A Saint or a Brute, Introduction
THE INTRODUCTION.
To all ſuch as neglect, diſlike, or quarrell at a life of true and ſerious Godlineſs.
IT hath been the matter of my frequent admiration, How it can be conſiſtent with the Natural ſelf love, and Reaſonableneſs of man-kind, and the ſpecial ingenuity of ſome above others, for men to believe [that they muſt die, and after live in endleſs Joy or miſery, according to their preparations in this life▪] and yet to make no greater a matter of it, nor ſet themſelves with all their might to enquire what they muſt be and do if they will be ſaved; but to make as great a buſineſs and buſsle to have their Wills and Pleaſure for a little while, in the ſmall impertinent matters of this world, as if they had neither hopes or fears of any greater things hereafter. That as ſome melancholy perſons are caetera ſani, as rational as other … all matters ſaving ſome one, in which yet their de… maketh them the pitty or deriſion of obſervers; ſo many that have wit enough to avoid fire and water, and to go out of the way from a wild beaſt or a mad man, yet have not the wit to avoid damnation, nor to preferre eternal life before a merry paſſage unto hell: Yea that ſome that account themſelves ingenuous, and men of a deeper reach then the unlearned, can ſee no further through the promiſes or threatnings of God, then through a Proſpective or a Tube; and have no wit that looketh beyond a grave; yea are ready to ſmile at the ſimplicity of thoſe that care whether they live in Heaven or Hell, and uſe but as much diligence for their ſalvation, as they uſe themſelves for that which Paul accounted dung.
Many a time I have wondered how the Devil can thus abuſe a man of reaſon, and ſuch as think themſelves no fools! and how ſuch unexpreſsible dotage can ſtand with either learning, ingenuity, or common underſtanding; and what ſhift the Devil and theſe men make to keep them from ſeeing that have eyes, or from ſeeing the Heavens, that can ſee the ſmalleſt duſt or atome. But my admiration is abated when I conſider, that the wit that ſerveth to move a poppet, is not enough to Rule a Kingdom; and that ſleeping Reaſon is as none; and that it is the very art and buſineſs of the Devil to charm ſinners to ſleep and wake at once. Dormire Deo, at mundo vigilare: to be aſleep to God, and awake to the world: And that preſent things engage the ſenſes, and call off Reaſon from its work: And that the ſeeming diſtance of the life to come, occaſioneth the neglect of ſtupid half-believing ſouls, till they find it is indeed at hand: even as Death though certain, affecteth few in youth and health, as it doth when they perceive that they muſt preſently be gone: And withall, that a man is not a man in act till he be conſiderate: and that it is as good be without eyes, as ſtill to wink. We know what detained our ſelves ſo long in ſleep and folly, and we know what makes us yet ſo ſlow: and therefore we may know what it is that thus unmanneth others.
Reader, if thou be one of theſe unhappy ſouls; Whether thy brain be ſo ſick as really to think that there is no life to come for man, or that there needs no ſuch care and diligence to prepare for it; or whether thy heart be ſo corrupt and bad as to be againſt the things which thou confeſſeſt to be Good and Neceſſary; or whether thy Reaſon be caſt ſo faſt aſleep, as never ſoberly to conſider of the only thing of everlaſting conſequence and concernment to thy ſelf; or whether thy Heart be grown ſo dead and ſtupid, as to be paſt feeling, and never moved and affected with the things which thou heareſt, and knoweſt, and conſidereſt to be ſo great and neceſſary; which ever of theſe be thy ſad condition, I have now this one requeſt to thee, as a friend that truly deſireth thy ſalvation; and I tender it to thee with as earneſt a deſire, as if thou ſaweſt me upon my knees intreating thee for the Lords ſake, and for thy ſouls ſake, and as ever thou hopeſt for the comfort of a dying man, and as ever thou careſt what becomes of thy ſoul for ever, and as ever thou wilt anſwer it to Chriſt and thy own conſcience with peace at laſt, that thou neither deny me, nor put me off with a careleſs reading, nor with contempt or diſregard: My requeſt to thee is but this reaſonable thing; [That thou wilt ſo long make a ſtand in thy way, and grant me ſo much of thy time, as once to read throughout this Treatiſe, and S…IOUSLY to CONSIDER of what thou Readeſt, and heartily to beg of God upon thy knees, to teach thee and lead thee into the truth, and then to be true to God and to thy Conſcience, and Reſolvedly to do that which thou art convinced is Right, and Beſt, and Neceſſary.] This is all my requeſt to thee at the preſent: Put me not off with a denyall or neglect, as thou wilt anſwer it to God, and as th… wilt not be a wilful ſelf-condemner: Haſt thou ſpent ſo many hours and dayes in vain, and cannot I beg a few hours of thee, to Read and Think of thy Everlaſting ſtate? If thou dareſt not Read and Think of what can be ſaid about ſuch things as theſe, it is a ſign thy caſe is indeed ſo bad, that thou haſt more need then others to Read and Think of them. I know the Devil dare not give thee leave to do it, if he can binder thee; for fear leſt thy eyes ſhould be opened to ſee, and thy heart awakened to feel, the things which he ſo laboureth to keep away from thy ſight and feeling, till it be too late: And wilt thou grant him his deſire to thy damnation, or Chriſt and his ſervants their deſire to thy ſalvation? Think of it well before thou anſwer it by word or deed.
Being in hope that thou haſt granted my requeſt (to Read, Conſider, Pray for help, and faithfully do what God ſhall teach thee) I ſhall now begin to open thee the way to the matter of this Treatiſe: The ſumme of my buſineſs is to teach thee, 1 Tim. 4. 8. that [bodily exerciſe (in Religion) profiteth little, but Godlineſs is profitable to all things, having the promiſe of the life that now is, and of that which is to come.] I think it meet therefore to tell thee here in the beginning [What Godlineſs is] which the Apoſtle diſtinguiſheth from [bodily exerciſe] in matters of Religion, and which I have proved ſo Neceſſary and Excellent in this Treatiſe. And this I muſt do, 1. leſt thou deceive thy ſoul by taking ſomething elſe for Godlineſs; 2. and leſt thou loſe thy labour in the Reading of this Book, and hearing what Scripture and Preachers ſay for Godlineſs; and 3. leſt thou wrong me and thy ſelf (according to the cuſtom of this malicious age) by imagining that by Godlineſs, I mean either Superſtition, or Hypocriſie, or Schiſm, or that I am perſwading thee to ſedition, humor, or needleſs ſingularity, under the name of Godlineſs and Religion. I ſhall therefore tell you diſtinctly here, What Godlineſs is indeed; and What it is not.
In General GODLINESS is our DEVOTEDNESS TO GOD. And all theſe things following are Eſſential to it, and of ind ſpenſible Neceſsity to ſalvation.
1. That materially it contain theſe three things.
1. The true internal Principle, Soul and Life of Godlineſs; which is the Spirit of God, Rom. 8. 9. The Divine Nature, 2 Pet. 1. 4. The new, and ſoft, and ſingle heart, Jer. 32. 39. Ezek. 11. 19. The ſeed of God abiding in us, 1 John 3. 9.
2. The Intention of the true ends of Godlineſs: which is the Reward in Heaven, Matth. 5. 11, 12. Luke 18. 22. Matth. 6. 20, 21. Rom. 8. 17, 18. The Pleaſing of God and the Beatifical Viſion and fruition of him with Chriſt and his triumphant Church in the New Jeruſalem for ever.
3. The Reception and Obſervation of the true Rule of Godlineſs: which is [the Will of God revealed partly in Nature, and fully in the Holy Scriptures:] This muſt be in our very hearts, Pſalm 37. 31. Jer. 31, 33. and with delight we muſt meditate in it day and night, Pſalm 1. 2. To caſt away and deſpiſe the Law of God, is the brand of the rebellious, Iſa. 5. 24.
2. It is Eſſential to Godlineſs that it formally contain theſe three Relations.
1. It is a Devotedneſs of our ſelves as HIS OWN to GOD as our OWNER, or Proprietary, or Lord; quitting all pretence to any co-ordinate title to our ſelves, and reſigning our ſelves abſolutely (and all that we have) to him that by the right of Creation and Redemption is our Lord, Pſal. 100. 3. & 119. 94. Joh. 17. 6.
2. Godlineſs containeth a Devotedneſs of our ſelves as ſubjects to God as our Supream and Abſolute Governor, to Rule us by his Laws, his Officers and his Spirit: To give up our ſelves to be Ruled by him as our King: to Learn of him as our Teacher; to work for him as our Maſter: to …ight under him and follow him as our Captain and Commander, Iſa. 63. 19. & 9. 6. Luk. 19. 27. &c.
3. Godlineſs containeth a Devotedneſs of our ſelves as Beneficiaries to God in Chriſt as our Great Benefactor, in Love and Gratitude. Or as Children to our Reconciled Father to Love him and thankfully obey him, and depend on him, and be happy in his Love.
3. It is eſſential to Godlineſs and neceſſary to ſalvation that this Devotedneſſe to God, be with a true Renunciation, Reſiſtance, and Forſaking of the three great contraries or Enemies to God and us:
1. Of the Devil as the Deceiver and Principle of wickedneſs.
2. Of the world (its Profits, Honours, and Pleaſures) as the baite by which the Devil would deceive us, and ſteal away our hearts from God, and take up our time, and turn our thoughts from the one thing neceſſary.
3. Of the Fleſh, as the rebelling faculty that would exalt it ſelf above our Reaſon, and be pleaſed before God, and ſo would take its Pleaſure as our felicity and End, inſtead of the true felicity and End.
4. It is Eſſential to Godlineſs ſubjectively, that God have the preheminence above all Creatures, 1. In the Habitual Eſtimation of our Judgements, preferring him as the moſt Great, and Wiſe, and Good, before all others. 2. In the Wills habitual Conſent and Choice; refuſing all in compariſon of him, and Chooſing him as our Lord, our Ruler, and our Beſt, and Conſenting truly to the Relations in which he is offered to us. 3. In the wills Reſolution to ſeek him and obey him, and endeavour to expreſs theſe inward principles, ſo as to prefer no Competiter before him.
5. The Soul or Internal part of Godlineſs conſiſting Eſſentially in the things already mentioned; the Body of it, or Godlineſs expreſſive and viſible conſiſteth in theſe three things.
1. In our Covenant with God the Father, Son, and Holy Ghoſt; our Creator, Redeemer and Sanctifier; our Owner, Governour, and Father (or Benefactor.) It is eſſential to viſible expreſſive Godlineſs, that there be ſuch a Covenant made: and regularly it is to be ſolemnized by Baptiſme: And thoſe that are Baptized in Infancie, muſt neceſſarily renew, and perform it themſelves when they come to age, and that underſtandingly, deliberately, freely, and ſeriouſly.
2. Godlineſs viſible and expreſſive conſiſteth in our Profeſſion of that devotedneſs to God, and that forſaking of the Devil, the world, and the fleſh, which we have before deſcribed as the Eſſence of Internal Godlineſs, and to which in the holy Covenant we oblige our ſelves. Chriſt will be confeſſed before men, and will be aſhamed of them before God and Angels, who are ſo far aſhamed of him before men, as ordinarily to refuſe to own him and confeſs him. The publike worſhiping of God in Chriſt, in Prayer, Thansgiving, Praiſes, Sacrament, is appointed as the Profeſſings acts, by which we openly own our Lord: And therefore ordinarily the Aſſembling our ſelves together for this publike worſhip is not to be forſaken, through negligence or fear; but with Daniel we muſt pray though we are ſure to be caſt to the Lyons den; For though no duty be at all times a duty, yet the diſowning of our God, or denying him, or being aſhamed of him, or inordinately afraid of man, is at all times a ſin: and ordinarily and ſeaſonably to Profeſs true Godlineſs, our ſubjection and devotedneſs to God, is eſſential to External Godlineſs.
3. Viſible Expreſſive Godlineſs doth eſſentially conſiſt in the Practice of our fore-deſcribed Covenant and Profeſſion: That our faces be truly Heaven-wards, and that our walk be in the way of God, through we ſometimes ſlip and ſtumble and if we ſtep aſide, that we turn not back again, but return by Repentance in our way: that the drift and aime, and bent of our lives, be for God and our ſalvation: and that there be in us no ſin, which truly and habitually we had not rather leave then keep: And that our great buſineſs in the world be the pleaſing of God, and the ſaving of our ſouls: and that neither Honours, nor Profits, nor Pleaſures of the fleſh, have the preheminence, and be preferred: that Chriſt be not put under the Great ones of the world, nor put after your commodity, nor put off with the leavings of the fleſh, but that all be made to ſtoop to him, and take his leavings: All this is of neceſsity to ſalvation, and eſſential to expreſſive Godlineſs.
By this time Reader thou mayſt eaſily ſee, 1. that Godlineſs is not an uneffectual opinion, or dead belief; If thou were the moſt Orthodox profeſſour, or Preacher in the world, thou art ungodly if thou have no more. All have not Faith that ſay the Creed; The notional apprehenſion, and the practical judgement are often contrary; The opinion that is inſufficient to change the Heart, to move the will, to renew the life, ſhall prove inſufficient to ſave the Soul.
2. You may ſee that Godlineſs is not the adhearing to a Party, though ſuch a Party as pretendeth to ſome ſpecial excellency, or calls it ſelf the only Church, or the pureſt Church. It is a ſin to make and cheriſh parties, diviſions, and factions in the Univerſal Church, and it is not Godlineſs to ſin. A Godly man through weakneſs may be of a ſinful party, but that is contrary to his Godlineſs. He will worſhip God with his beſt, and be where be may have beſt advantage to his Soul, and therefore if he can, will hold perſonal local communion with the beſt and pureſt congregations; but not as ſeparating from the reſt, and betaking himſelf to a Party ſet againſt the Church univerſal, or a Party ſinfully diſtant from others in the Church univerſal. The grand deſign of the Devil is, when men will needs look after Religion, to make them believe that to be of ſuch a Church, or Party, is to be Religious, and to truſt to that inſtead of Godlineſs for the ſaving of their Souls. And carnal ſelf-ſeeking Teachers are the principal inſtruments of this deceit; who for their honour or commodity would draw away Diſciples after them, and make poor Souls believe that they muſt be their followers, or of their ſide, or opinion, or Church, if they will be ſaved: The Papiſt ſaith, You muſt follow the Pope, and be of our Church, or you are no true Catholicks, nor in the true Church, and cannot be ſaved: And ſome other Sects ſay the like of their Churches. And how many thouſand ungodly wretches do think to be ſaved, becauſe they are ſuch a Church or party. But the Catholick or Univerſal Church, is the whole company of Believers Headed only by Chriſt: and Godlineſs muſt prove thee a Living member of this ſociety, unleſs thou wilt be burnt with the withered branches: And God will never condemn any one that is truly Godly becauſe be is not of this ſect or party, or of that: And the Papiſts that are the moſt notorious ſect and grand dividers of the Church, and condemners of the juſtified, ſhall know one day, that Ambition was not true Religion; and that the name of unity, and univerſality and Antiquity, were unmeet inſtruments to be uſed to the deſtruction of Unity, and contradiction of Univerſality and Antiquity: and that God hath ſet apart himſelf the man that is Godly, though the Accuſer of the Brethren would caſt ſuch out, Pſal. 4. 3. And who ſhall condemn when it is Chriſt that juſtifieth? Rom. 8. 33.
You may ſee now, that Godlineſs is not any meer external act or worſhip: External worſhip there muſt be, and that with all decencie and reverent behaviour: but it is hypocriſie if there be nothing but the Corps without the Internal Godlineſs which is the life and ſoul. Bodily exerciſe is here by the Apoſtle diſtinct from Godlineſs.
4. You may now ſee that Godlineſs is not the meer forbearance of the outward acts or practice of any ſin. For elſe a ſleep, or a priſon might make a man Godly by reſtraining him from the acts of ſin: He is ungodly that had rather live in the ſin which through ſome reſtraint he doth forbear. If you would do it, you have done it, in Gods account.
5. You may ſee alſo that whatſoever Religiouſneſs, Obedience, or Endeavours ſubject Chriſt to the fleſh and world, and make him give place to them and come behind, do not deſerve the name of Godlineſs. You are not Godly, how far ſoever elſe you goe, if God and your Salvation take not place before all the honours, profits and pleaſures of the world. As he is not God that hath any Greater, Wiſer or Better then himſelf; ſo that is not Godlineſs which giveth the precedency practically to any thing but God: that pretendeth never ſo highly to Honour him, and yet more eſteemeth their own Honour with the world: or that profeſſeth Love and Obedience to him, and yet Loveth and obeyeth a Luſt before him, and ſets more by Love and Obedience to themſelves, then by their own or other mens Love or Obedience to God. All theſe are the cheating counterfeits of Godlineſs.
6. And if none of theſe be Godlineſs, much leſs doth it conſiſt in any ſin: in ſuperſtition, Idolatry, or in cruelty, blood and perſecution through a carnal zeal: in a bringing all others by violence to our proud impious wills: in murmuring, ſedition, rebellion, or reſiſting lawful Powers, under pretence of propagating religion: Godlineſs conſiſteth not in Jeſuitical contrivances, and undermining others, and equivocations and pious frands: in diſturbing Kingdoms, killing Kings, blowing up Parliaments: abſolving ſubjects from allegiance, and giving away the Dominions of Temporal Lords if they will not obey the Pope in exterminating their Hereticks, (as is Decreed to be done in the Approved General Council at the Laterane under Innocent 3. Can. 3.) nor doth it conſiſt in murdering thirty thouſand or fourty thouſand treacherouſly in a few weeks, as in France, or much above twice as many in Ireland; nor in butchering Chriſtians by hundreds or thouſands as they did long agoe by the Waldenſes and Albigenſes, and Bohemians: Nor in racking and tormenting them by Inquiſition, nor in frying them in the flames of fagots, as in Queen Marics days, and frequently elſewhere: This is the Religion of the father of malice, that thirſts for blood, and not of the Merciful Prince of Peace. Godlineſs is not the running to arms, and pulling down Governments, to ſet up the proud ſelf-conceited actors under pretence of ſetting up Chriſt and preparing for his Kingdom: ſnatching in their dream at Crowns and Kingdoms, and finding when they awake that they have catcht agallows. When the Fryers had ſpawned the turbulent people among us in England, that thought they muſt do any thing and overturn the Governments of the world to make Chriſt the fifth Monarch, and bring him from heaven to Reign viſibly on earth before he is willing to come, I muſt confeſs l…oft thought that their cunning was much more wonderful to keep theſe people from being undeceived, then at firſt to deceive them. To keep them (in deſpight of all our diſcoveries and warnings) in ſuch furious blindneſs, as to goe on and do their fathers work, and rage againſt theſe that told them their original, and whither they were going. The poor ſeduced people never read ſuch Books as Fryar Campanella's de Regno Dei, & ſacerdotio Chriſti, &c. wherein he brings up all the Prophetical Texts in Iſaiah, Daniel, &c. which theſe men uſe, and laboureth to ſhew what a golden Age is coming, in which diviſions ſhall ceaſe, and unity become the ſtrength and beauty of the world, and this by the Univerſal reign of Chriſt: and what a happy people the Saints will be, and how they ſhall then judge and rule the world (and, O the comfort! the time is near;) and juſt ſuch words he uſeth for his fifth moſt glorious univerſal Monarchy, as others now do: But when all comes to all, the myſterie unveiled is but this; that Chriſt muſt reign by the Pope his Deputy; and that all Princes and Nations muſt ſubmit and ſtoop; and their Kingdoms muſt all become the Kingdoms of the Lord and of his Chriſt, to be governed by his Deputy the Pope: and (the power falſly called ſpiritual, being firſt well-ſettled) the other Key or Sword alſo (the temporal) muſt for unity ſake be put into the ſame hand: The Heavens therefore ſhould rejoyce, and the earth be glad, for the Lord thus cometh to judge the world: The fifth Monarchy is at hand: The Univerſal holy reign of Chriſt, not by prophane Princes, but by his Holineſs the Pope, and by the Saints (the Fryars, Jeſuites, Monks, and Clergy) that ſhall judge the world, to whom ere long all knees ſhall bow.
But you will ſay, We are ſo far from joyning with theſe Fryars, that we hate the Pope much more then you do. I anſwer, You have received their frame of doctrine of the Univerſal fifth Monarchy that is at hand: there is but one thing to do, and you are theirs; which is to convince you that Chriſt is not to come and reign here perſonally, but by his Great Vicegerent. And they that could bring you to believe things more improbable, may more eaſily eaſily bring you to them from your unreaſonable conceit.
Pardon this Digreſsion; I thought meet to tell you that Godlineſs lyeth not in breaking the Law of God, nor in obeying Pride, nor being the enemies of Government and order in the world, nor in an impatient ſtriving by right or wrong, to break away from the yoak of ſuffering, that God for our ſin (or for his cauſe) ſhall lay upon us. And now I have fully and diſtinctly told you, What Godlineſs is, and What it is not.
And now go thy way, malicious ſoul, and ſay, if thou dare, (as the Devils informers frequently do) that it is ſedition, or faction, or ſchiſm, or diſobedience, that we draw the people to under the name of Godlineſs: Hold on if thou wilt a little longer in ſuch impudent calumniations againſt me and other Miniſters of Chriſt: But know that thy day is coming, and that for all theſe things thou ſhalt come to judgement; and if thou juſtifie the ungodly, yet remember, that [It is not good to have reſpect of perſons in judgement; and he that ſaith to the wicked, Thou art Righteous; the people ſhall curſe him, Nations ſhall abhorr him.] Prov. 24. 23, 24. [He that juſtifieth the wicked, and he that condemneth the juſt, even they both are abomination to the Lord.] Prov. 17. 15. [Wo unto them that call Evil Good, and Good Evil, that put darkneſs for light, and light for darkneſs; that put bitter for ſweet, and ſweet for bitter—which juſtifie the wicked for reward, and take away the righteouſneſs of the righteous from him: therefore as the fire devoureth the ſtubble, and the flame conſumeth the chaff, ſo their root ſhall be rottenneſs, and their bloſſom ſhall go up as the duſt, becauſe they have caſt away the Law of the Lord of Hoſts, and deſpiſed the word of the holy one of Iſrael.] Iſa. 5. 20, 23, 24. Let the malicious ſerpent accuſe Job before God; in the end it ſhall turn to his own confuſion. And if any of the Princes of the earth, will by Doegs be provoked to deſtroy the Prieſts, or by jealouſie kindled by malicious whiſperers, be incited to do by the ſervants of Chriſt, as they did by the Waldenſes, Bohemians, Proteſtants in many places, &c. we will remember the memorable words of David, 1 Sam. 26. 18, 19. and let the ſufferers imitate him in the ſubmiſſive part, [Wherefore doth my Lord purſue after his ſervant? for what have I done? or what evil is in my hand? Now therefore I pray thee let my Lord the King hear the words of his ſervant: If the Lord have ſtirred thee up againſt me, let him accept an offering: but if it be the children of men, curſed be they before the Lord; for they have driven me out this day from abiding in the inheritance of the Lord, ſaying, Go ſerve other Gods] (By going where they are ſerved.)
HAving fully ſhewed you [What Godlineſs is] I now beſeech thee, Reader, to enquire, Whether this deſcribed caſe be thine? Art thou Devoted to God without reſerve, as being not thine own but his? And haſt thou devoted all thou haſt to him with thy ſelf, to be uſed according to his Will? Art thou mere ſubjected to his Authority, and obſervant of his Laws and Government, then of mans? and can his word do more with thee, t…en the word of any mortal man, or then the violence of thy luſts and paſsions? Art thou heartily engaged to him as thy felicity, and doſt thou give up thy ſelf to him in filial Love, dependance and obſervance, as to thy deareſt friend and Father? Doſt thou highlyeſt eſteem him, and reſolvedly chooſe him, and ſincerely ſeek him, preferring nothing in thy Eſtimation, Choice, Reſolution, or Endeavour before him? Try by theſe and the other particulars in the Deſcription, whether you are Godly or ungodly; and do it faithfully; for the day is at hand, when the ungodly ſhall not ſtand in judgement, nor ſinners in the Aſſembly of the juſt, Pſal. 1. 5.
And beſides the marks expreſſed in the deſcription, let me offer you ſome from the plain words of the Text…, that you may ſee what God accounteth Godlineſs, and conſequently …w to judge your ſelves.
1. In John 3. 3, 5, 6. it is written, Verily except a …an be born again, he cannot enter into the Kingdom of …od—That which is born of the fleſh is fleſh, and …at which is born of the Spirit is Spirit.] 2 Cor. 5. 17. … any man be in Chriſt, he is a new creature; old things …e paſſed away, behold all things are become new.] …om. 8. 9. If any man have not the ſpirit of Chriſt, the …me is none of his.]
From theſe Texts you ſee, that a heart and life made new …y the Spirit of Jeſus Chriſt, is abſolutely neceſſary to true Godlineſs.
2. Pſalm 119. 5. O that my wayes were directed to keep thy Statutes.] Rom. 7. 18. To will is preſent with …e.] Pſalm 73. 25. Whom have I in heaven but thee, …nd there is none on earth, &c.] Iſa. 26. 8. The deſire of our ſoul is to thy name, and to the remembrance of …hee.]
From theſe and ſuch like texts it is evident, that [The principal deſires of a godly man, and the choice of his will, is to be what God would have him be.]
3. Pſalm 1. 2. His delight is in the Law of the Lord, and therein doth he meditate day and night. 1 Pet. 2. 2. As new born babes deſire the ſincere milk of the Word, that ye may grow thereby.] Luke 10. 42.
From theſe and ſuch like Texts it is manifeſt, [That all the Godly do Love the Word of God, as the food of their ſouls, and the director of their lives.]
4. Matth. 6. 20, 21, 33. Lay up for your ſelves a treaſure in heaven, &c. For where your treaſure is, there will your hearts be alſo: Seek firſt the Kingdom of God and his righteouſneſs.] Matth. 7. 13. Luke 24. [Enter in at the ſtrait gate—ſtrive to enter in— for many ſhall ſeek and ſhall not be able.] 2 Pet. 1. 10. Give diligence to make your calling and election ſure.] Rom. 12. 11.
From theſe and ſuch texts you may diſcern, that [Godlineſs conſiſteth in ſuch diligence for ſalvation, as to ſeek it before any earthly thing, and not to think the labour of a holy life too much for it.]
5. Rom. 8. 1, 5, 6, 7, 8, 13. Gal. 5. 18, 19. Read them and you will ſee that [Godlineſs conſiſteth in living after the ſpirit, and not after the fleſh, and in mortifying the deeds of the body by the ſpirit, living not by ſenſuality, but by Faith.]
6. John 3. 19, 20. [And this is the condemnation, that light is come into the world, and men loved darkneſs rather then light, becauſe their deeds were evil: For every one that doth evil hateth the light, neither cometh to the light, leſt his deeds ſhould be reproved: but he that doth truth cometh to the light, &c.] 1 King. 21. 7, 8: And the King of Iſrael ſaid to Jehoſhaphat, there is yet one man (Micaiah) by whom we may enquire of the Lord: but I hate him; for he doth not propheſie good concerning me, but evil: And Jehoſhaphat ſaid, Let not the King ſay ſo.]
From theſe and ſuch like Texts you ſee, that [The Godly love the diſcovering light, and the moſt ſearching faithful preacher; but the ungodly cannot endure the light which ſheweth them their ſins, nor love the Preachers that tell them of their ſin and miſery.]
7. 1 Cor. 13. John 13. 35. By this ſhall all men know that ye are my Diſciples, if you love one another.] 1 John 3. 14. We know that we have paſſed from death to life, becauſe we love the Brethren.] Pſal. 15. 4. [In whoſe eyes a vile perſon is contemned, but he honoureth them that fear the Lord.
From theſe, and ſuch like texts, it is evident, that [All that are truly Godly, have a ſpecial Love to thoſe that are Godly: they love and honour Chriſt in his Image on his Saints.]
8. Acts 2. 42. & 4. 32. You may ſee, that [The Godly love the Communion of Saints, to joyn with them in holy doctrine, fellowſhip and prayers.]
9. 1 Theſ. 5. 17. Pray continually] Luke 18. 1. Chriſt ſpake a Parable to them to this end, that men ought alwayes to pray, and not to wax faint.] Acts 9. 11. Behold he prayeth.] Zech. 12. 10. I will pour out—the ſpirit of prayer and ſupplication—] Rom. 8. 26. The Spirit helpeth our infirmities; for we know not what to pray for as we ought, &c.]
From all theſe, and ſuch like it is evident, that [Prayer is the breath of a Godly man: he is a man of Prayer: When he wanteth words, he hath deſires with tears or groans.]
10. Matth. 15. 8, 9. This people draweth near me with their lips, but their hearts are far from me—] John 4. 23, 24. God is Spirit, and they that worſhip him, muſt worſhip him in ſpirit and truth.]
From ſuch texts it is evident that [Every Godly man doth make the inward exerciſe of his ſoul the principal part of his worſhip unto God, and doth not ſtick in bodily exerciſe, or lip ſervice.]
11. Joſh. 24. 15. As for me and my houſhold, we wil ſerve the Lord.] So Deut. 6. & 11. & 1 Pet. 2. 17, 18. & 3. 10. & Eph. 5. & 6.
From many ſuch Texts it is evident, that Godly men deſire the ſanctification of others, and make conſcience of the duties of their relations, and would have their houſholds or friends to ſerve the Lord as well as they.]
12. Luk. 14. 26, 33. & 18. 22. Matth. 10. 37. Rom. 8. 17, 18.
From theſe and other texts it is evident, that [all things are below Chriſt and heaven in the practical eſteem of a Godly man, and that he will forſake them all rather then he will forſake him.] All theſe are Scripture Marks of Godlineſs.
HAving haſtily run over theſe things to help you in the Tryal, I will add ſome Directions to help you in the practice, and therein yet fullyer to acquaint you, Wherein true Godlineſs doth conſiſt.]
Briefly to lay before you firſt the meer enumeration of the chief points wherein ſound Godlineſs doth conſiſt, to help your memories, while you ſee them cloſe together. 1. Sound Godlineſs conſiſteth in a ſolid underſtanding of the ſubſtantial points of Religion. 2. In a ſound belief of the Truth of Gods word, and the reality of the unſeen things. 3. In an adhearing to the holy Scriptures as the Divine Rule of faith and life. 4. In the Love of God in Jeſus Chriſt, excited by the belief of his Love revealed by Jeſus Chriſt. 5. In true humility, and low thoughts of our ſelves, and low expectation from others. 6. In a heavenly mind that moſt regardeth the things above, and ſeeketh them as our only felicity at home. 7. In ſelf denyal, and mortification, and temperance, and victory over the deſires of the fleſh. When we can deny our own conceits, and intereſts and wills for God: and are dead to the world, and are not ſervants to our fleſhly appetites or ſenſes, or to the things below. 8. In thankfulneſs for received Mercies, and Praiſing the Glorious name of God. 9 In the willing and diligent uſe of the means that God hath appointed us for ſalvation. 10. In charity or Love to all men, even our enemies; and a ſpecial love to true Believers. 11. In a love to the holy communion of Saints, eſpecially in publike worſhip. 12. In a tender deſire of the unity of the Saints, and their concord and increaſe of Charity; and a trouble at their diſcord and diviſions. 13. In dealing Juſtly in our places with all men, and carefully avoiding all that may be injurious to any. 14. In ſtudying to do all the good we can: and doing it to our power; eſpecially to the houſhold of faith. 15. In a conſcionable diſcharge of the duties of our relations, as Rulers, Teachers, Parents, Maſters, ſubjects and inferious. 16. In watchfulneſs againſt Temptations, and avoiding occaſions of ſin. 17. In ſerious preparations for ſufferings and death, and patient bearing them when they come. Theſe are the things that Godlineſs doth conſiſt in.
And now out of all I will draw up ten practical directions, which in a ſpecial manner I would intreat you to Practice, if you would be ſolidly Godly, and not be deceived with names or counterfeits.
Direct. 1. Be ſure to live upon the ſubſtantials of Religion, and let them receive no detriment by a pretence of zeal for leſſer points: Lay not your Religion in uneffectual opinions; and let lower truths and duties keep their places, and not be ſet above the higher.
Dir. 2. See that your Religion be principally ſeated in the Heart. Underſtand it as well as you can (leſt it be taken from you;) but never think it is ſavingly your own while it is but in the brain: ſo much you believe indeed as you Love, and as hath imprinted the Image of God upon your hearts: Ever ſee that your wills be Reſolved for God and holineſs; and that you be able truly to ſay, I would be perfect: and I would fain be better then I am.]
Direct. 3. Be ſure you take up with God alone as your whole felicity, and think not that there is a neceſsity of the approbation of men, or of liberty, plenty, life or any thing beſides God. Do not only think that there is a God, and a life of Glory for you: but Live upon them, and be moved and actuated by them: Truſt to them; and take them for your part. Live by faith, and not by ſight.
Direct. 4. Live daily upon Chriſt as the only Mediator, without whom we have no acceſs to God, acceptance with him, or receivings from him. Look for all that you have from God to come by him; Live on him for Reconc liation, for Teaching, for Preſervation, for Communication, for Conſolation, and for Salvation. Let Chriſt make your thoughts of God more familiar, as now Reconciled and Condeſcending to us.
Direct. 5. Obey the ſanctifying motions of the ſpirit: and if you have diſobeyed, Repent; not deſpairing, but returning to obedience; but ſee that you live not in any known ſin, which a ſanctified will can enable you to avoid. Reſiſt ſins of paſsion; but moſt carefully take heed of ſins of intereſt, deliberately choſen, and kept up▪ as neceſſary or good.
Direct 6. Make it the principal work of your Religion and your Lives, to inflame your hearts with the Love of God, as he is preſented amiable in his wonderful Grace in Jeſus Chriſt. Strive no further to effect your hearts with Fears or Griefs, or other troubling paſſions, then as tendeth to the work of Love, or is a juſt expreſsion of it. Go daily to promiſes, and mercies, and Chriſt, and Heaven, of purpoſe for fewel to kindle Love: Be much therefore in Thankfulneſs and Praiſe, which are works of Love. All goeth on ſweetly, and eaſily, and acceptably, that is carryed on by Love. That is the beſt ſoul, and likeſt to God, that hath moſt of Love to God and Godlineſs … that is the beſt ſervice, and likeſt to the work of …, that hath moſt of Love: Let the principal ſtriving and pleading with your hearts be to kindle Love: and your principal complaints for the want of it.
Direct. 7. Keep up Charity to all, even unto enemies; and ſpecial Love to all the Godly. And therefore hate back-biting and ſlandering, and making the worſt of other mens actions: Take them as thieves that come to rob you of your Charity: He that ſpeaks evil of another, perſwadeth you ſo far to hate him (unleſs it be in Charity, perſwading you to ſeek his cure.) Hear the reproacher and back-biter underſtandingly, as if he ſaid, in words, as he doth in ſenſe, [I pray you hate ſuch a man, or abate your Love to him.] As the way to cauſe Love is to repreſent the object Lovely, which doth much more then to command me to Love it: So the way to cauſe Hatred, is to repreſent the object hateful or unlovely, which is more then to bid us hate our brother. And he that hateth his brother is a man-ſlayer; and none ſuch have eternal life abiding in them. Away thereſore with thoſe Volumes of Learned ſlanders and reproaches, begotten betwixt uncharitableneſs and ſelf love, (or pride;) and take them as the Devils Books, that are written to draw thee to hate thy Brother. Frown alſo upon the cenſorious: Take heed alſo of diviſions and parties, becauſe they are enemies to univerſal Love; and are but Impoſthumes or Biles of the Church, where Zeal and Love are diſeaſedly drawn into a narrow compaſs; and that is appropriated to a few, that ſhould be common to all Believers. Cheriſh meekneſs and patience, and reject all that carnal Zeal or Envy, Contention and Animoſities, which are contrary to Love. Read and ſtudy well the third Chapter of St. James, and the Epiſtle of John.
Direct. 8. Underſtand the preciouſneſs and uſe of time. Love Diligence the better, becauſe it is a Redeeming of time; a doing much in a little time. Hate that which would rob you of ſo precious a commodity.
Direct. 9. See that there be no predominant ſelfiſhneſs or worldly intereſt unmortified at the heart. Study duty, and do it faithfully, and truſt God with Life, Eſtate, and Events: and ſhift not for your ſelves by ſinfull means.
Direct. 10. Maintain your authority over your ſenſe and fleſhly appetites: Captivate not Reaſon to the Brutiſh part; eſpecially under pretence of liberty. Uſe your bodies as may ſtrengthen them, and beſt fit them for the work of God: Let them have ſo much delight in things allowed as conduceth to this; but take heed of making the delights of fleſh and ſenſe your end, or allowing your ſelves in an unprofitable pleaſing of your enemy; or of corrupting your minds, and relliſhing too much ſweetneſs in the things of the fleſh, and loſing your relliſh of Spiritual things. Set not the bait too near you: Keep the Gun-powder from the fire. He that believeth that if ever he be damned, it will be for Pleaſing his fleſh before God; and if ever he be ſaved, he muſt be firſt and principally ſaved from the inordinate Pleaſures of the fleſh, will not be ſo forward as brutiſh Infidels are, to ſeek out for …elights, and plead for all that pleaſeth them as harm…ſs.
Having thus in the Introduction ſhewed you [What Godlineſs is,] and How it may be known; and What you muſt do to be ſoundly and ſincerely Godly, I hope you are prepared for the following Diſcourſe, of the Certain Neceſſity and Excellency of Godlineſs, which tends to …etch over the delaying, reſiſting, unreſolved wills, of thoſe that are yet in the BRUTISH ſtate, and are ſtrangers to the Diſpoſitions, Employments, Deſires, Hopes and Joyes of true Believers. The Lord concurre effectually with his Bleſsing!
Amen.