A Guide to Godliness, Book 5 · Chapter 1
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 principall and ſubordinate.
§. Sect. 1 Of the helpes inabling vsus to leade a godly life.
HAuing ſhewed what the godly life is, and the duties wherein it conſiſteth, with the properties belonging to them, which ſerue as way-markes and ſignes, whereby wee may know that wee are in a right courſe; it now remaineth, that wee intreat both of the helpes whereby we may be furthered in the wayes of godlineſſe, and alſo of the impediments, which hindring vsus in our Chriſtian courſe, are to bee carefully remooued out of the way, if we would trauell in it with any eaſe and comfort, and come happily to the end of our iourneys. For as they who are to run a race for a corruptible crowne, thinke it not ſufficient to know perfectly the way, with the nature and properties of it, as whether it be long or ſhort; vp, or downe the hill; rough or plaine: but alſo carefully vſe all helpes which may further them in the race, and remooue all impediments which may hinder their ſpeed, and fruſtrate their hopes of comming ſeaſonably to the goale, and winning the Garland: ſo muſt we all take the ſame courſe in running of the ſpirituall Race of a godly life, that we may obtaine that Crowne which is heauenly and immortall. The helpes whereby wee may bee furthered and inabled to leade a godly life, are either the meanes which tend to the aduancing of it; or the arguments and reaſons which may induce and perſwade vsus to vſe them, and to practiſe all Chriſtian and holy duties in the whole courſe of our liues & cōuerſation. The meanes reſpect either direction or practice: The former conſiſting in certaine rules which are to be obſerued, that we may profitably proceed in the wayes of godlines: The other in wel vſing of certaine ſpecial meanes which God hath ordained & ſanctified to this end, that they may inrich vsus with his ſpirituall & ſauing graces, & ſtrengthen vsus to the performing of thoſe Chriſtian duties which belong to a godly life. The rules to bee obſerued, hauehave either reference to ſuch things as belong to all Chriſtian duties, or to the duties themſelues.
§. Sect. 2 The firſt rule is, that wee make God the ſupreme end of all Chriſtian duties, and wholly deny our ſelues in them.
Of the former ſort, are ſuch as concerne either their cauſes or their circumſtances. The cauſes are chiefe and principall, or elſe ſubordinate and Mat. 5. 16. 1. Cor. 10. 31. 1. Pet. 2. 12.inſtrumentall. The chiefe and principall cauſe of working all holy duties, in, and by vsus, is God himſelfe, the Father, Sonne, and holy Spirit. Concerning whom, this firſt rule is to bee obſerued, that ſeeing God is the chiefe Author of all good duties which can be performed by vsus, that therefore we alſo make him the ſupreme end of them, propounding vntounto our ſelues his glory in the vndertaking of any action, as the mayne motiue that induceth vsus vntounto it. And ſeeing he is firſt and laſt in all holy duties which are performed of vsus, and both beginneth, continueth, and finiſheth his workes of grace in and by vsus; yea, ſeeing wee our ſelues are wholly his, 1. Cor. 6. 20.both by right of creation, preſeruation, and redemption; therefore being his and not our owne, we muſt deuote and conſecrate our ſelues wholly, and all our actions and intentions to his ſeruice, performing all Chriſtian duties, not as acts of our owne wills, to pleaſe or profit our ſelues, but as workes 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, vtterly to deny our ſelues and our owne wills, and acknowledging God to be all in all, wee are to reſigne 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 vntounto vsus, or plauſible vntounto others, but becauſe God requireth them, and it is his will, that being ſanctified, we ſhould glorifie 1. Theſ. 4. 3.him, in bringing forth much fruit. We muſt, if we wil be Chriſts Diſciples, in the very firſt place deny our ſelues, and take vp our croſſe and follow him. We Ioh. 15. 8.muſt not, like vntamed Heifers, run & range which way we liſt, but we muſt take vponupon vsus his eaſie yoke and light burthen, and caſting off our pride and Mat. 11. 29.ſelfe-will, we muſt learne of him to be humble and meek in ſpirit. We muſt be content to be, not what we would, but what God wil hauehave vsus, both doing and ſuffring whatſoeuer he cōmandeth or impoſeth. We muſt go the way that nature ſhunneth, if God chuſe it for vsus; and walk with Peter, not whither Joh. 21. 18.we would, but whither we would not. An example of which obedience we hauehave in the Saints of Macedonia, who reſigned themſelues vntounto the Lord in doing 2. Cor. 8. 5.his wil, & in him to the direction of his holy Apoſtle. And in Paul alſo, who before his conuerſion applied himſelfe to do his own wil, and to pleaſe the Act. 9. 6.chiefe Prieſts, but no ſooner was he caſt down & humbled, but preſently he offreth himſelfe to Gods ſeruice, and deſireth to be guided by the will of Chriſt. Yea our Sauiour himſelfe, who is the moſt perfit patterne for our imitation, though his humane will were moſt iuſt and holy, yet profeſſeth that he ſought not his owne will, but the will of his Father who ſent him. Neither Ioh. 5. 30.muſt we only deny our own wils in al our doings, that we may ſubmit them vntounto Gods, but alſo in our ſuffrings, that ſo we may ſay with Dauid; Here am 2. Sam. 15. 26.I, let him doe to me, as ſeemeth good vntounto him; and with our Sauiour Chriſt himſelfe; If this Cup may not paſſe by me, not my will, but thine bee done. The Mat. 26. 39, 42.fruits and benefits of which reſigning vp our ſelues wholly to the direction and diſpoſing of Gods will, are great and manifold. For thus all our actions muſt needs be pleaſing vntounto God, ſeeing they are conformable to his owne will. We ſhall liue the life of Chriſt, when being wholly mooued Gal. 2. 20.and ruled by his Spirit, we ſhall doe, not our owne wills, but his, and the will of his & our heauenly Father. We ſhal be partakers of the diuine nature, as the Apoſtle Peter ſpeaketh, when as keeping his reſidence in vsus by his 2. Pet. 1. 4.Spirit, his holy will doth raigne and rule in vsus. Wee ſhall greatly profit in humility, which is that Chriſtian ornament that chiefly maketh vsus glorious in the ſight of God. Wee ſhall be contented in all eſtates, and reioyce euen in tribulation and affliction, becauſe the will of God is fulfilled in vsus, vponupon which our will dependeth. Finally, the will of God ſhall be vntounto vsus as a moſt skilful and faithfull Pilot, which ſtanding at the ſterne, will direct vsus in all our courſes, in this our dangerous paſſage thorow the ſea of this world, and preſerue vsus ſafe in all tempeſtuous troubles, from falling vponupon the rocks and ſhelfes, vponupon which we would often run and make ſhipwracke of our ſoules, if we followed not this guide, but were led by the direction of our owne corrupt and vnskilfull wills, or by the traditions of others who are as ignorant as our ſelues.
§. Sect. 3 The ſecond rule reſpecting our Sauiour Chriſt; namely, that we aime at him as the mayne ſcope of all our actions.
The ſecond rule of direction for the leading of a godly life, reſpecteth our Sauiour Chriſt, namely, that we propound him as the maine ſcope and marke at which we ayme in all our actions, not reſting in the beſt duties which we performe, as hauing in them any ſufficiency to make vsus happie and bleſſed, but vſing them as helpes to gaine Chriſt, and to confirme and aſſure our vnion and communion with him, by whom alone wee attaine vntounto happineſſe. The end of our legall knowledge, is not chiefly that wee may obey it, and ſo liue in our owne righteouſneſſe, but to diſcouer our miſery both in reſpect of ſinne and puniſhment, that thereby we may be driuen out of our ſelues vntounto Chriſt, and ſeeke in him righteouſnes and Joh. 17. 3.ſaluation. The end of the knowledge of the Goſpell and of all other knowledge, learning and wiſedome, is to bring vsus to the knowledge of Chriſt and him crucified; for the ſauing knowledge of this onelyonly, would make vsus happie, though we were meere Ideots in all other things; whereas if we had all other knowledge of the ſecrets of nature, the profundity of all Arts and ſciences, yea euen of the higheſt and darkeſt myſteries of Religion, yet wanting this alone, wee ſhould bee miſerable. And therefore the Apoſtle neglecting the excellency of all other wiſedome, determined 1. Cor. 2. 1, 2.not to know any thing, ſaue Ieſus Chriſt, and him crucified. In reſpect of this, hee eſteemed all other gaine but loſſe and dung, and propounded this vntounto himſelfe, as his chiefe marke vntounto which he preſſed with all his power, that he might know Chriſt, and the power of his Reſurrection, and the fellowſhip Phil. 3. 10, 14.of his ſufferings, being made conformable vntounto his death. In which, when he had attained vntounto it in ſome meaſure, hee chiefely gloried. The end Gal. 6. 14.of our faith muſt not bee to reſt in it, as an infuſed grace, for which in its owne vertue we are accepted, but that it may ſerue as an inſtrument to apply and appropriate vntounto vsus Chriſt and his righteouſnes, in and by whom alone we are iuſtified in the ſight of God. The end of our hearing and reading the Word, is not chiefely to commend vsus vntounto God by the performance of a religious act of his ſeruice, but that wee may thereby come to the knowledge of Chriſt, & apply him vntounto vsus by a liuely faith. The end of our receiuing the Sacraments, is to confirme and aſſure our vnion and communion with Chriſt. The end of our prayers, is not that for themſelues and their owne feruency and holineſſe, they ſhould bee heard and granted of God, but onelyonly in the mediation and interceſſion of Ieſus Chriſt. Finally, the end of all the duties of a godly life and fruits of new obedience, is not to ſatisfy Gods Iuſtice and merit heauen, but to aſſure vsus that wee are ingrafted as liuely branches in the true Vine Ieſus Chriſt, and that wee hauehave from him this ſap of grace which maketh vsus fruitfull, ſeeing without him we could doe nothing; and that we are partakers of the vertue Ioh. 15. 4, 5.and power of his death and Reſurrection vntounto Iuſtification, and the remiſſion of the guilt and puniſhment of all our ſinnes, ſeeing wee feele them powerfull in vsus for our ſanctification, and for the abating of the corruption, and ſubduing in vsus the power of ſinne, ſo that it no longer raigneth in Rom. 6. 12.our mortall bodies. Now the reaſon why we muſt not reſt in our Chriſtian graces and holy duties themſelues, but onelyonly vſe them to another end, propounding vntounto them as their mayne ſcope the gayning of Chriſt, and that wee may hereby be more neerely and firmely vnited vntounto him, is, becauſe nothing in vsus, nor any thing done by vsus is pleaſing vntounto God in it owne worth and excellency, but only as it is accepted in Chriſt the Sonne of his louelove, in whom onelyonly hee is well pleaſed; for euen our prayers themſelues Mat 3. 17. & 17. 5.are but a lothſome ſacrifice, vnleſſe our high Prieſt taking them at our hands, doe put them into his golden Cenſor, and ſweeten them with Apoc. 8. 3.the odoriferous Incenſe, and fragrant breath of his mediation and interceſſion. Our beſt righteouſneſſe, being imperfect and ſtayned with our corruptions like a polluted cloth, will not indure the pure and parching eye Eſa. 64. 6.of Gods ſtrict Iuſtice; vnleſſe our imperfections be couered with the perfect righteouſneſſe of Ieſus Chriſt, and the pollution waſhed away in his moſt precious blood. And therefore let not this bee the end of all our Chriſtian duties in a godly life, that they may bring vsus directly vntounto God, in their owne credit, or procure his fauour in their owne worth and excellency, for then hee will iuſtly reiect both vsus and them; but let vsus propound the getting of Chriſt as the maine ſcope of them all, that ſo being vnited vntounto him, we and our duties may in him be accepted before God, and receiue a rich reward by vertue of his merits and perfect obedience.
§. Sect. 4 The third rule, reſpecting the Spirit of God dwelling in vsus.
The third rule reſpecteth the holy Spirit of God dwelling in vsus, namely, that ſeeing we cannot of our ſelues pray, or heare, or reade, or meditate, Rom. 8. 15, 26.or elſe performe any other Chriſtian and holy duties, but as this Spirit helpeth our infirmities, and giueth vsus power to bring them to ſome good effect; therefore ſtopping our eares to carnall diſputes, and ſhaking off the yoke of naturall & corrupted reaſon, we muſt, in the performing of all the duties of a godly life, giuegive our ſelues ouer to be gouerned and guided by it, both in reſpect of the matter, manner, and time of doing them. And when wee heare the voyce of the Spirit ſecretly whiſpering in our hearts (like the voyce of one ſtanding behind vsus) ſaying, This is the way, walke thou Eſa. 30. 21.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 mindes any good motions, or inciteth vsus vntounto any holy duties, as praying, hearing, reading, meditating, renewing of our repentance, or doing the workes of mercy, and ſuch like, wee muſt not quench the Spirit, by checking theſe motions, nor by delaying and 1. Theſ. 5. 19.putting them off to another time, but vndertake them preſently, and labour to bring them to good effect, whileſt it offereth vntounto vsus its helpe and aſſiſtance, without which, of our ſelues wee are able to doe nothing that is good. Let vsus not grieue the good Spirit of God dwelling in vsus, whereby wee are Epheſ. 4. 30.ſealed to ſaluation, by refuſing his gouernment, (as the Iſraelites dealt with Samuel) notwithſtanding it is ſo profitable vntounto vsus, pulling (as it were) his 1. Sam. 12.Scepter out of his hand, and ſaying vntounto him, as thoſe Rebels to Chriſt, This man ſhall not raigne ouer vsus: but like obedient ſubiects, let vsus ſubmit Luk. 19. 14.our ſelues in all things to be ruled by it; and when wee diſcerne that the motions which are put into our minds, are his, (as wee may eaſily know them from all others, both by their holineſſe reſembling their Author, and their agreement with the voyce of the Spirit in the holy Scriptures) let vsus 2. Tim. 1. 6.not onelyonly yeeld vntounto them, but alſo giuegive them the beſt entertainment; nouriſhing and cheriſhing them when they ſeeme weake, and inciting and re-inliuing them when as they begin to languiſh and dye in vsus, by meditation, prayer, reading, and other ſuch like religious exerciſes. Let vsus open the doore of our hearts when he knocketh, and giuegive kind entertainment Apoc. 3. 20.to this holy Gheſt, who bringeth his cheere with him, and will feaſt vsus with a delicate banquet of ſpirituall graces. But eſpecially when he viſiteth vsus after an eſpeciall & extraordinary manner, and giueth more euident ſignes of his preſence then at other times, by working more powerfully good motions in vsus, kindling our zeale, and inlarging our hearts with the louelove of God, and the duties of his ſeruice, then are we not by ſloth to let ſlip ſo good an opportunity of inriching our ſoules with ſauing graces, but we muſt (as we vſe to ſay) ſtrike whileſt the iron is hot, and reape our harueſt, whileſt this Sun-ſhine continueth: we muſt ſet vp all our ſailes, whileſt this faire gale of wind laſteth; and ſo wee ſhall in a ſhorter time make a farre greater progreſſe in our courſe of godlineſſe, then in many moneths, when being left by the Spirit, in reſpect of this extraordinary efficacie and operation, we ſhall be becalmed, and hauehave neither will nor power to goe forward. When hee offereth himſelfe in an vnuſuall manner vntounto vsus, in our trauelling of the ſpirituall iourney, (as the Angell to Iacob) wee muſt take faſt hold of him, not ſuffering him to depart, before he hath giuen vsus an extraordinary bleſſing. And when hee mooueth our hearts, as the Angell the Poole of Betheſda, and by his ſpeciall preſence infuſeth into them more then wonted vertue; let vsus not ſuffer ſo good an opportunity to paſſe, without making of it ſome ſpirituall aduantage, for the curing of our ſores and ſickneſſes of ſinnes, and the confirming and increaſing of our health and ſtrength in our inner man.
§. Sect. 5 That we often renew the Couenant of grace between God and vsus.
The rules which reſpect the ſubordinate cauſes and helpes, whereby we are inabled to performe the duties of a godly life, are diuers. The firſt, that we often renew the couenant of grace betweene God and vsus, 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 ſinnes, and thoſe aboue the reſt, which we hauehave moſt often committed, and thereby moſt offended and diſhonoured God; ſo eſpecially for thoſe ſinnes and corruptions which hauehave moſt diſabled vsus vntounto the duties of a godly life, and hauehave plunged vsus into the contrary wickedneſſe, whereby we hauehave ſerued ſinne and Satan. As our negligence and want of zeale, and holy care to glorifie God by the light of our Chriſtian conuerſation, and bringing forth the fruits of new obedience, and adorning our profeſſion by our holy conuerſation, whereby contrariwiſe we hauehave cauſed Gods holy Name to be blaſphemed, and our Chriſtian profeſſion to be ſlandered and euill ſpoken of, as though it were the cauſe of all our inormities. Our ſecurity and hardneſſe of heart, whereby we hauehave made no good vſe either of Gods Word or workes, his mercies or iudgements, to be drawne by them to repentance, and made more diligent in the duties of his ſeruice; but putting the euill day farre Math. 24. 48.from vsus, hauehave taken occaſion thereby, with the euill ſeruant, to be ſlothfull and negligent in all good duties, and to take liberty in running licentious courſes, loathing the meanes whereby we ſhould hauehave bin wakened and rowzed vp out of this ſpirituall lethargie. Our cowardize and ſlothfulnes in making warre againſt our fleſh and fleſhly luſts, whereby they hauehave often gotten to ſuch an head, ſtrength, and height of rebellion, that they hauehave preuailed, and hauehave ſhamefully foyled the ſpirituall part, and led vsus captiue vntounto ſinne. Our negligence in preuenting the occaſions, and withſtanding the firſt motions and beginnings of ſinne, 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 vntounto vsus; whereof it hath come to paſſe, that ſuffering them to reſt in vsus, wee hauehave been allured and tick led with carnall delight in thinking of them, which hath drawne vsus from our former ſincerity, and moued vsus to like and approue them, to conſent vntounto, and produce them into act, when wee hauehave had fit occaſion. Our worldlineſſe and earthly mindedneſſe, which hauehave made vsus, by affecting tranſitory trifles, to neglect ſpirituall and heauenly excellencies, and neglecting Gods ſeruice, to ſerue Satan, in hope of receiuing this baſe wages and rewards of iniquity. Our little profiting by the long inioying and vſing of the light of the Goſpell, and plentifull meanes of our ſaluation, for the inriching of our ſelues with Gods ſpirituall and ſauing graces, knowledge, faith, affiance, louelove, zeale, patience, or the fruitfull exercizing of them in the duties of a godly life: which hath come to paſſe by our irreuerent, ſlothfull and ſluggiſh vſing of the meanes, nor bringing vntounto them any faith, zeale, feruency of ſpirit, or a good conſcience. Our want of Chriſtian valour and reſolution in the Chriſtian warfare, and our often yeelding vntounto the tentations of Satan, the world, and our own fleſh. Finally, our abuſe of proſperity and temporary bleſſings, which being giuen vsus of God as preſent wages in our hands, to make vsus more cheerfull in his ſeruice, we hauehave abuſed as meanes and occaſions to make vsus more ſinfull, more forgetfull of God, and negligent and cold in his ſeruice: more proud, worldly, and vnconſcionable in all our courſes. And when we hauehave called to our remembrance theſe, and ſuch other ſinnes, whereby we hauehave been hindred in the wayes of godlineſſe, and hauehave vnfainedly lamented and bewailed them with bitter griefe, and reſolued amendment for the time to come; then are we alſo to renew and ſtrengthen our faith, by applying afreſh vntounto vsus the gracious promiſes of the Goſpell which are made in Chriſt vntounto all repentant ſinners. The which often renewing of our couenant with God, will be a notable meanes of ſtrengthening vsus vntounto all the duties of a godly life; ſeeing this couenant of grace is the ground and foundation of them, God hauing promiſed therein, that hee will take away from vsus our ſtony hearts, and giuegive vsus hearts of fleſh; and that hee Ezek. 11. 19, 20. and 36. 26.will put a new ſpirit within vsus, that we may walke in his ſtatutes, and keepe his ordinances and doe them. That he will giuegive vsus one heart, and one way, that wee Ier. 31. 33. and 32. 40.may feare him for euer; and put his Law in our inward parts, and write it in our hearts, that we ſhall not depart from him. And as thus on Gods part wee are ſtrengthened vntounto all good duties by his Spirit, which hee promiſeth and giueth vntounto vsus; ſo alſo on our part, this renewing of our faith inabling vsus hereunto; for the more we are aſſured of the remiſſion of our ſinnes, and of all Gods benefits, both ſpirituall in this life, and heauenly in the life to come, the more we louelove him who hath ſo loued vsus, and of his infinite bounty hath multiplied vponupon vsus ſuch ineſtimable bleſſings; and Nehem. 10. 29.the more wee louelove him, the more loth wee are to doe any thing which may diſpleaſe him, and the more forward and willing to glorifie him, and to performe all good duties acceptable in his ſight.
§. Sect. 6 That we muſt take more care to approue our wayes to God and our owne conſciences, then vntounto men.
The ſecond rule is, that we chiefly labour to approoue all our workes and wayes to God and our owne conſciences, rather then vntounto men, the teſtimony whereof is much more to be eſteemed then publike fame, and humane cenſures. For fame being but a breath of the often deceiued multitude, may alſo deceiue vsus, by giuing a falſe teſtimony, either on the worſer or better part; but our cōſciences, which are priuy euen to our ſecret actions, and inward intentions in doing them, will not eaſily bee corrupted to giuegive in falſe euidence, eſpecially in thoſe who are ſanctified and regenerate. Humane and vulgar cenſures are often falſe and friuolous, ridiculous and impious, applauding that which God condemneth, and condemning that which he commendeth; and commonly that beſt pleaſeth the multitude, which diſpleaſeth him. They call him honourable, not who honoureth God, and is honoured of him, who is a ſonne of God, brother of Chriſt, and heire of heauen; but who is innobled by the vertues of his parents, or who hath bought glorious titles (as it were a ſlaue in the market, or as the Centurion his freedome) with a great ſumme. They call him rich and happy, who is poore, beggerly, naked, and vtterly deſtitute of the riches of Gods graces, becauſe he hath ſome worldly pelfe, which eueryevery day may be taken from him, or he from it. And hee of the world is eſteemed valorous and magnanimous, who is ſo impotent in ruling his paſſions, that he cannot beare the leaſt iniury without taking reuenge; and contrariwiſe he baſe and cowardly, who diſſembleth wrongs, and according to Chriſts Commandement doth readily forgiue them, leauing vengeance to God, vntounto whō alone it belongeth: Though nothing is more contrary to true fortitude, or the magnanimous conſtancy of a ſound and well-ſettled minde, then with eueryevery wind of words to bee moued out of a right ſtate; and with other mens folly to become furious and frantique. But a good conſcience giueth in true euidence, as witneſſing with God, or that which he witneſſeth, not out of a blind opinion miſ-led by paſſion, but according to the booke of holy Scriptures, with which this booke of conſcience commonly agreeth. And therefore if wee would leade a godly life, and conſtantly performe thoſe Chriſtian duties which are pleaſing vntounto God, let vsus lightly regard the cenſure of the multitude, who ordinarily outface and diſcountenance vertue and piety, and commend and magnifie vice and wickedneſſe, iuſtifie thoſe whom God condemneth, and condemne thoſe that hee iuſtifieth; accounting their falſe praiſes a great diſhonour, and their ſcornes and diſgraces for innocency and piety, our praiſe and glory, ſeeing he cannot be but honourable whom God honoureth, nor want glory, whom Chriſt, his Saints and holy Angels approue and applaud. And contrariwiſe, let vsus highly eſteeme, in all our actions, the teſtimony of our owne conſcience, which will reſtraine vsus from ſecret ſinnes, as well as from open and notorious, and mooue and incite vsus to all Chriſtian duties, euen in our ſecret cloſets, when there is none by to cenſure our actions. And as no wiſe man in running of a race is much moued with the ſpeeches of the ſtanders by, which hee aſſuredly knoweth to be falſe and friuolous, thinking euer the better of himſelfe when he is caſt behind all the reſt of the company, becauſe they commend his ſpeed, or the worſe when he hath outſtripped them and is neere the goale, becauſe they diſcommend him for his ſlowneſſe: ſo neither muſt we be lifted vp with a good conceit of our ſelues, when others commend vsus for our ſwiftneſſe in the ſpirituall race, if our owne conſciences tell vsus, that wee are ſlow and behind all the reſt with whom wee contend for the Garland; nor yet deiected and diſcouraged when they diſpraiſe vsus: if we are priuie vntounto our ſelues, that with all our indeuour wee ſtriue to make our beſt ſpeed.
§. Sect. 7 That we muſt performe all good duties with a quiet and peaceable minde.
The third rule is, that we labour to performe all the duties of a godly life with a peaceable and quiet minde, which is not diſturbed with diſheartening Rom. 5. 3.feares, or tumultuous paſſions. The which calme quietneſſe ariſeth from two cauſes. The chiefe and principall is our peace with God, and peace of conſcience, which are effects and fruits of our iuſtification by faith. The which aſſuring vsus of the remiſſion of our ſinnes, our reconciliation with God, victory ouer all the enemies of our ſaluation, and that the Lord ſo watcheth ouer vsus with his prouidence, and ruleth vsus in all our wayes with his Wiſedome and Power, that wee ſhall neuer fall from him, and ſo ouer-ruleth all things which oppoſe vsus, that nothing ſhall be able to hurt or hinder vsus, and all things ſhall turne to our good, and further our ſaluation; we are made heereby conſtant, cheerfull and couragious in all Chriſtian duties, ſeruing the Lord in holineſſe and righteouſneſſe, Luk. 1. 74, 75.without feare, all the dayes of our liues. For then our ſinnes, and the iudgements of God due vntounto them will not terrifie vsus, the malicious aſſaults and tentations of our ſpirituall enemies will not affright and diſcourage vsus, afflictions and perſecutions for righteouſneſſe ſake, and for the profeſſion and practice of Gods true Religion, will not daunt and diſmay vsus, but we will, in deſpite of all theſe oppoſitions, hold on our way, and finiſh our courſe with ioy. Whereas if wee want this inward peace and tranquillity, our ſinnes will preſſe vsus downe as an heauie burthen, and Pſal. 38. 4.hinder our proceeding in the wayes of godlineſſe, our conſciences will accuſe and terrifie vsus; Satan with his tentations will affright and beate vsus downe, and outward troubles, ioyned with thoſe inward diſcouragements which we finde in our ſelues, will ſo vexe and diſquiet vsus, that either wee ſhall deſiſt in the wayes of godlineſſe, as deſpairing to ouercome all theſe difficulties, or elſe proceed ſlowly, and vnſettledly with much vnconſtancy and diſcomfort. The ſecond cauſe of this inward peace and tranquillity of mind, is the ſubduing and mortifying of our carnall luſts and tumultuous paſſions, as worldly louelove, fleſhly feare, raſh anger, and the reſt; and the right ordering of all our affections when they are ſanctified. For where thoſe vnruly paſſions doe ſtill liue and beare ſway, they blind the mind, that it cannot diſcerne the right way; corrupt and ouer-rule the will, that it cannot chuſe, euen that which the iudgement approueth, and ſo vnſettle vsus in all good courſes, that we can keepe no conſtant tenour in them, but vponupon eueryevery ſlight occaſion, all our good reſolutions are ouerthrowne, and we quite turned out of the right way. Whereas if theſe bee ſubdued and kept (as it were) vnderunder hatches, the mind being quiet, is able to iudge vprightly, and the will to imbrace that which holy reaſon commendeth to its choyce, and the worke of piety proſpereth and proceedeth without any diſturbance. And as we are thus to mortifie our carnall luſts; ſo we muſt rightly order our affections and paſſions, euen after they are ſanctified; that they may performe their duties in due time and place, and like ſeruants, attend vponupon holy reaſon, that they may aſſiſt it, and not as commanders and chiefe agents, goe before it. For as when a right and due order is obſerued in the performing Chriſtian duties, reaſon being inlightened by Gods Word and Spirit firſt approuing them, the will, vponupon the commendation of reaſon chuſing them, and the affections and paſſions ſubiecting themſelues to the ſeruice of them both, affect and deſire them, and oppoſe, with all their ſtrength, all impediments which hinder their producing into act; out of this orderly proceeding (as in a well gouerned ſtate) wee become conſtant in all good courſes: contrariwiſe, when affections beare chiefeſt ſway, and are the firſt mouers vntounto Chriſtian duties, reaſon being thruſt from his throne, and will from the councell table, though we may by fits and flaſhes performe them, yet doing them in a diſorderly manner, not out of ſound iudgement rightly informed, but out of ſudden and vngrounded paſſions, wee can neuer bee conſtant in any good courſe, but hot and zealous whileſt the heat of paſſion laſteth, remiſſe and indifferent when this feruour abateth, and ſtonecold when it ceaſeth. And this is the true cauſe why ſo many, who hauehave beene zealous profeſſours in their youth, become luke-warme when they come to riper yeeres, and wholly cold and negligent, worldly and profane in their old age; becauſe their Religion and deuotion was but a flaſh of youthfull paſſion, and not well-grounded vponupon ſanctified reaſon, and a ſound and ſettled iudgement, conuinced by the euidence of truth, and rightly informed by the Word of God. And therefore ſeeing the firſt beginnings were diſorderly and confuſed, it is no maruell if the proceedings be vnſettled and vnconſtant; and hauing laid ſo vnſtable and vnſure a foundation, it is no great wonder, if the whole building, in ſhort time, become ruinous.
§. Sect. 8 That all our duties muſt ariſe from the fundamentall graces of a godly life.
The fourth rule is, that all the duties of a godly life, doe not only ariſe and ſpring from thoſe inward and fundamentall graces, ſauing knowledge, a liuely faith, purity of heart, a good conſcience, and feruent louelove, as I hauehave already ſhewed at large in the beginning of this Treatiſe, but alſo that they be ioyned and accompanied with other Chriſtian and internall vertues, and principally Chriſtian prudence, zeale and humility, without which they cannot be acceptable vntounto God. Chriſtian prudence is moſt neceſſary to the well performing of all good duties, becauſe it guideth and directeth vsus in all particular actions, that they may bee done aright, both in reſpect of the matter, and the manner, the ſubſtance and circumſtances, of which if we faile, or of any one of them, our workes, otherwiſe commendable, doe loſe all their grace and excellency. For though they be neuer ſo good in the matter, yet if they be done in an ill manner, and though for their ſubſtance they ſeeme neuer ſo glorious, yet if we faile in the circumſtances, not obſeruing due time, place, or perſons, that which is generally good in the Theſi and Theory, ceaſeth to bee ſo in the Hypotheſi, and in reſpect of the particular act, as it is done by vsus; neither can we ſafely paſſe thorow all theſe narrow ſtraits and difficult paſſages, vnleſſe Chriſtian prudence ſit at the Helme, and direct vsus in all our courſes. Beſides, this prudence is neceſſary for the guiding and tempering of our zeale, which is a good Souldier in the Chriſtian warfare, but an ill Commander, as being fit for execution, but not to giuegive directions; and if it be not vnderunder the conduct of prudence, it becommeth blind and prepoſterous, raſh and wilfull, like a headſtrong horſe, full of courage, which being well backed, may doe good ſeruice, but if he be ill managed, carryeth his rider into headlong danger. But zeale, ioyned with prudence, is moſt neceſſary for our well proceeding in all vertuous actions, ſeeing (like the ſpirits in the body) it giueth to our ſoules liuely heat, wherby they are moued in the courſe of godlineſſe, and are made actiue in all Chriſtian duties, laboriouſly vſing all good meanes whereby they may bee furthered, and couragiouſly oppoſing and remouing all lets and impediments which croſſe vsus in our way. And therefore if we would deſerue the name of true Chriſtians, wee muſt take heed that wee incline not to that damnable errour of carnall worldlings, who make zeale and prudence flat oppoſites, thinking thoſe that are moſt feruent, moſt fooliſh, and with Iehu his companions, cenſuring them as mad fellowes, that with 2. King. 9.any zeale performe their duty; ſeeing holy Dauid, who in wiſedome exceeded Pſal. 119. 100. and 69. 9.his teachers and ancients, was ſo zealous in Gods ſeruice, that ſcoffing Michol condemned him of folly: yea, our Sauiour Chriſt himſelfe, 2. Sam. 6. 20. Col. 2. 3.who is the Wiſdome of his Father, and in whom all the treaſures of wiſedome are hid, as the Apoſtle ſpeaketh, as hee excelled all men in prudence, ſo alſo in holy zeale, ſeeing he was not onelyonly thorowly heated, but Joh. 2. 17.euen conſumed in this diuine flame, as hee profeſſeth. Neither can true prudence be more ſeuered from holy zeale, then zeale from prudence, being Calor innatus & humor primogenius ſiue radicalis.herein like the naturall heat and radicall moyſture of the body, which preſerue mutually one another, and both faint and faile, when either languiſheth and decayeth. For prudence without the warmth of zeale (like frozen waters) loſeth its motion in Chriſtian duties, and (like the parts of the body, from which the animall ſpirits are ſtopped) becommeth ſenſeleſſe and benummed, falling (as it were) into a dead Palſie. Yea, if zeale doe not put into it Chriſtian courage, it groweth ſo wary and full of caution, that it attempteth nothing, becauſe in all things it foreſeeth danger; and ſo at laſt degenerateth into worldly wilineſſe, and irreligious policie. Finally, we muſt decke our ſelues, and all Chriſtian duties, with true humility, aſcribing all the glory of them vntounto God alone, from whom onelyonly we had power and will to doe them, and reſeruing nothing vntounto our ſelues but the ſhame of their imperfections and corruptions, let vsus acknowledge that we are ſufficiently rewarded, if our frailties and infirmities be graciouſly pardoned. But of this alſo I hauehave ſpoken in the beginning of this Treatiſe.
§. Sect. 9 That we muſt chiefly eſteem, chuſe, & affect the duties of godlineſſe, according to their worth and excellency.
The fifth rule is, that in our iudgements we eſteeme, in our wills chuſe, with our affections deſire and imbrace, and in our actions practiſe and exerciſe Chriſtian vertues and duties, according to their worth and excellency, profit and neceſſity; keeping (as much as in vsus lyeth) a due proportion betweene them, in our iudgements eſteeming and preferring, in our wills chuſing, in our affections louing and deſiring, and in our actions ſeeking after, and practiſing eueryevery good grace and duty in their due time and place, preferring in our eſtimate, choyce, deſires and practice, the chiefe and principall vertues and duties, before the meane, and the meane before others that are inferiour vntounto them. Not that we may neglect the leaſt grace of God or Chriſtian duty, or ſo regard the greateſt and moſt excellent, as that we diſ-eſteeme the leaſt and meaneſt; for as our Sauiour ſaith, Whoſoeuer breaketh one of theſe leaſt Commandements, and ſhall teach men Mat. 5. 19.ſo, he ſhall be called the least (that is, none at all) in the Kingdome of heauen; but that we muſt, when they may all ſtand together, giuegive the priority and precedencie, in iudgement, deſire, and practice to the chiefeſt, both in time and earneſtneſſe of indeuour, ſpending our firſt and beſt time, the feruour of our zeale, and chiefe vigour and ſtrength both of body and minde about them; or if wee are brought into ſuch ſtraights of neceſſity, that all cannot bee done, but ſome muſt neceſſarily bee omitted, that then the leſſer giuegive place to the greater, till wee can get fit opportunity of performing both. Thus wee muſt preferre Theologicall vertues, as faith, affiance, hope, charity, humility, and the feare of God before thoſe which are humane and ciuilly Morall, as temperance, chaſtity, ciuill iuſtice, almeſ-deeds, and ſuch like; and generally our duties towards God, before our duties towards our neighbours and our ſelues, the Commandements of the firſt Table, before thoſe of the ſecond, a due proportion being obſerued, Morall duties being compared with Morall, degree with degree, as the greateſt with the greateſt, middle with middle, and leaſt with leaſt; more deſiring, and zealouſly indeuouring to get the chiefe graces, and performe the religious duties of Gods ſeruice, then thoſe which meerely concerne our ſelues or our neighbours. Thus wee are more feruently to effect, and diligently to practiſe Morall and ſubſtantiall duties, then thoſe which are ceremoniall and circumſtanciall; yea, to reiect theſe latter, when both will not ſtand together, according to that; I will mercy and not ſacrifice; and the practice of our Sauiour, Hoſ. 6. 6.who neglected the outward reſt of the Sabbath, that hee might doe the workes of the Sabbath, in curing and healing the lame and diſeaſed. The contrary whereof, God condemneth in the Iewes, and reiecteth Eſa. 1. 11, 12, 17. & 66. 1, 2, 3.their ceremoniall ſeruice, as odious and abominable, becauſe they tooke occaſion thereby to neglect the Morall. And thus they offend, who ſpend their chiefe zeale about ceremonies and circumſtances of Gods ſeruice, and imploy their beſt ſtrength and indeuour, either in defending or oppoſing them; being in the meane time more cold and ſlacke in the mayne parts of Gods ſeruice, and the principall duties of a godly life. Thus we muſt preferre the ſeruice of God it ſelfe before the meanes of it, and the duties of piety and charity, before the helpes which further vsus in them; as the doing of the Word, before hearing, the practice of godlineſſe, before the teaching or learning of it, when both cannot well ſtand together; prayer, and the workes of piety and righteouſneſſe, before faſting and outward abſtinence. In which regard, the Lord reiecteth Eſa. 58. 3, 4, 5, 6.the faſts of the Iewes, becauſe they preferred them before the workes of Iuſtice and charity, neglecting theſe, vnderunder colour of doing the other. And thus likewiſe they faile, who place their Religion chiefly in hearing the Word, in the meane time neglecting the practice of what they heare and learne, in the duties of their callings, and in the workes of Iuſtice and mercy towards their neighbours; heerein like vntounto rich miſers, which ſpend all their time and ſtrength in gathering riches, and when they hauehave got them into their poſſeſſion, neuer care to make further vſe of them. But we are to know that the end is to be preferred as more excellent, before the meanes that conduce vntounto it. As the life is better then food and rayment; health, then the medicine; treaſure, then the paines that getteth it, or the cheſt, locke and key that keepeth and preſerueth it. In which reſpect, the practice of religious duties in our liues and conuerſations, which is the end of our teaching and learning, is to be preferred before either of them, and accordingly, our chiefe zeale and moſt earneſt indeuour is to be imployed and ſpent in doing the Word, rather then in hearing of it; though both are moſt neceſſary in their due time and place, to all that intend to lead a Chriſtian life. Finally, we muſt preferre both in our choice and practice, internall duties of the mind and heart, before the externall and bodily ſeruice, for that is the life & ſoule of Religion, this the body, and without the other but a dead carkaſſe, which God accepteth not, nor will bring vntounto vsus any 1. Tim. 4. 8.profit, as the Apoſtle teacheth vsus. And laſtly, the great and waighty matters of the Law, as iudgement, mercy, and faith, before thoſe of ſmall importance, Mat. 23. 23.as tything Mint, Anniſe, and Cummin; ſeeing our righteouſneſſe ſhal be Phariſaicall and Hypocriticall, if we ſpend our chiefe zeale and ſtrength about trifles and things of ſmall importance, and be in the meane time cold and ſlacke in the maine parts of Gods ſeruice.
§. Sect. 10 That we muſt vſe all helpes and meanes which may inable vsus vntounto godlineſſe.
The ſixth rule is, that as wee deſire ſpirituall graces, and to expreſſe them outwardly in the duties of a godly life, ſo alſo that we vſe all good meanes and helpes wherby we may obtaine the one, and practiſe the other. For the meanes and the end doe inſeparably goe together in all ordinary courſes of proceeding, & they who neglect the one, in vaine profeſſe either their louelove and deſire, or their hope, that by their idle wiſhes the other may be obtained. Neither is it more poſſible, that wee ſhould obtaine any ſauing graces, or performe the duties of a godly life, if wee neglect the meanes which inable vsus vntounto them; then it is for a man to liue without meate and drinke, or come to his iourneys end, and neuer trauell in the way that leadeth vntounto it. Contrariwiſe, with no leſſe care and diligence wee are to auoyd or ouercome all lets and impediments, which ſtop and hinder vsus in our Chriſtian courſe, of which, I ſhall hauehave occaſion to ſpeake at large in the following diſcourſe. Heere let it ſuffice to name one or two, as examples of all the reſt. Firſt, euill company, which will taint and infect vsus with the poyſon of their breath, and by their euill examples and corrupt communication, will firſt bring vsus to a neglecting, and then to a lothing and vtter forſaking of all vertue and Chriſtian duties. Among theſe, wee muſt ſhun with greateſt care thoſe dangerous tame beaſts, clawing flatterers, which are (as one calleth them) the peſtilence of the ſoule, and the poyſoners of good mens minds and manners. Hier. ad Celant.For ſo powerfull are their cunning inſinuations, being aſſiſted with our pride and ſelfe-louelove, that wee are ready to giuegive more credit to their falſe praiſes, then to the vnpartiall teſtimony of our owne conſciences, and to thinke our ſelues (becauſe they ſay ſo) ſuch proficients in all vertue Quandiu verſamur in rebus ſeculi, & anima noſtra poſſ…ſſionum & red…uum procuratione deuincta eſt, de D…o l…herè cogitare non poſſumus Hier. ad Liciaium.and godlineſſe, that wee neede not further to vſe any meanes whereby wee might bee bettered and improoued in our ſpirituall ſtate; when as wee are ſo farre from the marke of perfection, that wee hauehave ſcarcely as yet aimed at it. But aboue all other impediments, let vsus carefully ſhunne the immoderate louelove of the world and earthly things, which will ſo wholly take vsus vp, that we ſhall hauehave neither leaſure, power nor will to thinke on ſpirituall and heauenly things, or to ſpend any time in the duties of a godly life, or vſing any good meanes to further our aſſurance of heauenly happineſſe. And therefore we are not to ſet our hearts vponupon them, but to vſe them onelyonly as comforts of our pilgrimage; and as ſteps to lift vsus vp in diuine contemplation, and to inflame our hearts with greater louelove of heauenly excellencies; concluding with our ſelues, that if the Lord in greateſt plentie imparteth the beſt things the world can boaſt of to his enemies; then how vnſpeakeable are the riches, pleaſures, and glory of his owne Kingdome, which hee hath reſerued as his peculiar bleſſings for his owne children and faithfull ſeruants?