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A Guide to Godliness

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

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of the Sparrowes and Swallows, which had that liberty of coming into the Tabernacle which he wanted: so have these poor Cooks and servants cause, not only to envy them, but even their Masters Hawkes and Dogs, which accompany them to the House of God, when as they, whose souls are no less precious then their Governors, and purchased at as high a rate, even the inestimable price of Christ's Blood, are constrained to stay at home with hungry and starved souls, for want of spiritual food, that they may provide superfluity and abundance of corporal meat for the pampring of the flesh. And with this excessive cheare we may also reckon immoderate eating and drinking of ordinary meats and drinks; for as surfeiting and drunkenness are never seasonable, but are always unlawful, and to be shunned as works of the flesh; so above all other times upon the Lord's Day, as being not only in themselves sinful, and works of darkness, but also notable impediments, which disable us unto all holy duties, whilst oppressing the heart, surcharging the stomach, and filling the head with drowsy fumes, they make us more fit to sleep, then either to pray, or hear, or meditate, or to perform any other duty of God's service. And unto these we may add dispatching of slight businesses, which are thought scarce worth the while upon the week days, as unnecessary journeys, and idle visitations, casting up our accounts, and setting our reckonings straight, carrying home of work done the week before, giving directions and instructions to our servants for the dispatching of their business the week following, and such like.

§. Sect. 5 That we must not think our own thoughts on the Lord's Day.

Fourthly, we must refrain (as much as in us lieth) from thinking our own thoughts on the Lord's Day, that is, not only such as are sinful and wicked, vain and good for nothing at any time, but those also which are worldly and about our earthly affairs, which may be lawful on other days. For the Lord requireth not the outward man, and external actions alone to be consecrated to his service, but chiefly and principally the mind and the heart, in which, above all other parts he delighteth. And he forbiddeth us to walk in our own ways and pleasures on his Holy-day, which is to be referred to our thoughts as well as to our outward actions, seeing we delight in the one as well as the other. In which regard we must use our best endeavor, to sequester our minds and hearts from all worldly and earthly things, that they may be wholly exercised in spiritual and heavenly Meditations. And as it is unlawful to think and meditate on earthly things on the Lord's Day; so also to spend any part of this time allotted unto holy and religious duties, in the reading and studying of profane Books, and such writings as are merely civil and human, as the Story of the times, and Histories of the Common-wealth, liberal Arts and Sciences, and such like, which may make us more wise to the world, but not to God; fit us for earthly employments, but neither furnish us with spiritual grace, nor yet further our heavenly happiness. Finally, as we must abstain from thinking our own thoughts, and doing our own works on the Lord's Day, so also from speaking of our own words, as the Lord requireth. By which we are to understand all discourses which are merely worldly and about earthly things, more then charity and necessity requireth; all idle and frivolous talk, of which, if we must give account, though it have been uttered at ordinary times, how much more upon the Lord's Day, when as our tongues, (which as David calleth them, should be our glory, to glorify God by uttering his praises) are employed in sounding out our own froth and fooleries? All speeches about our worldly pleasures and profits, or about things impertinent, as other men's affairs, news and novelties which do not concern us, especially in respect of our spiritual estate and condition, which we ought chiefly and solely to respect on this Day.

§. Sect. 6 That we must not do the Lord's works after our own manner.

And these are the works which we must leave undone on the Lord's Day; from which as we must abstain, as the matter of our employments, so also from doing the Lord's works after our own manner. Neither is it enough that we refrain from all sinful and worldly actions, and do the duties which God requireth of us, seeing if we do them not in that sort and manner as he requireth; that is, spiritually, holily, zealously, and religiously, with upright hearts and good consciences, we make them no better then profane and servile works, which God will reject as odious and abominable. For if we worship the Lord only with the outward man, and not with our hearts and souls, with the lips alone, and not in Spirit and Truth, in show and hypocrisy after a formal, cold, and careless manner, and not with upright hearts, substantially and zealously, he will demand of us as of the Jews, Who hath required these things at your hands? He will complain of us as of them; This people draw near unto me with their lips, but their hearts are far from me. He will censure our service, as he did their sacrifices; He that killeth an Ox, is as if he slew a man: he that sacrificeth a Lamb, as if he cut off a Dogs neck: he that offereth an oblation, as if he offered Swines blood: and he that burneth incense, as if he blessed an Idol. And though we pray, and preach, and hear, yea even work miracles in Christ's Name, yet if we do them not in a right manner, he will reject us at the day of Judgment, and exclude us from his heavenly joys, as being no better then workers of iniquity.

CAP. XL.

That we must sanctify our rest, by consecrating it to the duties of God's service.

§. Sect. 1 That we must rise betimes on the Lord's Day.

ANd thus much concerning the rest, and things from which we must abstain on the Lord's Day; The second thing to be considered, is the sanctifying of this rest, by consecrating it unto those duties of God's service, which upon this day he requireth of us. For it is not sufficient, that we refrain from working, and do nothing, seeing our beasts do this as well as we, but we must make it an holy rest, abstaining from our own works, that we may do the works of God. In which regard it is called, not only a Sabbath, and day of rest, but God's Sabbath and Holy-day, wherein he enjoineth us to do him service. And if he abhorreth idleness at all times, and condemneth the neglect of our own works in all the rest of the week, then much more if we be idle upon his Day, and spend that time which he hath allotted to his own service, in sloth and idleness. Neither doth the Lord simply require a rest for it own sake (seeing in it self it is less profitable and acceptable then action and labor) but as being a sanctified rest, it is a means to fit us for his service, which is the end of it, unto which if we attain not, it is vain and unprofitable, yea wicked and sinful. Now the duties of God's service, whereby this rest is sanctified, are either private or public; the which, because they are interchangeably mixed with one another, therefore I will observe a mixed method in handling of them. The first private duty, is, that we awake and rise as timely this day to do God service (and if we be Governors of families, that we cause those who are under our charge to do the like) as we do (or ought to do) on any of the week days to do our own works. Yea, seeing God's works are of much greater weight and worth, then our own, and our spiritual gain of grace, and means of furthering the salvation of our souls, and our everlasting happiness in the life to come, are incomparably more excellent then earthly riches and delights, therefore as we are watchful on the week days to pursue these, and are willing to abridge our selves of our ordinary sleep, when we have any good opportunity offered for the compassing of them; so should we herein exceed on the Lord's Day, wherein we have such good means offered of enriching our souls with the spiritual treasures of God's saving graces, and of attaining unto the assurance of our heavenly joys, and those pleasures which are at God's right hand for evermore; so far forth as the frailty and infirmity of nature will suffer, and not disable us through drowsiness, caused by want of sufficient sleep, unto the public duties of God's service. And therefore far be it from us that profess Christianity, to imitate the practice of carnal worldlings, who rise betimes upon the week days to go about their own business; but when the Lord's Day cometh, lie long in bed, and (as they say) take up their penny-worths of sleep, in which they were scanted by their earthly employments, because they think it an idle time, wherein they have nothing to do, saving to make themselves ready and go to Church; but rather, according to our profession, let us imitate the example of our Savior Christ, who did awake betimes to do the works of God, rising before day to pray, and afterwards preaching in the Synagogue.

§. Sect. 2 Of meditations fit to be used on the Lord's Day.

Secondly, being awakened out of sleep, we must in the first place settle our selves to perform those religious and holy duties belonging to every morning, of which we have formerly spoken, but with these differences; first, that we respect in them the Lord's Day, and make special application of them unto that present occasion. And secondly, that we do in an extraordinary manner stir up our selves to perform them with more ardent zeal, and greater devotion then at any other time. For example, we must awake with God, and in our first thoughts set him before us, and our selves in his presence, that we may in a special manner perform the peculiar duties of his service, which that Day above others he requireth of us. And first, we must devoutly lift up our hearts and souls to praise his holy Name, for preserving us the whole week and night past from all perils and dangers, continuing still unto us, life, liberty, and all good means and opportunities, whereby we are enabled yet once again to sanctify his Sabbath, by performing unto him the duties of his service; earnestly desiring the continuance of his favor, and the gracious assistance of his holy Spirit, to guide and lead us throughout the day following, that we may therein carry our selves in such an holy and religious manner, as that all the service which we perform unto him, may be pleasing and acceptable in his sight, and may wholly tend to the advancement of his glory, the edification of our brethren, the enriching of our souls with all spiritual graces, and the furthering and assuring of our salvation. After which short Prayer, we are to spend some time in holy meditation, the subject and matter whereof may be the infinite and inestimable love and mercies of God, innumerable ways shown unto us, but especially in giving unto us his only begotten and dearly beloved Son, to die for our sins, and as this Day to arise again for our justification. In which, we may enlarge our selves as time and leisure will serve, by calling to our remembrance the particular parts of Christ's Passion, as his miseries and afflictions in the whole course of his life, his betraying and apprehension, his haling to the Judgment seat of mortal men, who was the Sovereign Judge of heaven and earth, his accusing and condemning, who was innocent, that he might acquit us who are malefactors. Also how he was railed and spit upon, scourged and tormented, clothed with purple and crowned with thorns, scorned and derided, numbered among the wicked, and crucified between two thieves, died the death, the bitter, ignominious, and cursed death of the Cross; and in his soul bore and endured for our sakes the anger of God, much more heavy and intolerable then all his other sufferings, which made him in that his bitter agony to sweat water and blood, and to cry out upon the Cross; My God, my God, why hast thou forsaken me? Unto which, we may add in our meditations the manifold and exceeding fruits and benefits of his death and resurrection redounding unto us, that so we may not only be stirred up to unfeigned thankfulness unto God the Father, who hath of his mere love given his Son, even when we were strangers and enemies, to do all this for us; and to God the Son, who hath, being equal with his Father, thus humbled himself to work the great work of our Redemption; and to God the holy Spirit, for applying the fruits and benefits of Christ's passion and resurrection unto us, making them effectual for our justification and salvation: but also having our hearts inflamed with the apprehension of this their love, we may be moved hereby to love them again, and be made zealous in their service, thinking nothing enough which we can do, to glorify them who have been so good and gracious unto us. We are to meditate also on our sins which we have fallen into, especially since the last Lord's Day, either in the omission or imperfect performance of good duties, or in the commission of evil that we may seriously bewail and repent of them, before we present our selves in the holy assemblies, to perform the public duties of God's service. Seeing he will be honored in all that draw near unto him, either in his mercy, by forgiving the sins of the repentant, or in his justice, by punishing those that continue in their impenitency. So also we are to examine and search out those sins and corruptions, unto which our frail nature is most inclined, and wherewith we have been most often overtaken, that so going into God's spiritual armory, we may fit our selves with such weapons as may defend and strengthen us against them; and get such wholesome preservatives, as may keep us from being tainted and infected, after our recovery, with the like contagious poison. We are likewise to examine our wants, and in what graces of God's holy Spirit we are most defective, and in what holy duties we are most backward and sluggish, that so we may supply our defects when we come into this spiritual market, by applying such doctrines and instructions, admonitions and exhortations, as shall be most fitting for this purpose.

§. Sect. 3 Of Prayer, Thanksgiving, and reading the Scriptures privately on the Lord's Day.

After some time spent in these and such like meditations, we are in the next place to perform the duty of private prayer, which is to be fitted to the Lord's Day. For prostrating our selves before the Throne of grace, in the mediation of Jesus Christ, we are to confess and acknowledge, as our other sins, so those especially whereby we have offended God in respect of his Sabbaths, and the duties of his service; as our original corruption, whereby we have utterly disabled our selves, in all the powers and parts of our souls and bodies, to all holy duties and religious worship, and become apt and prone to the contrary sins; and our actual transgressions, whereby we have broken all God's Commandments, especially those which respect his Sabbaths and service; as the profaning of his holy Day by utter neglect of all holy duties, or by imperfect performance of them, want of preparation, of reverence and attention, faith and fervency of spirit in hearing the Word, and calling upon God's name, want of care in laying it up in our hearts and memories, and practicing it in our lives, &c. And thus as in our Complaints we are to bewail other wants, so those especially which make us unfit to perform any acceptable service unto God; and in our petitions, as we are to beg other gifts and graces whereof we stand in need, so those above others, which enable us to the better sanctification of the Lord's Day, in performing unto him his spiritual worship; as hungering and thirsting after the means of God's glory, and our salvation, prepared hearts, and good consciences, faith, and fervency of spirit, reverence and attention in hearing the Word; and God's blessing and assistance of his holy Spirit unto his Minister and Ambassador, that he may speak the Word powerfully and profitably, as to all the Congregation whereof we are members, so unto us especially for our edification and building up in all spiritual grace; the mortification of our special vices and corruptions, the increasing of our virtues, and confirming of our strength, unto the performance of all Christian and holy duties, wherein as yet we are most defective. And finally, in our praises and thanksgiving we are to magnify God's holy Name, as for all his blessings and benefits, so for those especially which respect this Day; As the giving of Jesus Christ to be our Savior and Redeemer, and causing this Sun of righteousness to arise and shine unto us; the continuance of his Sabbaths, and the light of his Gospel, wherein he revealeth unto us his holy will concerning our salvation, and the means whereby we may attain unto it: the peace, liberty and safety which we enjoy, together with his spiritual favors, for granting unto us his Word and Sacraments, and making them in some measure effectual by the inward operation of his holy Spirit, for the begetting and increasing of our faith, and the work of Sanctification in us, and the like. With prayer we must also, as leisure and opportunity serveth, join the reading of some fit portion of holy Scriptures, for the better seasoning of our hearts, and settling of our affections upon holy things, for the inflaming of them with the love of God's Law, and with longing desires after the public means of our salvation. With which private exercises when we have prepared our selves, we must, if we be governors of families, use all good means for the fitting and preparing of our children and servants for the public service of God; not thinking it enough for those that have the charge of others, to perform private duties by themselves, unless they cause their inferiors also to join with them. But especially, before we go to the Church, we must call them all together unto prayer, wherein, after the confession of our sins, and earnest petition for all necessary graces, we are to desire the assistance of God's holy Spirit, for the sanctifying and preparing of the whole family, that they may in some acceptable manner perform all good duties which belong to the Sanctification of the Lord's Day. Neither must we (as many do) think it sufficient, that we bring our families to God's service, nor neglect the duty of private prayer, because it is to be performed publicly in the Congregation, and so cause one duty to shoulder and thrust out another, but we must join them together, seeing the private service of God is not only on his holy Day acceptable in it self, but a notable and necessary means to fit and prepare us for the right performance of his public worship. In which respect, as we must be careful that the public service do not exclude the private, either morning or evening; so much more, that the private do not hinder the public: but we must so order and dispose of these family-exercises, as that they may be finished in seasonable time, and not hinder us from coming to the beginning of public prayer with the residue of God's people.

§. Sect. 4 Duties to be performed when we are going to the Church.

After all which duties performed in the family, we are, when we are ready to go unto the Church, or when we are in the way, to spend that time in holy Meditations, thinking with our selves that we are going, not upon some slight or ordinary business, but to present our selves in the glorious presence of the great King of heaven and earth, who being infinite in all holiness and perfection, and a God of such pure and piercing eyes, that he seeth not only our outward actions, but searcheth the heart and reins, hateth and abhorreth all impurity and corruption, dissimulation and hypocrisy, all cold, formal and negligent service, and will be worshipped of us in spirit and truth. Let us call to mind that we are going, not to confer with our companions, or with mortal men, not much superior unto us, but to speak and make our suits to God's supreme and most glorious Majesty, & to hear him speaking unto us by his Ambassadors, in whose presence the heavens are unclean, and the blessed Angels hide their faces. And that not about ordinary and slight matters, but such weighty and important business, as no less concerneth us, then the eternal salvation or damnation of our bodies and souls. Finally, that we are going about such affairs as will (according as we dispatch them) make us much better or worse. For, the Word shall prosper, to the achieving of that end, for which God sends it, and shall never return in vain; either it will soften us like wax, or harden us like clay; either it will be God's strong power to our salvation, and the savor of life unto life, or the savor of death unto death, for our deeper condemnation, and by performing this duty in hearing of it, we shall be nearer heaven or hell. And having with these and such like meditations brought our selves to the place of divine worship, let us enter into it with all fear and reverence, as into God's own House and place of his glorious presence; saying with Jacob, Surely the Lord is in this place; how dreadful is this place? this is none other but the House of God, and this is the gate of heaven.

CAP. XLI.

Of the public duties of God's service on the Lord's Day.

§. Sect. 1 That we must join with the Congregation in all the duties of God's service.

ANd thus having placed our selves in God's holy Assembly, we are to join with them in all duties of God's service, with vnanimity of heart, and uniformity in action and gesture, as becometh those that profess themselves to be of the same communion of Saints; carefully avoiding the proud, superstitious and ignorant practice of those, who in God's public service make a rent in the Congregation, reading of a book when others are praying, and praying privately to themselves, when they should join with the rest of the people in the hearing of God's Word. First then, when the Minister prayeth, we are to join with him as being our spokes-man, who in our name, as well as his own, maketh known our suits unto God, and returneth unto him praise and thanksgiving for all his benefits. In which regard, we are to accompany him in this holy exercise, with such reverence and attention, zeal and devotion, faith and fervency of spirit, as if his tongue were the interpreter of our harts. But of the duties of prayer I have spoken before, and therefore here pass them over. Secondly, we must apply our selves to hear the Word diligently and attentively, when it is read unto us by God's Minister, not slighting it over as a duty of small moment, which we may as well perform at home; seeing this ministerial reading in the Congregation, is more effectual for our spiritual good, then our private reading; even as a Sermon preached, is more powerful and effectual then a Sermon read, because these public means are God's holy ordinances, the which he accompanieth with his grace and holy Spirit, infusing by them more virtue and vigor into those who rightly use them, then by private exercises.

§. Sect. 2 Of our hearing of the Word, and what is required unto it.

The third duty is, that we carefully and diligently hear the Word of God preached unto us, with all reverence and attention, alacrity and cheerfulness, faith, humility, and a good conscience. First, we must hear the Word with all reverence and fear; and to this purpose we must remember that we are in God's sight and presence, who taketh notice of all our carriage and behavior. Secondly, considering that the Minister speaketh not in his own name, but as God's Ambassador, we must hear that which he speaketh, not as the word of a mortal man, but as it is indeed the Word of the everliving God, whereby one day we shall be justified or condemned. Moreover, we must hear it with all attention; and not suffer our eyes to roue, and our minds and hearts to be carried away with wandering thoughts, but our eyes must be fastened upon the Preacher, as the eyes of our Savior Christ's hearers were upon him; and like them, we must hang upon his lips, as the child upon his mothers breasts, to suck from them the sincere milk of the Word, that we may grow up thereby. Neither must we want only affect the froth of human wit and eloquence, but the pure and powerful Word of God which is able to save our souls; not such flashes and idle conceits as tickle the ear, but never pierce the heart; and work a present delight, but neither inform the judgment, nor reform the affections, but sound doctrine, and wholesome nourishment. For no more is the Minister bound to preach the Word in the demonstration of the Spirit and power, plainly and profitably, then the people to hunger after the sincere milk of the Word, and the wholesome food of their souls, which is fit to nourish them unto everlasting life. Thirdly, we must hear the Word with alacrity and cheerfulness, seeing as the Lord loveth a cheerful giver, so a cheerful receiver and hearer, and in all duties especially requireth the service of the heart. The which we shall the better do, if we consider that the Word is the spiritual seed whereby we are regenerate and begotten unto God, the food of our souls which preserveth spiritual strength, and nourisheth them to life eternal, the light that guideth us in the way of salvation, the physic that cureth us of our corruptions, the means of working in us all spiritual graces, and of assuring unto us everlasting happiness. Fourthly, we must bring faith to the hearing of God's Word, without which it will profit us nothing, as the Apostle speaketh. By which faith we do not only steadfastly believe those things which are soundly delivered out of God's Word, but also effectually apply them unto our selves for our own particular use, as if they were spoken to none but us. And thus we must apply the threatenings of the Law for our humiliation, that we may escape God's Judgments, instructions for our information, admonitions and reprehensions for our repentance and amendment; counsels for our direction, and consolations for our comfort. By which application we make the food of our souls our peculiar nourishment, for the begetting and increasing of all God's graces in us. Fifthly, we must hear the Word with humility, submitting our selves unto it as God's ordinance and Scepter of his Kingdom, to be ruled and governed, directed and instructed, admonished and reproved by it, that so it may be mighty in us to cast down the strong holds of sin, and to make way for God's graces against all oppositions of carnal reason, and proud will. Finally, we must hear with a good conscience, propounding unto our selves in this religious duty, the glory of God as our main end, that knowing his will, we may serve him, in yielding unto it entire and sincere obedience; and next unto it, our own salvation, by being edified thereby in our most holy faith, and more and more enriched with all sanctifying and saving graces. And to the end that we may daily profit in attaining unto these ends, we must labor not only to conceive and understand what we hear, but also to apply it unto our own use for the sanctifying of our hearts and affections, and not to hear it as an unprofitable discourse, suffering it to go out at the one ear, as it cometh in at the other, but to lay it up in faithful memories, that we may bring forth the fruits of it in our lives and conversations. To which end we must carefully observe the Preachers method and order; as the coherence of his Text with that which went before, and followeth after, the main drift and scope of the holy Ghost in that Scripture, the explication and meaning of the words; the division of the Text into its several parts and branches; the main points of doctrine which are gathered out of them severally and in order, how they are proved by Scriptures, or reasons grounded on them, illustrated by similitudes, and enforced by exhortations. And finally, the uses which are raised out of them, for confutation of errors, admonition, reprehension or consolation: or if this method be not observed (which ordinarily is most profitable in a mixed and vulgar auditory) but the main point in the Text is handled by way of common place; then are we to observe his definitions of the virtue, vice, or other thing handled, the causes, effects and common affections, the subject place, the time, and other adjuncts, the dissentanies and contraries, the distribution of the whole into the parts, or of the general into the specials, and how every branch is followed, proved, illustrated and applied. Or if the Sermon want method, or we skill to conceive it, or memory to retain it, (for it sometime happeneth, that method which is the chief help of memory, through too much curiosity and multiplicity of divisions is a means to confound it) yet let us at least observe those things that are delivered, which we knew not before, for the increasing of our knowledge, and bettering of our judgment, what vices are reproved, or virtues commended, with the reasons and illustrations of them both, what hath most convinced our consciences, what hath been well pressed and wrought effectually upon our hearts and affections, for the withdrawing of them from any sin, their inflaming with the love of anything that is good, and the stirring of them up to the embracing and practicing of any Christian and holy duty.

§. Sect. 3 That we must stay in the Church from the beginning to the end of the Sermon.

The last duty in hearing is, that we continue from the beginning of the Sermon to the end, and as we are to come with the first, so we must not (as the manner of many is) depart, till all the exercises of Religion being fully concluded, the whole Assembly be dismissed. For as it is great vnmannerlinesse at a solemn feast, to rise before the table is taken away, unless it be in case of sickness, weakness, or some important business; so they which depart from this spiritual Feast before it be ended, are either very unmannerly and void of due reverence and respect of God's presence, and his holy guests, and if they be not troubled with bodily infirmities, do show the sickness of their souls, when their spiritual appetite is so queazie, that they loath their nourishment, or that they think the employment which they go about, of greater weight, or at least much more necessary, then the feeding of their souls with this spiritual Manna, and using the means of their salvation. Neither must we haste away after the Sermon is ended, as though we would rush out of prison as soon as the door is opened; but we must stay still, that we may join with the Minister and the Congregation in prayer and thanksgiving, if any be (as there ought to be) after the concluding of the Sermon; seeing as in receiving our corporal food, so also in the spiritual, we have as just cause and occasion of praising God for benefits received, as of praying for his blessing upon them before we received them. But if it be omitted, we must supply this defect in respect of our own particular, by lifting up our hearts unto God, praising him for causing the light of his Gospel to shine still unto us, and for all the wholesome instructions, admonitions, reproofs, and consolations which he hath graciously at that time imparted unto us. And if there be a Psalm sung, we must join with the Congregation, praising the Lord with mind and voice, and making melody unto him with our hearts: which being ended, we must expect the blessing of God pronounced by the mouth of his Minister, with all reverence and devotion, esteeming it of great efficacy, as if God himself did bless us by them. For so we read, that God appointing Aaron to pronounce such a blessing upon the people, saith, that he should hereby put his name upon them, and he himself also would bless them. And therefore being of such importance, we must not, through over-much haste, leave it behind us as a needless complement.

§. Sect. 4 Of our duty in receiving the Lord's Supper.

And if the Sacrament of the Lord's Supper be administered, having duly prepared our selves, we are to communicate with the rest of the Congregation; and not unmannerly depart from this holy Feast, being invited, when we see it set upon the Lord's Table. For it is a part of God's public service, which is not left as arbitrary at our choice, to do, or leave undone, but expressly enjoined by our Savior, Do this in remembrance of me. It is a notable means of confirming and increasing our faith, being the Lord's Seal, wherewith he hath ratified his Covenant of grace and salvation with us; the which being often shaken with temptations, and wounded and weakened with our sins, needeth often to be strengthened and renewed. It is the badge and livery whereby we are known to be God's servants; and therefore coming to do him service, we ought not to cast it off, when the rest of the family put it on. It is a testification of our thankfulness to God and his Christ, for all their benefits, especially that great work of our Redemption; and a profession of our faith, that we rest upon the mercies of God, and the death and merits of Christ for our justification and salvation, which we are not to neglect when others perform it, but to take all good occasions of testifying our faith, love, and thankfulness unto them. It is a notable means to put us in mind of Christ's death, and to apply all the fruits and benefits thereof unto our selves, when as we see him crucified, his body broken, and his blood poured out before our eyes. It is the Sacrament of our union with Christ, and communion one with another, wherein we are knit together in the bond of love, and make profession that we are fellow-members of the same body whereof Christ Jesus is the Head; whereof if we refuse to communicate, having no good and necessary ground for it, we shall make a rent in the body, and deny the communion and profession of our love one with another.

§. Sect. 5 Of our duties to be performed when Baptism is administered.

So likewise if the Sacrament of Baptism be administered, we are not to depart, before this holy action be finished, but to continue in the Congregation, not as idle spectators, but as being tied hereby to perform diverse Christian duties both unto God, our selves, and the party baptized. In respect of God, we are to stay the administration of this Sacrament, that we may show our reverence to his holy ordinances, and glorify his blessed Name, for granting unto his Church and us, the use of them. Secondly, in respect of our selves, that we may renew our Covenant with God, by calling it afresh to our remembrance, together with his sweet mercies, and gracious promises in Jesus Christ; and also our own vow and covenant which we have made with him in our Baptism, that we may renew our resolutions and endeavors to perform it daily in more perfection, and in the mean time take occasion upon our slips and failings to bewail our wants and imperfections. That we may also call to mind what fruits we have found of our Baptism, and whether we have felt the virtue of Christ Jesus his death effectual for the mortification of our sinful corruptions, and of his Resurrection for our spiritual quickening unto newness of life. Lastly, in respect of the party baptized we ought to stay, that we may perform unto him such Christian duties as God requireth. First, to commend him unto God by our prayers, that he may be truly regenerate, engraffed into the body of Christ as a lively member, and so made partaker of his death, merits, and all his benefits. Secondly, that we may, as free-men of this Christian Corporation by our presence, give our assent to his outward admission into the Congregation. And finally, that we may, with the rest of the people, join in praising and giving thanks unto God in his behalf, for admitting him as a new member into the communion of Saints, and entertaining him for a servant of his own family. All which duties we neglect, if we depart before the celebration of the Sacrament, and as much as in us lieth, make them utterly void by our ill example; for if all should do as we do (as everyone may think such liberty belongeth unto him, which he seeth taken by another) there should not any at all be left to perform them. The last action which is to be performed at our departing out of the Congregation (or before, if the custom be so) is, that if there be any collections for the poor, we contribute towards them, according to our ability, and their necessity, and that with a willing and cheerful mind, knowing that with these sacrifices God is well pleased; that what is thus given, is lent unto the Lord, who will bountifully repay it in this world, and the world to come; and given to Christ himself in his poor members, who of his free and mere grace, will reward these works of mercy, with an heavenly and everlasting inheritance in his Kingdom. And these are the public duties of God's worship and service, which we ought to perform in the Congregation on his Day: And that not only in the morning (with which some content themselves) but we must renew them, or the most of them in the afternoon; as Prayer, hearing the Word, and singing of Psalms, &c. seeing God even in the time of the Law would have an evening, as well as morning sacrifice offered unto him, and therefore will not have his service more negligently performed in this greater light of the Gospel, wherein he affordeth us more plentiful means of our salvation. For the performance of which duties I shall not need to give any other directions, then those which I have before set down for the morning exercise.

CAP. XLII.

Of such duties as are to be performed on the Lord's Day, after our coming from the Church.

§. Sect. 1 That we must meditate upon that which we have heard.

ANd these are the public duties of God's service, which we are to perform on his Holy-day. The private duties are diverse. The first is, that at our coming home we meditate upon those things which we have heard, and not only carefully recall them to our remembrance, that they may be imprinted in our memories, but also apply them unto our own use, for the sanctifying of our hearts and affections, and the reforming of our lives and conversations, purposing with a full resolution, that we will put in practice whatsoever we have learned, both in the forsaking of those vices and sins which we have heard condemned, and the embracing and performing of those virtues and Christian duties which have been commended unto us. For if we do not thus make it our own, and (as it were) cover this holy seed of God's Word in the furrows of our hearts, the devil will steal it away, as the birds do the seed that falleth by the high way, and make it altogether unfruitful, so that after much hearing we shall still remain children in knowledge, and in the spiritual growth of grace and godliness, and like riuen and leaking vessels, retain little or nothing of this precious liquor, because it runneth out as fast as it cometh in. Secondly, with this Meditation we are to loyne fervent and effectual prayer, desiring God's blessing upon that which we have heard, whereby it may be made effectual for his glory and our own salvation; and the gracious assistance of his holy Spirit, to bring home not only to our memories, but also to our hearts & consciences, those things which we have heard and learned, that we may, as occasion serveth, fruitfully practice them in the whole course of our lives; concluding these our prayers with praise and thanksgiving unto God for this gracious liberty, in enjoining his Sabbaths, and in them the exercises of Religion & means of our salvation.

§. Sect. 2 Of family exercises after we are come from the Church.

At our meals we are to spend the time in such holy and religious conferences, as may be no less profitable for the cheering and refreshing of our souls, then our corporal food for the nourishment of our bodies; and in the performance of such other Christian duties tending to piety and God's service, as before we prescribed for other days, which upon the Lord's Day, above all the rest, ought to be done with greatest zeal and devotion; which being finished, it is good to sing a Psalm to God's praise, and to read one or more Chapters of the holy Scriptures. After which Christian exercises, we may, if time will permit, confer together of those things which we have heard and learned at the forenoones Sermon, and by causing everyone (as it were) to offer his shot, to make up the whole reckoning, one remembering what another hath forgotten, and he again supplying that wherein the other is defective, whereby it will come to pass, that whatsoever any one hath gathered of these spiritual treasures, shall not only be more firmly locked up and deeply imprinted in his own memory, but shall also serve as a common stock for the enriching of the whole company. And this being done, we are then again by Prayer and Meditation, to prepare our selves for the well performing of God's public service in the evening exercise, as we did in the forenoon; which being finished in that holy and religious manner before prescribed, and afterwards by some meditation recalled to our remembrance for our own private use, it will be profitable for governors of families to call together their children and servants, and either by strength of their memories, or help of their Notes taken of the Sermon, to repeat as near as they can what hath been delivered, that so the things not marked may be better observed, and that which was forgotten may be recalled, and by this repetition may more surely be engraven in the memory. Sometimes also it will be fit and necessary to prevent negligence in the younger sort, that the governors of the family do examine them, and require of them an account of that which they have heard, that they may see how they have profited by the public Ministry. For if they think it necessary that they should give them an account of their worldly business, or how they have laid out their moneys when they have sent them to the Market; then much more should they examine them what spiritual Markets they have made for the good of their souls, and how much they have gained by the use of God's holy Ordinances, for the enriching of them with the treasures of knowledge. In all which, the Master of the family must show much love and patience, commending those who answer well, and bearing with the infirmities of such as are of meaner capacities and weaker memories, when they see that they do their best, and do not fail through gross negligence, that they may not, by being shamed and disgraced, be altogether discouraged in these religious exercises. To which purpose, they must make the best they can of their imperfect answers, by enlarging and perfecting them, and supplying that in which they are defective. And on the other side, the inferiors must show themselves tractable and teachable, and with willingness and cheerfulness submit themselves unto God's holy Ordinances, that they may profit by these exercises, and increase more and more in the knowledge of God and his will.

§. Sect. 3 Of other private duties to be done on the Lord's Day.

After the finishing of which family exercises, we are to spend the rest of the time before Supper in other Christian duties, as in visiting and comforting those that be sick or in any other great affliction, and ministering unto their necessities if they stand in need of our help. In making peace and friendship between those who are at variance, by compounding the differences which are between them. In meditating upon the great Book of the creatures, and observing in them the infinite and admirable wisdom and goodness, power and providence of our gracious God, that we may take occasion to render unto him the glory and praise of his own works, when we see their wonderful variety and comely order, their qualities and forms, their beauty and excellency, their use and profit for the service of man. Obseruing likewise in them, such good properties as are worthy our imitation, and be ashamed that they should exceed us in them, who have the use of reason, and so many religious helps and means; and their ill properties, that we may avoid them; taking occasion thereby to be humbled in the remembrance of our fall from our created purity and integrity, as being the principal cause of all their defects and imperfections. So also we may in this respect make good use of the Creatures, when by them we take occasion of some spiritual Meditation: As when we see their beauty, to think how infinitely beautiful he is that created them; when we consider how delightful and profitable they are unto man, to conceive thereby what surpassing excellencies God hath prepared for his own Children in his Kingdom of Glory; when we observe how serviceable they are to man, to think how much more diligent we should be in serving our great Lord and Master, who hath given both to them and us our birth and being. More particularly, when we behold the earth whereof we were made, let us take occasion to think of our own baseness, and that we shall be resolved into earth again; when we see the flowers of the field, let us think of the momentary mutability of worldly prosperity, and of our own mortality, who are like unto them; when we look upon the Suns glorious brightness, let us take occasion thereby to think of God's glorious Majesty, and of the glory and brightness of the Saints in heaven, who shall far exceed it. Of which, we have our Savior Christ an example for our imitation, who took occasion from corporal bread and water, to discourse of the spiritual Manna and Waters of life; from a worldly feast, to speak of a spiritual banket, and of the living waters of his grace and holy Spirit, given to all that believe in him. And this is a fit and profitable exercise on the Lord's Day commended unto us by the Scriptures, and practice of the Church, as hereby it appeareth, in that the Psalm, which was specially appointed for the Sabbath, containeth in it for the most part a Meditation upon the works of God.

§. Sect. 4 That the evening must be spent • n religious exercises.

In the evening of the Lord's Day we are not to surcease our Christian and religious exercises, but after we have at supper refreshed our bodies with the use of God's creatures, and our souls with holy conferences, we are to spend some time in singing of Psalms, and in reading the Scriptures, or other religious and profitable writings. After which duties performed, all in the family ought to join together in hearty and effectual prayer (not thinking themselves excused from private duties, because they have been at the public exercises of Religion) wherein as we are to acknowledge other sins and imperfections, so those especially we have shown the day past in our cold, formal, weak, and negligent performance of the duties of God's service. And as we are to crave other blessings, so especially that the Lord by his grace and holy Spirit will bless unto us the means of our salvation, and Ministry of his Word, whereof we have been partakers on that Day, writing the things we have learned in our memories and hearts, and enabling us to put them in practice, and to make use of them in the whole course of our lives. And finally, as we are to praise God for all his other mercies, so particularly for giving us time to sanctify his Sabbaths, and suffering us to enjoy the blessed light of his Word and Gospel, for granting us liberty with such peace and safety, to tread in his Courts, and to make our suits and supplications known unto him, with assurance to have them heard and granted. And thus having finished this holy exercise, and the time of sleep approaching, we must prepare our selves thereunto with such religious Meditations, as on other days were prescribed, the which at this time are to be done with extraordinary zeal and devotion; and so commending our souls and bodies into the hands of God, we are to desire him that he will watch over and sanctify us so with his grace and holy Spirit, that we may spend the night also in an holy Rest, being freed from worldly, carnal, and sinful dreams, and having our phantasies and thoughts, our hearts and affections, both sleeping and waking, taken up and exercised in good and godly Meditations: And that he will so season our hearts with the savor of the Days religious exercises, that even in sleep our dreams may relish of their sweetness, and when we awake, our thoughts and Meditations may be wholly taken up and exercised about such holy things, as tend chiefly to the glory of God, and the everlasting salvation of our souls.

§. Sect. 5 That we must perform all our service to God in integrity and sincerity of heart.

And these are the duties which ought to be done on the Lord's Day; which if we would perform after a right manner, so as they may be acceptable unto God; then our care must be, that howsoever we have many wants and imperfections in our best and most religious service, yet that we do perform it with integrity and sincerity of heart, laboring and striving to the uttermost of our power, to do all that which God hath commanded, and as near as we can in that manner, and according to all other circumstances as he requireth, being heartily grieved in our souls when we fail, that we can do them no better. For example, though we find in us natural averseness to the strict keeping of God's Day holy, and much dullness and spiritual deadness in the duties of God's service; yet if our hearts be upright with God, we will labor to make his Day our delight, and to consecrate it wholly as an holy Rest unto his worship, with all alacrity and cheerfulness as he requireth; and we will strive to find such spiritual sweetness in holy and religious duties, as may make us to delight much more in them, then in our ordinary food, when we come unto it with hungry appetites. And finding our corruptions so hanging upon us, that we fail much in satisfying our holy desires, we will heartily bewail our averseness and untowardness, our drowsiness and weariness in holy duties, and seeing our frailties and infirmities, will resolve to labor after more perfection. Again, howsoever through forgetfulness, negligence, or other distractions, we may omit some of those duties before prescribed, for the spending of the Lord's Day, yet if our hearts be upright before God, we will not bless and please our selves in this negligence; but endeavor in some sort to perform them all as we are able, without omitting any of them; As both the private and public means of God's worship, Prayer, Meditation, hearing, reading, singing Psalms, holy conferences and the rest, so far forth as God granteth unto us time and opportunity. And if we have through forgetfulness or negligence omitted any, we will be unfeignedly sorry for it, and purpose amendment for the time to come. Furthermore if we sanctify this Day with integrity of heart, then will we consecrate the whole Day to this holy Rest as God hath appointed, and not abridge him of any part of his due, or voluntarily spend any hour of the Day in profane and worldly exercises. And howsoever we may through our frailty and corruption be often overtaken, thinking our own thoughts, speaking our own words, and doing sometime our own works on the Lord's Day, yet if our hearts be upright before God, we will not please our selves in this profanation, but our hearts smiting us for it, we will repent, make humble confession of it among our other sins, and earnestly desire to be freed, not only from guilt and punishment of it by God's gracious pardon, but also from the corruption it self for the time to come by his grace & holy Spirit. Finally, having labored to perform these duties of the Lord's Day in the greatest perfection we are able, and having in some poor measure satisfied our selves in them; yet if our hearts be upright with God, we will not be proud of anything which we have done, nor exalt our selves above others which we think come short of us, but we will humbly praise God for that which we have received, and ascribe all that is good in us to his free grace and holy Spirit; yea, we will easily discern and acknowledge our best actions stained with so many corruptions, and mingled with so many imperfections, that when we have done all we can, we are but unprofitable servants, who are sufficiently rewarded if we be not punished.

THE FOURTH BOOKE, CONTAINING IN IT THE PROPERTIES OF A GODLY LIFE, and of all the duties which are required unto it.

CAP. I.

That all duties universally of a godly life, must be performed in sincerity and integrity of heart.

§. Sect. 1 Of that universal and total obedience which is required.

HAuing shown what the godly life is, and the duties which are required unto it generally in the whole course of our conversation, and more specially those which belong unto every day, it now followeth, according to that order which we have propounded, that we entreat of the properties of this Christian life, and the duties belonging to it, which may serve as marks and signs, whereby we may know them, and also distinguish them from all other which are false and counterfeit. All which may be referred to two heads, the first sort, respecting the duties themselves, the other our manner of doing them, and that both in respect of the action, and also the time of their continuance. The first property respecting the duties themselves, or the matter and form of them, is Vniuersality; for God being the universal Creator, preserver, and Sovereign Lord of all things, will have us wholly taken up in performing of all duties of his service, and requireth of us universal and total obedience, both in respect of the subject and object of it. In respect of the subject or person that performeth it, the Lord requireth the obedience, not of some few or many parts alone, but of the whole man, internally in the soul, and all the faculties of it, especially the heart and will; and externally, in all the powers and parts of the body, and chiefly our tongues and speeches, and our works and actions. Internally, God enjoineth us to serve him in the duties of a godly life, with all our hearts and souls, which is that wherein he chiefly delighteth, and without which, all outward actions, be they never so formal and glorious, are vain and worthless, yea loathsome and odious in his sight. And hereunto there are two things required, which are so like and near in nature, that they are commonly taken the one for the other, but yet (as I take it) they may be distinguished, though never severed.

§. Sect. 2 Of integrity and sincerity.

The first is integrity, whereby we serve the Lord in all Christian duties with our whole hearts, according to God's Commandment; Thou shalt fear the Lord thy God, to walk in all his ways, and to love him, and to serve the Lord thy God, with all thy heart, and with all thy soul. The which David performed, as he professeth: With my whole heart have I sought thee; O let me not wander from thy Commandments. Unto which is opposed, serving God by the halves, lamely and haltingly, dividing our hearts between him and his enemies, the devil, Idols, and the earthly Mammon; like the Israelites which halted between God and Baal, the true Jehovah, and Idols of the Heathens, and the Samaritans, who feared the Lord, and served their own gods. And of such the Prophet Hosea complaineth; Their heart (saith he) is divided; namely, between the true Jehovah, and their Idols. And the Apostle James calleth them double-minded, who are unstable in all their ways, one while offering unto God some formal service, and another while serving the world, and their own lusts. And as they have double hearts, so also double tongues, speaking vanity to their neighbors with flattering lips, and with an heart and an heart, or a double heart. The second is sincerity and uprightness of heart, without any mixture of guile and falsehood, when as we worship God in simplicity, truth, and singleness of heart, and in performing the duties of his service, do lay aside all carnal, worldly and by-respects, and do them only in conscience of his Commandment, and out of a desire to glorify him by our obedience to his holy will, seeking him therein with our whole hearts, and not our selves and our own worldly ends, like servile mercenaries, who serve their masters, not out of any love they bear him, but only for their own gain and advantage. Unto which is opposed dissimulation and hypocrisy; which maketh men to content themselves with outward shows, which have no substance; with outward profession, without all sound practice; with a dead carcase of Religion, without the soul of sincerity, or any virtue and vigor appearing in their actions; and with a formal, false and counterfeit service in the outward man, without any substance or truth in the inward parts.

§. Sect. 3 Reasons moving us to embrace integrity and sincerity. 1. Because the Lord chiefly loveth and delighteth in it.

Now because these two are never severed, neither in the subject, nor in our practice, I will not disjoin them in my discourse; but will show, first, the reasons which may move us to perform all our service unto God, and the duties of a godly life with integrity and sincerity; and then the means whereby we may attain unto it. For the former, we are to embrace this integrity and sincerity, truth and uprightness of heart in all duties of a godly life, because the Lord chiefly loveth and delighteth in them, preferring them much before all outward duties, seem they never so glorious. For he loveth truth in the inward parts, and esteemeth it far above all legal sacrifices, and therefore after all they are abrogated and abolished, retaineth it still in all duties of his service. And as David also speaketh in another place; He trieth the heart, and hath pleasure in uprightness. Neither doth he see as man seeth; for man looketh to the outward appearance; but the Lord looketh upon the heart. Whereof it is, that he chiefly requireth this integrity and sincerity in all his service; Thou shalt keep his Statutes and Judgments with all thine heart, and with all thy soul. So Joshua: Fear the Lord, and serve him in sincerity and truth. And Samuel; Fear the Lord, and serve him in truth, and with all your heart. And this God requireth of Abraham, Walk before me, and be upright: And David of his son Solomon; Know thou the God of thy father, and serve him with a perfect heart, and with a willing mind. And finally, our Savior faith, that he requireth it of all who offer to do him any service, that as he is a Spirit, so also they should worship in spirit and in truth. And as we must generally observe it in all God's worship, so in all the parts and duties of it: For we must call upon God in sincerity and truth, if we desire that he should hear us; we must with David, Praise God with uprightness of heart; and, in singing Psalms, and hymns, and spiritual songs, we must not chiefly respect the vocal tune, but make melody unto the Lord with our hearts, as the Apostle speaketh. We must keep unto God the spiritual Passover, not with the old leaven of malice and wickedness, but with the unleavened bread of sincerity and truth. We must do the works of mercy, and give our alms with our hearts, as well as with our hands, for the Lord loveth a cheerful giver: And in a word, whatsoever duty we perform unto others, we must do it heartily, as unto the Lord, and not unto men. On the other side, he condemneth dissimulation and hypocrisy, as vices which are most loathsome and odious unto him: yea so much doth the Lord abhor it, that in the Law he forbiddeth the very signs and shows of it. He would have no leaven in his Passover, nor their garments made of linsey-woolsey, nor their fields plowed with an Ox and an Ass, nor sown with seeds of diverse kinds; not that God cared for these things, but to show, under these types and shadows, how much he detesteth all hypocrisy and double-dealing.

§. Sect. 4 That our imperfect obedience is accepted of God, if if it be done in sincerity and integrity.

Secondly, this may move us to embrace integrity and sincerity, because the Lord so highly esteemeth it, that he accepteth of our obedience as perfect which springeth from it, though it be stained with much corruption, and joined with many imperfections. Whereof it is, that in the Scriptures integrity and perfection are promiscuously put the one for the other; and those are said to have been perfect before God, who in simplicity and uprightness of heart labored after perfection, and served God in sincerity and truth; as Noah, Abraham, Job, David, Asa, Zacharias and Elizabeth, though they had many corruptions and imperfections, which in the Scriptures are recorded of them. And contrariwise the best graces, or rather the most glorious shows of them, and the most resplendent and formal actions which are not joined with it, are no better at the best then glorious sins in God's sight: whereof it is that the Lord specially requireth in all our graces and virtuous actions, that they be in sincerity and truth, without dissimulation and hypocrisy. So that wisdom which is from above, is without hypocrisy and dissimulation, though carnal men think them most wise who most excel in it. Our faith must be unfeigned, and so must our repentance also, and with our whole heart; and not like Ahab's, in outward show only, dissembled and disguized. Our love must not be in speech and tongue only, but in deed and truth: we must call upon God in truth and sincerity, or else our prayers will be but mere liplabour, which God will not hear or regard. And therefore David useth his sincerity in praying, as an argument to persuade the Lord to give him audience; Give ear (saith he) unto my prayers, which go not out of feigned lips. And Hezekiah his integrity of life, as a reason to move him for therepealing of the sentence of death, and prolonging of his days. Remember now, O Lord, (saith he) I beseech thee, how I have walked before thee in truth, and with a perfect heart, &c. Finally, our preaching must not be deceitful, like those which make Marchandize of the Word; but as of sincerity, of God, and in the sight of God. And our hearing likewise of the Word, must be in sincerity, as in God's presence, and as those that hear the Word, not of man, but of God. For otherwise our seeming graces and virtuous actions, like beautiful pictures which want life, spirit and motion, are not substantial in God's sight, but shows and shadows only, if integrity and sincerity be wanting, not looking unto God's glory, or showing any love and obedience unto him, but only unto our worldly and carnal ends and by-respects of our own pleasure, profit or preferment.

§. Sect. 5 That the soundness of all graces and holy duties consisteth in the sincerity of them.

Thirdly, we must perform all holy duties of a godly life in sincerity and integrity, because otherwise we cannot approve our selves for sound Christians accepted of God, what outward show soever we make; nor our badges and signs of Christianity such, as will give unto us any assurance that we are in the Covenant of grace: for as the Apostle saith, He is not a Jew which is one outwardly, neither is that Circumcision which is outward in the flesh; But he is a Jew which is one inwardly, and Circumcision is that of the heart, in the Spirit, and not in the letter, whose praise is not of men but of God. And though such duties as are done in hypocrisy, may get the applause of men, and gain their praises, causing them who do them to be magnified and extolled; yet God no further regardeth them, then to vilify, condemn and punish them; For he seeth not as man seeth, for man looketh but to the outward appearance; but God looketh unto the heart: In which regard, that which is highly esteemed amongst men, is abomination in the sight of God, as our Savior speaketh.

§. Sect. 6 Of the rewards of sincerity and integrity.

Fourthly, because the Lord doth richly reward this integrity and sincerity, with the blessings of this life, and that which is to come: For the Lord is a Sun and a Shield, he will give grace and glory; and no good thing will he withhold from them that walk uprightly. In this life he multiplieth all his favors upon them who serve him in sincerity and truth. For, he is good unto them which are clean in heart. And to such he limiteth all his gracious promises, which he performeth unto them upon this condition only. So he promiseth unto the Kings of Israel and Judah, that he will confirm their Kingdom unto them, and their posterity after them, if they would walk before him in truth, with all their heart, and with all their soul. Whereof it is that Solomon affirmeth, that the Lord kept Covenant, and shown mercy unto his servants that walked before him with all their hearts. And therefore Hezekiah entreateth God to perform this promise unto him and his posterity, grounding his faith on his observing this condition, seeing he had walked before God in truth, and with a perfect heart. So God is near unto them that call upon him, to all that call upon him in truth; and will save and deliver them from all perils and dangers, and out of the hands of all their enemies: For he saveth the upright in heart, as David affirmeth. And so Solomon saith, that the righteousness of the upright shall deliver them; which maketh them bold and confident as Lions in perilous times, as elsewhere he speaketh. In the life to come, God also crowneth the sincere and upright service of the faithful with joy and happiness: for he giveth not only grace in this life, but glory also in the life to come, to those that walk uprightly. And such shall here dwell in his Tabernacle, and hereafter in the Mountain of his holiness. So Solomon saith, that he who walketh uprightly, shall be saved: and David affirmeth, that the upright shall dwell in God's presence: and our Savior Christ saith, that they shall be blessed in the vision and fruition of God, which is the height and perfection of our heavenly happiness. And therefore seeing this integrity and sincerity is such a precious treasure, as maketh us both happy and blessed here, and in the world to come; it is no marvel if the faithful have always esteemed it as their chiefest and choicest Jewel, preferring it before all earthly things, yea even life it self; as we see in the example of Job, who patiently suffered himself to be stripped of all his worldly substance, but clasped so fast to his integrity, when his wife and friends would have pulled it from him, that he would not leave his hold to the very death; God forbid (saith he) that I should justify you, (to wit, whilst you go about to censure and condemn me of dissimulation and hypocrisy) till I die, I will not remove mine integrity from me. My righteousness I hold fast, and will not let it go, my heart shall not reproach me, so long as I live. If then we delight in that wherein God chiefly delighteth, and will do that which he requireth, and flee from that which he abhorreth; if we would have our selves and our service accepted of him as perfect, which notwithstanding are full of imperfections and corruptions: If we would have any true saving grace, or perform any Christian duty pleasing unto God; if we would be numbered amongst sound Christians, or would enjoy any of God's blessings in this world, or in the world to come, then let us labor daily in the use of all good means whereby we may attain unto this sincerity and integrity of heart, and perform all the duties of God's service and of a godly life in uprightness and truth.

CAP. II.

Of the means whereby we may attain unto integrity and sincerity.

§. Sect. 1 The first means is, to set God before our eyes, and our selves in his presence.

NOw the means hereof are diverse. First, we must set God before our eyes, and our selves in his presence, performing all the duties of his service, not as those who have men only to look upon and censure us, who alone behold the outward actions, but as in the sight of God, who searcheth and trieth the very secrets of the heart and reins, and knoweth whether our hearts be upright, and our actions performed in sincerity and truth, or deceitful and done in hypocrisy, not aiming at his glory in obeying his Commandment, but at by-respects and worldly ends: Herein following the example of David, who desiring to walk in the way of God's Commandments with an upright heart, used to set God always before his eyes. For carrying our selves in all our conversation as in God's presence, is the means to make us upright in all our ways, whereof it is that this phrase of walking with God, is used, to signify the integrity of God's servants in all their conversation; and God himself persuading Abraham to uprightness, exhorteth him to walk before him, as a means thereof; Walk before me (saith he) and be upright. So David useth it as an argument to persuade Solomon to serve the Lord with a perfect heart, and a willing mind, because the Lord searcheth all hearts, and understandeth all the imaginations of the thoughts. And Paul in his preaching shunneth all deceit in handling God's Word, and useth all sincerity, because he spake as in God's sight and presence.

§. Sect. 2 The second means is to meditate on the excellency, profit, and necessity of integrity and sincerity.

The second means is, to meditate on the excellency, profit, and necessity of this sincerity and uprightness of heart. The excellency herein appeareth, in that the Lord so highly esteemeth it, that he approveth them as perfect, who serve him with this integrity, though they be never so full of wants and weaknesses, and neglecteth, yea severely punisheth the most glorious works of Hypocrites which are done without it. It is most profitable, seeing God withholdeth nothing from them that walk uprightly; for he is unto them a Sun and a Shield; a Sun for consolation, a Shield for protection; a Sun to give them life, a Shield to defend life given; a Sun to make them fruitful in all good, and a Shield to preserve them from all evil; and he will give unto them grace in this life, and glory and happiness in the life to come. Finally, the necessity of this integrity and sincerity hereby is manifest, seeing the best graces which are without it, are false and counterfeit, our wisdom devilish, our faith dead, our repentance feigned, our love worldly and carnal, our zeal dissembled, our Religion hypocrisy, and all the seeming good duties which we perform, of no esteem in God's sight. For if sincerity be wanting, our prayers are but lip-labor, our preaching a kind of merchandizing for the hire of worldly gain, as the Apostle implieth; our receiving the Sacraments no more accepted in us, then in Judas, and Simon Magus; our giving of alms, not being done with upright hearts to please God, but to be praised of men, shall have the hypocrites reward; that is, glory before men, and eternal shame before God, his Saints and holy Angels.

§. Sect. 3 The third means of integrity and sincerity.

The third means is, to consider that nothing shall be wanting unto us, for protection from dangers, or supply of necessaries, if we will serve God in sincerity. For he is all-sufficient without the help of inferior means, and a most powerful and bountiful Master, who is both able and willing to reward and protect all such as do him faithful service; so as there is no cause why we should halt between him and the world, or give any place to dissimulation and hypocrisy, for fear or favor, as though we could no otherwise escape danger, or obtain things necessary for the supplying of our wants, unless we be more careful to please men then God; seeing he is all-sufficient in himself to protect and provide for us, and hath both the hands and hearts of all men at his disposing, so as they can neither help nor hurt us, but so far forth as he is pleased to use them as instruments to serve his providence. And this argument the Lord useth to persuade Abraham unto this sincerity; I am God all-sufficient; walk before me and be upright. As though he should say, Though thy idolatrous friends forsake thee, and thy heathenish enemies oppose thee, because thou hast renounced their Idols, and wholly devoted thyself to worship me in truth; yet let not this discourage thee in thy sincerity, seeing I am all-sufficient to reward and defend thee. So the Prophet telleth Asa, that there was no cause why he had relied upon the King of Syria, and not upon the Lord his God, seeing he is mighty and all-sufficient to preserve all those whose heart is perfect towards him.

§. Sect. 4 The fourth means is, to watch over our hearts.

The fourth means is, that we keep a narrow watch over our hearts, laboring daily to approve their sincerity unto God. For naturally they are deceitful, and much hypocrisy and dissimulation lieth lurking in them. In which respect it is necessary, that we often examine them, with what purpose we perform good actions, what causes move us, and at what ends we aim. And if we find them worldly and carnal, let us labor to purge them from these corruptions, according to that of the Apostle James; Cleanse your hands, ye sinners, and purify your hearts, ye doubleminded. And when we find them ready to halt between God and the world, either for fear, or for the getting of some earthly benefit, and to start aside from their sincerity, we are to call them back, and finding other bonds too weak to bind these fugitiues unto sincerity in God's service, we are to tie them hereunto by solemn covenant, according to the example of Asa and Josiah, who thus bound themselves and their subjects, that with all their hearts and souls they would seek and serve the Lord.

§. Sect. 5 The fifth means, to meditate on the Day of Judgment.

Finally, let us often meditate on the Day of Judgment, when as the secrets of all hearts shall be disclosed, and all hidden things brought to light, and laid open to the view of men and Angels; according to that of Ecclesiastes; God will bring every work into Judgment, with every secret thing, whether it be good, or whether it be evil. And of the Apostle Paul: We must all appear before the Judgment seat of Christ, that every man may receive the things done in his body, according to that he hath done, whether it be good or bad. And then naked sincerity will shine most gloriously, when the gilded veil of hypocrisy being pulled off, the filthy corruption which was hid under it, will appear ugly and abominable in the sight of the holy Saints and blessed Angels. Then shall the upright in heart hold up their heads in the confidence of a good conscience, when the hypocrites and dissemblers shall be confounded with shaine, their deceit and secret wickedness being discovered in the sight of all men. Then shall they who have served God in sincerity and truth, receive their heavenly Inheritance with triumphant joy, when guileful and double-hearted men shall be banished out of God's presence, and cast into outer darkness, where shall be weeping and gnashing of teeth.

CAP. III.

That we must join with inward integrity, the service of the body and the outward man.

§. Sect. 1 That God requireth outward service to be joined with the inward.

BVt howsoever the Lord doth chiefly require and delight in the inward service of the soul, and the integrity and sincerity of the heart; yet doth he not rest in it alone, but requireth also the service of the body and outward man, and that we should at all times, and upon all occasions, express and approve our inward piety in our external practice, and the uprightness of our hearts, which is only known to him, by our holiness and righteousness shining in the whole course of our lives and conversation, which is subject to man's view, that thereby we may be justified, that is, declared righteous before them, as by the other we are known unto our selves to be justified by faith before God, of which, that inward holiness and obedience is a principal fruit. And because everyone would be ready to boast of the sincerity of the heart which cannot be discerned, God would have us to approve and make it known, by bringing forth the fruits of it in our outward and bodily service. So the Apostle exhorteth us, not to let sin reign in our bodies, that we should obey it in the lusts thereof; neither yield our members as instruments of unrighteousness unto sin, but yield our selves unto God, as those that are alive from the dead, and our members as instruments of righteousness unto God. And as we have yielded our members servants to uncleanness and to iniquity, so we should now yield our members servants to righteousness unto holiness. That we should present, not only our souls, but our bodies likewise, a living sacrifice, holy, acceptable unto God, which is our reasonable service, that we should possess our vessels in purity and honor, and preserve our bodies from all defilement, as it becometh the Temples of the holy Ghost. For God, who hath created, redeemed, and doth continually preserve both soul and body, will be served and glorified by them both, and as he is in these respects, Lord and owner of the whole man; so he will have the whole to serve him, according to that of the Apostle: Ye are bought with a price, therefore glorify God in your body and in your spirits which are God's. The inward service of the heart therefore is not sufficient, unless it be expressed in the outward service of the body, but we must be sanctified throughout, and our whole Spirit, and soul and body, must be preserved blameless unto the coming of our Lord Jesus Christ. And we must cleanse our selves from all filthiness, as well of the flesh as of the Spirit, and perfect our holiness in the fear of God. We must with the Apostle, exercise our selves to have our consciences void of offense, both towards God and towards men; and labor not only to have in all things a good conscience before him, but also to live honestly in the view of the world; and provide things honest in the sight of all men, as well as those which are holy and religious in the sight of God. For as one saith, Not only faith ought to distinguish between a Christian and an heathen, but the life also; and our diverse religions ought to be demonstrated and shown by our diverse works. Yea in truth, these will always necessarily and inseparably go together; neither is it possibly for a man to have a sincere and upright heart, but it will show it self in the outward conversation, words, and actions, seeing it is the fountain and root from which they flow and spring; and such as it is, either good or evil, clean or polluted, such will they be also. For if the heart be the Inditer of a good matter, the tongue will be the pen of a ready Writer; If the heart be prepared, so will the tongue also, and both joining together, will sing and give praise; whereof it is that the Apostle James concludeth, that if any man seem religious, and bridleth not his tongue, this man's religion is vain. And also, that pure Religion and undefiled before God, will show it self in the works of mercy and Christian charity before men: for as in the bodily, so in the spiritual estate, the health and welfare of the heart is best discerned by the pulse in the hand, neither can there be an upright heart, where the actions are unjust. And therefore the Psalmist describing a true Citizen of Heaven, doth join heart, hand, and tongue all together; He that hath clean hands and a pure heart, speaketh the truth from it, and hath not lift up his soul unto vanity, nor sworn deceitfully.

§. Sect. 2 Reasons moving us to perform outward service.

Now the reasons which may move us to join outward practice with inward integrity, respect God, our neighbors, or our selves. In respect of God, first, because he commandeth that we have not only in our selves the oil of Grace, but that we also cause the light of it to shine outwardly before men. He would have us inwardly to repent with unfeigned contrition in our hearts, but withal, that we bring forth fruits meet for repentance in our lives. He desireth above all that we should love him with all our hearts and souls, but he would have us also to approve the sincerity of our affection, by keeping his Commandments; especially, by loving one another as Christ hath loved us. Secondly, we must bring forth the fruits of our inward sincerity in our outward practice, that men seeing the light of our godly lives, may take occasion thereby to glorify our heavenly Father, for herein he is glorified, if we bring forth much fruit; the which, being the main and supreme end of all things, we are, in whatsoever we do, chiefly to aim at it, as the Apostle exhorteth. Thirdly, we must join outward conformity unto our inward sincerity, to testify our thankfulness unto God for his innumerable benefits both spiritual and corporal, without which we shall fall into the vice of ingratitude, which is so odious both to God and men. In respect of our neighbors also, we must approve our inward piety by our outward practice, that we may edify them by our good example; for if our lights shine before them, they will glorify our Father which is in heaven; if we have our conversation honest among unbelievers, they will give glory to God in the day of their visitation. Secondly, to avoid offense which they are ready to take, when they see our conversation contrary to our profession. Now we must give no offense in anything, because there is a fearful woe denounced against those by whom offenses come, and that justly, because, as much as in them lieth, they destroy those for whom Christ hath died. Thirdly, that we may hereby gain them to Christ, when they see our holy conversation coupled with fear. Wherein we are to follow the Apostles example, who pleased all men in all things, not seeking his own profit, but of many that they might be saved. In respect of our selves, we are to approve our sincerity by our outward practice in an holy conversation, that hereby we may be assured that our hearts are upright before God, seeing the goodness of the tree can no otherwise be known, then by the good fruits which it beareth, nor the life of Grace discerned, but by the breath of holy and righteous words and actions. Secondly, because we can no otherwise have the peace of a good conscience, in the assurance of our election and salvation, unless we bring forth in our lives the fruits of sanctification. Thirdly, because by our outward obedience our inward graces are exercised, and by exercise increased, which otherwise will faint and languish. Neither will God give us the Talents of his graces, unless we will put them out to use, that he may be glorified, and our brethren advantaged by their increase. Whereas if like good Vines we be fruitful in the duties of piety and righteousness, he will purge and prune us, that we may bring forth more fruit. Fourthly, that we may adorn our profession, when as we walk worthy that high calling whereunto we are called, and approve our selves to be the children of God, and heirs of heaven, by resembling our heavenly Father in holiness and righteousness; according to that of the Apostle; As he that hath called you, is holy, so be ye holy in all manner of conversation; Because it is written, Be ye holy, for I am holy. And if ye call him Father, who without respect of persons judgeth according to every man's work, pass the time of your soiourning here in fear.

§. Sect. 3 That Christian apology and outward profession of the Truth is required.

Now as we are to exercise the wholly body in the outward practice of obedience, and the duties of a godly life, as our eyes in seeing, our ears in hearing, &c. so especially must we approve our practice of piety, both by our words and works. By our words, both by Christian profession and holy communication. For if our hearts be upright before God, and serve him in sincerity and truth, then will we make an outward profession of what we inwardly believe, namely, that God is our God, and we his Children and servants, and that we embrace his truth of Religion, and will in all things conform our selves unto his revealed will So the Apostle saith, that, as with the heart man believeth unto righteousness, so with the mouth he confesseth to salvation. And the Psalmist; I believed, and therefore I spake; the which, as it was his own practice, as appeareth in those words, I will declare thy Name unto my brethren, in the midst of the Congregation will I praise thee: so in the next words he telleth us, that it is generally the practice of all that fear God; Ye that fear the Lord, praise him, all ye the seed of Jacob, glorify him. The which profession of our faith ought not to be forced and constrained, but free and liberal, as oft as we have any hope thereby to glorify God, or edify those that hear us; according to that of the Apostle Peter; Sanctify the Lord God in your hearts, and be ready always to give an answer to every man that asketh you a reason of the hope that is in you, with meekness and fear. For otherwise, if our profession is likely to tend to God's dishonor, by exposing his Truth to scorn and blasphemy, and our persons to the rage and violence of profane miscreants, our Saviors rule must take place, Cast not that which is holy unto Dogs, nor pearls before Swine, &c. And as we are to be free and cheerful in our profession; so also to be bold and courageous, not fearing the face of man, nor denying or suppressing the truth, for fear or favor, either to please men, or to avoid our own trouble, according to the example of David; who professeth that he would speak of God's Testimonies before Kings, and would not be ashamed; and the Apostle Paul, who professed before the Governor, that after that way which was called heresy, by the enemies of God's Truth, he worshipped the God of his Fathers, believing all that was written in the Law and the Prophets. To which purpose, we are always to remember that saying of our Savior Christ; Whosoever shall confess me before men, him will I confess also before my Father which is in heaven. But whosoever shall deny me before men, him will I also deny before my Father which is in heaven. Secondly, we must testify our integrity of heart by our holy communication, the principal scope whereof must be, the glory of God, according to the example of David, who professeth that he had not hid God's righteousness within his heart, but had declared his faithfulness and salvation, and had not concealed his loving kindness from the great Congregation. And next unto it, our speech must tend to the furthering of our own salvation, and edification of our brethren. For if our hearts be sincere and holy, such also will our conferences be, as before we have shown more at large.

§. Sect. 4 That we must practice what we know, in our works and actions.

Secondly, with our words and outward profession, we must join also our works and actions, in doing service unto God, without which we cannot approve our hearts to be upright before him. Neither is it sufficient to make us accepted of God, that we speak religiously, and make a glorious profession of the Truth, unless our practice be suitable in the works of holiness and righteousness. It is not enough (as our Savior hath taught us) to cry, Lord, Lord, for entering into God's Kingdom, unless we do the will of his Father which is in heaven; no nor yet that we have prophesied and preached in his Name; seeing we shall be excluded & depart from him, if we be workers of iniquity. For not the hearers and talkers of the Law, but the doers thereof shall be justified. Neither will God render unto us according to our outward profession, but according to our deeds, & we shall receive at Christ's appearing to Judgment, not according to our words and shows, but according to that we have done, whether it be good or bad. Yea in truth, bare profession without practice, doth make us the more odious in God's sight. And if we deny God in our works, whō we profess to know with our words, we become abominable hypocrites, who dishonor him more by their sins then any other. In which regard, the Lord would have none to make profession of Religion, who do not endeavor to practice what they know in their lives. What hast thou to do to declare my Statutes, or that thou shouldest take my Covenant into thy mouth; seeing thou hatest instruction, and castest my words behind thee? And such our Savior reproveth; Why call ye me Lord, Lord, and do not the things which I say? Before therefore we compass God's Altar, to offer unto him with our tongues the sacrifice of praise, we must first with David, wash our hands in innocence. If we would approve the sincerity of our faith, & outward confession of the Truth, we must with those believers in the Acts of the Apostles, show it by our deeds. If we would make it manifest that our harts are inwardly inflamed with the love of God, we must show it by our actions rather then by our words; according to that of our Savior; If ye love me, keep my Commandments: And again, He that hath my Commandments and keepeth them, is he that loveth me. Ye are my friends, if ye do whatsoever I command you.

§. Sect. 5 Divers reasons persuading us to good works.

By all which it appeareth, that unto the duties of a godly life, there is required real practice in our works, as well as verbal profession with our mouths, neither doth an holy profession alone make any man holy, but only bindeth him to the duties of holiness. The which, though it be acknowledged of all men, yet because it fareth with the most, as with men grievously sick, who having lost their appetite, approve good meat in their judgment and discourse, but when they are moved to eat of it, put it by, because it is loathsome to their corrupted stomachs; therefore it will not be amiss that we enforce this point a little further, that I may set an edge on their appetite, and as the Apostle requireth, may provoke them unto love and good works. First therefore let us consider, that as the Lord requireth an upright heart and holy profession, so also the fruits of them both in good works. For he would have us, not only hearers of his Word, but also doers of it; and chargeth us to do good unto all, to be rich in good works, and never weary of well-doing. Secondly, that he hath created us unto good works, that we should walk in them, and redeemed us, that we should not only do good works, but also be zealous in doing of them. Thirdly, that they are the chief ornaments of Christians, which much more decke and beautify them in the sight of God and all good men, then all Jewels, gold, and gorgeous apparel. Fourthly, let us consider the exceeding profit of them, seeing God doth richly reward them, both in this life and the life to come. Fifthly, that they are notable and singular means to assure us of all God's graces in this life, and eternal happiness in the life to come; whereby we attain unto spiritual comfort, peace of conscience, and joy in the holy Ghost. For they are the assured signs of our election and effectual calling, seeing if we do these things, we shall never fall. They are the fruits of our regeneration and new birth, whereby we are assured of our spiritual life, even as the natural life is known by action and motion; and that we are trees of righteousness, which God's own hand hath planted; for the tree is known by the fruits, seeing a good tree cannot bring forth those which are evil; nor an evil those which are good. They assure us of our justification: for he that doth righteousness, is righteous, as the Apostle John telleth us. They are signs of our adoption and spiritual kindred with Christ: for they that hear the Word and do it, are his brethren and sisters. By them we may be assured that our wisdom is spiritual and heavenly; according to that of the Apostle James; Who is a wise man and endued with knowledge amongst you? Let him show out of a good conversation his works with meekness of wisdom. That our faith also is lively and justifying. For they, and they only do truly believe in God, who are careful to maintain good works; seeing as it inwardly purifieth the heart, so also it worketh outwardly by love. And therefore the Apostle James concludeth, that such a faith as bringeth not forth these fruits, doth nothing profit us for our justification and salvation; because it is dead, and not a living body, but a dead carcass which breatheth not. So that though works do not justify us, but faith only (for we are first made righteous, before we can bring forth the fruits of righteousness) yet that faith which is alone, doth not justify us, because it is a dead faith, and therefore cannot apply unto us Christ our Righteousness. Though they do not justify us before God, yet they justify us before men, that is, declare that we are justified. Though they be not causes, yet they are necessary and inseparable effects of our justification. Though they are not required unto the act of justification, but faith only uniting us unto Christ our Righteousness, yet unto the party justified: for as he that doth righteousness, is righteous, so he that is righteous, doth righteousness, the cause and effect always concurring and going together. Finally, though they be not meritorious causes of salvation, which is God's free gift; an inheritance, and not a purchase made by our selves, yet they are the means which assure us of it; and though they be not the cause of our reigning, yet they are the way to the Kingdom. Finally, they are the undoubted signs, and (as the Apostle calleth them) the proof of our love, whereby we may try whether it be unfeigned or hypocritical; for if we love God, we will keep his Commandments: and also of the truth and sincerity of our Religion, which is not so well known from that which is false by an outward profession, as by the holy practice of it in the works of piety, justice, mercy and Christian charity.

§. Sect. 6 Of the rewards of good works.

Lastly, let us consider, that the Lord will richly of his free grace reward these works with glory and happiness in his Kingdom. For though the strength of our title stand upon God's free gift, yet we are entered into the possession of it by the works of mercy, as being infallible signs that we are the true and lawful heirs unto whom this heavenly patrimony doth belong, by right of Covenant: according to that of our Savior, Come ye blessed of my Father, inherit the Kingdom prepared for you from the foundation of the world: for I was hungry, and ye gave me meat; I was thirsty, and ye gave me drink, &c. So the Apostle saith, that at the day of Judgment, Christ will render to every man according to his deeds: To them who by patient continuance in well-doing seek for glory honor, and immortality, eternal life, but to them that are contentious and do not obey the truth, but obey unrighteousness, indignation and wrath, &c. Whereby it appeareth, that if ever we mean to attain unto everlasting happiness, we must not content our selves with an opinion of our inward piety and sincerity, nor with an outward profession of Religion, but we must bring forth the fruits of them, both in the works of holiness and righteousness; For not everyone that saith, Lord, Lord, shall enter into God's Kingdom, but they that do his will. And they only are pronounced happy, who hear the Word of God and keep it. As for those who please themselves with the profession of piety, & neglect the practice in the fruits of obedience, and duties of a godly life, they are presently in danger to be cut off like hypocrites & dead branches with God's judgments, according to that of John the Baptist; Now is the axe laid to the root of the trees; Therefore every tree which bringeth not forth good fruit, is hewn down & cast into the fire: And in the World to come shall be excluded from God's presence, and have their portion in everlasting fire, prepared for the devil and his angels, not only as workers of iniquity, but also as neglecters of the works of mercy and Christian charity, to the poor members of Jesus Christ.

CAP. IIII.

That we must perform universal obedience to the whole will of God.

§. Sect. 1 That only universal obedience to God's will & Word is accepted of him.

AND thus have we shown, that our obedience ought to be universal, in respect of the subject or the person that performeth it. In the next place we are to show, that there is also an universality required in respect of the object, whereby we understand the whole will of God revealed in the Scriptures. Neither is it sufficient that we perform some, or many duties, and neglect the rest; but we must in all things be conformable to all God's Commandments: which is not so to be understood, as though we could actually do all that God requireth, for in many things we sin all, but of an habitual obedience and disposition of our hearts, whereby we desire, resolve, and endeavor in all things to do God's will, in as great perfection as we can, bewailing our wants and imperfections, when we fail and come short of our desires. Of which we have an example in David, who had respect unto all God's Commandments, and in the remnant of the Captivity, who bound themselves by covenant and oath to walk in God's Law, and to observe and do all the Commandments of the Lord their God: and in Zacharias and Elizabeth, who were righteous before God, walking in all the Commandments and Ordinances of the Lord blameless. The contrary whereof we see in the example of Jehu, who obeyed God in destroying the house of Ahab, and Baal with his Priests, for the establishing of his own Kingdom, but not in taking away the golden Calves. In Herod, who heard John the Baptist willingly, and obeyed his doctrine in many things, but would not leave his Incest. In Judas, and Demas, who performed many good duties, but would not forsake their covetousness and love of the world. And finally, in Ananias and Saphyra, who were content to share with God, but kept part of the possession which they had wholly consecrated unto him, for their own use. But our obedience must be universal, keeping no sin as sweet under our tongue; but we must in the disposition, desire and purpose of our hearts, renounce all sins whatsoever without exception, be they never so pleasing or profitable; yea, we must with greatest hatred pursue those, unto which our corrupt natures are most inclined, making war, as against all these wicked enemies of God, so most earnestly against this Canaanitish brood which dwell in our Land. And contrariwise, we must love and embrace all virtues, and practice all Christian duties which God hath commanded, though they be never so hard and difficult to our corrupt disposition; yea the more averse our sinful natures are unto them, so much the more earnestly we must labor to embrace and practice them. For if we make any composition with Satan and our own flesh, to give willing entertainment unto any sin, or to neglect any virtue or Christian duty, our obedience is but hypocritical and feigned; and the sin reserved, like a little leaven, will sour the whole lump, or a little Coloquintida, will embitter and poison all our seeming virtues and obedience. They will on all occasions open the door of our hearts, and let in all manner of wickedness, as pledges and hostages given to Satan, to warrant his re-entry when he pleaseth.

§. Sect. 2 That we must perform obedience to both Tables jointly, and to the Gospel, as well as the Law.

Which dangers if we would avoid, we must resolve to yield obedience to all and every part of God's will revealed, either in the Law, or the Gospel. In respect of the Law, we must observe both Tables, and perform all duties of piety, righteousness and sobriety which God hath commanded in them. And if we would approve our selves to be in the number of those who are the Lord's redeemed, we must resolve to worship him both in holiness and righteousness. If we would be reckoned among those good scholars unto whom the grace of God hath appeared, that bringeth salvation, we must approve our selves to be so, by learning that whole lesson which he teacheth, which is, to deny ungodliness and worldly lusts, and to live soberly, righteously and godly in this present world: And if we would be accepted of God, we must not only religiously fear him, but also work righteousness, as the Apostle Peter speaketh. For if we seem to make conscience of the first Table, and neglect the second, our obedience will make us no better then glorious Hypocrites: or if we will observe the duties of the second, and not regard the first, we shall be no better then civil worldlings, and honest Infidels. Again, we must observe this universal obedience, as in respect of the parts of the Law, and duties of both Tables, so also of the degrees, desiring to keep, with all care and good conscience, the small Commandments as well as the greater, not thinking any duty so small, that we may wittingly and willingly neglect it, nor any sin so slight and venial, that we may commit it. For small neglects will make way for greater; and lesser sins being willfully entertained, will open the door of our hearts to let in greater. It is true that there ought to be a proportion observed, and as duties are of greatest excellency and necessity, so they must have priority and precedency; and as sins are more heinous and grievous, so they must be resisted and forsaken with greatest zeal and endeavor. But yet true and sincere obedience dispenseth with no degree of sin, or the neglect of the least duties in their due place and time: and though it respecteth chiefly the weighty things of the Law, yet it doth not voluntarily omit the least duties. Though it chiefly abhorreth whoredom, sacrilege and perjury, yet it yieldeth not to wanton dalliance, petty thefts, and idle oaths. And thus also if our obedience be sound and sincere, then have we also respect to the Commandments of the Gospel, as well as the Law; and in them make like conscience of the one, as well as of the other; desiring and indeuoring with no less care to repent unfeignedly of our sins, then to believe in Christ, and apply the promises of grace and salvation; and no less striving to be freed from sin in respect of the corruption, by virtue of Christ's death, and to rise again unto newness of life, by the power of his Resurrection, then to be delivered from the gilt and punishment of it, and to rise at the latter Day unto glory and happiness. For if we divide these, we shall do neither aright. If we believe only, and do not repent, we are but carnal Gospellers, and presumptuous worldlings: and if our sorrow for sin be never so great, yet if we have not faith in Christ, this grief is to be grieved for, seeing it is the fore-runner of despair, and a worldly sorrow which bringeth death. So that though we should bewail our sins never so much, and even melt, and be wholly resolved into tears, yet should we perish in our infidelity; seeing it is not our tears, but the precious blood of Christ applied by faith, which purgeth and purifieth our souls and bodies from the guilt and punishment of our sins.

§. Sect. 3 Reasons persuading to universal obedience. 1. Because God requireth it.

The reasons which may move us to yield this universal obedience to the whole revealed will of God, are diverse; first, because God commandeth it. Neither doth he require that we should keep his Law in some things, and break it in others, or in most things, and neglect it in some few, seeing no Prince will accept from his subject such obedience; but all and every of his Commandments without exception. He bindeth us strictly to observe all his Statutes and Judgments which he setteth before us; that whatsoever he commandeth us, we observe to do it; neither adding thereto, nor diminishing from it; that we set our hearts to obey all the Words of his Law, turning not therefrom to the right hand, nor to the left. So our Savior Christ enjoineth his Disciples to preach unto all nations, teaching them to observe all things whatsoever he commanded. The which the Apostle observed in his own practice; keeping in all things a good conscience before God, and living honestly before men. And unto this total obedience to all God's Law, doth he restrain all his promises; If (saith he) thou wilt hearken diligently unto the voice of the Lord thy God, to observe and to do all his Commandments; then I will advance thee, and all my blessings shall come upon thee, &c. Whereas that which is but in part, can expect no reward, but rather deserved punishment. For as it is in this case between the Prince and his subject, so also between God and us. Though a man observe the whole Law of his Sovereign, and committeth only one heinous and capital crime, his obedience is not rewarded, seeing therein he doth but his duty, but for his offense he is justly punished.

§. Sect. 4 That our obedience cannot be sincere, unless it be universal.

Secondly, if our obedience be not universal to the whole will of God, it cannot be sincere and upright; for if in the integrity of our hearts we yielded obedience to any of God's Commandments, out of our love towards him, and because he requireth our obedience unto them, then would we upon the same ground and reason obey all the rest, seeing he is the Author of all alike, and by the same divine authority bindeth us to one as well as to another. And upon this reason the Apostle James doubteth not to affirm, that he who breaketh any one Commandment, is guilty of all, though he keepeth all the rest; for he that said, Do not commit adultery, said also, Do not kill. Now if thou commit no adultery, yet if thou kill, thou art become a transgressor of the Law. For there is a chain of virtues and vices, whereby they are so fast and inseparably linked together, that he who embraceth and practiseth any one virtue and Christian duty out of his love and obedience to God, embraceth and performeth all the rest; he that willingly liveth in the neglect of any one duty, or maketh no conscience of committing any known sin, neglecteth all, and is prepared to commit any wickedness. In which regard it may truly be said, that the unregenerate man breaketh all God's Commandments, even those which he seemeth to keep, and that the sound Christian observeth all, even those which he seemeth to break. For howsoever the one doth not actually transgress every Commandment, yet there is in him an habit of sin, and a natural disposition and readiness to break all when opportunity serveth, and when he is tempted thereunto with the alluring baits of worldly vanities. And though the other do not actually keep the whole Law, but faileth in many particulars, yet there is in him an habit of holiness and righteousness, and a disposition and desire, resolution and endeavor to observe all; for with the Apostle they consent unto the whole Law, that it is holy and good, and being in their hearts delighted in it; they strive to keep one Commandment as well as another, and when they fail of their purpose, do heartily bewail their imperfections. It is true, that a wicked man may not only forsake many sins, but may also in some sort loath and detest them; but this is not out of his love towards God, or because he hateth or forbiddeth them, but caused by some common restraining grace, or done out of some corrupt passion and disposition, not because he hateth sin, but because some contrary vice being predominant in him, doth draw him unto another extreme. And thus the covetous man hateth prodigality, and the prodigal, covetousness: the presumptuous man melancholic despair, and the despairing sinner, bold presumption; the coward, bloody quarrel, and the desperate backster, cowardice. Yea, thus may a man outwardly shun all sins which make him liable to legal penalties out of self-love, that he may gain rewards, or escape punishments; not out of love to virtue and innocence, but fear of running into danger.

§. Sect. 5 That without total obedience we cannot attain to heavenly happiness.

Finally, unless we perform total obedience in the desire, purpose and endeavor of our heart unto the whole Law of God, we can neither attain unto heavenly happiness, nor escape hellish death and condemnation, though we embrace and practice many virtues and duties, and flee from many vices and sins. For as a Mill-stone will keep us from mounting aloft, as well as a Mountain, and the one as well as the other would cause us to sink into the bottom of the Sea, if it were fastened unto us; so if any one sin have taken such fast hold of our hearts, that we will by no means be moved to leave it, the weight thereof will be sufficient to keep us from ascending unto heavenly happiness, and to drench and drown us in the sea of perdition. So the Apostle saith, that he that liveth (not in all or many sins, but) in any one, shall never enter into the Kingdom of heaven; Neither fornicators, nor idolaters, nor adulterers, nor effeminate, &c. shall inherit the Kingdom of God. And the Apostle John saith, that every sort of sinners, as sorcerers, and whoremongers, and murderers, and idolaters, and liars, shall be excluded from this place of blessedness. So that as for the loss of corporal life, it is not necessary that the body should be wounded in every place, but a mortal wound in any of the vital parts, is sufficient to let in death, and give it seisure of the whole man: so is it in this case. And as particular sins deprive us of happiness, so they plunge us into death and destruction, as appeareth by that distinct enumeration which the Prophet maketh of particulars; If (saith he) he beget a son that is a robber, a shedder of blood, and doth the like to any of these things, and that neglecteth any of the duties there mentioned, he shall not live, but surely die. And the Apostle John saith, that sinners of every kind, shall have their portion in the Lake which burneth with fire and brimstone, which is the second death. Now if any will say, that if for any one duty willfully neglected, or sin committed, they shall lose the joys of heaven, and be cast into hell torments, then it were as good to be outrageously wicked, and to live in all manner of sin; let one of the Ancients make answer to such an objection. This (saith he) is the speech of an ungrateful and reprobate servant: yet let not such an one let the reins loose to all impiety for his own profit. For though all impenitent sinners are excluded out of heaven, and thrown into hell, yet all in hell do not suffer equal torments, but some greater, and some less, according to the quality and number of their sins.

CAP. V.

Of the properties of Christian and holy duties, which respect their causes efficient and final.

§. Sect. 1 That all duties should spring from the love of God.

AND these are the properties which respect the duties themselves. The properties which concern the manner of doing them, are diverse, and respect either the causes that move us to perform them, or our disposition in doing them. The causes are either efficient, or final. The efficient cause moving us to perform all the duties of a godly life, ought to be the love of God, which is the fountain of true obedience, and should be so powerful in us, that we should thereby be moved to serve, like children, our heavenly Father, though there were no reward promised to our service, which is the motive that induceth mercenaries and servants, rather then children, to do their duty. For howsoever we may in our obedience have an eye with Moses, to the recompense of reward; yet the chief argument that prevaileth with us, ought to be, not the love of our selves, and out of it, the desire of our own salvation; but the love of God, who is the chief Goodness, whose glory is much to be preferred before our own good. Neither is it enough that the love of God accompany our actions, and that they be done in and with it, as running together (as it were) in the same stream, but also that it be the fountain from which all our obedience doth spring and flow. Consider we therefore when we undertake the performance of any Christian duty, what is the cause that moveth us unto it; and if we find, that it is love of the world, or love of our selves, either to obtain a reward, or to avoid punishment, temporal or eternal, let us put it back as coming out of due place, and labor that the love of God, which is much more worthy, may have the precedency, as the first and chief motive that persuadeth us to well-doing.

§. Sect. 2 That we must propound God's will, and our obedience thereunto in all duties.

Secondly, we must propound unto our selves, in all the duties of a godly life, the will of God, and his glory, in yielding obedience unto it, as the main scope and end of all our actions; desiring chiefly and in the first place (as our Savior hath taught us to pray) that we may hallow and glorify God's Name, by doing his will. And if we will perform unto God acceptable service, we must therein deny our selves and our own wills, and yield our selves in absolute obedience to the will of God; praying, because he will have us pray, hearing and reading his Word, because it is his will that we should do so, giving alms, and doing works of mercy, that we may please him by doing his will; yea seeking the salvation of our own souls, not chiefly because we desire it for our own good; but because his will is to glorify himself in our salvation and happiness. For God's will is the cause of causes; and as all things came from it, so must all things tend unto it as their main scope and end. It is that which gave first being to our wills, and preserveth them in it; and therefore they must not be absolute in themselves, but in all things yield to the will of their Creator, willing whatsoever they will, because God first willeth it. It is the rule of righteousness and all perfection, and all things are just and unjust, perfect or imperfect, straight or crooked, as they agree or differ from it; and therefore there is no goodness in our wills, no not in the choosing and embracing of the best actions and duties that can be named, but only so far forth as we conform them to the will of God, and do all we do in obedience unto it. And if first and chiefly we perform unto God any service, because our will and desire leadeth us unto it, and not principally in this respect, because God willeth it, and would have us also to will and do it, it doth hereby lose all grace and beauty, and so also all reward at God's hand, seeing we serve not him, but our selves, when we aim not chiefly at the doing of his will, that we may please and glorify him, but of our own. Neither are our actions chiefly to be esteemed good or evil according to the matter, but according to the main scope and end of them which giveth them their denomination; nor is any act, seem it never so glorious, to be esteemed God's service, which is not done in obedience unto him, nor any obedience which hath not conformity with his will. In which regard it may be truly said, that the basest works of the most servile calling, done by a faithful Christian, in simple obedience to the will of God to glorify him, are more pleasing unto him, and esteemed for better service then the prayer and fasting, hearing the Word, and giving alms of Pharisaical hypocrites, which are done either for the praise of men, or as works satisfactory to God's justice, and to merit by them their own salvation. Finally, if we perform all good duties not as our own will, but as the will of God, and labor in all things that his will may chiefly sway and rule in ours, we shall hereby add much excellency unto all our good actions. For seeing the action receiveth worth and dignity from the agent, in which regard the same thing done by a mighty Prince, is esteemed highly, which in an ordinary and mean person is little regarded; therefore must needs all good duties be much more excellent, when the will of God is the chief motive that setteth us on work, and not our own will, seeing they proceed from a much more excellent cause.

§. Sect. 3 That all true service is done in obedience to God's will.

We must therefore, in all Christian duties, propound this unto our selves, as our principal and main scope, that the will of God, and not our own, may be done in them; according to the example of our Savior Christ, who did not his own will, but the will of him that sent him. We must labor after Regeneration, not as the act of our own will, but of God's. For we are borne again, not of blood, nor of the will of the flesh, nor of the will of man, but of God. We must labor to be sanctified, because this is the will of God, even our sanctification; that we may live no longer the rest of our time in the flesh, to the lusts of men, but to the will of God. We must pray, and in all things give thanks, because this is the will of God in Jesus Christ. Yea, whatsoever we do, we must do it, not as our own will, but as the will of God. The which is not only to be observed in the high and excellent duties of God's immediate service, but even in the basest and most servile actions, even in the duties of the poorest and meanest servants, who must, in performing service to their Masters, propound unto themselves as their main scope, not their own profit, nor the doing of their own or their Masters will, but the will of God which requireth it at their hands. For so the Apostle exhorteth servants to be obedient unto their Masters, and to serve them with fear and singleness of heart, as unto Christ; not with eye-service, as men-pleasers, but as the servants of Christ, doing the will of God from the heart. And as in our doings, so likewise in our sufferings, we must with the Apostle, and our Savior Christ himself, chiefly aim at this, that the will of the Lord may be done in them. For those only that suffer according to God's will, receive the promise; and such alone can with confidence commit the keeping of their souls to him in well-doing, as unto a faithful Creator, as the Apostle Peter speaketh. Now that we may be moved thus to seek, that God's will may be done in all our actions, let us consider, that there is no true obedience which hath not this as the main scope of it; that if we thus do, we shall be accepted of God, and with David be approved, as men according to God's own heart. That we shall hereby be advanced to great honor, and be made of God's own Priuy Council, by the illumination of his Spirit; yea, next a kin to our Savior Christ. That God will hear all our prayers; for the blind man could see this, that if any man be a worshipper of God, and do his will, him he heareth. And if in our Petitions we desire that God's will may be done in ours, we are sure to have them granted, as the Apostle John telleth us. Finally, that those only shall attain unto everlasting life, who endeavor in all things to do God's will, for he that doth the will of God, abideth forever, as the Apostle speaketh; and not he that saith, Lord, Lord, shall enter into the Kingdom of Heaven, but he that doth the will of our Father which is in heaven, as our Savior teacheth us.

CAP. VI.

Of those properties which respect our hearts and affections.

§. Sect. 1 That we must perform all duties of a godly life with cheerfulness.

ANd these are the properties which respect the causes of all Christian duties. Those which concern our disposition in doing them, do either more principally respect the heart and affection, or the carriage generally of the whole man. In respect of the heart, this is the property of all the duties of a godly life, that they be done heartily; according to that of the Apostle, Whatsoever ye do, do it heartily, as unto the Lord, and not unto men. But of this in the general I have before spoken; and therefore will here insist upon two special branches of it; the first is alacrity and cheerfulness, the second is fervent zeal in all good duties. Concerning the former, we ought to perform all the duties of a godly life with alacrity and cheerfulness, as being an inseparable property of them, if they be sincere and upright. And this the Lord requireth generally in all Christian duties, that we be ready unto every good work; and more specially in the duties of his service and all the parts thereof. For we must not only seek and serve the Lord, but also make him our chief delight. We must serve the Lord with gladness, and come before him with thanksgiving. We must come before his presence with thanksgiving, and make a joyful noise unto him with Psalms, as the Psalmist exhorteth. And we must serve God with a perfect and a willing mind, as he persuadeth Solomon his son. Neither must we go to the place of God's service lumpishly and heavily, but be glad and rejoice, when we mutually exhort one another to go up to the House of the Lord. For as in the time of the Law, God could not endure a dead oblation, but would have a living sacrifice, or the life of it, and especially the inwards and heart offered unto him; so can he not abide, that we should tender unto him a dull, dead, and heartless service, without any spirit, life, and cheerfulness, which is no more pleasing then a dead carrion in his sight. More especially, we must not only serve God on his Sabbaths, but we must account them our delight. In our prayers, we must with the Apostle make our requests with joy. We must in our thanksgiving rejoice before God, according to that of the Psalmist; O come, let us sing unto the Lord, let us make a joyful noise to the Rock of our salvation. And again; Rejoice in the Lord, O ye righteous, praise him with harp, &c. Our preaching must be, not by constraint, but willingly; not for filthy lucre, but of a ready mind. Our oblations towards the building of the Tabernacle, and furthering the means of God's service, must, like the Israelites, be offered with a willing heart. And this alacrity and cheerfulness must be used in all other Christian duties, if we would have them acceptable unto God. Our Alms must be given with cheerfulness, and not as wrested from us by importunity, because the Lord loveth a cheerful giver. Our benefits must be bestowed not grudgingly and slowly, but readily and with alacrity; for it is a double benefit when the heart goeth with the gift; and (as the Heathen man said) He giveth twice, that giveth speedily and readily. Finally, seeing, if we be servants, and do our duty aright, we serve God and do his will, therefore also we must do it cheerfully and from our hearts.

§. Sect. 2 Reasons which may move us to this cheerfulness.

Now that we may thus serve God with alacrity and cheerfulness, let these reasons persuade us. First, because it is most acceptable unto God, and in much more high price with him, then the work and duty it self, be it never so excellent in outward appearance. For if even mortal men, who need the duties and service of others, are much more delighted with the kindness and love of the giver, then with the gift it self: And if Parents and Masters are better pleased with the willing cheerfulness of their children and servants, then with their duties which they perform, being done with grudging and repining: then much more is the Lord delighted with our alacrity and readiness in the duties of his service, rather then with the outward works and actions, seeing we can in nothing be profitable unto him; yea, as we have shown before, he esteemeth no bodily service which is not en-lived with this soul of cheerfulness; whereas contrariwise though our duties of his service be full of manifold imperfections and corruptions, yet if they be performed with ready and cheerful hearts, he doth accept of them for perfect obedience. For he accepteth in the service of his children the will for the deed, and if there be a willing mind, a man is accepted, according to that he hath, and that power of performance which God hath given, and not according to that he hath not, as the Apostle speaketh. Secondly, this cheerfulness and alacrity maketh our otherwise imperfect service, like unto that which is performed by the blessed Angels, who are always ready, as soon as they hear God's voice, to do his pleasure, as the Psalmist speaketh; they stand about his Throne continually, and no sooner receive his Commandments, but hasten to execute them with winged speed. Thirdly, because cheerfulness and delight in God's service, as it is most highly esteemed, so is it above all other most richly rewarded, for if we delight in the Lord, he will give us the desires of our hearts; if we delight in him, and call his Sabbaths, which are consecrated unto his service, our delight also, he will greatly honor and advance us, and enrich us greatly with all his blessings, as he hath promised. So the Apostle saith, that in respect of the bare act of his preaching the Gospel, he had nothing to glory of, because a necessity of performing this duty was laid upon him, and a woe denounced if he performed it not; but if he did not by constraint, but willingly; then he should have at God's hands a reward. Finally, let us serve God with this cheerfulness, because thereby we shall get unto our selves an infallible mark and sign that we are in the estate of blessedness. For the Psalmist describing a blessed man, bringeth in this as one of his special properties, that his delight is in the Law of the Lord; so that he meditateth in it day and night. And therefore let us not content our selves with cold, careless, and formal service, but perform it unto God with cheerfulness and delight, without which, it is neither pleasing unto him, nor profitable unto us And seeing this is not a flower which groweth in natures soil, but a gift of God, who worketh in us, both to will and to do of his good pleasure; whereof it is that David acknowledgeth the free-will offerings of himself and his people, towards the building of the Temple, to have wholly proceeded from God, who had given them both these gifts, and also willing hearts to return them; therefore let us beg it daily at God's hands, that taking away our dullness and drowsiness, our averseness and backwardness unto holy duties, he will give us grace to serve him in all things with alacrity and cheerfulness, joy and delight.

§. Sect. 3 That we must serve God in all holy duties zealously and devoutly.

The second property respecting the heart, is true zeal, which as we here consider it, is a devout consecrating of our selves wholly both in soul and body to the service of God, and an ardent desire, study, and endeavor to glorify him, by walking before him in the duties of a godly life. So that it is nothing but the intension of our love and cheerfulness unto these holy exercise, and of our anger, and mislike against all the impediments whereby we are opposed and hindered in them. And this is commended unto us in the Scriptures as an excellent grace, the beauty and brightness whereof, nowhere shineth more clearly, then in this subject. For if it be good (as the Apostle saith) to be zealous in a good matter, where can this zeal more exceed in goodness, then when it is employed and spent in the duties of God's service and of a Christian life, then the which, nothing can be better? It is the vital heat, and, as it were, the very spirits, which intendeth all other graces, and with the warmth of it, increaseth their virtue and vigor, giving unto them motion, and making them active and operative in their several functions. And it is given us of God, as a singular Antidote against that cold and killing poison of carnal formality, and that stupid blockishness, and senseless dullness and deadness, which naturally hath overspread all the powers of our body and mind in performing the duties of God's service. And if it be wanting, we will soon grow cold and careless, either neglecting them altogether, or performing them with a luke-warm indifference for form and fashion sake, not greatly regarding whether we do or leave them undone; which will make them loathsome in God's sight. But if our hearts be inflamed with this zeal, then will we fervently affect all holy duties of God's service, as being notable means of advancing his glory; and not suffer our selves to be withdrawn from them by worldly vanities, which we neglect and contemn, in comparison of the other. And then will we also with an holy anger oppose and overcome all impediments and hindrances which stop us in our Christian course, and especially make war against our own corruptions, which dull our devotion, and make us slack and backward to holy duties; which that we may do, let us consider that this zeal is the end of our Redemption, and an undoubted sign, that Christ hath purchased us unto himself with the price of his own blood. For therefore gave he himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works. So that if we do not show our zeal in all virtuous actions and Christian duties, we do not attain to this end, and consequently, plainly declare that we are not redeemed by Christ, who being God equal with his Father, and infinite in wisdom and power, cannot fail of those ends which he propoundeth unto himself. Let us consider also, that this zeal is an inseparable fruit of true repentance, as the Apostle plainly showeth. Whereof it is that Christ in his Epistle to the luke-warm Laodiceans joineth them together, Be zealous and repent, because they could no otherwise approve themselves true converts, till leaving that state of tepedity and luke-warmenesse, they were inflamed with fervent zeal of God's glory. For when we soundly & seriously repent us of our sins, and especially our sloth & sluggishness, coldness and carelessness in holy duties, then bewailing & hating our former courses, we set our selves with all earnestness to reform these corruptions, & become zealously devout in all holy duties, that we may redeem our former lost time, which we have fruitlessly misspent in their neglect; whereby it appeareth that our repentance cannot be unfeigned, unless this zeal be joined with it, nor any duty of a godly life sincere, which is not approu'd by this property.

CAP. VII.

Of the properties which respect the whole man: And first, diligence in all duties of God's service.

§. Sect. 1 That this diligence must be used in all good duties, and about the means of them.

THe properties which respect the whole man, are two; diligence and constancy. By diligence, I understand that sedulity and assiduity, industry and labor, which we are content to use and take for the compassing and obtaining, effecting and achieving of those things whereupon we have set our hearts and affections. The which property doth always accompany the duties of a godly life, if we rightly perform them as God requireth of us; and is an inseparable fruit of those which went before. For when we perform them with alacrity and cheerfulness, and do esteem them our chief delight, then are we not only in our hearts zealously affected towards them, but so industrious and diligent in pursuing of them, that we think no pains or labor too much, that we may bring them to good effect. And then shaking off all natural sloth and sluggishness, all idleness and unprofitableness, we will set our selves close to our Christian task, and perform those religious duties, and that holy and spiritual service which our heavenly Lord and Master requireth of us. The which diligence we will show, not in doing some or many duties, neglecting the rest, using our industry and labor about one, as a veil to cover our sloth in omitting another, but in the general performance of all and every of those Christian duties which God in his Word imposeth upon us; and like the good Widow described by the Apostle, we will diligently follow every good work; yea, we must approve our diligence, not only in performing those good duties which offer themselves unto us, but in seeking all good occasions and opportunities of this Christian employment, that we may not stand idle, and be unprofitable for want of work, which indeed is never wanting, if we want not eyes to see it, and hearts to undertake it in due time. Neither must our diligence and laborious endeavors be only spent in the duties themselves, but also about the means whereby we may be enabled to perform them. For in vain he pretendeth diligence in attaining to the end, who neglecteth the means which conduce unto it, seeing the means and end do inseparably go together. And therefore as no man can be truly said to be diligent in his journey to a City, who goeth not in the way that leadeth unto it, or in attaining to riches, who neglecteth the means whereby they are gotten, or in preserving of his life, who doeth not use the helps of Physic or diet, whereby it may be preserved: so neither can any be diligent in the main duties of a godly life, who showeth not the like industry and labor in the use of all good helps and means, which by God's Ordinance and appointment enable us unto them. Neither must we content our selves with the use of some means, and neglect others, but we must show and approve our diligence, in using of all good helps, which God hath given us, to further us in our Christian course. And as for the preserving of our natural life and strength, we do not eat alone, or sleep alone, or only keep our selves warm, or use good exercise, & take profitable Physic, but use all these means jointly in their fit season; so seeing the Lord hath appointed unto us variety of good means, for the preserving of our spiritual life and growth in grace, as praying, hearing, receiving the Sacrament, reading, conferring; we must not think it enough, to pray, or hear, or read, or to single out unto our selves any other means unto which we have best appetite, but we must approve our diligence in the joint using of them all in their due time. For as in nature God hath not ordained one thing as sufficient for all purposes, but meat to feed us, and not to keep us warm; clothes to cover us and hide our nakedness, and not to nourish us; sleep and exercise to refresh us, and the like: so also for the preserving of our spiritual life, it is not enough, that we use one of those means whereof God hath given us great variety, seeing he hath not made any one of them sufficient for all uses, but will have them severally used for their several ends, and all jointly together, that we may be made perfect to every good work. Yea, this diligence must show it self, not only in the use of all the best and chief means, but also in wise observing of all circumstances, as time, place, person, and such like, which may further us in the well performing all Christian duties. Neither must we employ our diligence and labor in such means as are of our own choosing, and best fit our appetite, but in those which God hath appointed and sanctified for the better enabling us unto his service. For as it is not enough to be painful in traveling, unless we choose the right way which will bring us to our journeys end, nor for the nourishing of our bodies, and preserving of our natural strength, that we may be fit for all civil employments, to eat anything that cometh to hand, but only such meats as God hath created for this use, and hath made them effectual unto it, by his holy Ordinance and blessing upon it: so we must not choose ways of our own, if we will travel to our heavenly home, but the right and straight way, which God in his Word hath prescribed unto us; we must not, for the nourishment of our souls, that they may be vigorous & strong unto the duties of a godly life, choose food that fitteth our carnal appetite, as Images, Crucifixes, Pilgrimages, superstitious Penance, which torment the body, but do not at all humble the proud flesh: for these being not ordained of God, nor sanctified to this use, but invented and appointed by the skill and will of man, have no more power or virtue to nourish the soul, or to strengthen it to virtuous actions, then earth or chips have to nourish the body. Neither must we spend our diligence in good means unseasonably, out of their due time and place, as those which are inferior & less powerful, when we may employ our selves in those which are superior, and through God's Ordinance more effectual. As in private exercises at home, when we should join with the Congregation in God's public service; reading a Sermon in our own houses, when we should hear the Word preached in the House of God; for though it be a good exercise at another time, and though the Sermon which we read, may be as good or better then that which we should hear, yet cannot it be so effectual unto us, for the begetting and increasing of our faith, and other saving graces (no more then Abana and Pharpar for the cleansing of Naaman's Leprosy, though as good waters as Jordan) because God hath not ordained and sanctified reading to be so ordinary and effectual a means for the begetting of his graces in us, as the Word preached, and the means themselves have no other virtue and vigor in them, but as they are his ordinances which are made effectual by his blessing. Finally, as we must use all diligence in all good means which may strengthen us to God's service, so also in shunning or removing all lets and impediments, whereby we may be hindered in holy duties, and the means become ineffectual or less powerful to those good ends for which we use them. For as he who would be rich, is not only diligent in all good means which may improve his state, but also in shunning the contrary; as prodigality, excess in diet and apparel, and the company of wasteful and riotous persons; and as he who desireth to preserve his health, is not careful alone to eat wholesome meat, but shunneth also the means with like care, which would hinder good concoction: so must we take the like course, if we would thrive in our spiritual estate, and have our souls healthy and strong in saving grace, that they may be fit and able for the well performance of all Christian duties.

§. Sect. 2 Divers reasons which may move us to diligence. First, because God requireth it.

And thus we see what diligence and labor we are to use in leading a godly life. Let us now consider of the reasons and motives which may persuade us hereunto. And first, this diligence must be used in the duties of God's service, because God requireth it at our hands. You shall diligently keep the Commandments of the Lord your God, and his testimonies and Statutes which he hath commanded thee. Of which Commandment David taketh notice; Thou hast (saith he) commanded us to keep thy precepts diligently. And Ezra, like a good Governor, backeth it with all his authority: Whatsoever is commanded by the God of heaven, let it be diligently done, &c. Unto this diligence the Apostle exhorteth, in whatsoever office or duty we undertake, and contrariwise dissuadeth from being slothful in any business, especially in the service of God, unto which he requireth fervency of spirit. More especially, this diligence is required in all good means, whereby we may be enriched with all virtue and saving grace. So the Apostle Peter; Giving all diligence, add to your faith, virtue, and to virtue, knowledge, &c. and in getting thereby assurance of our salvation: Give diligence to make your calling and Election sure. And above all, in the religious duties of God's service, according to that of our Savior; Take you heed, watch and pray. And of his holy Apostle: Pray continually; in everything give thanks: and again, Continue in prayer, and watch in the same with thanksgiving. Of which laborious diligence and unwearied industry, we have them for examples of their own precepts: For not only in the painful labors of his Apostolic ministry, this holy Apostle exceeded all the rest, but also in attaining unto spiritual graces, and in the exercise of a godly life: For forgetting those which were behind, he reached forth unto those things which were before, and pressed towards the mark, for the price of the high calling of God in Jesus Christ. But above all examples of this diligence is that of our Savior Christ, whose time was wholly employed in the duties of God's service, spending the day in preaching and working miracles, and the night in praying: yea with such unwearied diligence he performed these functions of his office, that the weariness of his travel could make him weary of these works. Yea, he preferred the doing of these duties before the satisfying of his hunger, and esteemed it as his meat and drink, to do the works of him that sent him. Now as God requireth this diligence and pains in all duties of his service, so doth he much approve it wheresoever he finds it. As in the Angel of the Church of Ephesus, I know thy works, and thy labor, and thy patience: And in the servant who had well employed his Masters Talents; Well done, good and faithful servant, &c. So doth he much abhor sloth and negligence in his service, as appeareth in his sharp reproof of the unprofitable servant, who had hid his Lord's Talent in a napkin; Thou wicked and slothful servant, &c. branding him with the name of wickedness, because of his slothfulness, and not because he had riotously misspent his Talent, or spoiled his fellows of those Talents which were committed unto them, but because through his idleness and negligence he had been unprofitable to his Master.

§ Sect. 3 Of the rewards promised to the diligent.

Secondly, the manifold and great benefits, wherewith the Lord, rich in mercy towards all who diligently serve him, will liberally reward their labors, may serve as an effectual reason to incite us to this duty. For we cannot serve a more bountiful Master, nor employ our labors to better advantage, then in performing unto him our duty with all diligence, seeing he will suffer none of our pains to be spent in vain, but will proportion our wages according to the greatness of our work. In this life he bestoweth upon those who are diligent in the duties of his service, not only a large measure of his temporal benefits, and his blessing upon them, whereby they become truly profitable for their use, according to those many and gracious promises which in his Law he hath made unto them, but also enricheth their souls with the treasures of his spiritual graces. For we can be no more ready to use the means, then the Lord is to give his blessing upon them, whereby they become effectual unto those ends for which we use them. Neither is he ever in this kind wanting to any, who are not through their negligence wanting unto themselves. In which regard that may be truly said of our spiritual estate, which is spoken of our temporal: He becometh poor that dealeth with a slack hand; but the hand of the diligent maketh rich. Hereby also we attain unto the assurance of our Election and effectual calling, which is no otherwise to be had, then by this diligence in laboring after it, as the Apostle implieth in those words; Brethren, give diligence to make your calling and election sure; and that we shall persevere in the state of grace unto salvation; for if we give all diligence in adding one grace and virtue unto another, the same Apostle assureth us, that we shall never fall. And the Apostle in the Epistle to the Hebrews, remembering the works of piety and mercy which had been performed by some of the faithful, desireth others to show the same diligence, to their full assurance of hope unto the end, and that they would not be slothful, but followers of them who through faith and patience inherited the promises.

§. Sect. 4 That this diligence in all Christian duties is in many respects most necessary.

Thirdly, the necessity of this diligence in holy duties may move us to embrace and use it. For if in civil and worldly things no great matter is achieved without pains and diligence, how much less in spiritual and heavenly, which are so high above our reach, so excellent above all other things, and so contrary to our corrupt nature and disposition. And if no man can reasonably hope to attain unto riches of his own purchase, who gathereth with one hand, and scattereth with the other, or playeth the good husband at sometimes, and at another neglecteth his business, and wastefully mispendeth his time and substance; nor unto any great learning, if he be slothful and negligent in his studies; or to get the glory of famous victories and glorious triumphs, if he lie idly in the Garison, and never exercise himself in feats of arms, nor make any attempt against his enemies; but all these things must be purchased and achieved by labor and diligence: then how shall we think ever to enrich our souls with the invaluable treasures of God's graces, to attain unto that high and supernatural learning, which teacheth unto us the knowledge of God, and of our selves, our Savior Christ and his will and truth, or to get the victory over the spiritual enemies of our salvation, which shall be rewarded with a Crown of glory and triumph, seeing they are so many, mighty, and malicious; if we do not shake off all sloth, and with all study and diligence use all good means whereby we may overcome all difficulties, and compass these things so much to be desired, and so hardly obtained? Neither must we think it an easy matter to serve the Lord in the duties of a godly life, and so slight it over as requiring no pains; seeing they are things of such high excellency, that they are far above our natural reach; and seeing also we cannot proceed in them, but against the violent streams of mighty opposition. For the spiritual enemies of our salvation are always ready to stop and hinder us in our course of Christianity, and we wrestle not against flesh and blood, but against principalities and powers, and spiritual wickednesses in high places; who using all diligence to work our destruction, by spoiling us of all God's graces, and hindering us from doing any Christian duty, it behooveth us with no less diligence to prevent their malice. Our arch-enemy, Satan, never resteth, but like a roaring Lion, rangeth still about, seeking to devour us: and how then doth it beseem us to stand continually upon our gard, and as the Apostle Peter exhorteth us, to watch, and to be sober? The world is ever forward to allure us unto wickedness, by evil persuasions, and bad examples, or to thrust us into it by threats and violent courses; and what diligence then becometh us to use in escaping these snares, and preserving our selves from falling in these temptations? But especially our selves are greatest and most dangerous enemies unto our selves, nourishing in our own bosom such natural corruptiō, as maketh us most averse unto all good duties, and headlongly prone unto all sins; what diligence therefore should we use in subduing the strength, & defeating the wiles of this secret traitor, that lieth still lurking in us, seeking all advantages to hinder us in all Christian exercises, and to betray our souls as captives unto Satan, by drawing them into sin? Through this corruption of nature we are backward unto all good duties, and in our course of Christianity, do (as it were) row against the stream. No longer can we go forward, then we ply the oar with all diligence & indeuor, & no sooner give our selves to ease, and remit our labor, but we are carried back again with the wind and tide of our carnal corruptions. We wrestle with a cruel monster, our own sinful flesh, against which we prevail no longer then we squeeze and crush it with our spiritual gripes; for no sooner do we surcease this holy violence against this corruptiō of our nature, but it recovereth (as it were) a new life, & with increased strength, again setteth upon us, putting us to a second labor & danger for the obtaining of the victory; as we see in the example of David, who even after that he had well profited in the practice of mortification, and gotten the victory over his sinful corruptions, by his earnest endeavors in this spiritual exercise; intermitting for a while his wonted diligence, and giving himself to sloth and ease, was shamefully foiled by his traitorous flesh, and lamentably plunged into diverse fearful sins. Finally, by reason of our fall, that heavy curse which was denounced against the earth, seazeth also upon our souls, which are barren in bearing any good fruits of holiness and righteousness, and naturally bring forth nothing but the thorns and thistles of sin and wickedness, unless we spiritually manure them with all painful diligence, and make them more fertile and fruitful with the sweat of our labors. Neither can we expect any harvest of holy duties to spring out of such barren soils, unless we do well husband them, and use all diligence in tilling and breaking up these fallow grounds, in sowing them with the good seed of heavenly doctrine, and in weeding out of them daily some vices and corruptions. Again, this diligence is necessary; for as if it be remitted, the strength of sin continually increaseth; so the graces of God's Spirit, in respect of the vigor of their operations, do daily decrease and languish in us. For as to the welfare of our bodies it is necessarily required, that they be nourished and sustained by the same elements whereof they were first composed, which being but a while neglected, the spirits languish, the strength is abated, and the whole body is enfeebled and fainteth; so also is it no less necessary that we use all diligence in nourishing God's spiritual graces in us by the same means, whereby they were begun in us; as the Word, Sacraments, Prayer, and the rest; for if we do not give them continually this spiritual refection and refreshing, they will soon abate of their strength, wax faint and languish. Neither are these graces connatural with us, or like plants thriving and well-liking (even when they are neglected) in their own soil, but like trees transplanted out of hot countries into ours, (as suppose the Orange, Lemon tree, or such like) which need much tending; watering in the Summer, covering, and keeping warm in the Winter, that what is wanting in nature, may be supplied with art and diligence. They are like fire burning, not in its own element, or in combustible matter, where it needs not labor to continue it; but in green wood, which is ready every hand-while to go out till it be thoroughly kindled, unless we diligently blow it, and take great pains to make it burn. Whereof it is, that the Apostle using this metaphor, exhorteth Timothy, to stir up and relieve God's gifts and graces in him, (as it were) by blowing the fire, which otherwise would decay and languish in him. Finally, the necessity of this diligence hereby appeareth, in that without it we can neither escape God's curse, nor attain unto blessedness. For he is accursed of God, not only who is diligent in the service of the devil, but also who is negligent in the duties of his service, seeming like Meroz, in a cold neutrality, to take neither part; and not he alone who contemneth or omitteth the works of God, but he also who doth them negligently. In which number are our civil worldlings, who contenting themselves with their moral honesty, just dealing and keeping their word, do either wholly neglect the religious duties of God's service, further then the Law compelleth them, or else perform them after a formal, cold, and careless manner: nor can we, without this earnest endeavor and studious diligence, attain unto eternal and heavenly blessedness. For this rich reward is not given to idle loiterers, but to painful laborers in God's Vineyard, nor to those slothful servants who hide their Masters Talent in a napkin, doing with it neither good nor evil; but unto those who by their spiritual trading have increased it to his advantage. The Kingdom of God falleth not (as it were) by lot to the lazy, but suffereth violence, and is taken by an holy force: and so strait is the gate that leadeth into it, and the way so narrow, afflicted and troublesome, that we cannot possess it by sitting at our ease, but must strive to enter with all diligence and endeavor, as our Savior exhorteth.

§. Sect. 5 The last reason taken from the unwearied diligence of worldlings, in pursuing of earthly things.

Lastly, the unwearied diligence of carnal worldlings, in serving of the world and their own lusts, for the contemptible hire of earthly vanities, may effectually move us to use the like, or greater, in the service of our Master. For howsoever they, after their work is done, are not sure of their wages, or though it be put into their hands, are not sure to hold it; or though they do, find it vain and of no worth, always unprofitable, and oftentimes hurtful and pernicious; yet with what diligence do they yield their service? with what affection do they dote on this golden strumpet? and with what zeal and devotion do they commit idolatry with this painted Idol? For they are content to rise early, and go late to bed, to consume their spirits with carking care, and their bodies with restless labors, both by land and sea, to spend their strength, and to hazard unto innumerable dangers their health and life, yea the everlasting salvation of their souls, that they may obtain riches, pleasures and preferments, and fill their hearts with these windy vanities, which may puff them up, but never satisfy them: and therefore how much more doth this diligence become us in the service of God, by performing unto him all Christian duties, seeing our wages as much exceedeth theirs, as heaven earth, everlasting excellencies, momentary vanities; the which also are certain both in payment and possession? So also the double diligence of Idolaters in serving their Idols, and the care and cost which is spent in their service, may make us ashamed to be less industrious and painful in the service of the true God. For they are ready to break their sleep, and rise early, with the Israelites, to do them service, and to offer their oblations; to part with their chiefest ornaments, as their jewels and earerings, their silver and their gold, for the making and decking of their Images; to launce and cut themselves, with Baals priests before their Idols; to do voluntary penance, and to go on pilgrimage to stocks and stones; to consume their strength with watching, that they may perform their superstitious orizons, and to torment and whip their bodies before their Cross and Crucifix, to strip themselves of all their means, to vow voluntary poverty, and with Jezebel, to spare for no cost in maintaining their idolatrous priests, who draw them on, and help them forward in their idolatry: And shall we be less diligent in the service of our good God, from whose blessing and free gift we have all things which we presently enjoy, or yet do hope for in the life to come? Or shall we think any pains, or care, or cost too great, in performing those duties which assure us of salvation, when as they think nothing too much which they do, or can do, to nourish their doubtful and wavering, their false and deceiving hopes of their future happiness? Yea, the diligence of desperate sinners in the service of the devil, by committing of all manner of wickedness, may make us blush for shame, to neglect God's service in the duties of holiness: For they break their brains in plotting of mischiefs, and spend their strength, and hazard their health and life in effecting them. For (as the Wise man speaketh) They sleep not except they have done mischief; and their sleep is taken away, unless they cause some to fall; and wickedness and violence more cheereth their hearts, then their bread and wine. They serve the devil oftentimes for nothing, and not seldom, even to worldly loss, wasting their strength in wanton pleasures, impairing their health with costly gluttony, and loathed carouses, only in a bravery, and hazarding their life by needless quarrels, and bloody murders; besides, the inward torments of mind, heart and conscience, which their unruly passions, vain hopes, and false fears, frivolous anger, and lustful love, fretting envy, and revengeful malice do bring upon them. By all which courses, though they have no wages for their work; yet (as the Prophet speaketh) they are willing even to weary themselves to commit iniquity. And shall they be thus diligent in serving the devil that mortally hateth them, and shall we be negligent in God's service, who hath so dearly loved us? Shall they think the greatest pains too little in taking these wicked courses, which do but seal up unto them their certain destruction; and shall we think any pains too great in performing such holy duties as will assure us of eternal salvation? Finally, let the devils diligence in dishonoring God, and seeking to deprive us of grace and glory, that he may plunge us into everlasting perdition, make us studious and industrious in seeking to glorify God in our salvation. For as himself witnesseth, He compasseth the earth continually to and fro, to spy out all advantages against us, first, drawing us to sin, and then accusing us for it: and as the Apostle Peter testifieth, He walketh about as a roaring Lion, seeking whom he may devour. And shall not we use like, or greater diligence in preserving our selves out of his danger; in keeping our souls and bodies holy and undefiled, that being unblameable, they may not be damnified by his accusations; and in employing our time in such holy and Christian duties, as will enrich our hearts with all saving graces, strengthen us to withstand all Satan's temptations, confirm our assurance, and further us in the fruition of heavenly happiness?

CAP. VIII.

Of constancy in the duties of godliness, without remission or intermission.

§. Sect. 1 That all those which are sincere, are also constant in the duties of a godly life.

THe last property of those Christian duties which appertain to a godly life, is constancy in performing them, of which there are two branches, continuance without remission or intermission, and perseverance without Apostasy or defection; both which David conioyneth in his practice of obedience; I have (saith he) inclined mine heart to perform thy Statutes always, even unto the end. Concerning the former, it is not sufficient to entitle us unto true godliness, that we be religious by fits, having our good and bad days, or that we spend some time in religious exercises, and then think that we are set at liberty to live as we list, and to follow the lusts of our own flesh; that we sometime perform Christian duties, when our worldly profits or pleasures will give us any leisure, and neglect, or slightly perform them when we have other employments; or (as it were) in some religious humor, and pang of devotion, caused by fear of some approaching judgment, or by smart of some present affliction. For inconstancy, which is a fruit of folly, will not stand with true godliness, which is the head and prime part of spiritual wisdom, the which, as it enableth us to choose that which is best, so also to be constant in our choice: Whereas folly and impiety are full of vanity and lightness; causing men, according to that sway which they bear in them, to be unsettled and inconstant in all their ways (if at least, they have any inclination unto religious duties, and be not wholly settled upon their dregs) and like Meteors hanging in the air, sometimes moving towards heaven, and soon after falling back again towards the earth. But no further progress hath any made in piety, then he hath profited in the constant practice of religious duties; and they who are sometimes hot, and sometimes cold, and sometimes between both, luke-warm; who one while perform service unto God, and another while neglect it, now devout and seemingly zealous in good things, and soon after cold and negligent, carnal and profane, have just cause to suspect themselves, that as yet they have made no sound entrance into the practice of godliness.

§. Sect. 2 The former point illustrated by some comparisons.

For the course of Christianity in the Scriptures, is compared to the Kings high-way, and they who go on in it, to travelers going on in their journey towards their own Country; and therefore to be sometime seen in this way, is no sign that in good earnest we travel in it, if we sometimes go forward, and sometime backward, but rather that we are walking for recreation, and will give over when we feel any wearynesse. Even thieves and robbers do sometimes cross the high-way, though their ordinary haunt be in the woods and mountains, yea will travel in it for a while, that they may be thought true men, and so get the better advantage, by being unsuspected of executing their designs; but it is only the honest traveler that goeth constantly in his journey, and travaileth in it from morning to night. It is compared likewise to the running of a Race, wherein none get the Garland, but they who run as they ought, and as runners do not sometime run, and sometimes stand still, one while hold the right course, and another while leaving it, spend their time and travel in by-ways, or in going by fits forward and backward, for so they should be Non-proficience, ridding no ground, and after much labor lost, be as far from the Goale and Garland, as they were at the beginning, when they first set forth: so none get the Garland of glory, who do not run constantly in the Race of godliness; and they who run by fits and starts, sometimes going forward, and sometime standing still, or going backward, or out of the way, become hereby Non-proficience in Christianity, and after that by much unsettled rambling up and down, they have tired themselves in this course, they are (like the blind Horse in the Mill) in the same place and case they were in the beginning; no more mortified to sin, nor richer in saving graces, no more expert and active in Christian duties, no nearer the Goale, nor surer of the Garland at the end of their lives, then when they first entered into the profession of Religion. Yea oftentimes having wearied themselves in this fruitless labor, and seeing the small benefit that they have reaped of it, for want of hope, and assurance of ever getting either the Garland of grace or the Crown of glory, they quite give out, and ceasing any longer to run in the Christian Race, do return back again (like the Dog to his vomit) and run as fast as ever they did in their old wicked courses, that so they may not lose all, but may gain, at least, the prizes of worldly vanities, which Satan offereth unto those who run swiftest in the ways of wickedness. Finally, the Christian life is our spiritual Husbandry, in which, there cannot be, without loss, any intermission of our labor, but one business being finished, another presently is to be undertaken. After breaking up of our fallow grounds, and plowing, there must be sowing, and harrowing, after seed time weeding, and then reaping and carrying into the barn. Neither must the spare time between these main employments, be spent in idleness, but in tending of our cattle, which are the helps of husbandry, in making and mending of our fences, in lopping and topping, plashing and pruning, threshing out of the Corn, that it may be fit for our own use, or carried out to the Market, with many other employments of like nature: So is there no intermission of our pains in the spiritual Husbandry, but after one duty performed, we must set our selves about another, and spend our whole time either in preparing our hearts that they may be fit grounds to receive the seed of God's Word, or about the art of sowing, or covering the seed, that it may not be stolen away, or in weeding it from vices and corruptions, when it beginneth to grow; or in preserving and strengthening all the good helps and means, which will enable and further us in all our Christian labors; or in making or repairing our spiritual fences, which may keep out the beasts of the field, and enemies of our Christian thrift; or in reaping the present crop of God's saving graces, which will comfortably sustain us in the full assurance and expectation of the everlasting Harvest of heavenly happiness.

§. Sect. 3 A complaint of men's vn constancy in performing the duties of a godly life.

And yet alas how many of us, who seem most forward in the profession of Christianity, that have not in the greatest part of their life, come to any settled constancy in performing the duties of godliness? How many profess themselves travelers towards our heavenly Country, and yet are unconstant in all their ways, and unsettled in all their courses, sometime performing the duties of a godly life, and sometime neglecting them altogether; serving God one day, or in some small part of it, & spending the rest of their time in serving Satan, the world, and their own lusts? How many that make a fair show, as though they would run the Christian Race, who one while go forward, and another while, as out of breath, and weary of holy exercises, do stand still, or turn back again into their old sinful courses, and instead of seeking the Kingdom of God and his righteousness, do spend the chief of their strength in pursuing of worldly vanities? How many of those who would be thought good husbands for their souls, that are wholly negligent in the spiritual husbandry, every hand while intermitting their pains and diligence, sometimes using the means of growing and thriving in grace, and sometimes neglecting them, praying only when they are pinched with afflictions, hearing the Word at their best leisure and most ease; in the Country, when the weather is warm and the ways fair; in the City, when they cannot walk abroad about their pleasures or profits, as in time of winter, when the foulness of the way, and weather and darkness of the night leaveth unto them no other employment; and at no time taking any care after the seed is sown, to cover it in their hearts by Meditation or conference, that it may not be stolen away, but take root, and bring forth fruit in due season? So also receiving the Sacrament only at Easter, or some of the chief festiuals, and neglecting to come to the Lord's Table, though often invited all the rest of the year besides; and finally, reading the holy Scriptures, and other profitable writings vnconstantly, and by uncertain fits, when they have nothing else to do, or cannot well tell how to put away otherwise the tediousness of idleness. Through which inconstancy, after long using the means, they little profit by them, but like those of whom the Apostle speaks, they are ever learning, and never able to come unto the knowledge of the truth; they are old truants, and though in profession ancient, yet children in growth. They are like those of whom Seneca speaketh, who are always but beginners even to their ending, and but about to settle themselves in the course of a godly life, when death approaching will force them to finish it. Finally, they either like Non-proficience stand at a stay, without any increasing in knowledge, faith, and other saving graces; or the fruits of them in a godly life; or else de-ficients, falling back from their profession, and betaking themselves to the service of Satan, the world, and their own sinful lusts. Now what do all these but spend their precious time and unsettled endeavors not only in vain, but even oftentimes unto loss? What do they but make the practice of their Religion a Penelopes web, one day undoing that which they have done in another? or like unto Sysiphus his feigned labor, rolling up the stone till it be almost at the hill top, and then suffer it to tumble back again, and so give them occasion to renew their labor? All which inconstancy, and evil fruits which spring from it, do proceed from the corruption of our natures, and the imperfection of our sanctification, the relics of sin still remaining in us; which make us apt and prone to return to our old courses, like a Horse to his trot, that is not thoroughly paced, or an Hawk to turn Haggard that is not well manned.

§. Sect. 4 That constancy in all Christian duties is strictly required in God's Word.

But let us not please our selves with this state of imperfection, but labor and strive daily after more perfection; and seeing how unsettled we are even in the state of regeneration, in all Christian courses, let us, bewailing our unstaidness, endeavor to attain unto more constancy in the embracing and practicing of all good duties. For God requireth at our hands, that we should serve him, not by fits and flashes, but constantly in all our courses, and not only that we do well, but that we continue in well-doing. Thus Samuel chargeth the people, that they should take heed (not of forsaking the Lord, and renouncing his service, but) that they should not turn aside after vain things which would not profit, nor deliver them from danger. So the Wiseman requireth, that we should continue in the fear of the Lord all the day long; and the Apostle, that we should never be weary of well doing; seeing in due season we shall reap, if we faint not: and exhorteth us to be steadfast, immovable, always abounding in the work of the Lord, because we are sure that we shall not labor in vain. And this constancy we must show both in choosing and holding us to the right way, and also in walking in it; In professing constantly the truth of Religion, and living accordingly in our holy practice. For the first, we must be constant in embracing and professing of God's Truth, and not by fits only, when it will best stand with our worldly advantage. So the Apostle exhorteth; Watch ye, stand fast in the faith, quit you like men, be strong. And again, Stand fast, and hold the traditions which ye have been taught, whether by word or our Epistle. Unto which constancy in the truth, he limiteth and appropriateth the benefit of our Redemption by Christ. For he saith, that we are reconciled by his sufferings, if we continue in the faith, grounded and settled, and be not moved awry from the hope of the Gospel. So elsewhere he chargeth us, that we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine. The which he condemneth in the Galatians as extreme folly: And rejoiceth in the contrary constancy of the Colossians; joying and beholding their order, and the steadfastness of their faith in Christ. And the like constancy we must also show in the practice of all Christian and religious duties, according to our profession, for as we must not be weary of bearing upon us the livery of our Christian profession, and be ready to cast it off when the sun of persecution shineth, so neither in doing the duties of our Lord and Masters service, but we must labor to be stablished in every good word and work, as the Apostle prayeth for the Thessalonians: And desire with David, to keep the Law of God continually forever and ever. Our practice of godliness, must not with Ephraim's goodness be like a morning cloud which vanisheth ere noon, nor like the dew, which falleth over-night, and goeth away the next morning. But neglecting all things in comparison of this one thing necessary, we must make them give place to the constant performance of religious duties, when as they cannot stand together, whereof we have an example in Daniel, who setting all things apart, would not neglect his constant course of calling upon God three times a day, though thereby he hazarded the favor of the King, yea even his own life. Whose example if we would imitate, we must carefully avoid two vices, as notable hindrances of this constancy; the first is careless sloth in spiritual duties, arising from our over-much minding and affecting of worldly things, which maketh us either to neglect them altogether, or to perform them vnconstantly, and only by fits, which kind of intermission is a temporary defection, and if it be not reformed, will bring us at last to a full and final neglect of them. The other is fickle inconstancy in our courses, proceeding from carnal loathing of spiritual exercises; which causeth us to be soon weary of performing any good duty, and therefore to shift and change (as the sick man turneth from one side to another) unto a new exercise, before we have finished that in hand, and brought it to any good effect; like the unruly Patient, who hindereth the cure by often changing of medicines, before any of them have had time to work; or the foolish Gardener, who every hand while transplanteth his trees from one soil to another, and letteth them not have any convenient time to be settled and rooted.

CAP. IX.

Reasons which may move us to be constant in all Christian duties of a godly life, and the means of it.

§. Sect. 1 That constancy is an inseparable companion of integrity.

ANd thus we see what that constancy which is required in the duties of a godly life, and the vices which we are to shun as opposite unto it. The arguments which may move us to this constancy, are many, some whereof I will briefly touch. The first reason is, because it is an inseparable companion of integrity and uprightness of heart; For if in sincerity and truth we perform service unto God, out of our love and obedience to his will, then these motives always remaining, will make us constant in doing of it. Whereas if in hypocrisy we formally perform any duties, being moved thereunto by worldly respects, then doth our obedience last no longer then they last, and as they are variable and subject to many changes, so shall we likewise change with them; according to that of the Apostle James; A double minded man is unstable in all his ways. Secondly, if we be not constant in the duties of a godly life, all the pains which we take by fits will be spent in vain; seeing we shall undo that one day which we did the day before, and like foolish builders, one while setting up, and another while pulling down, we shall not be edified in our faith and sanctification, and after much time spent, be never the nearer the finishing of our work. For though at sometimes we row never so strongly against the tide and stream of our corruption, yet when we intermit our labor, and give our selves to sloth and negligence, they will carry us down again as far from the Haven of our hopes, as we were at the beginning. Of which, we have lamentable experience in many ancient professors, who through this inconstancy in religious duties, stand at a stay (like dwarses, whose age brings no growth) neither increasing in knowledge, faith, and other saving graces, nor in bringing forth of the fruits of them in their lives and conversation. If therefore we would spend our pains to any purpose, let us not only begin well, but continue the work of our sanctification, till we have perfected our holiness in the fear of God, as the Apostle exhorteth. If we would be true Nazarites consecrated to God's service, we must not be holy by fits, but fulfill the days of our sanctification, and separating our selves from all sinful pollution, we must be holy to the Lord. For as in legal purifications, though a man observed never so strictly some days allotted to his cleansing, yet if he failed in any one, though it were the very last, and defiled himself with any legal pollution, all his former labor was spent in vain, and the work was new to begin again: so is it also in our spiritual purifying, and in our sanctifying and consecrating our selves to God's worship and service. Thirdly, the benefits which arise from this constancy, may persuade us to embrace it; for by continuance in the Word of Christ, we approve our selves to be his Disciples indeed. We shall with much ease perform all Christian duties, when by our constancy we have brought our selves to an habit. And as all things which are put into a state of motion, do continue moving with great facility and little help; and if it be intermitted, requireth much more strength and pains to begin it again, then it would have required to have continued it in that state; so if we be continually inured to the duties of a godly life, they will be easy and familiar unto us whilst this spiritual motion continueth, but if it be broken off and intermitted, it is a new work to begin again, and will not be renewed to the former state, without much endeavor and great difficulty. It is easy to keep that armor bright which is daily used, but use it only by some fits, and hang it by the walls till it be rusty, and it cannot, without much labor in skowring it, be restored again to its former brightness. If the Instrument be daily played upon, it is easily kept in tune by the skillful Musician, but let it but a while be neglected & cast in a corner, the strings and frets break, and the bridge flieth off, and no small labor is required to bring it into order. And thus also it is in spiritual things, which are kept in an easy and orderly course, with one half of the pains, if we continue them with a settled constancy. Finally, this constancy in holy duties giveth us assurance of all God's promises, according to that of the Apostle; We are made partakers of Christ, if we hold the beginning of our confidence steadfast unto the end; and that covenant made with David in the behalf of his son Solomon: I will establish his Kingdom forever, if he be constant to do my Commandments and my judgments as at this day: and by God's gracious and free promise giveth us just title to spiritual and heavenly rewards: For he will render to every man according to his deeds. To them who by patient continuance in well-doing seek for glory, and honor, and immortality; eternal life, as the Apostle speaketh.

§. Sect. 2 The manifold evils which accompany inconstancy in good duties.

Lastly, the manifold evils which are caused by inconstancy, may effectually move us to be constant in all good duties. For this various and often changing of our spiritual estate upon every slight occasion, maketh our service odious unto God, and all our actions unclean in his sight. The which is implied in the ceremonial Law, wherein the Chamelion was forbidden, among the beasts which were unclean, whose property is to hold constantly no color, but changeth as the things are changed which lie next unto it. Secondly, it hindereth our growth in grace, and maketh all the good means which we use to this purpose, unprofitable unto us. It disableth us in our spiritual race, from coming to the goal, and getting the garland, and causeth us to be prevented with their speed, who set out long after us. It maketh us unfit for all good duties, and not only more backward unto them by our intermission, but also more unable to perform when we do undertake them. For when we have for a time neglected prayer, meditation, hearing the Word, and such like spiritual exercises; our deceitful hearts, after they are broken loose out of the bonds of God's fear, and have tasted the carnal sweetness of this slothful liberty, are hardly recalled & recovered; and not without much pains reduced into order, nor well settled and composed to religious duties. It hindereth us in our spiritual journey towards our heavenly home; and whereas those who are constant in their travel, and rid continually some part of the way, come seasonably and surely to their journeys end, though they seem to go a slow pace; these who go on by fits and spurts, tire themselves in the mid way, and though sometimes they seem to go a gallop, yet their many intermissions, and often stays make them to be benighted, and to give over their travel before they come to their journeys end. Finally, it greatly indangereth us unto final apostasy, for leaving those good duties undone, which our consciences approving, call upon us to perform, and by this negligence running into temptation, it is just with God to leave us in it, and to withdraw his grace, which only giveth unto us both will and ability for the well performing of any good duty. Wherof it cometh to pass, that many who intend at the first but to play the truants, and to intermit their studies for a time, that they may take their liberty and pleasure, and then to come unto Christ's school again, are afterward partly so possessed with fear and shame of their Masters presence, and partly so bewitched with their carnal delights, that they run quite away, and never return. And when they have thus far given place to the devils temptations, and the sluggish sloth of their sinful flesh, that they intermit all spiritual exercises, as prayer, hearing the Word, reading, meditation, that they may the more thoroughly intend their worldly profits or delights, yet with a purpose to return unto them again when these things are dispatched; they are more and more ensnared in Satan's nets of perdition, into which they have cast themselves, and the longer they forbear, the less appetite they have to religious duties. Lastly, this inconstancy maketh us far worse in the service of God, then the sons of Belial are in the service of the devil, and of the world. For they, for the uncertain and base wages of earthly trifles, are constant in those works of darkness wherein they employ them, toiling themselves, and spending their strength in their servile drudgery night and day, though it be to the everlasting damnation both of their bodies and souls: whereas these who profess themselves the servants of God, serve him negligently by fits and starts, one while taking a little pains in spiritual exercises, and another while intermitting their labors, and spending their time in sloth and idleness, although he encourageth them to do him faithful and constant service, with the present pay of all temporal blessings, and with the assured hope of future happiness.

§. Sect. 3 Of the means whereby we may be enabled to serve God constantly in the duties of a godly life.

And these are the reasons which may move us to constancy in the duties of God's service. In the next place let us consider of some means which may enable us unto it. The first means is, often and seriously to consider of God's manifold mercies and rich rewards, both in this life and the life to come, which he hath faithfully promised unto all those who do him diligent and constant service. For in this world nothing shall be wanting to those that serve and fear him; for if he provideth so liberally even for strangers and enemies; then will he much more for those of his own family, and not suffer them to want anything which is good. He will shine upon them with the bright beams of his face and favor, and glad their hearts with the joy of his countenance. He will preserve them from all dangers, and mightily defend them from the malice and power of all their enemies. He will watch over them with his providence to do them good, and will have them always at his finding, who hath all things in heaven and erth to bestow upon thē. He will enrich them with the chief treasures of his spiritual graces; and hereafter give them the possession and fruition of heavenly happiness. So that though we should not intermit our pains in the duties of his service for the space of an hour in the whole course of our lives; yet may we say of our doings, as the Apostle of our sufferings, The service of this present life is not worthy the glory which shall be revealed; for that is short and momentary, weak and imperfect, but shall be rewarded with a far more excellent and eternal weight of glory. The second means of constancy is, to take notice, and to have a true sense of our frailty and infirmity, our natural mutability and inconstancy, our dullness and weariness in all good duties, that so we may keep a narrow watch over our selves, and not give way to our spiritual sloth when it creepeth upon us, and moveth us to intermit the duties of a godly life. We must not be proud and presumptuous of our strength, as though it were in our power to leave and resume our work when we please; but be humbled in the sight and sense of our backwardness and weariness in holy duties; and as the Apostle exhorteth, we must not be high minded, but fear: whilst we seem to stand, we must take heed of falling, and work out our salvation with fear and trembling. For, blessed is he which thus seareth always; seeing it will make him careful to keep his spiritual watch, that he do not neglect or intermit any good duty which may strengthen his faith in the assurance of his salvation. The third means is, that we endeavor to work our hearts to the love, not only of God, which will make all our labors light which we take in serving him whom our souls love, but also of the spiritual duties themselves, by meditating often upon their excellency, profit and necessity above all worldly employments. For what the soul loveth, in that it resteth with unwearied delight, and so pleaseth it self in the fruition of it, that it admitteth no thought of change. The fourth means is, to keep our selves in acquaintance with all good duties, that they grow not strange unto us, and that we give no place to sloth, but keep our selves in continual exercise, which will enable us to hold out with constancy. For the more we do them, the more easy shall we find them, and our selves more strong and able to continue in them. And as runners in a race do daily use exercise to keep themselves in breath, and that they may be more able and active to perform it, and hold out when they run for the Garland: whereas if they should intermit their diligence, and give themselves to ease and sloth, it would make them short-winded, and unable to continue when they strive for the mastery: so in this spiritual race, the more we exercise our selves in Christian duties, the better able we are to continue in them without fainting or weariness; and the less pains we take, the sooner we are out of breath, and less able to continue in our course. The fifth means is, that seeing we are naturally glutted with saciety in the continual use of the same thing, and delighted with some variety and change, we do not wholly tire our selves in any one good exercise; but seeing God hath given unto us variety and choice of many Christian and religious duties, and will not be served by one of them alone, but hath allotted unto everyone of them their due time and season: Therefore avoiding that unconstant levity before spoken of, shifting and changing, before we have brought the duty in hand to some good effect, that we may receive some fruit and benefit by it, it is profitable for the enabling us to this constancy in God's service, when we feel our selves weary of one good duty, to betake our selves to another; as from praying, to reading; from hearing, to meditating or conferring; from religious exercises, to the civil duties of our callings; and when we feel our spirits spent, our minds dulled, and bodies wearied with them both, or either of them, to refresh our selves with honest and moderate recreations: whereby we shall not only preserve our strength, that after one duty done, we may be more fit to perform another, but also return unto the same duty again in seasonable time with a better stomach, when as we left it with some appetite, and were not glutted with any loathing saciety. The last means of constancy is, that we do all good duties in due time and order: For these are inseparable companions, and mutual helps one to another: so the Apostle saith, that he rejoiced in the Colossians, beholding their order, and the steadfastness of their faith; and exhorteth the Corinthians to the same practice, that all things should be done decently and in order in the service of God, because he was not a God of confusion, but of order and peace. And this will much further us in constancy, seeing those things continue longest, which have an orderly proceeding: as we see in the celestial bodies, which as they much excel all earthly things in their admirable order, so also in the constancy of their motion. That therefore we may be alike constant in all our courses of Christianity, let us be like them also in their orderly proceeding, and beginning the day with spiritual exercises, as before hath been shown, and so proceeding to civil duties, let us hold on in the same tenor, neither confusedly intermixing them one with another, nor upon every slight occasion changing our course. And if we constantly observe this order, this order will be a notable means to preserve our constancy.

CAP. X.

Of our perseverance in all Christian duties of a godly life.

§. Sect. 1 That we must persevere both in profession and practice of godliness.

BVt as we must be every day constant in the duties of a godly life without intermission, so must we persevere in them unto the end without apostasy or defection. For as it is the property of a faithful and blessed man to bring forth his fruit in due time and season, so also not to fade or wither, but to flourish always like the Palme tree, and to bring forth most fruit in old age. His righteousness endureth forever, and his ways are like a shining light, which shineth more and more unto the perfect day. An example whereof we have in the Church of Thyatira, whose last works were more then their first. Now this perseverance must be shown both in embracing and professing the truth of Christian doctrine, and also in practicing the holy duties which it teacheth in the whole course of our lives and conversations. Unto the former the Apostle exhorteth, Stand fast in the liberty wherewith Christ hath made us free. The Apostle John likewise: Let that therefore abide in you, which you have heard from the beginning. And our Savior Christ in his Epistle to the Churches: That which you have already, hold fast till I come. The other, the Lord himself commandeth: Thou shalt love the Lord thy God, and keep his charge and his Statutes, and his Judgments, and his Commandments always: or as he expoundeth it in another place; In all the days that thou livest upon the earth, or for evermore. And contrariwise apostasy and defection is forbidden; Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God.

§. Sect. 2 Of the means of perseverance. 1. Means.

Now the means whereby we may attain unto this perseverance in the duties of a godly life, are diverse. The first is, to consider often with our selves, that all God's gracious promises are limited and restrained unto those (not that begin well, or hold out to the mid way, but) who persevere unto the end. So our Savior Christ, He that endureth to the end, shall be saved. Be faithful unto the death, and I will give thee a Crown of life. And not he that fighteth, but in fighting overcometh, hath the promises of freedom from all misery, and fruition of heavenly happiness made unto him. And elsewhere he indefinitely promiseth, that if we abide in him, and let his Word abide in us, then ask what we will, and it shall be done unto us. To the same purpose the Apostle James telleth us, that who so looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, that man shall be blessed in his deed. And the Apostle to the Hebrews saith, that we are made partakers of Christ, if we hold out the beginning of our confidence steadfast to the end. And therefore if we mean to have any part in God's promises, we must constantly persevere in the profession and practice of true godliness, and the Christian duties of an holy life. The second means of perseverance, is carefully to avoid the causes and means of apostasy and defection. And these are diverse: first, voluntary living in any known sin, which will harden the heart, and dead the conscience, and so make way for many others, till we be wholly carried away from God in a stream of wickedness. Secondly, we must carefully take heed of the least declinations in Christian graces and holy duties; for if we be once going down the hill, we shall hardly keep our selves from running headlong to the bottom, unless we stop speedily in the very beginning. And as for the preserving of our bodies in a sound estate, we labor with seasonable physic to prevent diseases, and when we find our health to decline a little, do use all good means at the first, because if the sickness seize thoroughly upon the vital parts, it will hardly be removed, and endanger our lives: so must we take the same course for the good of our souls, carefully observing the first declinations of our spiritual health, that we may stop them at the beginning, before they break out into any extremities. And considering that those diseases both of body and soul, are most dangerous and desperate (not which come suddenly with some sensible violence, but) which steal upon us by degrees upon no apparent causes, and impair the health by little and little, because they are hardly discerned, and when they are known, not easily cured, as in the outward man, the consumption, hectique fever, and the like; and in the inward and spiritual part, carnal security, hardness of heart, and others of like nature; let us not therefore neglect the least declinations in saving grace, and holy duties, but keep a careful watch over our selves, that none of these diseases of our souls steal upon us, and become desperate before we discern them. Let us be as good husbands for our souls, as we are for our clothes, houses and grounds, mending little holes, before they tear out into great rents, repairing the first decays, ere they become rotten and ruinous, and making up the breach as soon as we discern it, before it come to an inundation, and carry us away in a flood of wickedness. And this counsel the Apostle giveth us. Lift up (saith he) the hands which hang down, and the feeble knees; and make straight paths to your feet, lest that which is lame be turned out of the way, but let it rather be healed, &c. Looking diligently lest any man fail of the grace of God, lest any root of bitterness springing up, trouble you, and thereby many be defiled. A third cause of apostasy, is a great opinion of our own strength, which causeth God to leave us that we may see our weakness, as we see in the fearful defection of the Apostle Peter: And also a fond conceit that we are so rich in grace, that we may spend upon the stock, and labor for no more; and that we have already so well profited in religious duties, that we need not take any care or pains to make any further progress: For there is no standing still in the ways of Christianity; but when we cease to go forward, we begin to go backward; when in our own opinion we are at the full, we will begin to wane and decline towards a change; and when our godliness is come to a standing water, it presently declineth and never ceaseth, until it be come to a low ebb. For the preventing whereof, let us not measure our virtues and good proceedings by the false mete-yard of pride and self-love, which will make us ouerweene our own gifts and good parts; nor compare our selves with our selves, or others that come behind us, and have not attained unto our measure, but with the perfect Law of God, which like a lookingglasse will discover our blemishes and imperfections, and with our Savior Christ, the perfect pattern of holiness and righteousness, according to whose Image we ought to be conformed. A fourth cause of defection from God and godliness which we must shun, is the immoderate love of the world and worldly vanities, which cooleth and quencheth in us the love of God, and of spiritual and heavenly things; and so choketh in us all good desires and endeavors of seeking after them that we may obtain them. For as our Savior telleth us, we cannot serve God, and Mammon: And the Apostle saith, that the amity of the world is enmity with God; and therefore whosoever will be a friend of the world, he is God's enemy. Which argument the Apostle John useth to dissuade us from this carnal love: Love not the world (saith he) nor the things that are in the world. If any man love the world, the love of the Father is not in him. A fifth cause, is slackness and negligence in the use of those means which both beget and begin God's graces in us, and also nourish and preserve them when they are begun; as the hearing of the Word, reading, prayer, meditation, the Sacraments, and such like. For as the strength of the body languisheth and consumeth, if we refuse our bodily food, whereby it is preserved, so must also our souls needs fall into a consumption of all grace and goodness, if we neglect that spiritual nourishment by which only they are sustained in us. A sixth cause is, the grieving of God's Spirit dwelling in us, by quenching the good motions of it, and defiling our souls with sins that waste the conscience, being committed willfully against the knowledge; which loathsome filthiness polluteth our souls and bodies, and maketh this holy Ghest weary of his lodging, & going away, to withdraw also with him his gifts and graces, by which alone we are enabled unto all good duties. And therefore if we would not fall away from all grace and goodness, let us lovingly entertain the Author of them, and not grieve God's holy Spirit, by resisting those good motions which he putteth into us, and by making our hearts and bodies, which should be his holy temples and place of residence, a loathsome sty of sinful uncleanness. A last cause of apostasy, is near and inward familiarity with profane and wicked persons, who will corrupt us with their evil examples, and poison us with the contagion of their sins, alluring and drawing us by degrees to accompany them in their evil courses, until at last we run on with them into the same excess of outrageous wickedness, and so give a final farewell to all grace and goodness.

§. Sect. 3 The 3. means is to consider that we can no otherwise be accepted and approved of God.

The third means of perseverance is to consider, that there is no other way to be approved of God, either in our persons or actions. For though our works make never so glorious a show in the sight of men, and our first beginnings and proceedings seem most excellent, and give great contentment both unto our selves and all others, yet if we continue not unto the end, the Lord will take no delight either in us or them; according to that of the Apostle: If any man draw back, my soul shall take no pleasure in him. Fourthly, let us remember, that our begun and continued righteousness will not at all profit us, if we desist in our course, and return again to our former wicked ways. For so the Lord hath plainly said, That the righteousness of the righteous shall not deliver him in the day of his transgression, and for the wickedness of the wicked, he shall not fall thereby, in the day that he turneth from his wickedness; neither shall the righteous be able to live for his righteousness, in the day that he sinneth, &c. And therefore as the sinner hath no cause to go on in his sin, despairing of pardon, so the righteous hath no reason to desist in his righteousness, presuming of reward, for that which he hath done already. The fifth means is, to consider, that if we persevere not in the profession and practice of true godliness, all our former labor will not only be spent in vain, but also to our great loss, seeing we shall be in far worse case after our apostasy, then we were before we made any profession of Religion. For Satan having been once beaten out of possession, upon his return taketh surer hold; & as our Savior speaks, One evil spirit taketh with him seven other worse then himself, and reenter and dwell there: & the last state of that man is worse then the first. So the Apostle Peter telleth us, that it had been better for apostates not to have known the way of righteousness, then after they have known it, to turn from it, like the Dog to his vomit, and the Sow being washed, to her wallowing in the mire. The sixth means is, to have always in our remembrance the fearful punishments which are inflicted upon Apostates, both in this life and the life to come. For the backslider in heart shall be filled with his own ways; and a good man, who perseuereth in his integrity, shall be satisfied from himself. More especially, he that forsaketh God and the ways of his Commandments, the Lord will forsake him, & give him over unto himself, to go on in his own sinful courses to his everlasting perdition and destruction, according to that of David to his son Solomon; If thou forsake him, he will cast thee off forever. And that of Azariah to Asa; The Lord is with you, while you be with him, and if ye seek him, he will be found of you; but if you forsake him, he will forsake you. So the Lord threateneth to stretch out his hand, and to cut off them that were turned back from him, and those who had not sought him, nor inquired after him. In the life to come Apostates shall be deprived of heavenly happiness, for he only that endureth to the end, shall be saved. And he that putteth his hand to the plough, and looketh back, shall not be thought fit for the Kingdom of God. Yea, they shall not only lose these heavenly joys, but also have their portion in hellish torments; For they that sin willingly, after they have received the knowledge of the truth, and persevere in their sins without repentance, there remaineth unto them no more sacrifice for sins; but a fearful looking for of judgment, and fiery indignation which shall devour the adversaries, as the Apostle speaketh.

§. Sect. 4 The last means of perseverance, is Prayer.

Lastly, if we would persevere in the duties of a godly life unto salvation, we must remember, that it is not a thing in our own power, but the free gift of God, and therefore if we would have it, we must continually beg it at his hands by fervent and effectual prayer. For as it is he alone that giveth unto us the spiritual life of Grace, who were naturally dead in trespasses and sins; so it is he only that can preserve us in it. And if he openeth his gracious hand, we shall be nourished and filled with all good; but if he hideth his face from us, we shall presently be troubled, and perish in our former state of sin and infidelity. It is he that worketh in us both to will and to do, of his good pleasure; and we who are able to do nothing of our selves, are enabled to do all things through Christ which strengtheneth us. It is he that beginneth the good work of grace in us, and he only can perform and finish it until the day of Jesus Christ. It is he alone, that is able to keep us from falling, as the Apostle Jude speaketh, and to preserve us faultless, before the presence of his glory with exceeding joy. We can no more walk in our own strength in the ways of godliness, then Peter could upon the waters: but it is the power of Christ's Word, that supporteth us, and keepeth us from sinking, and his gracious promises of his help and assistance, by which we are stayed. It is not our apprehending him, but his apprehending us and holding us in his hand that preserveth us from falling; for our weak and childish hold would soon fail, though we cling unto him by a lively faith, if he took not surer hold of us, and (as it were) carried us like a loving Father in the arms of his providence. Neither do we chiefly persevere, because we are faithful unto God, but because he is faithful unto us, and will stablish and keep us from all evil. Our own strength would not stay us from being forcibly carried away with the violent temptations of our spiritual enemies; but it is our Savior Christ that keepeth us, who having received from his Father all power in heaven and earth, is stronger then all, and none shall be able to pluck us out of his and his Fathers hands. It is he that confirmeth us unto the end, that we may be blameless unto the Day of our Lord Jesus Christ. The promises of God which in Christ are yea and Amen, unto the glory of God by us, are they which stablish us in him; and it is he that hath sealed us, and given us the earnest of the Spirit in our hearts. And therefore if we would persevere in grace and in the ways of godliness, we must beg it at God's hands, and pray for our selves, as the Apostle for the Colossians, that he will replenish us with knowledge of his will in all wisdom, that we may walk worthy the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God, strengthened with all might, according to his glorious power, unto all patience and longsuffering with joyfulness. And as he prayeth for the Thessalonians; that the Lord will make us to increase and abound in love, to the end that he may stablish our hearts unblameable in holiness before God, unto the coming of our Lord Jesus Christ, with all his Saints.

THE FIFTH BOOKE OF A GODLY LIFE, CONTAINING IN IT THE HELPES AND MEANES WHICH INABLE VS VNTO IT.

CAP. I.

Of the rules of a godly life, whereby we may be directed in the right performing of all Christian duties. And first, of such rules as respect the causes of it, both principal and subordinate.

§. Sect. 1 Of the helps enabling us to lead a godly life.

HAuing shown what the godly life is, and the duties wherein it consisteth, with the properties belonging to them, which serve as way-marks and signs, whereby we may know that we are in a right course; it now remaineth, that we entreat both of the helps whereby we may be furthered in the ways of godliness, and also of the impediments, which hindering us in our Christian course, are to be carefully removed out of the way, if we would travel in it with any ease and comfort, and come happily to the end of our journeys. For as they who are to run a race for a corruptible crown, think it not sufficient to know perfectly the way, with the nature and properties of it, as whether it be long or short; up, or down the hill; rough or plain: but also carefully use all helps which may further them in the race, and remove all impediments which may hinder their speed, and frustrate their hopes of coming seasonably to the goal, and winning the Garland: so must we all take the same course in running of the spiritual Race of a godly life, that we may obtain that Crown which is heavenly and immortal. The helps whereby we may be furthered and enabled to lead a godly life, are either the means which tend to the advancing of it; or the arguments and reasons which may induce and persuade us to use them, and to practice all Christian and holy duties in the whole course of our lives & conversation. The means respect either direction or practice: The former consisting in certain rules which are to be observed, that we may profitably proceed in the ways of godliness: The other in well using of certain special means which God hath ordained & sanctified to this end, that they may enrich us with his spiritual & saving graces, & strengthen us to the performing of those Christian duties which belong to a godly life. The rules to be observed, have either reference to such things as belong to all Christian duties, or to the duties themselves.

§. Sect. 2 The first rule is, that we make God the supreme end of all Christian duties, and wholly deny our selves in them.

Of the former sort, are such as concern either their causes or their circumstances. The causes are chief and principal, or else subordinate and instrumental. The chief and principal cause of working all holy duties, in, and by us, is God himself, the Father, Son, and holy Spirit. Concerning whom, this first rule is to be observed, that seeing God is the chief Author of all good duties which can be performed by us, that therefore we also make him the supreme end of them, propounding unto our selves his glory in the undertaking of any action, as the main motive that induceth us unto it. And seeing he is first and last in all holy duties which are performed of us, and both beginneth, continueth, and finisheth his works of grace in and by us; yea, seeing we our selves are wholly his, both by right of creation, preservation, and redemption; therefore being his and not our own, we must devote and consecrate our selves wholly, and all our actions and intentions to his service, performing all Christian duties, not as acts of our own wills, to please or profit our selves, but as works which he willeth and commandeth, and are therefore pleasing and acceptable in sight. So that this must be our first step & entrance to the Christian duties of a godly life, utterly to deny our selves and our own wills, and acknowledging God to be all in all, we are to resign both our persons & actions to be directed and guided as he pleaseth, and to make his will in all things the rule of ours; not performing the duties of a godly life, because they are pleasing unto us, or plausible unto others, but because God requireth them, and it is his will, that being sanctified, we should glorify him, in bringing forth much fruit. We must, if we will be Christ's Disciples, in the very first place deny our selves, and take up our cross and follow him. We must not, like untamed Heifers, run & range which way we list, but we must take upon us his easy yoke and light burden, and casting off our pride and self-will, we must learn of him to be humble and meek in spirit. We must be content to be, not what we would, but what God will have us, both doing and suffering whatsoever he commandeth or imposeth. We must go the way that nature shunneth, if God choose it for us; and walk with Peter, not whither we would, but whither we would not. An example of which obedience we have in the Saints of Macedonia, who resigned themselves unto the Lord in doing his will, & in him to the direction of his holy Apostle. And in Paul also, who before his conversion applied himself to do his own will, and to please the chief Priests, but no sooner was he cast down & humbled, but presently he offereth himself to God's service, and desireth to be guided by the will of Christ. Yea our Savior himself, who is the most perfect pattern for our imitation, though his human will were most just and holy, yet professeth that he sought not his own will, but the will of his Father who sent him. Neither must we only deny our own wills in all our doings, that we may submit them unto God's, but also in our sufferings, that so we may say with David; Here am I, let him do to me, as seemeth good unto him; and with our Savior Christ himself; If this Cup may not pass by me, not my will, but thine be done. The fruits and benefits of which resigning up our selves wholly to the direction and disposing of God's will, are great and manifold. For thus all our actions must needs be pleasing unto God, seeing they are conformable to his own will. We shall live the life of Christ, when being wholly moved and ruled by his Spirit, we shall do, not our own wills, but his, and the will of his & our heavenly Father. We shall be partakers of the divine nature, as the Apostle Peter speaketh, when as keeping his residence in us by his Spirit, his holy will doth reign and rule in us. We shall greatly profit in humility, which is that Christian ornament that chiefly maketh us glorious in the sight of God. We shall be contented in all estates, and rejoice even in tribulation and affliction, because the will of God is fulfilled in us, upon which our will dependeth. Finally, the will of God shall be unto us as a most skillful and faithful Pilot, which standing at the stern, will direct us in all our courses, in this our dangerous passage thorough the sea of this world, and preserve us safe in all tempestuous troubles, from falling upon the rocks and shelfes, upon which we would often run and make shipwreck of our souls, if we followed not this guide, but were led by the direction of our own corrupt and unskillful wills, or by the traditions of others who are as ignorant as our selves.

§. Sect. 3 The second rule respecting our Savior Christ; namely, that we aim at him as the main scope of all our actions.

The second rule of direction for the leading of a godly life, respecteth our Savior Christ, namely, that we propound him as the main scope and mark at which we aim in all our actions, not resting in the best duties which we perform, as having in them any sufficiency to make us happy and blessed, but using them as helps to gain Christ, and to confirm and assure our union and communion with him, by whom alone we attain unto happiness. The end of our legal knowledge, is not chiefly that we may obey it, and so live in our own righteousness, but to discover our misery both in respect of sin and punishment, that thereby we may be driven out of our selves unto Christ, and seek in him righteousness and salvation. The end of the knowledge of the Gospel and of all other knowledge, learning and wisdom, is to bring us to the knowledge of Christ and him crucified; for the saving knowledge of this only, would make us happy, though we were mere Idiots in all other things; whereas if we had all other knowledge of the secrets of nature, the profundity of all Arts and sciences, yea even of the highest and darkest mysteries of Religion, yet wanting this alone, we should be miserable. And therefore the Apostle neglecting the excellency of all other wisdom, determined not to know anything, save Jesus Christ, and him crucified. In respect of this, he esteemed all other gain but loss and dung, and propounded this unto himself, as his chief mark unto which he pressed with all his power, that he might know Christ, and the power of his Resurrection, and the fellowship of his sufferings, being made conformable unto his death. In which, when he had attained unto it in some measure, he chiefly gloried. The end of our faith must not be to rest in it, as an infused grace, for which in its own virtue we are accepted, but that it may serve as an instrument to apply and appropriate unto us Christ and his righteousness, in and by whom alone we are justified in the sight of God. The end of our hearing and reading the Word, is not chiefly to commend us unto God by the performance of a religious act of his service, but that we may thereby come to the knowledge of Christ, & apply him unto us by a lively faith. The end of our receiving the Sacraments, is to confirm and assure our union and communion with Christ. The end of our prayers, is not that for themselves and their own fervency and holiness, they should be heard and granted of God, but only in the mediation and intercession of Jesus Christ. Finally, the end of all the duties of a godly life and fruits of new obedience, is not to satisfy God's Justice and merit heaven, but to assure us that we are engrafted as lively branches in the true Vine Jesus Christ, and that we have from him this sap of grace which maketh us fruitful, seeing without him we could do nothing; and that we are partakers of the virtue and power of his death and Resurrection unto Justification, and the remission of the guilt and punishment of all our sins, seeing we feel them powerful in us for our sanctification, and for the abating of the corruption, and subduing in us the power of sin, so that it no longer reigneth in our mortal bodies. Now the reason why we must not rest in our Christian graces and holy duties themselves, but only use them to another end, propounding unto them as their main scope the gaining of Christ, and that we may hereby be more nearly and firmly united unto him, is, because nothing in us, nor anything done by us is pleasing unto God in it own worth and excellency, but only as it is accepted in Christ the Son of his love, in whom only he is well pleased; for even our prayers themselves are but a loathsome sacrifice, unless our high Priest taking them at our hands, do put them into his golden Censor, and sweeten them with the odoriferous Incense, and fragrant breath of his mediation and intercession. Our best righteousness, being imperfect and stained with our corruptions like a polluted cloth, will not endure the pure and parching eye of God's strict Justice; unless our imperfections be covered with the perfect righteousness of Jesus Christ, and the pollution washed away in his most precious blood. And therefore let not this be the end of all our Christian duties in a godly life, that they may bring us directly unto God, in their own credit, or procure his favor in their own worth and excellency, for then he will justly reject both us and them; but let us propound the getting of Christ as the main scope of them all, that so being united unto him, we and our duties may in him be accepted before God, and receive a rich reward by virtue of his merits and perfect obedience.

§. Sect. 4 The third rule, respecting the Spirit of God dwelling in us.

The third rule respecteth the holy Spirit of God dwelling in us, namely, that seeing we cannot of our selves pray, or hear, or read, or meditate, or else perform any other Christian and holy duties, but as this Spirit helpeth our infirmities, and giveth us power to bring them to some good effect; therefore stopping our ears to carnal disputes, and shaking off the yoke of natural & corrupted reason, we must, in the performing of all the duties of a godly life, give our selves over to be governed and guided by it, both in respect of the matter, manner, and time of doing them. And when we hear the voice of the Spirit secretly whispering in our hearts (like the voice of one standing behind us) saying, This is the way, walk thou in it, when thou turnest to the right hand or to the left, we are to be directed by it. And when it putteth into our minds any good motions, or inciteth us unto any holy duties, as praying, hearing, reading, meditating, renewing of our repentance, or doing the works of mercy, and such like, we must not quench the Spirit, by checking these motions, nor by delaying and putting them off to another time, but undertake them presently, and labor to bring them to good effect, whilst it offereth unto us its help and assistance, without which, of our selves we are able to do nothing that is good. Let us not grieve the good Spirit of God dwelling in us, whereby we are sealed to salvation, by refusing his government, (as the Israelites dealt with Samuel) notwithstanding it is so profitable unto us, pulling (as it were) his Scepter out of his hand, and saying unto him, as those Rebels to Christ, This man shall not reign over us: but like obedient subjects, let us submit our selves in all things to be ruled by it; and when we discern that the motions which are put into our minds, are his, (as we may easily know them from all others, both by their holiness resembling their Author, and their agreement with the voice of the Spirit in the holy Scriptures) let us not only yield unto them, but also give them the best entertainment; nourishing and cherishing them when they seem weak, and inciting and re-inliuing them when as they begin to languish and die in us, by meditation, prayer, reading, and other such like religious exercises. Let us open the door of our hearts when he knocketh, and give kind entertainment to this holy Ghest, who bringeth his cheer with him, and will feast us with a delicate banquet of spiritual graces. But especially when he visiteth us after an especial & extraordinary manner, and giveth more evident signs of his presence then at other times, by working more powerfully good motions in us, kindling our zeal, and enlarging our hearts with the love of God, and the duties of his service, then are we not by sloth to let slip so good an opportunity of enriching our souls with saving graces, but we must (as we use to say) strike whilst the iron is hot, and reap our harvest, whilst this Sun-shine continueth: we must set up all our sails, whilst this fair gale of wind lasteth; and so we shall in a shorter time make a far greater progress in our course of godliness, then in many months, when being left by the Spirit, in respect of this extraordinary efficacy and operation, we shall be becalmed, and have neither will nor power to go forward. When he offereth himself in an unusual manner unto us, in our traveling of the spiritual journey, (as the Angel to Jacob) we must take fast hold of him, not suffering him to depart, before he hath given us an extraordinary blessing. And when he moveth our hearts, as the Angel the Poole of Bethesda, and by his special presence infuseth into them more then wonted virtue; let us not suffer so good an opportunity to pass, without making of it some spiritual advantage, for the curing of our sores and sicknesses of sins, and the confirming and increasing of our health and strength in our inner man.

§. Sect. 5 That we often renew the Covenant of grace between God and us.

The rules which respect the subordinate causes and helps, whereby we are enabled to perform the duties of a godly life, are diverse. The first, that we often renew the covenant of grace between God and us, by renewing the condition of it on our part, faith and repentance. In which exercise, as we are to renew our sorrow for all our sins, and those above the rest, which we have most often committed, and thereby most offended and dishonored God; so especially for those sins and corruptions which have most disabled us unto the duties of a godly life, and have plunged us into the contrary wickedness, whereby we have served sin and Satan. As our negligence and want of zeal, and holy care to glorify God by the light of our Christian conversation, and bringing forth the fruits of new obedience, and adorning our profession by our holy conversation, whereby contrariwise we have caused God's holy Name to be blasphemed, and our Christian profession to be slandered and evil spoken of, as though it were the cause of all our inormities. Our security and hardness of heart, whereby we have made no good use either of God's Word or works, his mercies or judgments, to be drawn by them to repentance, and made more diligent in the duties of his service; but putting the evil day far from us, have taken occasion thereby, with the evil servant, to be slothful and negligent in all good duties, and to take liberty in running licentious courses, loathing the means whereby we should have been wakened and rowzed up out of this spiritual lethargy. Our cowardice and slothfulness in making war against our flesh and fleshly lusts, whereby they have often gotten to such an head, strength, and height of rebellion, that they have prevailed, and have shamefully foiled the spiritual part, and led us captive unto sin. Our negligence in preventing the occasions, and withstanding the first motions and beginnings of sin, and our want of care, in banishing out of our minds and hearts the desires and concupiscence of the flesh, when they were first suggested unto us; whereof it hath come to pass, that suffering them to rest in us, we have been allured and tick led with carnal delight in thinking of them, which hath drawn us from our former sincerity, and moved us to like and approve them, to consent unto, and produce them into act, when we have had fit occasion. Our worldliness and earthly mindedness, which have made us, by affecting transitory trifles, to neglect spiritual and heavenly excellencies, and neglecting God's service, to serve Satan, in hope of receiving this base wages and rewards of iniquity. Our little profiting by the long enjoining and using of the light of the Gospel, and plentiful means of our salvation, for the enriching of our selves with God's spiritual and saving graces, knowledge, faith, affiance, love, zeal, patience, or the fruitful exercizing of them in the duties of a godly life: which hath come to pass by our irreuerent, slothful and sluggish using of the means, nor bringing unto them any faith, zeal, fervency of spirit, or a good conscience. Our want of Christian valor and resolution in the Christian warfare, and our often yielding unto the temptations of Satan, the world, and our own flesh. Finally, our abuse of prosperity and temporary blessings, which being given us of God as present wages in our hands, to make us more cheerful in his service, we have abused as means and occasions to make us more sinful, more forgetful of God, and negligent and cold in his service: more proud, worldly, and unconscionable in all our courses. And when we have called to our remembrance these, and such other sins, whereby we have been hindered in the ways of godliness, and have unfeignedly lamented and bewailed them with bitter grief, and resolved amendment for the time to come; then are we also to renew and strengthen our faith, by applying afresh unto us the gracious promises of the Gospel which are made in Christ unto all repentant sinners. The which often renewing of our covenant with God, will be a notable means of strengthening us unto all the duties of a godly life; seeing this covenant of grace is the ground and foundation of them, God having promised therein, that he will take away from us our stony hearts, and give us hearts of flesh; and that he will put a new spirit within us, that we may walk in his statutes, and keep his ordinances and do them. That he will give us one heart, and one way, that we may fear him forever; and put his Law in our inward parts, and write it in our hearts, that we shall not depart from him. And as thus on God's part we are strengthened unto all good duties by his Spirit, which he promiseth and giveth unto us; so also on our part, this renewing of our faith enabling us hereunto; for the more we are assured of the remission of our sins, and of all God's benefits, both spiritual in this life, and heavenly in the life to come, the more we love him who hath so loved us, and of his infinite bounty hath multiplied upon us such inestimable blessings; and the more we love him, the more loath we are to do anything which may displease him, and the more forward and willing to glorify him, and to perform all good duties acceptable in his sight.

§. Sect. 6 That we must take more care to approve our ways to God and our own consciences, then unto men.

The second rule is, that we chiefly labor to approve all our works and ways to God and our own consciences, rather then unto men, the testimony whereof is much more to be esteemed then public fame, and human censures. For fame being but a breath of the often deceived multitude, may also deceive us, by giving a false testimony, either on the worser or better part; but our consciences, which are privy even to our secret actions, and inward intentions in doing them, will not easily be corrupted to give in false evidence, especially in those who are sanctified and regenerate. Human and vulgar censures are often false and frivolous, ridiculous and impious, applauding that which God condemneth, and condemning that which he commendeth; and commonly that best pleaseth the multitude, which displeaseth him. They call him honorable, not who honoreth God, and is honored of him, who is a son of God, brother of Christ, and heir of heaven; but who is innobled by the virtues of his parents, or who hath bought glorious titles (as it were a slave in the market, or as the Centurion his freedom) with a great sum. They call him rich and happy, who is poor, beggarly, naked, and utterly destitute of the riches of God's graces, because he hath some worldly pelf, which every day may be taken from him, or he from it. And he of the world is esteemed valorous and magnanimous, who is so impotent in ruling his passions, that he cannot bear the least injury without taking revenge; and contrariwise he base and cowardly, who dissembleth wrongs, and according to Christ's Commandment doth readily forgive them, leaving vengeance to God, unto whō alone it belongeth: Though nothing is more contrary to true fortitude, or the magnanimous constancy of a sound and well-settled mind, then with every wind of words to be moved out of a right state; and with other men's folly to become furious and frantique. But a good conscience giveth in true evidence, as witnessing with God, or that which he witnesseth, not out of a blind opinion misled by passion, but according to the book of holy Scriptures, with which this book of conscience commonly agreeth. And therefore if we would lead a godly life, and constantly perform those Christian duties which are pleasing unto God, let us lightly regard the censure of the multitude, who ordinarily outface and discountenance virtue and piety, and commend and magnify vice and wickedness, justify those whom God condemneth, and condemn those that he justifieth; accounting their false praises a great dishonor, and their scorns and disgraces for innocence and piety, our praise and glory, seeing he cannot be but honorable whom God honoreth, nor want glory, whom Christ, his Saints and holy Angels approve and applaud. And contrariwise, let us highly esteem, in all our actions, the testimony of our own conscience, which will restrain us from secret sins, as well as from open and notorious, and move and incite us to all Christian duties, even in our secret closets, when there is none by to censure our actions. And as no wise man in running of a race is much moved with the speeches of the standers by, which he assuredly knoweth to be false and frivolous, thinking ever the better of himself when he is cast behind all the rest of the company, because they commend his speed, or the worse when he hath outstripped them and is near the goal, because they discommend him for his slowness: so neither must we be lifted up with a good conceit of our selves, when others commend us for our swiftness in the spiritual race, if our own consciences tell us, that we are slow and behind all the rest with whom we contend for the Garland; nor yet dejected and discouraged when they dispraise us: if we are privy unto our selves, that with all our endeavor we strive to make our best speed.