A guide to godlynesse or a Treatise of a Christian life shewing the duties wherein it consisteth, the helpes inabling & the reasons parswading vnto it ye impediments hindering ye practise of it, and the best meanes to remoue them whereunto are added diuers prayers and a treatise of carnall securitie by Iohn Douname Batcheler in Diuinitie and minister of Gods Word.

CAP. XX.

Diuers other obiections made by the flesh against a godly life, propounded and answered.

§. Sect. 1 That it is not enough to liue harmlesly, vn∣lesse we per∣forme religi∣ous duties.

ANother obiection which the flesh maketh against the strict performances of Christian duties, is, that it is vnnecessary, seeing if we be harmlesse, and not guilty of hainous sinnes; as idolatry, blasphemy, murther, adultery, drunkennesse, theft, and such like, but liue honestly amongst our neigh∣bours, doing no man any hurt, and in good fame and name in the world, the Lord will accept of vs, and beare with our infirmities, though wee be not so precise as many others, in performing the duties of a godly life, as they haue been before described. To which I answere, that the Lord will neuer accept of vs as his seruants and children, if wee doe not at least de∣sire, resolue and indeuour to yeeld vnto him intire obedience to his whole Law, as well by doing the duties which he hath commanded, as in leauing vndone the vices which he hath forbidden; and that this obedi∣ence chiefly consisteth rather in performance of that which is good, then in abstinence from that which is euil; & that if to be harmelesse and inno∣cent,

were all that is required to Christianity, then were wee best Christi∣ans when we sit idly still, rather then when wee are in action, yea though we should sleepe out our whole liues, because then wee are furthest off from doing any hurt. But let vs consider that God requireth seruice at our hands, and he is counted but a sorry seruant, who receiuing meate, drinke, and wages, doth content himselfe if he doe his Master no harme, though he neuer indeuour to doe him any good. That the axe is set to * 1.1 the root of the tree, to cut it downe, that it may be cast into the fire, if it bring∣eth not forth good fruit, though it should beare none that is euill; and the barren tree must be hewne downe and cast out of the Lords Vineyard, * 1.2 because it doth but cumber the ground. That we must be, not onely trees of innocency, but trees of righteousnesse, if we be of Gods planting, which * 1.3 are distinguished from euill trees destinated to the fire, not by bearing nothing, but by bringing forth good fruit. Let vs remember, that the Fig∣tree was cursed by our Sauiour, not because it had vpon it figs, like those in one of Ieremies baskets, which were so very naughty, that they could * 1.4 not be eaten they were so bad; but because it had none at all, when Christ purposely came to finde some vpon it. That the vnprofitable seruant is by * 1.5 his Lord reputed an euill seruant, and adiudged to punishment, for not in∣creasing his Masters Talent, though he had not mis-spent it in riotous li∣uing. And that the sentence of condemnation shall passe against those, * 1.6 who neglect to doe the workes of mercy to Christs poore members, though they neuer oppressed or wronged them. Finally, let vs know that they deceiue themselues, who dreame of a meane betweene not doing good, and doing euill; for if we be not on Gods side, wee are against him; if * 1.7 we gather not with Christ, we scatter abroad: neither can wee sooner cease to * 1.8 doe euill, but presently we begin to doe that which is good.

§. Sect. 2 That it is not sufficient to serue God in some things, and at some times.

Againe, it is ready to obiect, that if it be not sufficient to abstaine from euill, and from grosse and hainous sinnes, but that wee must also performe the contrary duties, yet at least it is not necessary that we should be tyed so strictly vnto all duties of holinesse and righteousnesse which God re∣quireth; or if to all, yet not at all times, but that it is enough, if wee per∣forme some good duties, either towards God, or our neighbours, though wee neglect others, and that wee bee at some times zealous and deuout, though at other times we take our liberty, and ease our selues of this hard taske, by taking our pleasures, seeing as long as wee liue in this world wee cannot be Saints, but must liue like other men, as being alike fraile and full of infirmities. To which I answere, that euen in this life, we must be of the communion of Saints, if euer we meane to communicate with them in glory and happinesse; and howsoeuer corruption of nature and hu∣mane frailties hang vpon vs, yet we must not willingly nourish them, and cheerfully obey the flesh in the lusts thereof; for if we liue after the flesh, we shall * 1.9 dye; but we must labour through the Spirit, to mortifie the deeds of this body of sinne, that we may liue, as the Apostle teacheth vs. And although we cannot, by reason of the law of the members, and the sinne that hang∣eth vpon vs, yeeld vnto the Law that perfect and strict obedience which it requireth: for in many things we sinne all; yet if euer we would haue any * 1.10 sound comfort in the gracious promises of the Gospell, wee must yeeld

vnto God the obedience of sonnes, which consisteth in an earnest desire, full resolution, and diligent indeuour to please our heauenly Father, by framing our liues according vnto his will in all things, and at all times. We must put off (as much as in vs lieth) the whole old man, with all his corrupt * 1.11 and deceitfull lusts; and being renewed in the spirit of our mindes, we must put on the New man, which after God, is created both in righteousnesse and true ho∣linesse. Wee must haue with Dauid, respect vnto all Gods Commandements, * 1.12 and leade our liues both in godlinesse and in honestie. For though wee be * 1.13 neuer so deuoute and zealous in religious duties, yet if we doe not ioyne with them the duties of charity and righteousnesse, God will reiect vs, as being no better then hypocrites; according to that of the Prophet; I hate, * 1.14 I despise your feast dayes, and I will not smell in your solemne assemblies. Though yee offer me burnt offerings, and meate offerings, I will not accept them, &c. But let iudgement run downe as waters, and righteousnesse as a mighty streame. So the Lord professeth, that hee would not be pleased with thousands of Rams, * 1.15 or ten thousand riuers of oyle, no, not with the first borne of their body, for the sinne of their soules, vnlesse also they would doe iustly, and loue mercy. And though we be neuer so iust in our dealings, and so bountifull, that wee could bee content to giue all our goods to the poore, yet if it bee not ioyned * 1.16 with piety and charity, and doe not proceed from sauing knowledge and a liuely faith, true obedience, and a good conscience, it is all worth no∣thing, and no better then glorious sins in Gods sight. And therefore if we would haue our seruice accepted, we must, according to the Apostles ex∣ample, liue both holily towards God, and iustly and vnblameably towards * 1.17 men. If we would approoue our selues to be the redeemed of the Lord, we * 1.18 must serue him in holinesse and righteousnesse before him; and that not by fits and flashes, but all the dayes of our liues. But of these points I haue spoken before at large, when I intreated of integrity and constancy, the insepara∣ble properties of a godly life; and therefore referre the Reader to that place.

§. Sect. 3 Their obiecti∣on answered, who pretend that they haue outgone many others.

Furthermore, being deluded with the flesh, we are ready to obiect, that though we haue not attained to that perfection which were to be desired, yet we are forward enough in the course of Christianity, seeing wee haue outrunne many others, although there are many also who are farre be∣fore vs. For answere whereof we are to know, that he who thinketh that he hath proceeded farre enough, hath not as yet set one foot forward in the Christian Race; and though we had made some good progresse, yet if wee now stand still, and doe not continue running till wee come to the goale, wee shall neuer obtaine the Garland. And therefore, imitating runners who striue for a prize, we must not looke so much to those whom wee haue outrunne, as to those that are still before vs, that wee may ouer∣take, and get before them to the marke; seeing if wee stand still, and rest in that which we haue already done, he that is furthest behind, & yet con∣tinueth running, will soone ouertake vs, & get the Garland from vs. We must not please our selues in our good proceedings, and runne no more; for in the wayes of Christianity, hee that goeth not forward, goeth back∣ward; and when we cease to be better, we begin to be worse; neither must we looke how farre we haue proceeded, but how much of the Race remai∣neth still vnrunne, and how farre we are yet from the Goale of perfection:

And with the Apostle, forgetting those things which are behind, and reaching * 1.19 foorth to those things which are before, we must presse towards the marke, for the price of the high calling of God in Christ Iesus. Hee that is ambitious, is not pleased with his present honours, because hee is preferred before many others: but if there bee yet any aboue him, hee is not quiet in his minde, till hee haue matched or exceeded him. O then, why should wee bee so sluggish about spirituall and heauenly preferments, which are incompa∣rably of greater worth and excellencie? why should wee not be as reli∣giously ambitious in aspiring, euen vnto the highest degrees of heauenly glory and happinesse, which is permanent and euerlasting; as in stri∣uing after worldly honours, which are contemptible in their worth, and momentany and mutable in their continuance; seeing man that is in honour, * 1.20 abideth not, but is like the beasts that perish, as the Psalmist speaketh?

§. Sect. 4 Their obiecti∣on answered, who affirme that Ministers only are bound to the strict performance of religious duties.

Moreouer, the flesh is ready to obiect, that howsoeuer this strict perfor∣mance of Christian duties be required of Ministers, who haue more know∣ledge, and many helpes which many others want, and also fewer lets and distractions, hauing by reason of their small imployments about worldly things, little else to doe, then to attend vnto spirituall exercises; yet those who are of the common sort of people, as Trades-men, Artificers, and Hus∣bandmen, cannot by the same reason be so strictly tied to religious duties, seeing they are simple, ignorant, and vnlettered, and haue much more bu∣sinesse and imployment in the works of their calling. To which I answere first, that though Ministers be tied to exercise themselues, aboue all others, in those personall duties which belong to their speciall calling, as reading, Meditation, and studie in the Scriptures, and other religious duties, which are more proper and peculiar vnto them: yet the generall duties of Christianity, as Prayer, Thanksgiuing, receiuing the Sacrament, watch∣fulnesse, and such like, doe lye out in common, both to them and all other men that are true members of the Church. In regard whereof, there is no distinction or difference between one and another, seeing our Sauiour Christ hauing with his precious Blood washed vs all from our sinnes, hath made vs all alike, Kings and Priests, vnto God and his Father. Neither * 1.21 hath he selected some onely from among the rest, vnto whom he hath ap∣propriated the religious duties of Gods seruice, but hath made vs altoge∣ther indifferently, a chosen generation, a royall Priesthood, an holy Nation, a * 1.22 peculiar people, that wee should shew foorth the praises of him, who hath cal∣led vs out of darkenesse into this marueilous light, and to offer vp spirituall sacrifice, acceptable to God by Iesus Christ. And howsoeuer the publike performance of these religious duties, doeth more peculiarly belong vn∣to them, in respect of their publike calling in the Church, yet priuate deuotions, and the duties of Gods seruice and a godly life, belong in∣differently vnto all, without exception or exemption of any person. Nei∣ther are the admonitions and exhortations vnto these duties in the Scrip∣tures directed onely vnto Ministers, as that they should keepe the spiri∣tuall watch, examine themselues, put on the Christian Armour, pray continually, and in all things giue thankes, but vnto the whole Church and people of God. Secondly, howsoeuer Gods Ministers ought to shine as lights in the world, to bee good examples vnto their flockes, ouer

which God hath made them ouerseers, to bee guides vnto the rest of the faithfull, that they may leade and direct them in the wayes of godlinesse, and to bee Captaines of the Lords Armies, to goe out and in before them; yet it is to this end, that the people should walke in their light, and no longer sit in darkenesse and in the shaddow of death, that they should imitate their holy example, and propound them as good pat∣ternes and precedents for their imitation; that they should follow their guides, be directed by them, and tread in their footsteps, so long as they goe before them in the wayes of truth and godlinesse; and finally, that they should march after their spirituall Captaines and Leaders, and ioyne with them, in fighting against the enemies of their saluation. For it were as good for them to want these burning and shining Lights, if they sit idly still and doe nothing; to haue no such examples, if they neuer imitate them; to bee without guides, if they will not follow them; and these Captaines and Leaders, if they let them sustaine alone the brunt of the battell, and not like faithfull Souldiers, ioyne common forces against common enemies. Thirdly, I answere, that if the speciall im∣ployments of our particular callings, might make vs dispence with the generall duties of Christianity and Gods seruice; the Ministers calling, if we faithfully walke in it, and diligently performe our duties, hath as much businesse and imployment, and not many fewer or lesse distracti∣ons from priuate religious duties, then those which are of other profes∣sions: As besides his priuate studies, Reading and Meditation, vnto * 1.23 which hee must seriously attend, that hee may prepare and fit himselfe for the publike seruice of the Church, and the gouernment of his owne fa∣mily, hee must also watch ouer his flocke, visit the sicke, strengthen the weake, comfort the afflicted, priuately admonish those that erre and goe out of the way, exhort those that are sluggish, and rebuke those who wilfully offend, and continue in their sinnes. All which, if they be perfor∣med with that conscionable care which they ought, will leaue them as little time as other men for their priuate deuotions, although vnder this pretence they must not bee neglected. Finally, though more bee requi∣red of Gods Ministers in respect of degree, seeing where the Lord be∣stoweth a greater measure of his gifts and graces, there hee requireth that they should in a greater measure bring foorth the fruits of holy obe∣dience; yet the same duties are to bee performed of all Christians, ac∣cording to the proportion of their grace receiued, and both alike are tyed to yeeld vnto God, their common Master, religious seruice, al∣though those who exceed in knowledge and other gifts, are bound to doe them in more perfection. And howsoeuer a greater measure of know∣ledge is required of the Minister then the people, because his lips must pre∣serue * 1.24 it, as in a common Treasury, that they may haue recourse vnto him for the supplying of their wants; yet as all men must liue by their owne * 1.25 faith, so also they must walke by their owne sight, and haue such a mea∣sure of knowledge and illumination of the Spirit, as may be sufficient to direct them in all Christian and religious duties. For their soules being alike precious vnto them, as theirs are who are called to the Ministery, and the way and meanes the same which bring both to eternall life and

happinesse, it behoueth them both alike to labour after this common sal∣uation, in the performance of the same Religious duties, which are also required of both as common vnto them.

§. Sect. 5 Their obiecti∣on answered, who pretend the want of meanes.

But here againe they are ready to obiect, that if they had such means of knowledge, and other sauing graces as others enioy, and such helpes and furtherances in the duties of a godly life as many abound with; then with some reason they were to be blamed, if they did neglect them. But alas, they are vnder some ignorant or idle minister, which cannot or wil not instruct them, or such vnconscionable guides, as shine not in the light of a good example, but rather lay stumbling stones of offence before them, by their enormious and scandalous liues, and neglecting all good duties themselues, doe dis-hearten and discountenance them who are carefull to performe them, rather then any wayes encourage them, either by their words or actions. In which regard they thinke that they may be excused, if they be not so zealous and forward in performing the Religious duties of Gods ser∣uice and of a godly life. To which I haue in part before answered, namely, that if this be our case, first we must vse all good meanes to moue them to their dutie, & especially that we powre forth our hearty prayers vnto God for our Pastours and Ministers, intreating him that he will inlighten their mindes, and sanctifie their hearts and affecti∣ons, and so make them as able, as willing to performe those high and holy duties vnto which they are called. And secondly, if the courses which they still hold, affoord vs no better hopes; then accounting the glorifying of God in the eternall saluation of our soules, that one thing necessary, which is farre to be preferred before all earthly com∣modities, wee must labour to place our selues vnder such Pastors and Teachers, as will carefully and conscionably breake vnto vs the bread of life, and shine before vs, not onely in the light of doctrine, but also of an holy life & conuersation. In the meane time, these outward wants must not make vs neglect the Religious duties of a godly life; or if they doe, they cannot be sufficient to excuse our negligence, which doth not so much proceed from the want of externall meanes, or those discouragements which are without vs, as from the secret corrupti∣ons that lie lurking within vs. Which if they were thorowly mortifi∣ed, and our hearts inflamed with feruent zeale and true deuotion, we would not be moued by these publique defects and discouragements, to neglect the priuate duties of Gods seruice; yea, rather wee would vse them with more diligence, as being, through want of the other, pressed vpon vs with a greater necessity. For he that hath no friends or parents to looke vnto him, or such as greatly care not whether he feed vpon wholesome food, or famish for want of bread, findeth that he is the more bound hereby to prouide for himselfe. Whereas con∣trariwise, these corruptions which make vs neglect the duties of Gods seruice, still remayning in vs, and quenching in our hearts all zeale and deuotion, would make vs alike cold and negligent in our priuate exercises of Religion, although the publike meanes which we enioyed were neuer so excellent. Of the former, we haue an example in Dauid,

who when he liued in the barren wildernesse, had his soule so watred with the dew of Gods grace, that it neuer brought forth more & better fruits of holines; and so inflamed with the fire of Gods Spirit, that he was neuer more deuout in religious exercises, nor more zealous in the priuate duties of Gods seruice, though being banished and exiled from the Tabernacle and the publike place of Gods worship, he was withall depriued of the ordinary means of his saluation. And the like we see in the example of the persecuted Martyrs, who neuer were more feruent in their priuate deuotions, then when they durst not shew themselues in open assemblies, but hid their heads frō their pursuers in secret cor∣ners and solitary places. And of many others in our owne times, who being necessarily debarred of all publique helpes, & discountenanced & discouraged in their godly courses, by those which should be their guides and leaders, yet being inwardly furnished with sauing graces, doe outwardly exercise them in all religious & holy duties. For how∣soeuer the publike Ministery is the ordinary means to begin, as also to preserue and increase Gods graces in vs, and to giue vnto vs not onely birth and spirituall life, but also growth and strength, whereby wee are enabled vnto all duties of a godly life; so that whosoeuer neglect it, when they may haue it, can neuer looke to thriue in grace, or to haue any ability to serue God in any acceptable maner, because they despise his holy Ordinances, fancying vnto themselues alife which needeth no nourishment; yet we must hold it to be but a meanes and instrument, wherby God, who is the supreme cause & chiefe Agent, is pleased or∣dinarily to worke, but yet when he depriueth vs of them, can effect his owne good worke of grace and sanctification, either without them, or when they are weake and insufficient, as well as with them, and when they are most excellent & in greatest plenty. Of the other we haue an exāple in Iudas, who being full of inward corruption, could not thriue, no, not vnder Christs owne Ministery, and Demas, Ananias and Sapphira vnder the Ministery of the Apostles, who performed no acceptable seruice vnto God by all these helpes, because their hearts were not sin∣cere & vpright, but stil remained carnall & defiled with worldly loue. Yea, we may haue experience of it in many vnthriuing Christians of these times, who though they liue vnder a most powerfull and excel∣lent Ministery, & abound in all the spirituall meanes of grace and salua∣tion, yet remaine as worldly and carnall, as auerse and backward vnto all duties of a godly life, as those who are vtterly destitute of them.

§. Sect. 6 Their obiecti∣on answered, who pretend, that it is not safe to be more forward then other men.

Finally, men mis-led by carnall corruption, are ready to excuse thēselues, for not entring into the course of Christianity, though their iudgements are conuinced of this truth, that it is aboue all others most excellent, profitable and necessary, by obiecting, that it is neither good nor safe to make greater profession then other men, or to be more strict in our liues, then ordinarie Christians; because we are not sure that we shall be able to hold out in our sincerity, and holy practice, and if we should relapse, our latter end would be worse then our be∣ginning. Neither can we tell, in respect of humane frailty, whether we may not fall into some grieuous and haynous sinnes, or at least such as

are contrary to our strict profession; which if we doe, our faults will be more obserued in vs, though they would be little regarded in ordi∣nary men, and more bitterly censured and condemned; yea, wee our selues shall be a wonderment to all that know vs, and both shame our selues and our profession. To which I answer, first, that none can make any greater profession of strict performing all Christian duties, then that which we all make at our Baptisme, when we enter into couenant with God, that we will renounce the seruice of sin and Satan, the world and our owne sinfull lusts, and betake our selues wholy to the seruice of God, in all duties of holinesse and righteousnes. Which if we doe not all still make, and renue vpon all occasions, what doe we but dis∣grace our selues, by casting off our Lords liuerie, denying and renoun∣cing our promise and profession, and returning into the ancient serui∣tude of sinne and Satan? Yea, what doe we else but dayly play the hypocrites, when as praying that wee may doe Gods will in earth, in that purity and perfection, which the Saints and holy Angels doe it in heauen, and that we may serue God in holinesse, righteousnes and so∣briety all the dayes of our liues, we are notwithstanding so farre from desiring, or going about it, that we are ashamed to professe that we haue any such meaning? Secondly, I answer, that wee are all bound, one as well as another, to make this profession of holinesse and since∣rity; neither is it left vnto vs as a thing arbitrarie, and at our owne choyce, but expresly commanded and enioyned, that we should glo∣rifie God, by professing our selues his seruants, and liuing according to this profession, which none refuseth to doe, but such as are destitute of a liuely Faith, whereby we are assured, that God is in Christ our gra∣cious Lord and Father, and we his seruants and people; for as with the * 1.26 heart man beleeueth vnto righteousnesse, so with the mouth confession is made vnto saluation; According to that of Dauid, I beleeued, therefore haue I * 1.27 spoken. Thirdly, I answer, that feare of falling away, or of being ouer∣taken with some grosse sinnes, must not hinder our profession and practice of piety; but rather this profession and practice must there∣fore be vndertaken, that we may hereby be moued more carefully to vse all good meanes of perseuering in all grace and godlinesse, and to obserue our wayes with greater diligence, and make straight steps vnto our feete, that wee doe not slippe, nor hault, nor turne aside out of the way. And if wee with these mindes take vpon vs the profession of Christianity, and indeuour to bring forth the fruits of it in our holy practice, the Lord, who hath begunne this good worke in vs, will also finish it; he will vphold vs that wee shall not greatly fall; or if wee doe, yet hee will not suffer vs to lie still and perish, but will so assist vs with his grace and holy Spi∣rit, that wee shall rise againe by vnfained repentance. In the meane time no man hath iust cause to wonder, if wee fall through infir∣mitie, though it be into some greater sinnes then many commit, who make little or no profession at all; if either he consider humane frailty common to all, the reliques of corruption remayning still in vs after regeneration, and the combat which thence ariseth betweene

the flesh and the Spirit; that, sometime preuailing, and this againe getteth the vpper hand; the malice of the deuill, who most fierce∣ly assaulteth with his tentations, those who haue renounced his seruice, and in whom the Image of God most clearely shineth; or else the ex∣amples of the Saints in former ages, who haue beene subiect to like frailties and infirmities, though they were iust and vpright in all their waies, and men in their ordinary and common carriage, according to Gods own heart, and haue beene sometimes, though rarely, ouertaken with grosse sins, as Noah, Lot, Dauid, Peter and the rest. And therefore it is no maruaile if wee, likewise haue our slips and falls, yea rather, it is a great wonder, if we, who come so far short of them in grace and obedi∣ence, should stand in such slippery places where they haue falne, and be supported so with Gods grace and holy Spirit, notwithstanding our greater frailty and weakenesse, that we may challenge all the world to accuse vs of any grosse sin. If indeede he who hath professed himselfe the child of God, and approued himselfe to be so, by his sonne-like o∣bedience, should, like the wicked, make sin his way and trade, defend it when he is reproued, and continue in it without repentance, this were a matter of deserued wonder; but not so, if walking constantly in the wayes of Godlinesse, they sometimes slip & get a fall, especially when they plainely shew by their sorrow insuing, that they are not pleased with their sin, but hauing done the euill which they hated in the inner * 1.28 man, do not continue in it, but rise out of it by vnfained repentance. But suppose for all this, that professing sincerity, we shall be wondred at of the world, if we hap to fall into any open and scandalous sinne; It is not better that with the godly wee should be wondred at for doing euill, then that with wicked men our good actions should cause wonder. For though it be our shame to sin, and thereby to expose our selues to won∣derment; yet this wondring it selfe, is rather a grace then a blemish vn∣to vs; seeing men wonder not at matters common and ordinary, but at such only as rarely happen. We wonder not at profane rakehells, when they breake their word, lie, sweare & deale vniustly; but to see one that is reputed iust and honest to doe thus at any time, doth make all that know them, to maruaile at it; & the reason is, because it is common and ordinary in the one, but very rare and a thing seldome or neuer before seene in the other. And yet there is no man that is not gracelesse & des∣perate, who would not rather chuse so to carry himself, as that he may be reputed an honest man, though his faults are more obserued & won∣dred at, then so as to gaine the reproch of a wicked person, although their faults being ordinary, are little obserued and lesse maruailed at. Though euery man wonder, when he seeth a botching piece of work to come out of the hands of a cunning and curious artizan, and maruaileth nothing at all, if he should see such an one or worse come out of the hands of a bungler; yet euery one desireth rather to be a skilfull work∣man, and to be so reputed, then a bungling botcher. And though a spot be sooner seene in a beautifull face, then in one foule and deformed; or a blot and staine in a fine piece of Lawne or Cambricke, then in some common rag, or coorse canuas; and a faithful seruant be more wondred

at, that is taken halting in some deceitfull action, then when a false fel∣low doth so, that maketh deceitfull dealing his vsuall trade; yet euery one preferreth beauty with some blemish, before foulenesse and defor∣mity; fine cloth, though a little spotted, before filthy & worne-out rags; and a faithfull seruant with his seldom slips, before a dishonest fellow, whose worst dealing rayseth no wonder, because being his ordinary custome, no man that knoweth him, expecteth better fruits from such a bramble: And so, though our profession of godlinesse, and indeuour to bring forth ordinary fruits of it in an holy conuersation, should more expose vs to be wondred at, when we fall through humane frailty and infirmitie; yet this should not hinder vs from entring into this Christi∣an course, seeing it is a meanes to make vs stand more vpon our credit, to restraine vs from all sin, whereby we might blemish it, and to keepe with Dauid a carefull watch ouer our selues, that our hearts being found * 1.29 in Gods Statutes, there may be no cause why we should be ashamed. And howsoeuer, when we are ouertaken, our faults are more obserued and maruailed at, yet though our sinne shameth vs, this wonder at it, is rather our praise and commendation. And when wee are at the worst, yet our state is better, and we preferred in Gods estimate and in the o∣pinion of all that feare him, before those who neuer tooke vpon them the profession of piety, nor cared to bring forth any fruits of it in a godly life, though their faults are little obserued or regarded, and not (like the others) matter of table-talke, because no man thinketh them to be any newes.

§. Sect. 7 That the du∣ties of a godly life must not be delayed.

The last obiection which the flesh maketh, is, that it is yet too soone to enter into this strict course of a godly life; seeing howsoeuer it may be necessary in due time and place to doe it, yet the present time of our youth and strength is not fit for such austerity. It cannot bee denied, but that God must bee religiously serued, but all in good time; wee haue the day before vs, and shall haue leysure inough to serue our selues and God too. After wee haue better settled our worldly estate, and attayned vnto such a proportion of wealth for our owne maintenance and those that belong vnto vs, or haue delighted our selues with such and such pleasures, then it will be more seasonable to sequester our selues from the world, and to betake our selues vnto our deuotions. And thus, when the flesh cannot any longer hide from vs the profit and necessity of leading a godly life, then it moueth vs to make delaies, and to poast it off from time to time, till at last we be preuented with vnexpected death, and so perish in our sinnes. Of this Augustine propoundeth himselfe as an example: As no man (saith hee) is so sluggish, that will in his iudgement preferre per∣petuall sleeping before waking, and going about his businesse, but yet when sloth hath seazed vpon his members, deferreth to shake it off, though it bee high time that he should rise: so I thought it bet∣ter to yeeld my selfe rather to thy loue, then mine owne lust; but that pleased and ouercame me; this liked me and held me captiue. For I had nothing to answere, when thou saidst vnto mee; Arise, thou that slee∣pest, * 1.30 & stand vp from the dead, and Christ shall giue thee light, being conuinced

with the truth, but onely the words of the slothfull and sleepie: Anon, be∣hold * 1.31 by and by, let me alone yet a little. But a little and a little exceeded all measure: and, Let me alone a little, grew out to a great length. For the answering of which obiection, let vs know, that the seruice of God in the duties of a godly life, is a matter of greatest moment, profit and necessi∣ty; and therefore that it is great folly to put it off with delayes, seeing all our life is too little for it. For if God is so bountifull and rich in mercy, that he is content to reward our temporary and momentany seruice, with the eternall wages of heauenly happinesse, how vngratefull are we, if wee think that the short time of our liues is too much to be spēt in his seruice, who will reward our soone ending workes, with euerlasting wages? Let vs consider, that seeing the seruice of God is of greatest worth and excel∣lency, most profitable and onely necessary; it is therefore ridiculous folly, not to giue it precedency and the first place, but to preferre before it eue∣ry base trifle; yea, things not only of no value, but also such as are hurtfull and pernicious, as the seruice of Satan, the world, and our owne lusts, for the contemptible wages of earthly vanities. Let vs remember, that wee haue onely the time present for our imployment: for the time past is irre∣uocable, and the time to come vncertaine, which if we promise vnto our selues, we incroach vpon Gods right, seeing he hath giuen vnto vs no pro∣mise of it, and sinne presumptuously, by taking vpon vs to dispose of that which is onely in the hand of God. That now is the acceptable time and day * 1.32 of saluation, and we doe not know whether it will last till to morrow, which if it be once past, can neuer be recouered. And therefore whilest it is called * 1.33 to day, let vs hearken vnto his voyce, calling vs to repentance, and inuiting vs to serue him, and not harden our hearts: Let vs seeke the Lord whilest hee * 1.34 may be found, and call vpon him whilest he is nigh; for if he depart in displea∣sure, wee may long seeke him with the Spouse in the Canticles, ere wee * 1.35 shall finde him. Let vs consider, that the leading of a godly life is neces∣sary to saluation, for that time which remaineth after our calling. For as the Apostle saith, Without holinesse no man shall see the Lord. And what * 1.36 madnesse then is it, to cast a thing of such moment vpon all vncer∣tainties? for it is vncertaine whether thou shalt liue one day longer; if thou liuest, vncertaine whether thou shalt haue the meanes where∣by thou maist bee inabled for Gods seruice, and vncertaine if thou hast them, whether God will giue thee will to vse them, or power to profit by them, for the obtaining of spirituall life and strength, where∣by thou maist be inabled to serue him, seeing hee may iustly refuse to bee serued by thee in thy decrepit age, when thou hast no strength to serue the diuell, the world, and thine owne lusts, because thou hast refused to doe it in thy flourishing youth, and chiefe strength. To which purpose one saith, When the wicked man will, he cannot, because when he could, hee * 1.37 would not: and so by an ill will, hee loseth the power of well-doing. But thou wilt obiect, as he of whom Chrysostome speaketh; That God hath giuen many this priuiledge, to confesse him in old age. To which I an∣swere with him: What then? will hee therefore giue it thee? Thou wilt say, Perhaps he will? Why saist thou perhaps? Doth it but sometime happen? Consider, that the matter in deliberation, is the saluation or

damnation of thy soule. And therefore thinke with thy selfe of the con∣trary, and say; But what if God will not giue it? Doest thou yet say, And what if he will giue it? God grant he may. But sure for all that, to lay hold on the time present, is both more certaine and more profitable. For if thou now beginnest, thou art sure to get all that thou desirest, whether God grant or deny the former priuiledge; whereas if thou delayest, euen for this, oftentimes thou shalt not receiue it. When thou goest to the warres, thou doest not say, There is no need for mee to dispose of mine estate; perhaps I shall returne. Neither doest thou say, when thou doest deliberate of marriage; I will chuse a poore wife; for many in so doing haue growne rich beyond all hope. And going about to build an house, thou doest not say, I will lay a rotten foundation; for many houses haue stood, though their foundations haue been weake. And yet when thou hast to deale about the saluation of thy soule, thou layest hold on things more rotten, and puttest all vpon vncertainties, saying, It often happen∣eth, it sometimes commeth to passe. It is indeed vncertaine, wilt thou say, but I trust to Gods mercy, for he is gracious. This I know and acknow∣ledge; but know this also, that this mercifull God hath suddenly taken a∣way, when they least expected it, such as thou art, who haue posted him off with vaine delayes. And what though much time bee granted thee? how art thou sure that thou shalt amend and become better, &c? For how doest thou thinke that God will then assist thee, seeing thou hast so often refused his helpe, when he hath graciously offered it? or how canst thou hope of any ability without it? Now thou canst not walke in the wayes of godlinesse; and how wilt thou be able to doe it hereafter, when thou art more inthralled vnto Satan, more loaded with the intolerable waight of thy multiplyed sinnes, more clogged and hampered, fettered and hindred with the strong chaines of thy corruptions, which are growne habituall, and haue doubled their force with long custome? Fi∣nally, when as thou art more impotent to shake them off, and mortifie them, by reason of the infirmities of old age? Yet say, thou couldest then serue God in all Christian duties: yet how much time in the meane while hast thou mis-spent, not onely without gaine, but to thy incompa∣rable losse, which if it had been imployed in Gods seruice, would haue added much inestimable riches to the euerlasting recompence of heauen∣ly rewards? And therefore when as God requireth at our hands that pre∣sent seruice which is due vnto him, let vs not put him off, like banquerupts and ill debters, with words and promises, that wee will pay all hereafter, seeing the longer we liue, the more we spend on the stocke, and lesse able we shall be to make satisfaction. But seeing he requireth present and con∣stant seruice, not because hee needeth it, but that hee may take occasion thereby of crowning our workes with richer rewards; let vs not bee so great enemies to our owne preferment, as by deferring and scanting our worke, to cause the Lord to abate our wages; but laying aside euery waight, * 1.38 and the sinne which doth so easily beset vs, let vs (as the Apostle exhorteth) runne with patience the race which is set before vs.

§. Sect. 8 The Conclu∣sion of the whole Trea∣tise.

And thus haue I, through the gracious assistance of Gods holy Spirit, finished this long worke, for which his blessed Name be praised and mag∣nified;

And haue not onely described the godly life, in all the parts and branches thereof, and the speciall duties required vnto it, but also the meanes both publike and priuate, whereby wee may bee inabled, and the arguments and reasons whereby wee may be moued and perswaded to performe them, and likewise haue shewed the greatest and most vsuall lets and impediments, whereby men are commonly hindred from entring into, and proceeding in the wayes of godlinesse, and how also wee may remoue and ouercome them. And now nothing remaineth, but that I in∣treat thee (Christian Reader) by the mercies of God, and as thou ten∣drest his glory, and the eternall saluation of thine owne soule, that thou wilt resolue and indeuour to walke in this alone way that leadeth to hea∣uenly happinesse, now that he hath so plainly discouered it vnto thee. For much better were it for thee neuer to haue knowne the way of truth and godlinesse, then after thou knowest it, not to walke in it; seeing the seruant * 1.39 that knoweth his Masters will, and doth it not, shall be beaten with many stripes. Heretofore thy ignorance might somewhat extenuate thy sinne, and neg∣lect of Gods seruice in the duties of a godly life, and mitigate also thy punishment, because thou mightest pretend thy willingnesse to walke in this way, but that thou diddest want a guide to goe before thee: But now this pretence is taken away, and thou quite left without all excuse. For what can the Lord by his Ministers doe more for the saluation of thy pre∣cious soule, then to shew thee the way that leadeth to eternall blessednes, and to teach thee how thou maist walke in it; to make knowne vnto thee what thou must doe that thou maist be saued, and the meanes also whereby * 1.40 thou maist be inabled to doe it? to exhort and perswade thee, by effectu∣all reasons, to vse these meanes, that so thou maist walke in this way, and to teach thee how to remooue all those impediments which might o∣therwise hinder and discourage thee in thy course? O let not therefore his so great grace be vnto thee, not onely in vaine, but also to thy losse. Let nor, O let not these my poore, yet painfull labours, which I haue vnder∣taken with cheerfulnesse, proceeded in with comfort, and finished with ioy, that I might glorifie God in thy saluation, rise vp as a witnesse against thee at that great Day, because thou hast onely read them, and after cast them into some corner, without further vse. If thou knowest these things, * 1.41 blessed art thou, if thou doest them. And happy, yea thrice happy shall I thinke my selfe, if being furthered by my poore meanes in the wayes of saluation, thou maist be my crowne and my reioycing. Frustrate not (I beseech thee) the maine end of my painfull labours, so much desired, so often and earnestly begged, and defraud mee not of my hope and ioy, and therewith thy selfe also of thine owne saluation. It is not my writing, nor thy reading, that can saue our soules in that great Day of the Lord, but the holy practice of those duties which I teach, and thou learnest, in the whole course of our liues and conuersations, which because wee are vnable to performe in our owne strength, but it is the Lord onely which in∣ableth * 1.42 vs, both to will, and to doe, let vs (I intreat thee) pray one for another, desiring of the Lord, that we may not onely bee filled with the knowledge of * 1.43 his will, in all wisedome and spiritual vnderstanding, but also that in this light we may walke worthy of the Lord vnto all pleasing, being fruitfull in euery good

worke, and increasing in the knowledge of God; strengthened with all might, ac∣cording * 1.44 to his glorious power, vnto all patience and long-suffering with ioyfulnesse. And that we may not onely be perfect, and thorowly furnished vnto all good workes; but also that we may be stedfast, vnmoueable, and alwayes abounding * 1.45 in the worke of the Lord, for as much as we know, that our labour is not vaine in the Lord. But man knoweth not his owne wayes, neither is it in man that walketh, to direct his steps; and how much lesse is hee able in his owne strength to be a guide vnto others, or by his most powerfull perswasions to moue them to accompany him in the wayes of godlinesse? O thou therefore who art the Authour of light and life, and the rich Fountaine of all grace and glory, as thou hast graciously inlightened my mind with the knowledge of thy will, and inabled me also to reueale it vnto others, so inflame mine heart with the beauty and brightnesse of it, that I may loue and imbrace it; kindle in me, more and more, holy desires; confirme my resolutions, and strengthen all my good indeuours, that as I haue taught thy wayes vnto others, so I my selfe may walk constantly in them, that so I may shine before them, both in the light of doctrine, and also of a good and holy example, in the whole course of my life and conuersati∣on. Ioyne also, I humbly beseech thee, with these my poore labours, which I haue wholly deuoted to thy glory, and the good of my brethren, the in∣ward assistance of thy grace and holy Spirit, and thereby adde such po∣wer and efficacie, vertue and vigour vnto them, that they may not onely reueale the way of saluation to the vnderstanding of the Christian Rea∣ders, but may also effectually moue and perswade them to walke in it sin∣cerely and vprightly, constantly and continually, vnto the very end of their liues; to the glory of thy great Name, and the comfort and salua∣tion of all our soules, through thine onely Sonne, and our blessed Sauiour Iesus Christ: to whom with thee and thy most holy Spi∣rit, three persons, and one onely true God, most wise, glori∣ous, gracious and blessed, be ascribed of vs, and thy whole Church, all glory, and praise, might, Ma∣iesty and dominion, both now and euermore. Amen.

Notes

• * 1.1

  Math. 3. 10.
• * 1.2

  Luk. 13. 7.
• * 1.3

  Esa. 61. 3. Luk. 8. 44.
• * 1.4

  Ier. 24. 2. Math. 21. 19.
• * 1.5

  Math. 25. 30.
• * 1.6

  Mat. 25. 41, 42.
• * 1.7

  Luk. 11. 23.
• * 1.8

  Esa. 1. 16.
• * 1.9

  Rom. 8. 13.
• * 1.10

  Iam. 3. 2.
• * 1.11

  Eph. 4. 22, 23, 24
• * 1.12

  Psal. 119. 6, 20.
• * 1.13

  1. Tim. 2. 2.
• * 1.14

  Amos 5. 21, 22, 24.
• * 1.15

  Micah 6. 6, 8.
• * 1.16

  1. Cor. 13. 3.
• * 1.17

  1. Thes. 2. 10.
• * 1.18

  Luk. 1. 74, 75.
• * 1.19

  Phil. 3. 13, 14.
• * 1.20

  Psal. 49. 12.
• * 1.21

  Apoc. 1. 5, 6.
• * 1.22

  1. Pet. 2. 9, 5.
• * 1.23

  1. Tim. 4. 15, 16.
• * 1.24

  Mal. 2. 7.
• * 1.25

  Habac. 2. 5.
• * 1.26

  Rom. 10. 10.
• * 1.27

  Psal. 116. 10.
• * 1.28

  Rom. 7. 20, 22.
• * 1.29

  Psal. 119. 18.
• * 1.30

  Ephe. 5. 14.
• * 1.31

  Modo, ecce mo∣do, sine paulu∣lum. Sed modo & modo non ha∣bebant modum, & sine paulu∣lum in longum ibat. Confes. lib. 8. cap. 5.
• * 1.32

  2. Cor. 6. 2.
• * 1.33

  Psal. 95. 7, 8.
• * 1.34

  Esa. 55. 6, 7.
• * 1.35

  Cant. 5.
• * 1.36

  Heb. 12. 14.
• * 1.37

  Cum vult im∣probu•• homo, non potest, quia quā∣do potuit no∣luit. Ideo per malum velle perd••dit honum posse. August. in Epist. Iohan. Serm. 36. Chrysan 2 Cor. 11. Homil. 22.
• * 1.38

  Heb. 12. 1.
• * 1.39

  Luk. 12. 47.
• * 1.40

  Act. 2. 37.
• * 1.41

  Luk. 11. 28. Joh. 13. 17.
• * 1.42

  Phil. 2. 13.
• * 1.43

  Col. 1. 10, 11.
• * 1.44

  2. Tim. 3. 17.
• * 1.45

  1. Cor. 5. 58. Prou. 16. 9. and 20. 24. Ier. 20. 23.