A Guide to Godliness, Book 2 · Chapter 1
CAP. I.
Of the maine duties wherein a godly life conſiſteth.
§. Sect. 1 That a godly life conſiſteth in doing all thoſe duties which God hath commanded.
WEE hauehave intreated the more largely of the maine grounds of a godly life, becauſe when the foundation is laid large and deepe, the building which is erected vponupon it, is more firme and durable. And now we are come to ſhew, firſt, wherein it conſiſteth: and ſecondly, what are the properties of it, and of all the duties required in it. A godly life conſiſteth in the conformity of our whole carriage vntounto Gods reuealed will, both in fleeing and forſaking all that is euill, and in imbracing and practiſing that which is good; in leauing vndone that which hee hath forbidden, and in doing that which hee hath commanded: And is generally required in many places of holy Scriptures. Depart from euill, and doe good; ceaſe to doe euill, and learne to doe well. Put ye off, concerning the former conuerſation, the old man, which is corrupt, according Pſal. 34. 14. Eſa. 1 16. 1. Pet. 3. 11. Eph. 4. 22, 23, 24to the deceitfull luſts; and be renewed in the Spirit of your minde, and put on that new man, which after God is created in righteouſneſſe and true holineſſe. So Hierome to this purpoſe ſaith, That there are two kinds of Gods Duo ſunt genera mandatorum, in quibus clauditur tota iuſtitia, &c. Ad Celantiam.Commandements, in which, all Iuſtice is comprehended. The one forbiddeth, the other commandeth; for as euils are prohibited, ſo good things are inioyned. There ceſſation and reſt worketh, here ſtudy and indeuour. There the minde is reſtrained, here incited. Here it is a fault to Innocentiae imprimis fundamentum ponatur ſupra quod facil…us poſſit arduum culmen iuſtitiae erigere. Hieron. ibid.doe, there not to hauehave done. And therefore to the leading of a godly life, it ſufficeth not (as many thinke) to bee harmeleſſe and innocent, vnleſſe wee alſo bee diligent and conſtant, in doing of all holy and iuſt actions, but we muſt as hee addeth, vponupon the foundation of innocencie, erect the building of righteouſneſſe. Yea, in truth a godly life more principally conſiſteth in doing, then not doing; in action, rather then in forbearance. And he no leſſe diſpleaſeth God, and ſinneth againſt his owne In quouis propoſito, in quouis gradu, aequale peccatum eſt, vel prohibita admittere, vel iuſſa non facere. ibid.ſoule, who neglecteth the good which he requireth, then he who committeth the euill which he forbiddeth. The Idolater offendeth no more haynouſly in worſhipping a falſe god, then the Atheiſt that acknowledgeth no God; nor the ſuperſtitious perſon, who worſhippeth him in a falſe maner, then the prophane worldling, who worſhippeth him not at all. He that hid his talent, was caſt into vtter darkeneſſe, becauſe he did not vſe it to his maſters aduantage, as well as they that abuſe and miſſpend it. Diues was caſt into hell for not feeding Lazarus, as well as others that rob and oppreſſe the poore: the fooliſh virgins were ſhut out, who had not in their lampes the oyle of grace, and the light of a godly life. And they at Chriſts left hand, ſhall at the day of Iudgement hauehave their portion with the deuill and his angels, who did not feed the hungry, and clothe the naked, as well as they who ſpoile them of their food and rayment; ſeeing there is but this difference betweene them, that the one withholdeth their right, which God hath allotted them, the other taketh it away when they already hauehave it. The one, like the nurſe, withholdeth the breſt from the hungry child entruſted to her care and keeping; the other pulleth the teate out of his mouth, when he hath taken hold of it. Or if they differ at all (as in ſome caſes there is ſome difference) there ſhall be onelyonly this difference in their puniſhments; that theſe innocent and harmeleſſe men, who hauehave power to doe good and doe it not, ſhall be damned in hell, but not in ſo deepe a degree of condemnation as the other.
§. Sect. 2 That a godly life conſiſteth in euangelicall obedience, both in forſaking that euill which God forbiddeth, and in doing that good which he commandeth.
VntoUnto a godly life therefore it is required, that wee hate and forſake all euill, and that we imbrace and practiſe that which is good; that is, that we abhorre and renounce ſinne in all kindes, without exception, and thoſe moſt of all, which whileſt we liued in the ſtate of infidelity, we moſt loued, and to which, as yet our corrupt nature moſt inclineth, ſeeing they are our greateſt and moſt dangerous enemies, & like traytrous Rebels, raiſing inteſtine warre within vsus, doe as much as in them lyeth, expoſe vsus to the malice of our open enemies, the deuill and the world. In which totall relinquiſhing of ſinne, we muſt bee conſtant in our reſolutions and indeuours, and not doe it by fits and flaſhes, as wee ſhall ſee heereafter. And with the like conſtancie, we are to ſettle our ſelues, in imbracing and practiſing all good duties, whether they be hard or eaſie, pleaſant or diſpleaſant, profitable to our worldly eſtate, or to our loſſe and hinderance. Now, becauſe the Word and reuealed will of God is the rule and ſquire, according to which, we are to iudge of good and euill, that being good which it commandeth, and euill which it forbiddeth; therefore a godly life conſiſts in our conformitie & obedience to Gods will reuealed in his Word, or to all Gods Commandements contained both in the Law and Goſpell. For becauſe we cannot performe obedience to the Law legally, that is, in that perfection which the Law requireth, therefore a godly life is not, as wee vnderſtand it in this Treatiſe, an abſolute conformity vntounto the Law (though it bee moſt abſolute when it is moſt conformable) but when we conforme our ſelues and all our actions, according to the rule of the Law, after an Euangelicall manner, that is, deſire, reſolue, and indeuour to performe vntounto it as perfect obedience as we can, which becauſe through our frailty and corruption it is defectiue, and nothing imperfect can be acceptable vntounto God, therfore vntounto ſuch a godly life as may be pleaſing vntounto him, there is required, that to our obedience of the Law, we adde our obedience to the Goſpel, which requireth a liuely faith in Chriſt, whereby applying vntounto our ſelues both him and all his benefits, the imperfections of our obedience are couered with his perfect righteouſneſſe, and our ſins and corruptions waſhed away in his blood. And alſo that we ſhew foorth the fruits of this faith in our vnfained repentance, whereby we bewaile our ſinnes paſt, and reſolue and indeuour to leaue and forſake them for the time to come, lament the imperfection of our obedience, and labour and ſtriue after more perfection; without which obedience to the Goſpell, our imperfect obedience to the Law, will not be accepted of God, nor intitle vsus to this godly life, which is pleaſing in his ſight.
§. Sect. 3 That we muſt in a godly life performe obedience to the Law, after an Euangelicall manner.
Our obedience therefore to the Law is required, ſeeing it is the rule of holineſſe and righteouſneſſe, according to which, all our thoughts, words, and actions are to be conformed; and our obedience to the Goſpell, to ſupply and amend what is imperfect and defectiue through our frailty and corruption, and to make our workes ſtraight in Gods ſight, when through ignorance or impotencie we hauehave ſwarued from our rule. The Law muſt be obſerued of all that will leade a godly life, becauſe as a Schoolemaſter it teacheth vsus, what is good, and what is euill, what we muſt doe, and what wee muſt leaue vndone; The Goſpel alſo with no leſſe care, becauſe it ſheweth vsus how it is to be done, and alſo miniſtreth courage and ſtrength, whereby we are inabled to performe our duties. We muſt make the Law the Canon, according to which, wee muſt carry our ſelues in all our thoughts, words, and workes, becauſe ſo farre foorth onelyonly, as they are conformable vntounto it, they are holy and righteous; but withall, the Commandements of the Goſpel requiring faith and repentance, muſt be obeyed, that what is imperfect in vsus, may be made perfect through Chriſt, and that our new obedience, which cannot be accepted according to the Couenant of workes, as comming from ſeruants, may be acceptable, according to the Couenant of grace, as comming from ſonnes, whoſe deſires and indeuours are pleaſing to our heauenly Father, who accepteth the will for the deed. The Law preſcribeth the way wherein all are to walke, that will leade a godly life; The Goſpel, as a faithfull companion, incourageth vsus to goe in this way, and leading vsus by the hand, preſerueth vsus from falling; and when through frailty wee are falne, it lifteth vsus vp againe.
§. Sect. 4 That in a godly life we muſt ioyne together the duties of piety, righteouſneſſe, and ſobriety.
Now the duties of a godly life, which the Law requireth, reſpect either God or men: both which are to be conſidered, firſt generally, as they are to be performed of eueryevery Chriſtian in the whole courſe of their liues; and ſecondly, as they are to be exerciſed in them eueryevery day. The duties which reſpect God, are contained in the firſt Table, and are all comprehended vnderunder the name of piety. The duties which concerne men, are comprehended in the ſecond Table, and are either the duties of righteouſneſſe and merciemercy, which reſpect our neighbours, or the duties of temperance and ſobriety belonging to our owne perſons. All which muſt goe together, and may in no wiſe be ſeuered the one from the other. For piety is the roote of righteouſneſſe and ſobriety, and theſe the fruits and ſignes of piety, and neither of both are accepted of God, but when they goe together, ſeeing piety without righteouſneſſe, is like a foundation without a building; and righteouſneſſe without piety, is like a building without a foundation; that, as a fire without light; this, like the fooles fire, a light without heate; that alone, at the beſt, makes but hypocrites; this without that, no better then proud Iuſticiaries and ciuill worldlings. And hereof it is, that the holy Ghoſt in the Scriptures ioyneth them altogether, requiring no leſſe the one then the other. So he ſaith, that thoſe who are the redeemed of the Lord, ſhall worſhip him in holineſſe and righteouſneſſe before Luk. 1. 74, 75.him, all the dayes of their liues; that we muſt pray for Kings, and all that 1. Tim. 2. 2. & 6. 11. Eph. 4. 24.are in authority, that we may leade a quiet and peaceable life vnderunder their gouernment, in all godlineſſe and honeſtie: That our ſpirituall renewing, according to Gods image, ought to be both in righteouſneſſe and true holineſſe: That a Biſhop ought to be a louer of hoſpitality, and a louer of good men, ſober, iust, Tit. 1. 8. & 2. 12.holy, and temperate; that the grace of God which bringeth ſaluation appearing, hath taught vsus to deny vngodlineſſe and worldly luſts, and to liue ſoberly, righteouſly, and godly, in this preſent world. And that they who will make their calling and election ſure, muſt not imbrace looſe and ſingle vertues, nor performe 2. Pet. 1. ad 10.ſcattered duties, but linke and chaine them one with another. For they are ſuch twinnes as liue and die together, and the ſoule, life, and breath of Chriſtianity, which may bee diſtinguiſhed in doctrine and diſcourſe, but not derided in our practice and conuerſation.
§. Sect. 5 Of piety, compriſing in it all duties of Gods ſeruice.
The firſt and maine duties required vntounto a godly life, are all comprehended vnderunder the name of piety, required in the firſt Table. Which is Pietas quid aliud eſt quam Deum pura mente colere, quae alio nomine latria nuncupatur. Ad fratres in Eremo. Serm 24. Primò amare Deum gratis, haec eſt pietas, &c. Aug. de Temp. Serm. 234. Mat. 4. 10. Deu. 6. 13. & 10. 20.nothing elſe, but that true Religion, whereby we worſhip the onelyonly true God, according to his will reuealed vntounto vsus. So Auguſtine, What is piety, but to ſerue God with a pure minde? which is otherwiſe called worſhip. And againe, this is piety to louelove God freely and abſolutely, and out of him to expect no reward, but what is expected from him. For he is the chiefe Goodneſſe: and what thing of worth can he aske of God, to whom God ſeemeth of little worth? So that piety conſiſteth in Gods true ſeruice, and in the performance of thoſe holy duties of his worſhip which he requireth in the firſt Table: of which, piety is the ſumme, according to that of our Sauiour, repeated out of the Law, Thou ſhalt worſhip the Lord thy God, & him only ſhalt thou ſerue. The which is ſometime ſignified by the feare of God, a part of diuine worſhip being put for the whole, Thou ſhalt feare the Lord thy God, and ſerue him, and ſhalt ſweare by his Name. And ſometime by the louelove of God, which is put for all worſhip, becauſe all holy ſeruice and true obedience doth flow from it. So Moſes in his repetition of the Law, makes this the ſum of all: Thou ſhalt louelove the Lord thy God with all thine heart, & with Deut. 6. 5.all thy ſoule, and with all thy might. And our Sauiour Chriſt telleth the Lawyer, that this is the great Commandement, which comprehendeth in it the whole firſt Table; Thou ſhalt louelove the Lord thy God with all thine heart, Mat. 22. 37.and with all thy ſoule, and with all thy minde. Where hee ſheweth both the obiect of true worſhip, which is the Lord our God onelyonly, and the ſpeciall and principall act of it, which is louelove, from which, as a fountaine, all other parts, like ſtreames, doe ſpring and flow; and alſo the ſubiect of this duty which is the whole man. For by the heart, is vnderſtood all the affections, deſires, and inclinations; by the ſoule, the will, purpoſe and reſolution; by the minde, the reaſon, vnderſtanding, diſcourſe, and memory; and by the might or ſtrength (which Saint Luke alſo addeth) all the faculties of the ſoule, and parts of the body, with all their functions, actions, and Luk. 10. 27.operations, both internall and externall. So that the whole man muſt be conſecrated vntounto the ſeruice and worſhip of God, by all thoſe who imbrace piety, and deſire ſo to performe the duties of a godly life, as they may be acceptable and pleaſing in the ſight of God. The which, as it is required by him, ſo there is none but he, who can inable vsus in any meaſure to performe it, ſeeing it is not in our owne power, but his free gift, and the worke of his holy Spirit, which is beſtowed vponupon whom and when hee will; for it is God onelyonly, who by his diuine power, giueth vsus all things which pertaine to life and godlineſſe, as the Apoſtle Peter ſpeaketh; and therefore 2. Pet. 1. 3.when he requireth it of vsus, we muſt returne vntounto him againe, and intreate him by earneſt and feruent prayer, that he will inable vsus to performe that which hee requireth; according to that of Auguſtine, GiueGive what thou Daquod iubes, & iube quod vis.commandeſt, and then command what thou wilt.
§. Sect. 2 Reaſons moouing vsus to imbrace piety, firſt, becauſe it is moſt excellent.
And thus we generally ſee what piety is. Let vsus in the next place conſider briefly of ſome arguments which may mooue vsus to imbrace and practiſe it, in the whole courſe of our liues. The firſt is, that piety and the duties of it are moſt excellent, and to be preferred before righteouſneſſe, both in regard of our iudgements, which ought to eſteeme them aboue the other, in reſpect of the obiect, God himſelfe, vntounto whom immediatly they are to be performed, who infinitely exceeding men, the duties which wee owe vntounto him, are incomparably to bee preferred before thoſe which are due to them. In regard alſo of our hearts and affections, which ought to imbrace with greater louelove and deſire thoſe things which our iudgements doe moſt highly value; and in reſpect of our indeuour and practice, wherein we ought to giuegive priority and precedencie, in regard of time and place, vntounto the duties of piety, aboue all earthly things, according to that of our Sauiour, Firſt ſeeke the Kingdome of God and his righteouſneſse, &c. Againe, Mat. 6. 33.Chriſt calleth the firſt Table, inioyning piety, The great Commandement: Mat. 6. 38.vntounto which the ſecond is like, but not equall. For piety is the fountaine of righteouſneſſe, and the alone ſure foundation, vponupon which it ſtandeth; which if it wanteth, or is built vponupon any other ground, as it were, vponupon a quagmire or the ſands, it will ſoone fall and come to ruine, ſeeing the building can ſtand no longer then it hath a foundation to reſt vponupon; as we daily ſee in the Morall and meere ciuill righteouſneſſe of worldlings, which reſting vponupon their credit, or profit, or feare of humane Lawes, doth laſt no longer then they luſt. It is the heart and head of Iuſtice, which giueth life, heate, and motion vntounto it, without which, it is but a dead trunke, yea the very ſoule, which doth informe it, without which, it is but a lothſome carkaſſe in Gods ſight. And therefore in the practice of a godly life, we are more highly to eſteeme, and anſwerably with more care, earneſtneſſe and delight, to put in practice the duties of piety, which concerne God immediately, then the duties of righteouſneſſe which reſpect our neighbours. As for example, we muſt louelove, and feare and obey God more then men; and when both will not ſtand together, we muſt neglect the one in compariſon of the other, as wee ſee in the example of the Apoſtles, who when men forbade that which God commanded, obeyed him rather Act. 5. 29.then them. But yet ſeeing all duties both to God and men are commanded of God, and in that regard we ferue or diſobey him, mediately and indirectly, when wee doe or neglect the duties which concerne them: therefore in performing the duties of the firſt Table in our iudgement, affection and practice, we are to obſerue a due proportion betweene them, comparing like with like, the greateſt with the greateſt, middle with middle, and the leaſt with the leaſt; neyther are the ceremonies, and circumſtances, and meanes of pious duties, to be preferred before the maine and ſubſtantiall duties of righteouſneſſe; as we ſee in Gods owne choice, vvho preferred mercy before ſacrifice, and the duties of righteouſneſſe, Hoſ. 6. 6. Eſa. 58. 3, 6. Mat. 12. 1, 2. &c. Leuit. 24. 9. Exod. 29. 33.mercy and louelove, before an externall faſt, or the outvvard reſt of the Sabbath, vvhichwhich is but a meanes of the ſeruice of God, and of our ſpirituall reſting from ſinne.
§. Sect. 3 The ſecond reaſon is taken from the profit of Piety.
The ſecond reaſon is taken from the profit of piety, vvhichwhich may much induce vsus to the imbracing of it. For if mens hearts are ſet chiefely vponupon Pſal. 4. 6.gaine, and are ready to enquire after it vponupon all occaſions, according to that of the Pſalmiſt, There be many that ſay, Who will ſhew vsus any good? And if their affections and deſires are inflamed and inlarged, according to the greatneſſe of the profit vvhichwhich they purſue; then vvhen our iudgements are conuinced, and perſvvaded that there is moſt gaine in godlineſſe, there is great reaſon why our hearts ſhould be ſet vponupon it as our chiefeſt treaſure. But the Apoſtle telleth vsus, that godlineſſe is gaine, yea, 1. Tim. 6. 6.great gaine with contentation; where he maketh not the gaine of godlineſſe to depend vponupon the condition of our contentment, as though there were no profit in it, vnleſſe wee be contented with it; but that it is the effect, and an inſeparable companion of godlineſſe, to make vsus contented with all eſtates, and therefore not gaine onelyonly, if it be ioyned with content, but becauſe it alwaies bringeth with it contentation. Euen as the Sunne is ſaid to bee comfortable, not if it giuegive light, but becauſe it giueth light, it doth bring vsus comfort with his beames and brightneſſe. Now this profit of piety, is incomparably greater then the gaine of the whole world; for this is profitable but for ſome purpoſes, but the other for all things; that onelyonly for the preſent, but this alſo for eternity, according to that of the Apoſtle; Godlineſſe is profitable vntounto all things, hauing promiſe of the life that 1. Tim. 4. 8.now is, and of that which is to come. In this life it aſſureth vsus of Gods grace and fauour, that we are his children and heyres of his promiſes, who are continually vnderunder his protection, and thereby ſafe from all danger, that though we hauehave but little, yet there is cauſe of great contentment, ſeeing our ſmall pittance is better then the riches of many wicked, it being a pledge Pſal. 37. 16.of Gods louelove, and an earneſt penny of our heauenly happineſſe. That we are bleſſed in all eſtates, proſperity and aduerſity, pouerty and riches, health and ſickneſſe, life and death, becauſe God that loueth vsus, will by Rom. 8. 28.his wiſdome and power, cauſe all things to worke together for our good. In the life to come alſo godlineſſe will be moſt gainefull; for when all worldly profits are vtterly ceaſed, and the glory and beauty of them withered and vaniſhed out of ſight, then ſhall we finde moſt profit in our piety, and reape a ioyfull harueſt of all our holy indeuours. Then ſhall we with confidence approach into Gods preſence, when as we expect that Crowne of glory, which he hath freely promiſed to thoſe who hauehave ſerued him in holineſſe and righteouſneſſe all the daies of this life; and hauing on this wedding garment, we ſhall be admitted into the Bridall chamber of our Head and Husband Ieſus Chriſt, and there eternally ſolace ourſelues in the fruition of his louelove, and of that heauenly happineſſe which he hath prepared for vsus. Whereas contrariwiſe, all worldly things without piety, are vnprofitable to all in many things, and in all things to many, giuing no contentment in their greateſt abundance, but like ſweete drinkes encreaſe thirſt, and as fuell put into the fire, inflame the heate of carnall concupiſcence. Or if they giuegive ſome ſeeming content in the time of health, yet how little pleaſure doe we take in them vponupon our ſicke beds? though they hauehave ſome taſte vntounto our carnall appetite in the time of life and ſtrength, yet what an after tang leaue they at parting? and how little comfort and contentment bring they againſt the terrours of death, and the dreadfull apprehenſions of approaching Iudgement?
§. Sect. 4 The third reaſon, which is taken from the neceſſity of piety.
The third reaſon is taken from the neceſſity of piety, ſeeing without it wee can hauehave no aſſurance of any ſpirituall benefit, neither in this life, nor in the life to come. For it is the end which God hath propoſed vntounto Ephe. 1. 4.them all, vntounto which he moſt certainely attaineth, if we euer attaine vntounto them; ſeeing he who is infinite in wiſedome and power, can neuer faile of his end which he propoundeth to his actions. Now the Lord hath choſen vsus, that we ſhould be holy; hee hath redeemed vsus out of the hands of all our Luke. 1. 74. Col. 1. 22.ſpirituall enemies, that we ſhould worſhip him in holineſſe and righteouſneſſe all the dayes of our liues. We are reconciled by Chriſt in the body of his fleſh, through death, that hee may preſent vsus holy and vnblameable in Gods ſight. He hath adopted vsus for his children, that wee may be holy, as he is holy. He hath iuſtified and pardoned all our ſinnes, that being freed from Leuit. 19. 2. Mat. 5. 45. Rom. 6. 18.ſinne, wee may become the ſeruants of righteouſneſſe. And therefore without this holineſſe we can hauehave no aſſurance that we are elected, redeemed, reconciled, adopted or iuſtified, and conſequently that we ſhall be ſaued: for though it be not the cauſe of our happineſſe, yet it is the way that leadeth vntounto it; in which if we walk not, we ſhal neuer come into that place of bleſſednes: for without holineſſe none ſhall ſee the Lord, as the Apoſtle teacheth vsus.Heb. 12. 14.
§. Sect. 5 The fourth reaſon perſwading vsus to piety, which is the conſideration of Gods manifold mercies, and of Chriſts comming to Iudgement.
VntoUnto theſe reaſons we may adde the conſideration of Gods manifold mercies in Ieſus Chriſt, which ought to bee notable inducements to moue vsus to the imbracing and practiſing of piety. For what greater incouragement can we hauehave to make vsus zealous and cheerefull in the duties of Gods ſeruice, then to conſider how gracious and good, God hath beene vntounto vsus in our creation, redemption and continuall preſeruation; in giuing vntounto vsus his Sonne, and pardoning our ſinnes, in freeing vsus out of the cruell bondage of all our ſpirituall enemies, and in multiplying his bleſſings vponupon vsus, both in ſpirituall and corporall things? And this argument the Apoſtle vſeth to this purpoſe; I beſeech you therefore, brethren, by the mercies of God, that yee preſent your bodies a liuing ſacrifice, holy, acceptable Rom. 21. 1.to God, which is your reaſonable ſeruice. And as the fruition of Gods preſent fauours ought to make vsus forward in his ſeruice, ſo alſo the conſideration of his gracious promiſes concerning better and more excellent things in time to come, euen the full fruition of his glorious preſence, and eternall bleſſedneſſe in his euerlaſting Kingdome. And this reaſon alſo the Apoſtle vſeth to this end: Hauing therefore theſe promiſes (dearely beloued) let vsus 2. Cor. 7. 1.clenſe our ſelues from all filthineſſe of the fleſh and ſpirit, perfecting our holineſſe in the feare of God. Finally, the conſideration of Chriſts comming to Iudgement ſhould perſwade vsus vntounto holineſſe, when as the heauens being on fire, ſhall be diſſolued and paſſe away with a noyſe, the elements melt with feruent heate, and the earth with all the workes thereof ſhall be burnt vp. For then onelyonly they ſhall bee happy who hauehave beene holy, and raigne with God in glory, who hauehave faithfully ſerued him in holineſſe and righteouſneſſe in the Kingdome of grace. And thus the Apoſtle Peter reaſoneth, Seeing then (ſaith he) that all theſe things ſhall be diſſolued, what manner of perſons ought yee to be, in all holy conuerſation and godlineſſe? But I ſhall 2. Pet. 3. 11.hauehave hereafter occaſion to ſpeake more fully of this point, when I come to ſhew the manifold reaſons and motiues which may induce and perſwade vsus vntounto a godly life; and therefore for the preſent I will content my ſelfe thus briefly to hauehave touched them, referring the Reader for his more full ſatisfaction to the following diſcourſe.