, poverty and riches, health and sickness, life and death, because God that loveth us, will by his wisdom and power, cause all things to work together for our good. In the life to come also godliness will be most gainful; for when all worldly profits are utterly ceased, and the glory and beauty of them withered and vanished out of sight, then shall we find most profit in our piety, and reap a joyful harvest of all our holy endeavors. Then shall we with confidence approach into God's presence, when as we expect that Crown of glory, which he hath freely promised to those who have served him in holiness and righteousness all the days of this life; and having on this wedding garment, we shall be admitted into the Bridall chamber of our Head and Husband Jesus Christ, and there eternally solace ourselves in the fruition of his love, and of that heavenly happiness which he hath prepared for us. Whereas contrariwise, all worldly things without piety, are unprofitable to all in many things, and in all things to many, giving no contentment in their greatest abundance, but like sweet drinks increase thirst, and as fuel put into the fire, inflame the heat of carnal concupiscence. Or if they give some seeming content in the time of health, yet how little pleasure do we take in them upon our sick beds? though they have some taste unto our carnal appetite in the time of life and strength, yet what an after tang leave they at parting? and how little comfort and contentment bring they against the terrors of death, and the dreadful apprehensions of approaching Judgment?
§. Sect. 4 The third reason, which is taken from the necessity of piety.
The third reason is taken from the necessity of piety, seeing without it we can have no assurance of any spiritual benefit, neither in this life, nor in the life to come. For it is the end which God hath proposed unto them all, unto which he most certainly attaineth, if we ever attain unto them; seeing he who is infinite in wisdom and power, can never fail of his end which he propoundeth to his actions. Now the Lord hath chosen us, that we should be holy; he hath redeemed us out of the hands of all our spiritual enemies, that we should worship him in holiness and righteousness all the days of our lives. We are reconciled by Christ in the body of his flesh, through death, that he may present us holy and unblameable in God's sight. He hath adopted us for his children, that we may be holy, as he is holy. He hath justified and pardoned all our sins, that being freed from sin, we may become the servants of righteousness. And therefore without this holiness we can have no assurance that we are elected, redeemed, reconciled, adopted or justified, and consequently that we shall be saved: for though it be not the cause of our happiness, yet it is the way that leadeth unto it; in which if we walk not, we shall never come into that place of blessedness: for without holiness none shall see the Lord, as the Apostle teacheth us.
§. Sect. 5 The fourth reason persuading us to piety, which is the consideration of God's manifold mercies, and of Christ's coming to Judgment.
Unto these reasons we may add the consideration of God's manifold mercies in Jesus Christ, which ought to be notable inducements to move us to the embracing and practicing of piety. For what greater encouragement can we have to make us zealous and cheerful in the duties of God's service, then to consider how gracious and good, God hath been unto us in our creation, redemption and continual preservation; in giving unto us his Son, and pardoning our sins, in freeing us out of the cruel bondage of all our spiritual enemies, and in multiplying his blessings upon us, both in spiritual and corporal things? And this argument the Apostle useth to this purpose; I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service. And as the fruition of God's present favors ought to make us forward in his service, so also the consideration of his gracious promises concerning better and more excellent things in time to come, even the full fruition of his glorious presence, and eternal blessedness in his everlasting Kingdom. And this reason also the Apostle useth to this end: Having therefore these promises (dearly beloved) let us cleanse our selves from all filthiness of the flesh and spirit, perfecting our holiness in the fear of God. Finally, the consideration of Christ's coming to Judgment should persuade us unto holiness, when as the heavens being on fire, shall be dissolved and pass away with a noise, the elements melt with fervent heat, and the earth with all the works thereof shall be burnt up. For then only they shall be happy who have been holy, and reign with God in glory, who have faithfully served him in holiness and righteousness in the Kingdom of grace. And thus the Apostle Peter reasoneth, Seeing then (saith he) that all these things shall be dissolved, what manner of persons ought ye to be, in all holy conversation and godliness? But I shall have hereafter occasion to speak more fully of this point, when I come to show the manifold reasons and motives which may induce and persuade us unto a godly life; and therefore for the present I will content myself thus briefly to have touched them, referring the Reader for his more full satisfaction to the following discourse.
CAP. III.
Of our adhering and cleaving unto God, with the full purpose and resolution of our hearts.
§. Sect. 1 Of the sum of the first Commandment.
WE have spoken of piety, which is the sum of the first Table. And now it followeth, that we speak briefly of the particular precepts; the first whereof is contained in these words: Thou shalt have no other gods before me, or before my face. The main scope and sum whereof is this, that we know, acknowledge and worship Jehovah, the Father, Son and holy Ghost, in Trinity of persons, and unity of Essence, and no other gods besides him. For to have God, is, in our minds and understandings to know and acknowledge him, to be our God, all-sufficient, incomprehensible, omnipotent, immutable, eternal, just, merciful, and infinite in all perfection; in our hearts and affections to adhere and clean unto him with faith, affiance, hope, love, zeal, whom we know to be the chief Goodness and supreme cause of all our happiness; in our wills, with all earnest desire and constant resolution to serve and obey him in all his Commandments, with all the power and faculties of our bodies and souls, whom we know and acknowledge to be the chief end of all things, and so infinitely good & gracious unto us; and with our bodies, actions and endeavors, to worship and serve him alone, with all our might and strength. So that the true saving knowledge of God is the ground of all other virtues and obedience, as we have shown; and therefore if we would embrace any virtues, or perform any Christian duties of a godly life, we must in the first place labor to have our minds enlightened with the knowledge of God and his truth; without which, our devotion will be no better then superstition; and all our endeavors in the performance of religious duties, mere will-worship and idolatry, as we see in the example of the Idolaters, who instead of worshipping the only true God, worship stocks, stones and Images, Saints, and Angels, and instead of doing God's will in their devotions, do their own wills, and therefore tire themselves, and spend all their strength in vain.
§. Sect. 2 Of adhering to God, what it is, and the necessity of it.
But of this knowledge of God, which is the main ground of a godly life, we have before spoken; and now it remaineth that we speak of the having of God in our hearts and affections, wills and resolutions. Of which we will entreat first generally, and then more specially. The general duty which compriseth all the particulars, is, that knowing and acknowledging the Lord to be in himself the chief Goodness, and infinite in all perfection, and our most gracious and loving Father in Jesus Christ, we do adhere and cleave unto him with all our souls and wills, hearts and affections, resolving to consecrate our selves wholly to his worship, and with the uttermost of our endeavor to please him in all things, by conforming our lives in all holy obedience unto his revealed will, leaving and forsaking whatsoever he condemneth as evil, and embracing and practicing all that he commandeth as good. And this the Lord requireth in the first place of all those who serve him. Thou shalt fear the Lord thy God, him shalt thou serve, and to him shalt thou cleave. And again, Ye shall walk after the Lord your God, and fear him, and keep his Commandments, and obey his voice, and ye shall serve him and cleave unto him. So Barnabas exhorteth the new Conuerts of Antioch, that with full purpose of heart they would cleave unto the Lord. And the Apostle persuadeth not to the bare practice of good duties, but that we cleave unto that which is good. Which holy resolution was in David, who purposed in his heart that his mouth should not transgress; and fully resolved, that if the Lord would teach him the way of his statutes, he would keep them with his whole heart and unto the end. The which resolution is necessary unto all those who intend to lead a godly life, wherein there are so many lets, difficulties and discouragements, that if we be not fully resolved to pass by, or overcome them, we shall either not begin, or soon give over to proceed in the Christian course. And therefore our holy desires to please God in all things, must be armed and confirmed with strong resolutions, that we will do our uttermost endeavor to attain unto our desires; or else they will be but like those idle and vain desires of the sluggards, of which Solomon speaketh, who desire and have nothing, because they are but bare wishers, never purposing to take any pains for the satisfying of their desires. Neither can such be said to serve God with their whole hearts, but with a part only; For as Philosophy teacheth us, there are two faculties in the heart of man; the one called concupiscible, which desireth and embraceth that good which reason discovereth, the other the irascible faculty, which being displeased with those lets and oppositions that hinder the fruition of the good desired, armeth us with resolution to set upon and overcome them. And with both these we must serve God, cleaving unto him and his will, with the desires of our heart, as the chief good, and resolving to enjoy him at any price, and to do that which is pleasing unto him, notwithstanding all difficulties and dangers which oppose us in the way.
§. Sect. 3 The properties of sound resolution: As first, that it must be universal, &c.
But seeing many men deceive themselves with shadows and shows of good purposes and resolutions of cleaving unto God, and pleasing him by their service; it will not be amiss to set down some properties and signs whereby we may know that, unto which the Scriptures so earnestly persuade us. And first, this resolution ought to be general and universal, extending it self not only to some few of many duties, but unto all without exception. We must with David have respect unto all God's Commandments; and walk worthy of the Lord, unto all pleasing, being fruitful in every good work, and having a good conscience in all things, as the Apostle speaketh. Secondly, it must be diligent and painful in the use of all good means whereby we may attain unto our end; like unto the resolution of worldlings in compassing earthly things, who spare for no pains for the achieving their purposes, but labor night and day, by Sea and land, for the compassing of their riches, pleasures and preferments. So as we may say with David, My soul followeth hard after thee; and never rest in our pursuit, till with the Spouse in the Canticles, we enjoy him whom our soul loveth. Thirdly, it must be so magnanimous and courageous, that nothing may be able to daunt or dismay it: and the greater the difficulties and dangers be which cross us in our Christian courses, the more must we double and redouble our resolutions to withstand and overcome them, though it be with the loss of riches, friends, yea, even life it self. And such a resolution was in good Joshua, who though all the people did leave the Lord, vowed himself and his family unto his service. And in Ruth, whose resolution of adhering to Naomi and her God, could not be hindered by any disuasion. And finally, in the Apostle Paul, who when he was persuaded by his friends, that he should not expose himself to the peril of persecution, by going up to Jerusalem, breaketh through all difficulties in the strength of his courageous resolution; What mean you to weep and break my heart? for I am ready, not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus. Yea, when the holy Ghost himself witnessed, that in every City, bonds and afflictions did abide him, his resolution made him constant in his course: But none of these things (saith he) move me neither count I my life dear unto myself, so that I might finish my course with joy, &c. Fourthly, it is the property of this resolution of adhering unto God, to join with this fortitude and magnanimity, true humility; not grounding our courage upon our own strength, as Peter did, who trusting to the ardencie and unchangeableness of his love towards Christ, resolved, that though all men should forsake him, yet he would not. For if we lean upon this weak Reede, it will most fail and deceive us, when we most rely upon it; but being humbled in the sight and sense of our own weakness and frailty, we must wholly rest upon the power and promises of God, and like the child in the mothers arms, we must cling unto him with all our strength, but not so much trust to the firmness of our hold, as to his clasping of us, knowing that if he withdraw his strength and leave us, we shall soon cease cleaving unto him, and fall into those temptations, which the devil, the world, or our own flesh shall suggest unto us. We must say with the Apostle Paul, I am able to do all things, but we must add that which followeth, through the power of Christ which strengtheneth me. We must resolve with him, that nothing shall separate us from the love of God in Jesus Christ, in the mean time acknowledging our impotency unto any good, and that in us, that is, in our flesh, dwelleth no good thing. And so shall our resolution of cleaving unto God be much more firm, seeing God resisteth the proud, but giveth grace to the humble; and filleth the hungry with good things, but sendeth the rich empty away. Lastly, our resolution must be firm and constant, never leaving to cling unto the Lord with a lively faith, till by love we have full fruition of him in his Kingdom. It must not be unsettled, fickle, and by fits, one while resolving to serve God, and another while drawn from our resolution by worldly temptations: but we must clasp fast hold of him, as Jacob did in his wrestling, and fully resolve never to leave him, till we have our desire, that is, till we have full fruition of him in heaven, without fear of losing him. Most of which points I have handled before, and therefore do here thus briefly touch them.
§. Sect. 4 The necessity of our adhering unto God, proved by diverse reasons.
And this holy resolution of cleaving unto God, and pleasing him in all things, is most necessary unto a godly life; first, because it is the foundation and ground of all other duties, which whilst it remaineth firm, there is good hope, though the rest of the building be shrewdly shaken with the blasts and storms of trials and temptations, and much failing and frailty be shown in many outward actions; seeing so long as the foundation remaineth, the decayed parts of the house may be repaired with more ease; but if our resolution be unsettled and weak, the whole frame that resteth upon it, will fall with it own weight; and the duties themselves of a godly life, will seem irksome and tedious. It is the very soul which giveth life and motion to all our actions, and in what case it is, in such are they; if strong, then are they strong, if weak, then they weak also. If it be faint, then they languish; If full of virtue and vigor, then are they also vigorous and courageous. Secondly, because it is a main and principal part of true repentance, which chiefly consisteth in the full purpose of the heart, the inclination and resolution of the will, and the constant endeavor in our whole lives, to forsake all evil, and embrace all good, and in all things both inwardly and outwardly to please God, by performing unto him that acceptable service, which in his Word he requireth of us. Thirdly, because this purpose of heart, and resolution of our wills, to serve and please God, doth make both our persons and actions acceptable unto him; for he chiefly requireth the service of our hearts, as being the fountain of all our actions, and respecteth not so much our deeds as our will; not the perfection of our actions, as the sincerity of our affections; according to that of the Apostle; If there be a willing mind, a man is accepted, according to that which he hath, and not according to that which he hath not. As we see in the example of the prodigal son, who resolving to go to his father, and to acknowledge his sin, before he had done it, and whilst he was yet a great way off, his father saw him, and had compassion on him. To this purpose one saith, If thou purposest in thine heart to leave evil, and do good, to hold that which thou hast received, and to grow daily better, although (by reason of human frailty) thou doest something not to be justified: Yet if thou purposest not to persist in it, but repentest and amendest what is amiss, as far as thou art able, God, without doubt, will repute thee holy. Lastly, this resolution is necessary, because we shall meet with many difficulties and discouragements in our course of a godly life, as the temptations of the devil, the persecutions, scorns, and reproaches of the world, the corruptions of our nature, and the vnpleasantnesse unto flesh and blood of holy duties; that if we be not armed with a strong resolution, well grounded and settled with mature and serious consideration, upon unanswerable reasons which induce unto it, we shall not be able to continue constantly in our course, but give over with shame, that which we have rashly and weakly begun. And therefore our Savior exhorteth us to lay a good foundation before we begin this building, and to prepare a good stock, whereby we may be enabled to finish our work; and to make sufficient preparations to withstand the force of our spiritual enemies, before we presume to enter into the field and give them battle. The which is chiefly done, when we arm our selves with Christian courage and undaunted resolution, that we will set aside all excuses, and come unto God when he calleth and inviteth us, that we will break thorough all difficulties, and be discouraged with no dangers; that, come prosperity or adversity, honor or disgrace, riches or poverty, life or death, we will consecrate our selves to God's service, and do all things which are pleasing in his sight.
§. Sect. 5 Of the means whereby we may confirm our resolution of adhering unto God.
Now the means of confirming this resolution of adhering unto God with all our hearts, and pleasing him in all things, are diverse. First, we must often meditate on God's infinite goodness in himself, whereby he deserveth the whole heart and affection, with all the service of his creatures, and their whole endeavor to glorify him who is worthy of all love. Secondly, we must call often to our remembrance his inestimable love, and exceeding great bounty towards us, which plainly appear in our election, creation, preservation; but especially in that great work of our redemption, wherein he hath given his Son to death, that he might save and restore us to life and happiness; as also the special and singular favors which he hath extended unto us in the whole course of our lives: And this, if anything will make us resolute to serve and please him, whom we have tried and tasted to be so infinitely good and gracious unto us. Thirdly, we must meditate seriously on his power and all-sufficiency, whereby he is able, and on the truth of his gracious promises, whereby he hath assured us, that he is willing to assist us in all difficulties, and to defend us against all dangers which shall affront and oppose us in our Christian course, and in the performance of the duties of a godly life; for what can more strengthen our resolutions in performing faithful service unto God, then to be assured by his assistance, of victory over all enemies, strength in overcoming all difficulties, safety in all dangers, and prosperous success and an happy issue of all our endeavors? And thus Moses exhorteth Joshua to resolution and courage, because God had promised to be with him. He it is (saith he) that doth go before thee, he will be with thee, he will not fail thee, neither forsake thee; fear not, neither be dismayed. Fourthly, let us remember, that it is impossible to lose the fruit & benefit of our labor, whatsoever pains we take in God's service; for besides the present pay of temporal benefits, we shall have the rich rewards of eternal and heavenly happiness, of which, the other are but small earnest pennies and pawns. So that if we in God's service lose our earthly riches, we shall have for them heavenly treasures; if our fame and reputation amongst men, we shall be recompensed with eternal glory, in the presence of God, his Saints, and Angels; yea if we lose our life it self, in losing, we shall find it, even an everlasting and most happy life, for one that was momentary and miserable. Fifthly, if we would have this Christian resolution firm and constant, it must be well grounded when we first begin, and we must expect, when we enter into the course of a godly life, not the favor of men, ease and prosperity, but many enemies to encounter us, and many difficulties and dangers in our Christian way; which if we do not forecast before they happen, and arm our resolution against them, they will utterly daunt and discourage us at their first approaching. And therefore before we make purchase of this gain of godliness, let us cast beforehand what it will cost us, and resolve to leave it at no rate. Sixthly, let us meditate often of the excellency, utility, and necessity of a godly life, in which respects it is to be preferred before all worldly things whatsoever, seeing thereby, and by no other means without it, we are assured of God's love and our own salvation, of his grace in this world, and glory and happiness in the world to come. Seventhly, let us think of the preciousness of our souls, which are of much more value then ten thousand worlds, and that there is no other means to provide for their eternal happiness, and their fruition of God's presence, which perfecteth our blessedness in heaven, then by framing our hearts to adhere unto him, with firm resolution to serve and please him whilst we live upon the earth. And let us often meditate on that speech of our Savior, What will it profit a man to win the whole world, and lose his soul? For here our souls are saved or lost; here the acceptable time and day of salvation lasteth; which if we let pass, it is never again to be regained, but our precious souls, for the price of momentary vanities, shall be eternally sold to hellish torments. Lastly, because our resolution of adhering unto God, and pleasing him in all things, is apt to faint and languish, therefore our care must be, often to survey it, that when we find any failings or unsettledness in it, we may repair and strengthen it; yea, in truth this is a work fit for every morning, to take a view of our spiritual state, and to renew our resolution, that we will the day following use all means whereby it may be improoued and bettered, enrich our selves in our spiritual stock, and to our uttermost endeavor, do all things which may please God, as we shall more fully show hereafter. Yea, if we find our resolutions weak and unsettled, we must confirm them, by making with God a solemn Covenant, that our hearts in all things shall adhere unto him, and start aside upon no occasion; according to the example of