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.

THE SIXTH AND LAST BOOKE OF A GODLY LIFE, INTREATING OF THE IMPE∣diments which vsually hinder and discourage men from entring into, and proceeding in the Christian duties which are required vnto it, and of the helpes and meanes whereby they may be remooued. (Book 6)

CAP. I.

Of those impediments which are cast into our way, to hinder vs in the duties of a godly life, by Satan the Arch-enemie of our saluation.

§. Sect. 1 That Satan bendeth all his forces against vs, to hinder vs in the duties of a godly life.

HAuing spoken of the duties of a godly life, and of the meanes whereby we may be inabled to performe them; it now followeth, according to the order which we haue propounded in the beginning of this Treatise, that we in the last place set downe the impediments, which vsual∣ly hinder vs from entring into this Christian course, and from proceeding, when we haue re∣solued to begin and go forward in it. For as there is nothing excellent & of great moment, wherein we meete not with some mighty opposi∣tion and notable hinderances, which, if we be not well armed and pre∣pared, will discourage vs from attempting it, or disable vs in atchie∣uing it: so nothing in the world findeth more lets and discourage∣ments, then our entrance into the course of Christianity, and our pro∣gresse in the wayes of godlinesse. For whereas all the promises of this life, and the life to come, doe infallibly belong vnto all those who serue the Lord in the duties of holinesse and righteousnesse (from whence there ariseth an impossibility that they should miscarry, who conscionably performe them, or not attaine vnto euerlasting happinesse, who walke constantly in the way that leadeth vnto it) hereof it is, that the enemies of our saluation bend all their might and malice, to keepe vs from entring into this way, or to diuert vs out of it, if wee haue already begun to runne this race. These enemies are the deuill (who is the chiefe and principall) the world and the flesh, which are his two chiefe captaines that vnder their conduct lead all his forces. How mighty and dangerous these enemies are, I haue * 1.1

shewed at large in another place; onely let it here suffice to know, that the great red Dragon, as he is ready to spit out his venome against vs at all times and vpon all occasions, that he may shew his malice and spite against God by seeking our destruction, who were created accor∣ding to his Image; so he disgorgeth against vs whole flouds of hellish poison, when we set our selues to serue God in the duties of a godly life, that hee may, by making our wayes slippery, cause vs to fall. And though he suffer vs quietly to goe on in our owne wayes which leade to perdition, without stoppe or checke, yea laboureth all he can to make them easie and pleasant to our corrupt flesh; yet when wee set our face towards the heauenly Canaan, hee pursueth vs with all malice and fury, encountreth vs with an huge host of hellish tentati∣ons, and stoppeth our course with innumerable impediments and dis∣couragements, which he casteth in our way, that wee may returne a∣gaine into the Egyptian slauery, and glut our selues with sensuall and sinfull pleasures. Yea, no sooner doe wee conceiue a good thought or godly motion, but hee watcheth vs that he may take al opportunities of killing it in the wombe, and to make it an abor∣tiue * 1.2 birth, or of strangling it as soone as it is borne and seeth the light, that so he may disharten vs by many discouragements, from procee∣ding in well doing. Let vs know, that as hee is a malicious Dra∣gon, so a strong and mighty Lyon, who still standeth in our way, armed with sufficient power to destroy and deuoure vs, if wee were left to his furie. That hee is a crafty old Serpent, excelling in naturall subtilty, and through long and great experience, able by a thousand cunning deuices to supplant and stop vs in the wayes of godlinesse, being well able through his deepe policy, to vse and imploy all his forces for his best aduantage. Finally, that hee is most vigilant and neuer sleepeth, most diligent and neuer resteth, but night and day goeth about seeking to deuoure vs, by en∣ticing * 1.3 vs to come within the reach of his cruell pawes, whilst wee wander and goe astray out of the wayes of Godlinesse, and so are out of the protection of our great and gracious Shep∣heard.

§. Sect. 2 How we may remoue the former im∣pediments.

But that this may not discourage vs from entring into, and procee∣ding in the waies of godlinesse, let vs consider, that whilst wee study and indeuour to serue and please God in all holy and Christian duties, wee are in his grace and fauour, and vnder his protection, and hauing him on our side, we neede not to feare, though Satan and all the po∣wer of hell bandy themselues against vs. And therefore let vs encou∣rage our selues against the malice of the deuill, by setting against it Gods infinite and inestimable loue towards all that feare and serue * 1.4 him, which is more powerfull to saue and defend vs, then Satans ma∣lice to hurt and destroy vs. Let vs remember, that the Lord hath loued * 1.5 vs with an euerlasting loue, yea so loued vs, that he hath giuen vnto vs his only begotten and dearly beloued Sonne to the death, that we thereby * 1.6 might attaine to life and happinesse. That he thus loued vs when wee * 1.7 were strangers and enemies, and out of this inestimable loue redeemed

vs out of the hands of all our spirituall enemies, that we might serue him in holinesse and righteousnesse, and therfore much more will this loue moue him to saue and deliuer vs from their malice and fury, when we haue wholy consecrated our selues to his worship and seruice. That this loue maketh him so iealous of our safety, that hee who toucheth vs, * 1.8 toucheth the apple of his eye; and therefore as well will he suffer Satans malice to impeach his own Maiestie, as to hurt vs who are so deare vn∣to him. And though he hath such a spight and spleene against vs, that he willeth and desireth aboue all things, that God might be dishonoured in our destruction, yet let vs cheerefully go on in the waies of godli∣nesse, seeing Gods Almightie and All-ruling will opposeth and ouer∣swayeth his, and with no lesse earnestnesse seeketh our preseruation and saluation. According to that of our Sauiour; This is the will of him that sent me, that euery one which seeth the Sonne, and beleeueth on him, * 1.9 may haue euerlasting life, and I will rayse him vp at the last day.

§. Sect. 3 That Satans might & ma∣lice compared with our weakenesse and simplicity, must not dis∣courage vs, and the reasons hereof.

Neither let Satans power consisting in his might and strength, and in his craft and policy, compared with our weakenesse and simplicity, discourage vs from seruing God in the duties of holinesse and righte∣ousnesse. But when wee haue set our faces towards the heauenly Ca∣naan, and are trauailing vnto it in the wayes of godlinesse, though wee see mountainous difficulties, impossible in respect of our owne strength to be ouerpassed, on either hand, a sea of troubles and dangers before vs, and an huge host of spirituall enemies armed at all points with hellish tentations, pursuing vs at our backes; let vs goe on in our course without dread, seeing those which are on our side are more, and more mighty, then those which are against vs. And first, when wee see our owne wants and weakenesses opposed with such malicious might and hellish furie, let not this dismay vs, seeing it is a great part of our strength to see our weakenesse, and we are best armed, when wee see, acknowledge and bewaile our owne nakednesse. For this will make vs more carefull to prouide and put on the sprituall Armour, especial∣ly the shield of faith, and the sword of the Spirit, whereby we shall bee enabled to quench the fiery darts of the wicked one, and to stand fast and * 1.10 firme against all his tentations in the euill day, wherewith if wee be thorowly armed, we can neuer be foiled. Or if through our frailties and infirmities, we finde herein many wants and imperfections, this must not discourage vs, seeing our armour hath not so much suffici∣ency to defend vs in its own strength, as from the Author that made it, and gaue it for our vse, who being Almighty, to make good his owne worke, and to be of high proofe against all tentations, will neuer suf∣fer those to be vanquished, who are of his arming, but will manifest his power in their infirmities, and glorify himselfe in their victory. A∣gaine, the sight and sense of our weakenesse, and our enemies power, must not so dismay vs, as that wee should desist in our course, but driue vs vnto the God of our strength, crying with Moses vnto him for helpe and deliuerance, when we are pursued by our spirituall enemies. * 1.11 And acknowledging with Asa our owne impotency to resist them, * 1.12 let vs make it our ground, to implore Gods helpe. Let vs bee as

children in the hand of our heauenly Father, and the more we finde and feele our owne weakenesse and pronenesse to fall, let vs take so much the surer hold of him by a liuely faith, and implore his helpe with the more feruency, who is able and willing to support vs, and by the assistance of his holy Spirit to doe all our workes for vs, as the Pro∣phet * 1.13 speaketh. Finally, when we are most weake in our selues, this is no hinderance vnto vs, but that wee may be so strong in the Lord and in * 1.14 the power of his might, as that we may bee able to withstand and ouer∣come all Satans tentations, whereby he laboureth to hinder vs in the wayes of godlinesse. For though this strong armed man is able to keepe in safety all that hee possesseth, against weaker opposition, yet God, who is stronger then he, is able to disarme him, and to set vs at * 1.15 liberty from vnder his tyranny. Though our aduersarie bee mighty, yet our Sauiour, who hath redeemed and deliuered vs, is almighty, and no power of earth or hell is able to pull vs out of his hand. And there∣fore when we see our owne weakenesse, let vs labour also to see the * 1.16 exceeding greatnesse of Gods power, not onely in himselfe, but also towards vs who beleeue in him; and pray for our selues, as the Apostle for the Co∣lossians, not onely that wee may walke worthy of the Lord vnto all pleasing, * 1.17 being fruitfull in euery good worke, but also that we may be strengthened with all might according to his glorious power, and ouercome all difficulties, which our spirituall aduersaries cast in our way, to stoppe and hinder vs in this course of godlinesse. The like comforts we may haue in the performance of all good duties, when as wee consider Satans craft and policy, and compare it with our ignorance and simplicity, seeing this need not to discourage vs, if we deny our owne wisedome as in∣sufficient to guide vs, and suffer our selues to be wholy directed by the light of Gods truth, which is sufficient to discouer and defeate all his subtilties and hellish stratagems whereby hee indeuoureth to cir∣cumuent vs; and giue our selues ouer to bee guided in all our waies by the good Spirit of God, who being infinite in wisedome, is able to turne this Achitophels policies into foolishnesse, to fustrate all his cunning plots and proiects, and so to direct vs in all our courses, that wee shall easily auoid all the snares and secret ambushments of this subtill enemie. And finally, his vigilancy and diligence, in seeking to turne vs out of the right way, that wee may fall into his snares, cannot discourage vs, if denying our owne prouidence and watch∣fulnesse, wee commit and commend our selues vnto Gods protecti∣on, seeing hee is that great Watch-man of Israel, who neuer slumbreth * 1.18 or sleepeth, but continually keepeth vs vnder the all-seeing eye of his prouidence, that he may preserue vs safe from the malice and might of Satan and all the enemies of our saluation.

§. Sect. 4 Satans tentati∣ons, whereby he impugneth our faith.

And thus wee see, how wee may generally incourage our selues in the duties of a godly life, against those impediments which arise from the nature of this grand enemy, who opposeth vs in them. Ma∣ny others there are which are cast in our way by his tentations, which either respect our faith, or the fruits of it in a godly life. Con∣cerning the former; this wily and experienced enemie mainely ben∣deth

all his forces and engines of battery against our faith, because hee well knoweth, that if he can destroy the roote, the branches and fruites which spring from it, will wither and faile of their owne accord. And therefore sometime taking aduantage of our wants and vnworthinesse, our falls, frailties, and infirmities, hee perswadeth vs that wee haue no faith at all, when as wee haue it; and sometimes laboureth to make vs neglect all meanes of getting faith when it is wanting, by causing vs to rest vpon that shew and shaddow of it, carnall security and fond presumption. Yea, hee assaulteth our faith diuersly, in respect of all the causes and meanes of our saluation, that so hee may hinder vs in the wayes of godlinesse. For first, hee mooueth vs either falsly to beleeue, that all men are beloued of God, and so wee among the rest, because wee inioy testimonies of his fauour in worldly prosperity, though these outward gifts are giuen in common to the good and bad; or to doubt of Gods loue, in respect of our afflictions, and so to neglect all duties of his seruice, because wee know not whether wee or our workes are ac∣cepted of him. Secondly, hee perswadeth vs either to thinke that all are elected to saluation, and so wee among others, liue as wee list; or if some be elected, and some reprobated, that this Decree is vnchangeable; and therefore if wee be elected, wee shall be saued, though wee take our pleasure and neglect all good duties; or if we be reiected, wee shall bee condemned, though wee take neuer so much paines in the wayes of god∣linesse. Finally, that wee can haue no assurance that wee are elected, and therefore it is in vaine to labour after it, but rather, that it is our wisest course to leaue it to the venter, and take the benefit of present pleasures. Thirdly, hee will tell vs that all are redeemed by Christ, and wee with others, and therefore wee may liue in our sinnes, seeing he hath satisfied for them; or that if he haue redeemed but some onely, that we cannot be assured that we are in this number, though wee be neuer so diligent in Gods seruice. Fourthly, hee will suggest that all are vniuersally called, and yet seeing many fall away, few are chosen, and consequently, that it is a matter impossible to be assured that we are in Christs little flocke, because when we haue done all we can, we may become Apostates, and no better then Wolues and Goats; and therfore it were best to spare our paines, and to inioy our pleasures when we may haue them. Fifthly, he will tell vs that we are iustified by faith alone, and therefore by that faith which is alone, and that good workes are not required to the act of iustification, and therefore are needlesse to the party iustified; that they are not the causes of our saluation, and therefore wee neede not to walke in them, but may easily goe to heauen by another way. Sixthly, that none vpon earth can be perfectly sanctified, and therefore seeing we cannot be Saints heere, we must liue like other men, and not tire our selues in vaine, by labouring af∣ter impossibilities. Finally, that though wee haue neuer so much grace, and be as forward as any in the duties of godlinesse, yet we may fall from this state, and become as wicked as any other; and therefore seeing when we haue done our best in seruing God, and haue with much paines sto∣red our selues with all spirituall graces, wee may lose all our labour, and become, notwithstanding all our care and diligence, vtter brankrupts in

all goodnesse, it were our best course to giue ouer this doubtfull paines in the seruice of God, and to satisfie our owne lusts with the present frui∣tion of worldly delights. Of all which tentations, which Satan as im∣pediments casteth in our way, to discourage vs in the course of godli∣nesse, I haue largely spoken in the first part of my Christian War∣fare, and therefore heere thus briefly passe them ouer, referring the Christian Reader to that Booke, for his more full satisfaction in these points.

§. Sect. 5 Satans tenta∣tions, whereby he seeketh to hinder vs from entring into the wayes of godlinesse, or from procee∣ding in them.

In respect of the godly life it selfe, Satan raiseth against vs many lets and impediments, either to hinder vs from entring into the course of Christianity, or to make vs performe the duties required in it superficial∣ly and vnprofitably. In respect of the former, he vseth many deuices, to stop our entrance into the wayes of godlinesse. And first, he laboureth to keepe our eyes blinded with ignorance, that wee may not see the wayes of godlinesse wherein we should walke; or if they be discouered by the light of the Gospel shining vnto vs, hee will indeuour to keepe vs from seeing the profit and necessity of walking in them. The former whereof we may auoyd, by remembring and considering, that sauing knowledge is one of the chiefe grounds of a godly life, without which, it is no more possible that we should performe the duties of Christianity, then to walke in difficult wayes, hauing no eyes to guide vs, nor light to direct vs in them. And therefore we must not content our selues with our good mea∣ning and ignorant deuotion, which can bring foorth no better fruits, then blind superstition and will-worship, which are odious vnto God, but vse all good meanes, whereby our minds may be inlightened with the sauing knowledge of Gods truth, and carefully inquire after the good and old * 1.19 wayes (as the Prophet speaketh) that wee may walke therein, and finde rest to our soules. And for the auoyding of the other, wee must know and re∣member, that nothing in the world is so profitable and necessary, as to walk in the wayes of godlinesse, after that by the light of truth they are discouered vnto vs, seeing this alone, though all worldly things bee wan∣ting, will make vs happy and blessed in this life and the life to come; * 1.20 whereas if we haue all other things, and want this, wee shall be wretched and miserable. Secondly, Satan laboureth to hinder vs from entring into the wayes of Christianity, by alluring vs to continue in our sinful courses, with the baites of worldly vanities; and by causing vs to content our selues with the present possession of these earthly trifles, hee maketh vs to neglect our heauenly hopes, which are infinitely more excellent and per∣manent. For the escaping of which snare, wee must labour to contemne these inticing baites, by considering that these worldly things are, in re∣spect of spirituall grace and heauenly glory, vaine and vnprofitable, vncer∣taine, mutable and momentany, as elsewhere I haue plainely shewed. * 1.21 Thirdly, he hindreth vs frō all duties of godlinesse, by the deceitfulnesse of sin, which he secretly windeth into our hearts by degrees, till by many acts of wickednesse, he hath brought vs vnto a custome, which is like another nature, and hath in it the commanding force of an vnresistable Law. Which hindrance if we would auoyd, we must watch ouer our selues, that our hearts be not hardned, through the deceitfulnesse of sinne; to which pur∣pose, * 1.22

we must shunne the first occasions, withstand the first motions of it, and plucke vp these cursed plants, before they be thorowly rooted, or if wee haue already loaded our consciences with these dead workes, our se∣cond care must bee to breake off our sinnes by vnfained repentance, offer∣ing heerein to our corrupt nature, an holy violence, and as the Apostle speaketh, We must lay aside euery waight, and the sinne that doth so easily beset * 1.23 vs, clinging (as it were) about our neckes, to hold vs backe, that wee may so runne with patience vnto the Race which is set before vs, making voyd, by degrees, the strong custome of sinne, by the acts of piety and righteous∣nesse, vntill wee haue confirmed in vs the contrary custome of godlinesse and new obedience. Finally, Satan laboureth to hinder vs from entring into the course of Christianity, by perswading vs to make delayes; and when he cannot any longer make vs beleeue that it is needlesse, or of small waight, but that seeing the profit and necessity of it, wee doe resolue to leaue our former sinfull liues, and to betake our selues vnto Gods seruice, he will perswade vs to deferre it for a time, as a thing vnpleasing to our corrupt nature, and vnprofitable to our worldly ends, vntill we may finde some fitter opportunity, and haue better settled our earthly businesse. The which impediment I shal haue fitter occasion to remoue in the following Discourse; Onely let vs here remember, that if we will be aduised by our Sauiours wise counsell, We must first seeke the Kingdome of God and his righ∣teousnesse, * 1.24 which being a matter of greatest waight, and (in comparison) onely necessary, we must not put it off till after-times, which are vncer∣taine, but secure our selues of it, whilest the day of saluation lasteth. And these are the common impediments which Satan casteth into our way, that he may stop vs from entring into the wayes of godlinesse; with which, if he cannot so farre preuaile, as to make vs neglect all holy duties altoge∣ther, hee will in the next place indeuour to make them vnprofitable for our saluation. To which purpose, amongst many other lets, he chiefly and most vsually vseth these two. The first is, to keepe vs from feeling in them any power of godlinesse, for the bettering of our spirituall estate, by cau∣sing vs to performe these duties in a cold and formall manner, more for custome then conscience sake. The other is, to make vs fickle and vncon∣stant in them, performing them by fits and flashes, when we haue least to doe, and haue some spare time from our worldly imployments. The for∣mer whereof wee may auoyd, by setting our selues about the duties of Christianity, as our mayne businesse, with all resolute diligence, and zea∣lous deuotion, knowing that it is impossible to trauaile in this way, so full of difficulties and dangers, without serious indeuour, or to performe du∣ties of so high a nature, and so contrary to naturall corruption, without diligent and painefull labour. The latter, by tying our selues vnto a settled course, in the performance of all Christian duties, knowing that hee who goeth sometime forward, and sometimes backeward, can neuer make any riddance of his iourney, nor come seasonably to the end of it. Both which waighty points I heere thus briefly passe ouer, because I haue already spo∣ken of them at large. And let this suffice to haue briefly mentioned those impediments, which Satan immediately by himselfe ordinarily vseth to hinder vs from entring into, or proceeding in the way of godlinesse; vnto

which, many more might be added, if I had not already handled the most of them in the first part of my Christian Warfare.

CAP. II.

Of worldly impediments which hinder a godly life; and first, such as are publike.

§. Sect. 1 The first pub∣like impedi∣ment arising from euill Magistrates.

VNto the impediments which the diuell himselfe directly v∣seth to hinder our proceeding in Christian duties, wee will now adde those which are cast into our way by the world and the flesh, who ioyne all their forces with him, which are farre more powerfull and preualent then his owne tentati∣ons. The impediments of the world are either publike, or priuate. The former respect superiours, as Magistrates and Ministers; or inferiours, as the people that are vnder their gouernment. The impediments which oppose a godly life, respecting Magistrates, are chiefly two: the first is, their authority and greatnesse abused to impiety, as to the discountenan∣cing of vertue and godlinesse, and the countenancing of vice and sinne, the discouraging of the faithfull in all good courses, and the heartening of the wicked in their impiety and prophanesse. The which is done by their priuate fauours, denyed to the one, and imparted to the other; or by their publike edicts and lawes crying downe the sincerity of Religion, and strengthening the sonnes of Belial in their outragious wickednesse. For the auoyding of which impediments, let vs often consider how much better it is to haue the fauour of God, in which consisteth our life and happinesse, and which being permanent and vnchangeable, will neuer forsake vs, then the fauour of Princes and great men, whose fauours are momentany, seeing (as the Psalmist speaketh) their breath being in their * 1.25 nostrels, they will sooner returne to their dust; and also fickle and mu∣table, being ready to hate to morrow, whom they loue to day; as wee see in the example of Haman, and many others. That it is better to haue the peace of a good conscience which accompanyeth well-doing, then the praise and applause of the greatest Potentates, in our neglect of holy du∣ties. That we shall haue little comfort when we are going to hell, though we carry in our hands their Passe or Patent, affoording vnto vs a quiet passage without checke or disturbance, no though we haue themselues to beare vs company, and countenance vs in the way. Neither let the lawes of euil Magistrates discourage vs in Christian duties, seeing we haue a su∣periour Law of the supreme King of heauen and earth, whereunto both they and we are bound to yeeld obedience; and howsoeuer we are there∣by tyed to be subordinate vnto them, so long as they hold their subordi∣nation vnto God, yet when they leaue him, we must leaue them and their lawes, chusing with the Apostles, to obey God, rather then men, and resolute∣ly * 1.26 sustaining our selues in our Christian obedience, by our inuincible pa∣tience, in suffering with meeknesse, whatsoeuer might and malice can inflict vpon vs, and with our infallible hopes of inioying that eternall happines, which Christ hath promised to all those that suffer persecution * 1.27

for righteousnesse sake. The other impediment is the euill example of great men, which mightily draweth inferiours to imitation, if God stay them not with his Spirit. For seeing likenesse causeth loue, and this in great personages, is the staffe and strength of inferiours hopes, expecting to rise by their meanes, heereof it is, that they conforme themselues to imitate their manners, though neither out of loue to their persons or con∣ditions, but meerly out of selfe-loue, that they may hereby aduance their owne worldly ends. In which regard, as prosperity findeth many friends, so Princes and great men haue many followers, because they are the chiefe dispencers of these worldly preferments. But if we would also leape ouer this blocke, and keepe a constant course in the wayes of godlinesse; wee must liue, not by examples, but by precepts, and not looke what others doe, but what God requireth of vs. And as wee must not follow a multi∣tude, * 1.28 and (as it were) the whole Herd, in doing euill, so neither the migh∣ty (as it were) the Rammes of the flocke, when as, like ill presidents, they mis-leade vs out of the wayes of godlines, into the by-paths of errour and sin. And to this end let vs remember, that greatnesse hath no priuiledge in grace and goodnes, seeing (as the Apostle telleth vs) Not many rich and * 1.29 mighty are called: yea rather (as the experience of all times hath taught vs) they come as farre behind the meanest sort (for the most part) in all grace and goodnesse, as they doe exceed them in glory and greatnesse. And therefore let not these glorious lights dazle our eyes, and like the Ig∣nis fatuus, or fooles fire, bewitch and intice vs to follow them into the ditches and quagmires of vice and sinne, but leauing them where they leaue the light of Gods truth, let vs wholly commit our selues ouer to be guided by it, which will preserue vs from being mis-led by such ill exam∣ples.

§. Sect. 2 Of the impe∣diments which arise from euill Ministers.

The other sort of publike impediments, whereby the world hindreth vs in the wayes of godlinesse, arise from euill Ministers, both in respect of their doctrine, and also their liues and ill examples. In the former respect, the people are much hindred by such insufficient and vnconscionable Mi∣nisters, as either cannot, or will not instruct them in the duties of a godly life, or else doe it not after a right manner. And first, when such blind guides are set ouer them, as cannot see the way of truth, and much lesse leade and direct others in it; for when the blind lead the blind, they must * 1.30 needs both fall into the ditch, as our Sauiour speaketh. Which kind of Mi∣nisters are so farre from deseruing the esteeme of true Pastours, that they are vnworthy the place of the dogs of the flocke, seeing they are dumbe, * 1.31 and cannot barke and giue any warning to the sheepe when the Wolfe commeth. Secondly, when such vnconscionable Ministers haue the charge of soules committed vnto them, as hauing sufficiency of gifts, will not, through negligence and idlenesse, feed them with the Bread of life, and being more cruell then the Ostriches, or the Dragons (as Ieremy * 1.32 speaketh in another case) will not pull out their brests, though full of milk, for the feeding of Gods children committed to them, but let them starue and perish for want of nourishment; herein worse then the other, who hauing dry brests, cannot (though they would) affoord vnto them the sincere milke of the Word. Whereas these are so hard-hearted, that

they can, but will not, chusing rather to let their milke corrupt in their brests, and to dry vp for want of drawing, then to preserue their owne plenty, by communicating to the peoples necessities. And not much bet∣ter are they who preach but very seldome, hauing gifts and strength suffi∣cient, and then not so much out of conscience to performe their duty, as to auoyd the penalty of the Law, or the blemish of ignorance and insuf∣ficiency. Seeing the life of grace in Gods people, cannot ordinarily bee * 1.33 preserued in any vigour by a monethly meale, but needeth frequent nou∣rishment, as the people are able to heare and beare away. And therefore the Apostle layeth a strait charge vpon Timothy, and in him, vpon all Gods Ministers, not onely that they should preach the Word, but also that * 1.34 they should doe it instantly, in season, and out of season, that is, often, and vp∣on all occasions. Fourthly, the worke of grace and godlinesse is much hindred in the people, when as the Ministers preach themselues, and not Christ, chiefly intending to shew their owne gifts, learning and elo∣quence, and not the edification and saluation of the people. When as they doe not preach the Word with power and authority, like our Sauiour * 1.35 Christ, nor in the euidence and demonstration of the Spirit, to their hearts and consciences, that they may cast downe the strong holds of sinne; but come * 1.36 in the inticing speech of mans wisedome, to tickle the eare, and soare aloft in idle and heartlesse speculations, farre out of the reach, and aboue the capa∣city of their hearers, filling their heads with the froth of witty conceits, which haue in them no solid nourishment. Wherein they carry them∣selues contrary to the charge which our Sauiour giueth to the Apostle Peter, and all his faithfull Ministers; namely, that in their teaching they should take care to feed, not onely his sheepe, but also his tender lambes. * 1.37 Finally, the people are much hindred in their growth of godlinesse, when as their Ministers take no paines publikely to catechize and instruct them in the maine principles of Christian Religion, seeing no good building can be erected by them who neglect to lay a sure foundation; or priuate∣ly to resolue their doubts, and to prouoke them by holy conferences, and * 1.38 earnest exhortations and perswasions, to put in practice those duties which they haue learned by their publike ministery. Through which faults and defects in worldly and carelesse Ministers, the people commit∣ted to their charge, are much hindred in the wayes of godlinesse. For where prophecie faileth, there the people must needs perish. Where there is a * 1.39 famine of the Word, what can follow but faintnesse and feeblenesse for want of food? Where the Gospell is not preached, which is the power of * 1.40 God vnto saluation, and the sauour of life vnto life, to all that beleeue: what can ensue hereupon, but impotent weaknesse vnto all good duties, and death and destruction of body and soule? If the Watchmen sleepe, who should giue warning to Gods people, of the approch of enemies, how easily may they surprize and vanquish them? If the Gardener, and Vin∣tager be slothfull and idle in planting and watering, how shall Gods Plants and Vines flourish? And if they busie not themselues in pruning and weeding, how shall the Garden and Vineyard thriue, and not rather be ouer-growne with weeds and thistles? If the lights be put out, or hid vnder a bushell, what can follow but palpable darknesse, through which

the people of God must necessarily erre out of the waies of truth? * 1.41 And if the Gospell of Christ bee not painfully preached, which is the ordinarie meanes of begetting Faith; how should the people come out of the state of infidelity, and beleeue, that they may be saued? And what can follow of all this, but the vtter neglect of all the duties belonging to a godly life, when sauing knowledge and a liuely Faith, the foundations of it, are ouerthrowne?

§. Sect. 3 Of the means whereby the former impe∣diments may be remoued, first, in respect of the Mini∣sters.

For the remouing of which impediments, first, the Ministers are to be exhorted and perswaded to doe their dutie. And in the first place, that none presume to take vpon them this high calling, which God hath neuer called vnto it, being altogether vnfitted and vnfurnished with gifts necessarily required to this high dutie; seeing they pur∣chase their meanes and maintenance with the price of blood, not of the bodies, but of the precious soules of the people, the which shall be required at their hands in that terrible day, when as Christ shall come to iudge both the quicke and the dead. And secondly, those which God hath furnished with gifts, are to be mooued and admoni∣shed in the feare of God, that with all care and good conscience they feed the flocke of Christ committed to their charge, not for filthy lucre, * 1.42 but with a willing minde, chiefely ayming at the glorie of God in the saluation of the people. To which purpose, let them first remember those names and titles giuen them in the Scriptures, implying not on∣ly their dutie, but great and high priuiledges whereby they should be incouraged vnto it. For they are appointed of God to be the Lights of the world; and what sinne and shame is it to hide their Light, * 1.43 and to let the people sit in darkenesse and in the shadow of death? They are the Salt of the earth, appointed not onely to be sauorie in themselues, but also to season others, which salt of Grace and Wis∣dome if they lose, they are good for nothing, but to be cast vpon the dung-hill, and to be troden vnder feete. They are Gods Watchmen, * 1.44 who haue the care of his armies committed vnto them, to giue them warning of the approch of their enemies, which if they neglect, the blood of those which perish through their sloth, shall be required at their hands. They are appointed to be Captaines ouer the people, to * 1.45 goe out and in before them, and to traine and teach them how to fight against the enemies of their saluation. They are Gods Husband∣men, * 1.46 Gardeners and Vintagers, to plant and sow, purge, weede and prune his fields, gardens and vineyards, that they may bring forth fruit * 1.47 in due season. They are Stewards of his family, who must haue in * 1.48 store both new and old, that they may giue a fit portion to all their fellow seruants. They are Gods Ambassadours vnto the people, * 1.49 who represent his owne person, and deliuer vnto them the glad ty∣dings of the Gospell, wherein God offereth vnto them peace and re∣conciliation; and therefore being so highly honoured, they must not be slacke in doing their message. Finally, they are their spirituall Fa∣thers, * 1.50 ordained of God as his instruments, to beget them vnto him∣selfe by the immortall seed of the Word; which if they neglect, the people through their default remaine the children of wrath, and dead

in their sinnes. Secondly, let them remember that heauy woe and dreadfull curse denounced against those who preach not the Gospell, * 1.51 or doe the worke of the Lord negligently. Thirdly, let them haue * 1.52 in minde that fearefull account which those haue to make at the day of Iudgement, that through their sloth, worldlinesse, or vnconsciona∣ble kinde of preaching, are found guilty of destroying the soules which were committed to their charge. Fourthly, let them be in∣couraged to the diligent performance of their dutie, by that inward peace of conscience, and vnspeakable ioy and comfort, which all Gods faithfull Ministers finde and feele in their owne hearts and conscien∣ces, when as by their Ministery they see God glorified in the saluati∣on of his people committed to their charge. Finally, let them in∣courage themselues in their painfull labours, by calling to minde that vnspeakeable recompence of reward, promised to all those who con∣uert others vnto righteousnesse, seeing they shall shine as starres of * 1.53 the firmament in the glory of Gods Kingdome.

§. Sect. 4 Of other meanes re∣specting the people.

Secondly, the people for their part, are to vse all good helpes and meanes for the remouing of this impediment. And first, their care must be to place themselues vnder sufficient, godly, and faithfull Mi∣nisters, who will carefully and conscionably breake vnto them the bread of life. And if in the dayes of their ignorance, they haue sea∣ted themselues vnder blinde guides, ignorant & insufficient Ministers, or if such be imposed vpon them against their wils in those places where their lands and liuings, trades and meanes doe lie, they must not onely sigh and mourne vnder this burthen, but also vse all lawfull meanes to be freed from it as soone as they can, either by procuring some better meanes by their care and charge, or by remouing their habitation (though with some worldly inconuenience) vnto some other place; Esteeming this one thing necessary, to enioy the meanes of their saluation, and with the wise Merchant purchasing this pearle * 1.54 and treasure at the highest rate, rather then be without it. For if wee would be hired with no worldly gaine, to liue in such places as affoord no food for the nourishment of our bodies; let vs be no lesse wise and carefull for our precious soules, and not hazard them to death and de∣struction, by continuing in those places for our worldly aduantage, where there is a continuall famine of the Word, but rather then want it, wee must wander from sea to sea, and from the North to the East, that * 1.55 we may seeke and finde it. But if the Ministers vnder whom God hath placed vs, haue sufficiencie of gifts, and yet through sloth and negli∣gence, worldlinesse or want of care and good conscience, neglect their dutie, we are not so easily to abandon them, before wee haue vsed all good meanes whereby they may be made more painefull and diligent. And first, wee must labour with God by our feruent prayers, that he will sanctifie their gifts, and giue vnto them, such faithfull and honest hearts, as that they may more conscionably set themselues to seeke Gods glory in the saluation of the people committed to their charge, and so imploy their talents which they haue receiued, as that they may be able to make a cheerefull account, when as they shall be called

to giue vp their reckoning. For if those which are most faithfull and diligent in discharge of their dutie, need these helpes, which made the Apostle so often to desire the prayers of the people; how much more doe they need them, who haue so many defects in the worke of their Ministery? Secondly, we must indeuour to draw them on to more di∣ligence by our good counsels and admonitions, in the Spirit of loue and meekenes, without all spleene and bitternes, or any disgrace offred to their persons. Thirdly, we must labour to win and encourage them, not onely by auoyding causelesse wranglings and contentions, but also by paying vnto them iustly and honestly their full due, which * 1.56 by the Lawes of God and men belong vnto them, and not take oc∣casion vpon the neglect of their dutie to neglect ours. Yea, rather with open hearts and hands, wee must carry our selues liberally to∣wards * 1.57 them according to our ability, that gayning their loue, they may become more carefull to seeke our spirituall good, communi∣cating vnto vs their ministeriall gifts, when they see vs willing to communicate vnto them our corporall blessings. Fourthly, we must not vilifie and contemne their Ministery, though there be therein some wants and imperfections, nor runne from them to others, who in our iudgement doe exceed them; but beare with their infirmities, and doe our best to reforme and amend them. Finally, when they preach vnto vs, we are to heare them with all diligence and reuerence, whereby we shall make them more carefull to deliuer things worth our hearing, and more ready to take greater paines, when they see them so much regarded. For as the sucking of the childe draw∣eth downe the mothers milke, and causeth it to come in greater plenty, whereas if the brest be not drawne, all the milke is soone dryed vp; so is it in this case betweene the Minister and the peo∣ple. By all which and the like meanes if wee preuaile nothing, wee are (if possibly wee can) to remooue our selues from vnder their charge, seeing it is not much materiall vnto vs, whether they cannot or will not teach vs the way of saluation, and no lesse necessitie lyeth vpon vs of hearing, then vpon them of preaching the Gospell; nor a lesse woe, if through our owne negligence wee heare it not.

§. Sect. 5 Of the impe∣diment of a godly life, arising from the euill liues of some Mini∣sters.

The last publique impediment respecting the Ministery, is the euill liues of many, who take vpon them to perswade others to the practice of Christian duties. For ordinarily the people imagine, that they goe fast enough in the waies of godlinesse, if they keepe full pace with those which are their Teachers. And though they heare them of∣ten in the Pulpit, vse many arguments to draw them on to more per∣fection; yet they suppose that there is no necessity of seruing God so strictly and sincerely, but that all is spoken for forme and fashion sake; otherwise they who are so earnest in perswading vs, would leade vs the way by their good example. For the remouing of which im∣pediment, we are to know, that howsoeuer Ministers excell others in the common gifts of the Spirit, as knowledge, learning and such like, yet the sauing graces of God are free, & not tyed to any calling or pro∣fession

more then others. And therefore seeing in this regard, the learned hath no priuiledge aboue the vnlearned, the Doctor aboue the Artificer, or the Pharisee before the Fisherman, it is no great mar∣uaile, if the greatest Rabbins in the world bee as small proficients in * 1.58 grace, and in the practice of holy & Christian duties, as those which they scorne for their ignorance and simplicity. But yet so long as they sit in Moses chayre, wee must not onely heare them, but doe as they say, though not as they doe, seeing their speeches are not grounded vpon the authority of their persons or actions, but vpon the Word of God, vnto which wee owe simple and absolute obedience, who∣soeuer bee the Messenger that bringeth it vnto vs. But of this I haue written more largely in the first part of my Warfare, vnto which I referre the Reader, who desireth in this point more full satis∣faction.

§. Sect. 6 Of the publike impediments which respect the people.

The common impediments of a godly life which respect the people, are also diuers. As first, when they content themselues with a forme of profession and Religion, without any desire to finde in themselues the power, efficacy and fruite thereof, for the sanctifying of their hearts, and reforming of their liues. As when they professe Religi∣on, because the State establisheth it; goe to the Church and heare the Word, because the Law requireth it; pray in the Congregation, and goe to the Communion, because it is the custome of the Countrey, and other of their neighbours doe it as well as they. But this is to rest in a shadow without a substance, and in a forme of godlinesse, but denying the power thereof. Which if wee would auoid, our care must * 1.59 bee to serue God in obedience to his Commandements, to wor∣ship him in Spirit and truth, and to ioyne the inward seruice of the heart and soule, with the ourward seruice of the body; and finally, that in all these duties wee propound vnto our selues right ends, namely, to profit by them in knowledge, faith, and the practice of all holy duties of a godly life, that we may glorify God in the fur∣ther assurance of our saluation. The second impediment respecting * 1.60 the people, is the neglect and contempt of the Preaching of Gods Word, as a thing vnnecessary for their saluation. For howsoeuer they suppose, that there is some vse of it for their conuersion vnto God, the inlightening of their mindes with some knowledge of the truth, and the working of faith in some first degrees; yet they hold it a needelesse taske to bee continually tyed to these religious exercises, and that it is sufficient to vse them sometimes at their best leysure. Which impediment if wee would shun, wee must remem∣ber, that as the Word and the ministery thereof, is the immortall seede which begetteth vs to God, so it is the spirituall food of our * 1.61 soules, whereby they must bee continually nourished, that the graces of the Spirit begun, may bee increased and confirmed in vs, vntill we come to a perfect age in Iesus Christ. That it is the sword of the Spi∣rit, whereof we haue daily vse in our spiritual warfare, (which lasteth as long as our liues last) for the repelling of our enemies, & the ouercom∣ming of all their dangerous temptations. That it is the only true light,

which guideth vs in all our waies, whereof if through negligence wee depriue our selues, we shall walke in darkenesse, and sit in the shaddow of death. That it is our counsellor in all our doubts, and our comfor∣ter in all our troubles; the meanes to strengthen and vphold vs when we stand, and to recouer and rayse vs when we are falne; the chiefe helpe we haue to keepe vs in the way of truth, and to recall vs when we erre and goe astray; our food in time of health, and our physicke to cure and restore vs when we are sicke. The third impediment to the * 1.62 life of grace and godlinesse is, when as the people are content to heare the Word, but without any cheerefulnesse and delight, with cloyed stomacks and lost appetites, whereof it is, that this delicious Manna is loathsome to their carnall and surfetted taste, and yeeldeth no whole∣some nourishment, because it is eaten against the stomacke. Which if we would remoue, wee must labour often to quicken our appetite, that wee may with Dauid finde and feele the sweetenesse of Gods * 1.63 Word, farre exceeding the hony and the hony-combe, and earnestly hunger and thirst after it, that we may profit by it, and haue the graces of Gods Spirit nourished and increased in vs. To which end wee must often meditate vpon the excellency, profit and necessity of it, as being a Pearle aboue all price, and the onely chiefe treasure which will make vs truely rich. The fourth impediment, is want of diligence, reuerence * 1.64 and attention in the hearing of the Word, whereby most of this pre∣cious liquor spilleth beside, and is vtterly lost; and want of care to trea∣sure it vp in our memories, or to meditate vpon it afterwards, that we may bring it home to our hearts and consciences, and practise it in our liues. Which if we would remoue, we must consider, that it is not the deede done, which will make Gods ordinances truely profitable, but the right manner of doing them; that God will neuer blesse vnto vs the meanes of our saluation, if wee only bring our lips and eares, and outward man vnto them, and do not performe these religious duties with our heart and spirit. And finally, that for our spirituall nourish∣ment it is not sufficient, that we haue plenty of food set before vs, vn∣lesse we feede on it with good appetites, retaine it in our memories (as it were) in the stomacke; and well digest and apply it to our vse by seri∣ous meditation: which duties if wee neglect, either not feeding vpon the food of our soules, or casting it vp againe as soone as it is eaten, we can neuer attaine vnto any spiritual strength, but must needs grow faint and languish in the life of godlinesse. The last impediment (which I * 1.65 will here speake of) in the people, is too much curiosity, both in their hearing and applying of the Word. For such itching eares haue ma∣ny, that they loath the sincere milke of the Word, and all ordinary points handled in an ordinary manner; and affect nothing but nouel∣ties, idle speculations and curious questions; witty discourses and fro∣thy conceites. But that we may shun this foolish curiosity, let vs know, that as the Ministers are bound to deliuer the sincere truth in the eui∣dence * 1.66 of the Spirit and power, so they no lesse to hunger after it, euen the sincere milke of the Word, that they may grow vp thereby: That * 1.67 as they are bound to teach, so we aboue all things must desire to know

Iesus Christ and him crucified. That they who desire to vnderstand aboue that which is meete, and affect onely nicities and nouelties, doe feede * 1.68 vpon froth and winde, which will puffe them vp, but neuer nourish * 1.69 them; and finally, that hungring after continuall variety, and strange dishes, is a signe of a sicke and weake stomacke, full of grosse humours, which needes to bee purged, before it can bee nourished. The like hinderance curiosity bringeth to our proceedings in godlinesse, in re∣spect of applying the Word; when as men will not bring it home to their owne hearts, but curiously prying into, and examining the liues and manners of others, doe put off all that is spoken from themselues, and apply it vnto them whom they thinke it more neerely concerneth. Which if we would auoid, we must conceiue that God hath purposely sent what we heare as a message vnto vs, that all that is spoken, is for our own learning and vse, as if there were none in the Church besides. That the Word which we heare wil not profit, vnlesse it be mixed with faith, & that there is no faith, where there is no application to our own vse. Finally, that y^e meate only nourisheth vs which our selues feed vpon and disgest, and not that which being carued vnto vs we doe not eate, but put it away from vs, or else lay it vpon another mans trencher.

CAP. III.

Of such priuate impediments which the world vseth, to hinder vs in a godly life, and first, those on the right hand.

§. Sect. 1 Of the tentati∣ons of pros∣perity, which are most dan∣gerous impedi∣ments of a godly life.

WHat are the publike impediments, which the world casteth in our way, to hinder vs from proceeding in the duties of a godly life, we haue shewed in the former chapter: & now it remaineth that wee intreate of those which are more priuate. And these are either the tentations wherewith the World vsually assaulteth vs; or certaine scandals and offences which it layeth before vs, to discourage vs in the waies of Godlinesse. The World tempteth vs diuersly, both on the right hand with earthly prosperity, and on the left with crosses and afflictions. The more dan∣gerous of these two, are the tentations of prosperity, wherewith the world allureth vs (as by her bewitching baites) to make vs leaue the narrow & afflicted path of righteousnesse and holinesse, and to walke in the broad and easy way that leadeth to destruction. These are those intoxicating cups, whereby it maketh men so drunke, that they haue neither list nor power to walke in the path of piety; those false lights, which so dazle mens eyes, that they cannot discerne the excellencie of spirituall grace and heauenly glory; those inamouring potions, that make vs to loue the world, & to dote so on this painted Strumpet, that we thinke all time lost which is not spent in her seruice; those waters, which quench in vs the loue of God, the zeale of his glory, and all feruency of desire in attayning to heauenly happinesse; those thornes, which choake in vs all good motions of Gods Spirit; and finally, those

intangling snares which catch and hold vs, that wee cannot goe on in any religious duties or holy actions. Against these tentations, which as strong impediments hinder so many from the profession and practice of godli∣nesse, wee may best arme our selues, by considering that the loue of the * 1.70 world and the loue of God will not stand together, because, as the Apo∣stle Iames teacheth vs, The amity of the world is enmity against God, and hee * 1.71 who maketh himselfe a friend to the one, doth make himselfe an enemy to the other. That the prosperity of the world is vaine and vncertaine, momen∣tany and mutable, hard to get, and easily lost. And that it doth not vsu∣ally further vs towards the attaining of our mayne and chiefe ends, as neither adding any thing to Gods graces in vs heere, nor to our glory and happinesse in the life to come. Yea, by reason of our corruption, which is apt to abuse it to our owne harme, it vsually becommeth a great hinderance, and a notable pulbacke in running the Race of Chri∣stianity, making vs forgetfull of God and our owne good, proud and high-minded, worldly and carnall, doting so vpon the present fruition * 1.72 of earthly vanities, as that we vtterly neglect all meanes of our future hap∣pinesse.

§. Sect. 2 Of such impe∣diments as a life frō world∣ly things, as honours, ri∣ches and plea∣sures, and from the society and familiarity of wicked men.

Now the speciall impediments of a godly life are diuers and manifold; but the chiefe and principall which the world vseth to tempt vs on the right hand, are honours, riches, pleasures, worldly friends and acquain∣tance, whose society and conuersation are notable hindrances to a godly life. And these baites the world fitteth to euery mans seuerall humour and disposition; vnto the ambitious, it propoundeth honours and the glory of the world; vnto the couetous, riches and earthly treasures; vnto the vo∣luptuous, pleasures and carnall delights, causing them to bend their whole thoughts, and to spend their whole time in compassing them, so as they haue no leasure to thinke vpon, much lesse to performe the duties of a godly life. Which impediments if we would auoyd, we must learne to contemne these earthly vanities, as being vaine and worthlesse, vncertaine both in respect of getting and keeping, and vnprofitable, yea hurtfull and pernicious to all those who set their hearts vpon them. All which, with many other to this purpose, I haue largely handled in the second part of my Christian Warfare, and therefore doe heere thus briefly passe them ouer. Neither is it needfull that I should heere say much of the society, friendship, and familiarity with the wicked and prophane, seeing I haue already spoken of it in the former Discourse. Onely let vs heere take no∣tice, that it is one of the chiefe impediments which the world vseth to hinder vs in the wayes of godlinesse. For no more apt is the contagious * 1.73 ayre, which wee daily breathe, to poyson and infect the body, then the company of vngodly and vngracious men, to taint and infect the soule. And no more possible is it to walke daily among snares and not be caught, or to liue amongst the eues and not be robbed, then to preserue our selues from being intangled in the nets and grinnes of the wicked, and to bee spoiled of all Gods graces, if wee take delight to consort our selues with such as are gracelesse and vngodly. So Salomon telleth vs, that in the trans∣gression of an euill man, there is a snare, whereby he doth not onely more and more intangle himselfe, but also all others that beare him company. For

society and familiarity ariseth out of likenesse of mindes and manners, and cannot long continue, if it doe not either finde, or at least make this similitude and correspondence, according to that of the Prophet; Can two * 1.74 walke together, and not be agreed? And as possible it is to reconcile light and darkenesse, truth and falshood, good and euill, as the faithfull and infidels, godly Christians and prophane worldlings, both retaining their owne properties and dispositions. For an vniust man is an abomination to the * 1.75 iust, and he that is vpright in his way, is an abomination to the wicked. Neither let any so much presume vpon their owne strength, as to imagine that they can retaine their sincerity, though they keepe wicked company, and rather conuert them to good, then be peruerted by them vnto euill, seeing this is a matter of great difficulty. To bee good (saith one) among the * 1.76 good, hath in it health and safety; among the wicked to be so, is also com∣mendable and praise-worthy; in that, happinesse is ioyned with much se∣curity; in this, much vertue with difficulty. For as hee who is running downe the hill, can sooner pull with him one that is ascending, then hee who is going vp, can cause him to ascend that is running down: so he who holdeth an headlong course in wickednes, can more easily carry with him one that is ascending the hill of vertue, being a motion cōtrary to naturall disposition, then he can cause him to ascend with him. For in common ex∣perience we see, that the worser state preuaileth more, in altring the better to its condition, then the better to make the worse like it selfe. The infected are not so soone cured by the sound, as they tainted with their contagion; Rotten Apples lying with the sound, are not restored to soundnesse; but the sound are corrupted with their rottennesse. Dead carkases vnited to liuing bodies, are not thereby reuiued, vnlesse it be by miracle, as we see in Elizeus and Paul; but the liuing, if they continue any time vnited to the * 1.77 dead, partake with them in their mortality and corruption. And thus it is also in our spirituall state, wherein the worser more preuaileth to corrupt the better, then the better to reforme the worse. For they being wholly flesh, are more earnest and diligent in the deuils seruice, to draw others vnto his Kingdome, then true Christians can be in the cause of God, see∣ing they are but in part regenerate, and the flesh opposeth the Spirit in all good actions, which either respect themselues or their neighbours. And therefore wicked men will leaue no meanes vnassayed, but will imploy their whole strength and indeuour to draw others with them into the same excesse of worldlinesse and wickednesse. For first, they will infect them by their vnsauoury speeches and filthy communication, which is a powerfull meanes to taint those that beare them company with their wickednesse, according to that of the Apostle; Euill words corrupt good manners. Se∣condly, * 1.78 by their exhortations and perswasions, as the Wiseman excellent∣ly * 1.79 sheweth in diuers places, vnto which Syrens songs wee are apt to giue heed, vnlesse wee submit our selues to be guided and directed with the voyce of Wisedome, and be powerfully restrained with the contrary mo∣tions of Gods Spirit. Thirdly, wicked men doe much hinder them who keepe them company in the wayes of godlinesse, and prouoke them to ac∣company them in their sinnes, by their euill examples, especially when they see them thriue and prosper in their wickednesse, as we see in Dauid,

who though hee were a man according to Gods owne heart, yet his foot had almost slipt, when he saw the great prosperity of the vngodly, being ready to conclude, that he had clensed his heart in vaine, and washed his hands in innocencie. The which tentation is of greater force, when wee haue the * 1.80 euill example not of some few, but of the multitude, or of some great and eminent persons, whose actions aboue others, are most exemplary. Final∣ly, wicked men draw on those who keepe them company, to haue fellow∣ship with them in their wickednesse, by their faire promises, alluring baites, and liberall offers of rewards. And thus those sinfull wretches of whom Salomon speaketh, draw on their companions to ioyne with them in violence and oppression, by offering vnto them part of the spoile, and large rewards, to incourage them in their wickednesse: Wee shall finde * 1.81 (say they) all precious substance, we shall fill our houses with spoile. Cast in thy lot among vs, let vs all haue one purse. Which dangerous impediment if wee would auoyd, let vs with all care and diligence make choyce of good company, which will both by their words, mutuall exhortati∣ons, and good examples, helpe vs forward, and better our speed in the wayes of godlinesse, like runners in a race, who by striuing who shall out-runne one another, doe all come to the goale in shorter time and with much more speed, then if they should runne alone, and haue no other to contend with them. And contrariwise, let vs with like care shunne familiar society with wicked men, though in worldly respects it is profitable vnto vs, assuring our selues, that though for the pre∣sent, wee finde some benefit by such society, yet in the end our spiritu∣all losse will farre exceed our worldly gaine. Or if wee bee so settered and hampered with such neere bonds of consanguinity, alliance, ne∣cessary intercourse of dealing, or neere neighbourhood, that wee can∣not goe farre from them, yet at least let it bee our griefe, that wee are constrained to liue with them, and come into their company more of∣ten then wee would, according to the example of holy Dauid, who cryed out in this case; Woe is mee, that I soiourne in Mesech, that I dwell * 1.82 in the tents of Kedar; and of Lot, whose righteous soule was much grie∣ued, * 1.83 when liuing among the Sodomites, hee was forced to see their filthy conuersation. And to this end, let vs remember first the many ex∣hortations vsed in the Scriptures, inciting vs, with all care and circum∣spection, to shunne and auoyd the society of the wicked: Bee yee not * 1.84 partakers with them; neither haue any fellowship with the vnfruitfull workes of darkenesse. Separate your selues from them, and come out from amongst * 1.85 them, lest you bee partakers of their plagues. Secondly, when their prospe∣rity allureth vs to accompany them in their euill courses, let vs not iudge according to outward appearance, nor consult with flesh and blood, but with Dauid goe into Gods Sanctuary, and there wee shall * 1.86 learne the end of these men▪ namely, that being set in slippery places, they shall quickly catch a fall, and be so wholly rooted out, that their place shall no more be found. Thirdly, that if we keepe company with the wicked, we shall not only communicate with them in their sinnes, but also in their pu∣nishments; for the companions of fooles shalbe destroyed; and they that will not come out of Babylon, shall be partakers of her plagues. Finally, let vs remem∣ber, * 1.87

that they are blessed, who walke not in the counsell of the vngodly, nor stand * 1.88 in the way of sinners, nor sit in the seat of the scornfull. But of these motiues I haue before spoken, and therfore content my selfe here, thus briefefly to haue touched them.

CAP. IIII.

Of priuate impediments on the left hand, as afflictions and persecutions.

§. Sect. 1 How the world seeketh to hinder our course in god∣linesse by af∣flictions and persecutions.

ON the left hand the World assaulteth vs with afflictions and persecutions, that it may hinder and discourage vs in the wayes of godlinesse. For first, it loadeth vs, as much as in it lyeth, with crosses and calamities, euen for righteous∣nesse sake, and then perswadeth vs, that we serue God not on∣ly in vaine, but euen to our losse: and therfore that it were our best course, to take our liberty, and to liue as others doe, seeing wee haue no other re∣wards for all our painfull seruice, our strictnesse of life, and abandoning of our pleasures, the vnpleasant exercises of mortification, and denying in all things our owne wills and delightfull lusts, but misery and afflicti∣on. And thus Dauid was assaulted, when hee was ready to conclude, that * 1.89 he had cleansed his heart, and washed his hands to no purpose in inno∣cency, seeing he was afflicted euery morning. And with the like tentation Iob was often discouraged, when as his three friends in so many places la∣bour to perswade him, that all his former labours in Gods seruice were vaine and of no worth, because of the extraordinary afflictions which he indured. And Ieremy likewise was so much troubled with the sight of the * 1.90 wickeds prosperity, and the sense of his owne miseries, that hee breaketh out into great impatiency. For the remouing of which impediment, wee are to know, that howsoeuer the world, and worldly men vse all their might and malice to hinder vs in our course of godlinesse, yet they are no wayes able to doe what they intend, seeing they are not the chiefe cau∣ses of our afflictions, but onely Gods instruments who ouer-ruleth them at his pleasure, and so ordereth and disposeth of all our crosses and cala∣mities which they inflict vpon vs, both in respect of their matter and manner, measure and time of continuance, as that they shall not any wayes hurt vs, but shall wholly tend to our good; not consume and destroy vs, but purifie and purge vs (like gold in the fire) from the drosse of our cor∣ruptions; not coole or quench our zeale and deuotion, but rather kindle and inflame them; and finally, not hinder vs at all in the duties of a god∣ly life, but further and make vs more forward and cheerfull in perfor∣ming them, causing vs, by these many tribulations, to goe more surely and safely, by the way of grace and godlinesse, into the Kingdome of heauenly ioy and happinesse.

§. Sect. 2 Of the worlds professed ha∣tred, whereby it seeketh to discourage vs in the duties of a godly life.

Now these afflictions and persecutions, which the world raiseth a∣gainst vs to discourage vs in all the duties of a godly life, are manifold, which in their owne nature are to flesh and blood bitter and grieuous. And first, it pursueth vs with professed hatred, maligning all, with all

spleene and spite, who leaue the world, and loue God. For though whilest we are of the world, it loueth vs, because wee are her owne, yet when Christ hath chosen vs out of the world, and we haue giuen our names vn∣to * 1.91 him, professing that wee will be his souldiers and seruants, then the world, out of that hatred which it beareth to our Lord and Master, will begin, for his sake to hate vs. And as they who make themselues friends * 1.92 of the world, doe, by reason of that enmity which is betweene them, make themselues thereby the enemies of God: so contrariwise, those that be∣come friends vnto God, doe hereby make themselues enemies to the world. So Dauid saith, that they who rendred euill for good, were his aduersa∣ries, * 1.93 because he did follow the thing that was good. And therefore hee profes∣seth the like enmity against them, because they were Gods enemies: Doe * 1.94 not (saith he) I hate them (O Lord) that hate thee? and am I not grieued with those that speake against thee? I hate them with a perfect hatred, I count them mine enemies. The which hatred of the world, and malicious enmity a∣gainst the faithfull, is a strong tentation, and great discouragement, espe∣cially to those who are of mild, gentle and peaceable dispositions, to hinder their speed in the wayes of godlinesse. Against which, that wee may be the better armed, let vs first consider, that it is a matter of meere necessity to vndergoe the worlds hatred, if we would be assured, that we either loue God, or that we are beloued of him. For such enmity there is betweene them, that he who maketh himselfe a friend to the one, doth ne∣cessarily * 1.95 become an enemy to the other; and if any man loue the world, the loue of the Father is not in him. So our Sauiour telleth vs, that wee cannot * 1.96 serue God, and Mammon, being Masters of such a contrary disposition, but we shall hate the one, whilest we loue the other; or else cleaue to the one, and forsake the other. Secondly, let vs consider, that there is no great losse of the worlds loue, which doth vs little good; yea, no little hurt, seeing (like a miery dog) the more it fawneth vpon vs, the more it defileth vs; nor any great harme, yea no small gaine in the worlds hatred, seeing it doth but so much the more weane our hearts and affections from the loue of earth∣ly vanities, that they may with more intirenesse cleaue vnto God, and bee wholly fixed vpon spirituall and heauenly excellencies. Thirdly, let vs re∣member, that the hatred of the world hath been from the beginning, the * 1.97 portion of all Gods Saints and seruants, whom it hath pursued with dead∣ly malice, because they haue been beloued of God. Yea, aboue all others did it most hate and maligne our Lord and Sauiour Iesus Christ, and therefore we must not thinke much if it pursueth vs with the like malice. For as he hath told vs, The seruant is not greater then his Lord; If they haue * 1.98 persecuted me, they will also persecute you. Fourthly, the worlds hatred nee∣deth not to discourage vs in the wayes of godlinesse, seeing it is vnto vs a comfortable euidence, that we are not of the world, for then it would loue his owne, but that we are the true Disciples of Iesus Christ, whom he hath chosen out of the world. Yea contrariwise, if the world should loue vs, we had iust cause to suspect our selues, seeing loue ariseth out of likenes; neither could we be so much in the worlds fauour, vnlesse we too much fauoured it. Fifthly, the worlds hatred cannot discourage vs, if wee consider, that it is abundantly recompenced with the loue of God, and

of his Saints and blessed Angels. For the worlds malice can but bring some temporary trouble, ioyned with much inward and spirituall com∣fort, but in the fauour of the Lord is life and blessednesse. And therefore * 1.99 as no wise man, who is highly in the fauour of his Prince, his chiefe No∣bles, and the best of the people, will greatly care for the hatred of base gally-slaues, and the abiects of the Land, especially when the fauour of both will not stand together: so if we be truly wise for our owne good, we will not, if we be assured of Gods loue, and all his faithfull seruants, regard much the hatred of the world, which can loue none but those whom God hateth. Finally, this hatred of the world for righteousnesse sake, will not dismay vs, if we alwayes remember, that it shall be rewarded with euerlasting happinesse, according to that of our Sauiour, Blessed are * 1.100 yee, when men shall hate you, and when they shall separate you from their company, and shall reproch you, and cast out your name as euill, for the Sonne of mans sake; reioyce yee in that day, and leape for ioy; for behold, your reward is great in hea∣uen; for in the like manner did their fathers to the Prophets.

§. Sect. 3 That the for∣mer poynt ought to be held with di∣uers cautions.

But yet some cautions must be heere obserued: as first, that howsoeuer we are not to loue the world, nor to maintaine neere and inward fami∣liarity * 1.101 with Gods enemies, yet in respect of our priuate carriage, we must behaue our selues innocently and iustly towards them, and as the Apo∣stle speaketh (as much as in vs lyeth) haue peace with all men. Secondly, we must so hate their sinnes, their worldlinesse and prophanesse, as that in the meane time we loue their persons, performing vnto them all ciuill and religious duties, whereby we may gaine them to Christ, and bee meanes (as much as in vs lyeth) of their conuersion and saluation. Thirdly, that vnder colour of hating the world, we doe not carry our selues cynically and harshly, peeuishly and contentiously with those which remaine still professed worldlings, but goe forward in the practice of all holy duties, with all meeknesse of conuersation, opposing them in nothing, but when they oppose vs in piety and righteousnesse. For the world is ready to hate vs too much already, for our profession and practice of Gods true Religion, though by our peruerse behauiour, and rigid stiffenesse, euen a∣bout things indifferent, we doe not giue it any cause to hate our persons. And therefore let vs auoyd their errour, who when they haue taken vpon them the profession of Christian Religion, thinke themselues bound to professe open enmity against all those who are contrary minded; and that they best approue their Christianity, when as the fire of dissension, by their tart behauiour, is kindled betweene them, because Christ came to * 1.102 bring a sword and fire vpon the earth, and to set at variance, euen those which are of a mans family. For in many other places, wee are earnestly exhorted to vse all meeknesse and loue, that we may win them by our con∣uersation who are without, vnlesse it be in the cause of God, and the de∣fence of his truth. And therefore that place of our Sauiour is not to bee vnderstood so much of the doings of the faithfull, whereby standing vp∣on tearmes of hostility, they should prouoke the enemies of the Gospell against them, but rather of their sufferings and persecutions, which for Christs sake and the Gospell they should indure at the hands of the wic∣ked, though they behaued themselues as meekly and mildly, as innocently

and louingly, as the cause of God and defence of his truth would suf∣fer them. Or if at all, of their doings and oppositions against pro∣phane worldlings, yet not in such things, wherein they might lawfully agree, but in matters weighty and important, as concerning Gods glory and their owne saluation; and not in spleene, and spite, or pri∣uate reuenge, but when they haue lawfull authority to suppresse their fury, & curbe in their malice; or by an open war, according to the Law of God and Nations proclaymed against them. Finally, we must take heed, that we doe not esteeme all them as worldlings, who goe not as farre as wee in the profession of Religion and the practize of holy duties; for there are Christians of all sizes and ages, and as well babes as growne men in Gods family. But those onely are to be ranked in this number of worldly opposites, who are professed enemies of Christian Religion, or onely haue the name of Christians, but are in truth grosse idolaters, or wickedly prophane, who in their liues deny the power of that truth, which they outwardly professe; maligning and hating all those who loue and feare God, euen for their godlinesse sake, and displaying their banners of impiety against all grace and goodnesse. Neither doe I thinke that formall Christians, who liue ciuilly amongst vs, professing Christianity, and ioyning with vs in the publique exercises of Religion, are to be reckoned amongst these worldlings, who oppose vs, and whom we oppose, though wee cannot obserue in them any signes of sound conuersion, or of the sincerity and power of godlinesse; (seeing our Sauiour himselfe is sayd to haue loued the yong man, who yet had not so farre proceeded in the course * 1.103 of Christianity) but prophane persons, lewd liuers, notorious blasphe∣mers, professed scorners, and malicious opposers against the Pro∣fessors and practisers of Gods true Religion.

§. Sect. 4 Of the false iudgement of the world, shewed in their bitter censures of the godly.

And thus we may incourage our selues in the duties of a godly life, against the hatred of the world and wicked men. Let vs in the next place consider of the fruits of this hatred, from which diuers impe∣diments doe arise, that hinder many in the wayes of godlinesse. And these are either internall in the minde and iudgement, or externall in the words and actions: of the former sort there are two notable hinderances and discouragements. The first is the false iudgement and erroneous opinion of wicked worldlings, shewed in their hard and harsh, bitter and vncharitable censures of the godly, whereby they condemne their persons, and all the good graces of God in them, with all the vertuous actions which are done by them, as euill and faultie. Their feruencie of deuotion in religious exercises, they iudge to be grosse hypocrisie; their wisdome and Christian prudence, they repute wilinesse and subtilty; their simplicity, folly; their zeale, * 1.104 madnesse; their patience, Stoicall apathy and stupidity; their fruga∣litie, niggardly auarice; their bounty, lauish wastfulnesse; their Christian forbearance and long-suffring, pusillanimity and base co∣wardize; their seuerity, cruelty; their resolute and absolute obe∣dience to Gods Law, they condemne as no better then rebellion against Princes and Magistrates; their contempt of the world and

earthly vanities, is reputed by them cynicall and melancholike sot∣tishnesse and folly. In a word, if wee set our selues seriously to please God, nothing that wee can doe will please the world, but all is taken at the worst, and euen our best vertues will be branded and blemished by their vniust and vncharitable censures, as blameworthy and vici∣ous. But that this may not discourage vs in our Christian courses, let vs consider, that this hath beene euer the portion of all Gods chil∣dren, to be condemned by his enemies. Thus the Prophets were cen∣sured to be opposites to Princes and States, the Apostles to be sediti∣ous * 1.105 persons and brochers of nouelties. Iohn the Baptists abstinence * 1.106 and austerity was counted deuillish, Maries loue and bounty reputed needlesse and lauish wastefulnesse. Yea, our Sauiour Christ himselfe escaped not these false and vniust censures, but had his best actions blemished with the malicious censures of wicked men. His miracles done by the vertue of his diuine nature, were deemed to be done by the power of Beel-zebub the prince of the deuils; For his benigne so∣ciablenesse, he was iudged a boone-companion and a friend to Publi∣canes and sinners; and all his gracious words, wrested and misconstru∣ed vnto the worst sense, which wit and malice could giue vnto them. And therfore if we will walke in their steps, we must looke for the like measure, which both our fellow seruants, and our great Lord and Ma∣ster haue found before vs. Againe, let vs remember that we stand or fall to our owne Master; and as it will doe vs little good to be ap∣proued of the world, when he condemneth vs, so as little hurt, to be condemned of the world, when God and our consciences doe approue and iustifie vs. Finally, let vs know to our comfort, that the day will come, when all these vniust censures and sentences pronounced by the mouthes of malicious men, shall be wholy reuersed; and all the sor∣row and griefe caused by them, swallowed vp with rauishing ioy, when we shall heare that last sentence of approbation pronounced by our Lord and Sauiour; Well done, good and faithfull seruant, &c. applauded * 1.107 by the acclamation of all the Saints and Angels.

§. Sect. 5 Of worldly contempt, vnto which the godly are liable.

The other impediment, whereby the world laboureth to discou∣rage all that in the sincerity of their hearts feare and serue God, is, to * 1.108 haue them aboue all other men in greatest contempt and basest esteeme. For whom God prizeth as his choysest Iewels, the world vi∣lifieth as abiects and the refuse of all things; whom the Lord honou∣reth with the glorious titles and priuiledges of his owne children, and heires apparant to his heauenly Kingdome, the world despiseth as men vnworthy to liue in any humane society. And no sooner are they admitted into that holy and happy communion with God, and fellowship of his Saints, but presently worldly and wicked men shunne them as vnworthy their company. For as the vniust man is an abomina∣tion * 1.109 to the iust, so he that is vpright in his way, is abomination to the wicked. And this was that stumbling blocke, which being cast into the way, hindred many of the Rulers from following Christ, and from imbra∣cing and professing that truth, of which their consciences were con∣uinced, because they feared, lest hereby they should impeach their

reputation, and expose themselues to the contempt of their consorts, louing the praise of men, more then the praise of God. This kept the parents * 1.110 of the blinde man from confessing Christ, and iustifying his miracle, because the Iewes had decreed, that if any man did confesse that Ie∣sus was Christ, he should be put out of their Synagogue, and banished from their societies and publique assemblies. Which impediment if we would remoue, wee must learne to esteeme basely of the worlds estimate, and neither to thinke better of our selues, when it honou∣reth vs, nor worse, when it vilifieth and despiseth vs. To which pur∣pose let vs consider, that when wee are for righteousnesse sake most contemned in the eyes of the world, wee are most magnified in the eyes of God; and contrariwise, when we haue most the applause of men in our euill courses, we are esteemed of God most vile and abiect, according to that of our Sauiour, That which is highly esteemed amongst * 1.111 men, is abominable in the sight of God. Let vs remember, that we cannot immoderately affect the applause of men, and maintaine faith and a good conscience. For as our Sauiour demandeth: How can yee beleeue, * 1.112 which receiue honour one of another, and seel: not the honour that commeth from God onely? That we can neuer hold out constantly in our course of Christianity, vnlesse we can with the Apostle, esteeme it a very small * 1.113 thing to be iudged of mans iudgement; and can be content with him, by honour and dishonour, euill report and good report, to goe forward in the du∣ties * 1.114 of a godly life, which if wee performe with neuer so much dili∣gence & zeale, yet if therein we doe not ayme chiefely to please God more then men, we shall not be the seruants of Christ, but of the world, * 1.115 seeing we will be willing to lay aside our profession and holy practice, when the world censureth and condemneth them. Let vs know, that it will little auaile vs at the day of death or iudgement, to haue had the approbation and applause of men, when as God and our owne con∣sciences shal condemne vs; nor be any cause of griefe at that day, when we call to minde, that for the pleasing and honouring God in all Chri∣stian duties, we haue displeased the world, and brought our selues into contempt with men, when as the Lord & our own consciences shal ap∣proue & iustifie vs. Let vs consider, that as the praise & applause of men * 1.116 is mutable and momentary, so likewise their contempt, disprayses and false censures; of which wee within a while shall be acquitted, and they being repayed according to their owne measure, shall be iudged and condemned. The which argument the Prophet vseth to incou∣rage vs in this case: Harken vnto me, ye that know righteousnesse, the people * 1.117 in whose heart is my Law; feare yee not the reproch of men, neither be afraide of their reuilings; for the Moth shall eate them vp, as a garment, and the Worme shall eate them vp like wooll: but my righteousnesse shall be for euer, and my saluation from generation to generation. Finally, let vs remember, that it hath beene alwaies the lot of the Righteous, who haue truely fea∣red God, and made conscience of all their waies, to be vilified and basely esteemed amongst wicked worldlings. Thus the Israelites, because they serued God according to his will, by offring vnto him such sacrifices as he required, were so contemned and despised of the * 1.118

idolatrous Egyptians, that they accounted it an abomination to eate with * 1.119 them. Of this, the true Church complayneth, and against this it pray∣eth: Haue mercy vpon vs, O Lord, haue mercie vpon vs, for we are exceedingly * 1.120 filled with contempt. Our soule is exceedingly filled with the scorning of those that are at ease, and with the contempt of the proud. So likewise Dauid complayneth; I am small and despised; yet doe I not forget thy precepts. * 1.121 And the Apostle Paul speaking of himselfe, and of other Gods faith∣full Ministers, saith, that they were made and reputed as the filth of the * 1.122 world, and the off-scowring of all things. Which Saints and seruants of God wee must be contented to accompany in their contempt and vile esteeme, when by the profession and practice of the truth we fall in∣to it, if euer wee meane to accompany them in glory. Yea, our Saui∣our Christ himselfe was content for our sakes to be contemned and * 1.123 despised amongst men, as it was foretold by the Prophet, and whilest he performed the duties of his calling, to be accounted a friend and companion of Publicanes and sinners, yea, to be himselfe esteemed a notorious sinner; a prophaner of the Sabbaths, whilest hee healed on them; a Sorcerer, whilest he did miracles; a Wine-bibber, whilest he consorted with sinners after a familiar manner, that he might call them to repentance: and lastly, after a despised life, to die a contemptible and reprochfull death, euen the death of the Crosse, and thereby to be numbred amongst the wicked. And therefore why should the members looke for honour and high esteeme, where the Head was so scorned and contemned? Why should wee not for his sake deny our selues and our owne credit and reputation amongst men, who therefore despise vs, because wee deuote our selues vnto his seruice? Why should wee not thinke such contempt our chiefest glory, and the base esteeme of the world sufficiently recompenced, when wee are dignified with the title of Gods seruants and sonnes, and with that precious account which he maketh of vs? Why should we not with patience and ioy, follow our Head in the same way, by * 1.124 which he ascended vnto glorie, comforting our selues, according to his example, against all contempt and reproch, by looking vpon the ioy which is set before vs?

CAP. VI.

Of externall impediments whereby the world hindreth vs in the duties of a godly life; and first, slaunders and derision.

§. Sect. 1 How we may be armed against the slaunders of the world.

ANd these are the impediments, which are internall in the mindes and iudgements of wicked worldlings. Those which are externall, arise from their words and actions. Concerning the former, the world seeketh to discourage all those which truely feare God in their profession and holy practice by their contumelies and foule aspersions, slaunders and reproches. For when they haue nothing in truth to obiect against them, in respect of their holy and vnblameable conuersation; then

imitating their father the deuill, who is a false accuser of the brethren, they loade them with calumnies and slaunders, either by laying to their charge the things which they neuer did, or reporting things materially true after a false and malicious manner, that with these ob∣loquies and reproches they may discourage them in their Christian courses, and discountenance and disgrace euen their best actions. Thus Ahab accused Elias to be a troubler of Israel; and Amazias * 1.125 Amos to haue conspired against the King in the midst of the house of Israel, * 1.126 and that the Land was not able to beare his words. Thus they slaundered Stephen, that he had spoken blasphemous words against Moses and against * 1.127 God. Paul and Silas, that they were troublers of the Citie and State, that * 1.128 they did contrary to the decrees of Caesar, saying, that there was another King, one Iesus. That they perswaded men to worship God contrarie to the Law. That * 1.129 they taught all men euery where, against the People, Law and Temple, and had polluted that holy place by bringing Greekes into it. And thus by Ter∣tullus they slaundered Paul, affirming that he was a pestilent fellow, and a mouer of sedition among the Iewes throughout the world, &c. Yea, so malig∣nant are these blacke mouthes, that they dared to cast foule and false * 1.130 aspersions vpon our Sauiour Christ himselfe, and blot and blemish the white and pure robe of his innocencie, with their vniust and re∣prochfull calumnies. And such measure his Saints and seruants found at the hands of wicked men, in the time of the persecuting Empe∣rours; such haue they found since, and shall doe vnto the end of the world. Against which discouragemenst, if we would be armed, wee must remember, that this needeth not to seeme any strange thing vn∣to vs, seeing our Sauiour Christ hath foretold, that this should be the lot of all his seruants, to be reuiled and slaundered for his sake and the Gospels. That our Head and Lord hath borne these reproches for our sake, and therefore wee his members and seruants must not thinke much, if wee suffer the like for him and his truth. That there was neuer any so deare vnto God, nor innocent amongst men, who haue not beene whipped with the scourge of malicious tongues; and therefore we must not thinke to goe alone vpon earth, but must here beare them company, if euer wee hope to enioy their society in that heauenly happinesse. Secondly, if we would not be discouraged with * 1.131 the obloquies and slanders of wicked men, let vs preserue our innocen∣cie, and walke vnblameably in this euill generation, taking great care so to carry our selues in all Holinesse & Righteousnesse of conuersation, that no man may speake euill of vs without a lie; and so the testimony of a good conscience will more comfort and support vs in all our Christian courses, then the slaunders of wicked men shall be able to daunt and dismay vs. And this is the best way to conuince them of fals∣hood, not onely vnto others, but euen to their owne consciences, and euen to make them like and loue (if they belong vnto God) the Religi∣on which we professe. Neither can any thing more powerfully beate backe these poysonous darts of slanderous reports, then the brestplate of righteousnesse and integrity, so as they shall neuer wound our heart, though for a time they may blemish the brightnesse of our fame. No

verball Apologies can so cleare and iustifie vs, and conuince our aduer∣saries of fals-hood and malice, as this reall confutation of an innocent and vnblameable life. Finally, let vs consider, that they are pronoun∣ced blessed by our Sauiour, who are thus reuiled and slandered vniustly and wrongfully; and the more we are thus disgraced and dishonoured in this life, the more wee shall be aduanced and glorified in the life to come; In which regard there is no iust cause of mourning, when wee are thus falsely traduced for Christs sake and the Gospell: Yea, rather we should reioyce and be exceeding glad, because our reward is great in heauen, * 1.132 as our Sauiour hath taught vs.

§. Sect. 2 Of derision and scoffes, which the world vseth to discourage the godly.

The second impediment is the derision, scoffes and scornes of wic∣ked worldlings, whereby they disgrace the persons of the godly, and discountenance and discourage them in all religious and holy duties. The which they doe either by their words, as in taunting speeches, making a iest of their profession and holy practice, their hearing; rea∣ding, and studying of the Scriptures, praying, godly communication, and such religious exercises; or by branding them with opprobrious names, as Lollards, Hugonotes, Puritans, Sectaries, Bible-bearers, Holy brethren and such like; or else by scornefull gestures, as nodding, sha∣king the head, mowing, ieering, laughing at them, and the like. The which is a great impediment that hindreth many (especially such as are of milde, modest and ingenuous natures) from making any outward profession of Gods true Religion, and performing of any religious ex∣ercises; or at least, to proceed in them with much discouragement and disquietnesse of minde; as appeareth by those pittifull complaints which they haue from time to time made vnto God, of these indig∣nities offred vnto them by their spitefull aduersaries. Thus the Church complaineth, that Gods enemies did hisse and gnash their teeth against * 1.133 them; that they were a derision to all the people, and their song all the day. And that in their bitter mourning and day of affliction, they in a taunting maner required of them, that they would be merry and sing one of the * 1.134 songs of Sion. That they were become a reproch to their neighbours, a scorne and derision to them that were round about them. That they were made a by-word * 1.135 among the Heathen, a shaking of the head among the people. Thus Iob com∣playneth; I am as one mocked of his neighbour, who calleth vpon God, & he an∣swereth * 1.136 him: The iust and vpright man is laughed to scorne. So Dauid: The proud haue had me greatly in derision, with hypocriticall mockers at feasts they gnashed vpon me with their teeth. They that did sit in the gate, spake against me, * 1.137 and I was the song of the drunkards. And speaking of himselfe as a tipe of Christ, he saith; All they that see me, laugh me to scorne, they shoote out the lip * 1.138 & shake the head. By this, Iobs misery was much aggrauated, when as wic∣ked * 1.139 men made him their song and by-word. And Ieremie brought to such impatience, that he resolued to speake no more in the name of the Lord, because he was in derision dayly, & euery one reproched and mocked him. * 1.140

§. Sect. 3 How wee may be armed against the derisions, and scornes of worldlings.

But howsoeuer this is a great and grieuous tentation, yet we must take heed that wee be not so discouraged thereby, as to desist, or so much as slacken our pace in the waies of godlinesse; but though we sometime stumble at it a & catch a fall, yet we must not lie still & quite

giue ouer our profession and holy practice, but rise vp againe, and goe in our course with renued resolution: According to the exam∣ple of the Church of God, who though they were somewhat daun∣ted and grieued with the scoffes and derisions of the wicked, yet they * 1.141 did not forget God, nor deale falsely in his couenants; Their heart turned not backe, neither did their steps turne from his way. And of holy Dauid, who professeth, that though the proud had him greatly in derision, yet he * 1.142 declyned not from Gods Law. Vnto which resolution that wee may at∣taine, let vs consider first, that herein no new thing doth betide vs, but that which all Gods Saints and seruants haue suffered at the hands of the wicked from time to time. For thus Ismael derided Isaac, and * 1.143 (as it is probable) the promises of God made vnto him, and all the faithfull in his seed. Michol scoffed at the zeale of holy Dauid, * 1.144 when she saw him dancing before the Arke. Thus the Israelites scor∣ned Gods Prophets and messengers that spake vnto them in the Word * 1.145 of the Lord: And made themselues sport with Ezechiels Sermons, * 1.146 as if he had beene some pleasant Musician. Finally, thus Sanballat * 1.147 and Tobiah derided Nehemiah and the Iewes, when they set them se∣riously to doe the worke of the Lord. And the Iewes scoffed at the * 1.148 Apostles, when they spake with strange tongues the wonderfull workes of God, as though they had beene drunke with new wine. Yea, our Sauiour Christ himselfe, in whom all grauity and wisdome shined, and in whose actions Might and Maiesty, Grace and Good∣nesse clearely appeared, was notwithstanding no whit priuiledged and exempted from the derision and scornes of wicked worldlings. For the Pharisees laughed at his diuine Sermons. Herod and the soul∣diers in scorne clothe him in white and purple, crowne him with thornes, bow the knee before him, and flowtingly salute him as King of the Iewes. yea, in his bitter passion (which he suffering as in∣nocent, * 1.149 should haue drawne from all men euen teares of blood) they sported themselues, nodded their heads, and made themselues merry with his lamentable crie and pittifull complaint, My God, my God, * 1.150 why hast thou forsaken me? Now if they haue done these things to a greene tree, fruitfull in all grace and goodnesse, what will they doe to a drie and barraine? If they haue thus scoffed and derided our Lord and Ma∣ster, let vs not, who are his poore and vnworthy seruants, thinke much to be thus vsed: If he haue suffred all these taunts and scornes for our sakes, why should wee thinke it much, to suffer with patience and ioy the like or greater (if it were possible) for his sake and the Gos∣pels? Yea, if he haue meekely borne our sinnes and sorrowes, and shed his precious blood, and indured the heauie wrath of God due vnto vs, that he might saue and deliuer vs out of the hands of all our enemies; how vngratefull are we for all his loue, if wee will not for his sake indure a taunt, a spitefull scorne or reprochfull name, but chuse rather to neglect the duties of his seruice, and to runne with wicked worldlings vnto the same excesse of riot? So oft therefore as the scoffes of prophane men discourage and dis-hearten vs in Chri∣stian duties, let vs animate and strengthen our resolutions in them,

by looking, with the eye of faith, vpon our Sauiour Christ, hanging na∣ked vpon the Crosse, and dying a shamefull death for our sinnes, contem∣ning this disgrace, and swallowing vp this shame with the infinitenesse of his loue. Let vs be content to accompany him in despising these despites, that we may also accompany him in glory and happinesse; according to that of the Apostle; Let vs runne with patience, the race which is set before * 1.151 vs, looking vnto Iesus, the Author and finisher of our faith, who for the ioy that was set before him, indured the Crosse, despised the shame, and is set downe at the right hand of the Throne of God. For consider him that indured such con∣tradiction of sinners against himselfe, lest wee bee weary and faint in our minds.

§. Sect. 4 Of the neces∣sity of Chri∣stian Apology and profession of the truth.

Secondly, let vs consider, that this Christian apology in the profession of the truth, and practice of all holy and Christian duties, is a matter of * 1.152 vrgent necessity, which as neerly concerneth vs, as the euerlasting salua∣tion of our soules. For they that will be Christs Disciples, must take vp their crosse daily, and follow him; and bee contented, for his sake and the Gospels, to forsake kindred and friends, houses, lands, and life it selfe, if they be called thereunto. Now how shall we with patience and constancy indure for Christs sake, wounds and stabs, if wee shrinke for words and scoffes? How shall wee euer hope to suffer rackes and gibbets, fire and sword, for the profession of the truth, and the practice of Christian duties; if we be daunted with euery small disgrace, and discouraged in them with reprochfull names, and scornefull taunts? Let vs thinke with our selues, that if we cannot indure causelesse shame before men, which is ac∣companyed with true glory, how shall we be able to beare that euerlast∣ing shame and confusion of face, when as Christ shall be ashamed to ac∣knowledge * 1.153 vs for his, before his Father, his holy Saints, and blessed An∣gels, because we haue been ashamed of him and his truth? Now that wee may performe this duty, which is so necessary, with cheerfulnesse and de∣light, and contemne the derisions and scornings of gracelesse men, when they scoffe at vs for the performance of Christian duties, blushing for shame that we should be thus ashamed; let vs consider, that when wee are most derided of the wicked world, for the conscionable performance of any Christian duties, we are then most approued of God; and there∣fore when they seeke to daunt vs with their scoffes, and to driue vs from our Christian hold with gibes and reproches; let vs oppose this as a shield of strength against them, saying vnto our soules, My defence is * 1.154 of God, who saueth the vpright in heart. Let vs comfort and cheere our selues with the peaceable testimony of a good conscience, and our in∣ward ioy in well-doing; and with the applause of the holy Angels who looke vpon vs, and the approbation and praise of all that feare God. Let vs remember, that they are pronounced blessed by our Sauiour, who are * 1.155 thus abused for righteousnesse sake, and that they shall raigne with him in his glory, who haue suffered with him in these disgraces: that then, for * 1.156 their shame, they shall receiue double honour, and for confusion, they shall reioyce in their portion, and euerlasting ioy shall be vnto them. In which respect, the Apostle Peter exhorteth vs to reioyce, in as much as we are partakers of Christs * 1.157 sufferings, that when his glory shall be reuealed, we may be glad also with excee∣ding

ioy. And therefore let no scoffes and scornes discourage vs, but let vs, with the Apostle, approoue our selues in all things, by honour, and dishonour, * 1.158 euill report, and good report; and accompany our Sauiour Christ bearing his * 1.159 reproch, that we may accompany him in glory; for we haue heere no abiding City, but we seeke one to come, as the Apostle speaketh.

CAP. VII.

Of worldly persecutions, and how we may be strengthened against them.

§. Sect. 1 Of the worlds cruelty, in per∣secuting the godly.

WE haue shewed in the former Chapters, what impediments the world, and wicked men cast in the way, to hinder our pro∣fession and practice of the true Religion, which respect their iudgment and affections, their words and outward gestures: and now we are to intreat of those which respect their works and actions. And these are their contumelious and malicious handling of them, and the bitter persecutions which they raise against them, that they may either hinder them wholly from proceeding in the course of Christianity, or at least cause them to goe on with much discourage∣ment and discomfort. The which contumelies and persecutions are great and manifold; as the pursuing of them with all malice and extremity, from place to place, apprehending them as malefactours, haling them be∣fore their Iudgment seats, false accusations, vniust condemnations, impri∣sonments, and banishments, fire and sword, tortures & punishments, exe∣cuted and inflicted in the most exquisite manner which wit and malice can deuise and impose. And this malicious rage of wicked men, the Pro∣phet Esay in liuely manner expresseth: The act of violence (saith hee) is in * 1.160 their hands; Their feet run to euill, and they make haste to shead innocent blood: their thoughts are thoughts of iniquity, wasting and destruction are in their paths. The way of peace they know not, and there is no iudgement in their goings. Neither doth the world vse such spite and spleene towards the most out∣ragious offender that euer liued, as it doth to the Saints and seruants of God, for the truth sake. For towards them oftentimes it quite blunteth the poynt and edge of humane lawes, and commonly moderateth and mitigateth the extreme rigour of them in their punishments; but a∣gainst the faithfull it sharpeneth the poynt and edge where none is; yea, deuiseth new lawes, when the old restraine their malice. And whereas they content themselues with those punishments which the lawes deter∣mine against the most notorious and hainous offenders, and when they are forced for the safety and preseruation of humane societies to execute them, they doe it as the Law requireth, and oftentimes with some pity and compassion: contrariwise, when they haue to doe with those, who being Gods faithfull seruants, haue made themselues liable to their lawes, they sport themselues in their torments, and out of meere malice to them for their Religion and piety, they execute the Lawes with all sauage cruelty, adding both by their words and actions, many outrages ouer and aboue those punishments which the Law requireth; as we see in the example of

our Sauiour Christ, and the theeues crucified with him. For whereas they contented themselues with their simple death, without any additaments of malice, they could neuer satisfie their spitefull rage, in vexing and tor∣menting our Sauior Christ, but vsed him with all contumelious reproch, spitting vpon, and buffetting him, scourging and crowning him with thornes, scoffing and deriding him, mocking and moing at him, giuing vnto him when he thirsted, gall and vineger, and insulting ouer him in mirth and triumph, when they saw the bitter anguish of his soule. The which also is to be obserued in the examples of those punishments which haue been inflicted vpon most hainous malefactours; as murtherers, tray∣tors, paricides, and vpon the innocent Martyrs of Iesus Christ, if wee compare the one with the other. Of which, no other reason can be giuen, but that the world loueth her owne, and hateth those which belong vnto God, affecting the persons of wicked men, and setting themselues onely against their crimes, not out of any loue towards God, or simple hatred of their sinnes, as being transgressions of his Lawes; but out of selfe loue, because their offences are against humane lawes, which if they should not be preserued and maintained, obserued and obeyed, societies could not subsist, nor the safety and welfare of their owne estates bee otherwise vp∣held. Whereas contrariwise, it maligneth and hateth euen the very per∣sons of the godly, as being the members of Iesus Christ, onely for their profession of Religion, and practice of holy duties, and in these respects can neuer sufficiently disgorge its malice against them.

§. Sect. 2 That it hath alwayes been the lot of the godly to bee persecuted in the world.

Now the meanes to remoue the former impediments, are manifold. The first is, to consider, that it hath alwayes, from the beginning of the world, been the lot of Gods children, to be persecuted of the wicked; in which regard it is vnto vs a notable and comfortable euidence, that wee loue God, and are beloued of him, when the wicked world maligneth and pursueth vs with all rage and cruelty, for righteousnesse sake. For thus Cain persecuted Abel, because his seruice was accepted of God. Thus Pha∣raoh and the Egyptians raged against the Israelites, when they did but make mention of going into the Wildernesse to offer sacrifice. Thus the wicked Kings, and more wicked Priests, persecuted Gods true Prophets; the Scribes and Pharises, the Apostles of Iesus Christ; the idolatrous Emperours, the Christians of the Primitiue Church; and the limmes of Antichrist, the holy Martyrs, because they professed Gods true Religion, and brought forth the fruits of it in their holy practice. More particular∣ly, Dauid often professeth, that he was maligned by his wicked enemies without cause, onely because he did that which was good, and sought in all his courses to be approued of God. And the Apostle Paul in many * 1.161 words setteth downe the grieuous persecutions which hee often suffered at their hands, who were enemies to Gods truth. But as these holy Saints of God were not by all these persecutions discouraged in their course of godlinesse; but the more boysterously the stormes of malicious rage blowed against them, the more firmely and constantly they held the cloke of their Christian profession and holy practice; according to that of Da∣uid; Many are my persecutors and mine enemies; yet doe I not decline from * 1.162 thy testimonies: so must we doe in this case, following their good example,

if we would haue any comfortable assurance that God will thinke vs wor∣thy to be ranked in this number. And this argument, taken from these ex∣amples, our Sauiour vseth to arme his Disciples against this discourage∣ment: Reioyce (saith he) and be exceeding glad, seeing your reward is great in * 1.163 heauen: for so persecuted they the Prophets which were before you. Yea, our Sa∣uiour Christ himselfe hath begun to vs, that wee may not feare to pledge him, and hath drunke the deepest draught in this bitter cup of worldly persecutions. For what mischiefe could hell it selfe raise vp out of her in∣fernall bowels, what cruell rage and exquisite vexations and torments could malicious wit deuise, which were not inflicted vpon this innocent Lambe, the Lord our righteousnesse? Now what can be a more effectuall reason to moue vs with all patience and cheerfulnesse, to indure the grea∣test extremities for Christs sake, then to remember what grieuous tor∣ments he hath suffered for vs, who were strangers and enemies vnto God, and the children of wrath as well as others? For if our great and glorious Generall, and Soueraigne King, hath thus exposed himselfe to the extre∣mest dangers, and thrust himselfe into the thickest crowd of enemies, where he hath receiued grisly and mortall wounds, that hee might rescue and recouer vs, who were taken captiue by them, and set vs at liberty; how valiantly should we fight his battels, euen vnto blood, against the enemies of our saluation, especially considering, that he looketh vpon vs, incou∣rageth vs to the fight, supporteth and strengtheneth vs with his grace and holy Spirit, defendeth and succoureth vs when we are ouer-matched, rai∣seth vs vp when wee are foyled, and holdeth in his hand the Crowne of victory, being ready to set it vpon our heads, when wee haue finished the fight? And this argument our Sauiour vseth to incourage vs in all our sufferings and persecutions: Remember (saith he) the word that I said vnto * 1.164 you; The seruant is not greater then his Lord. If they haue persecuted mee, they will also persecute you. And so likewise the Apostle Peter; For as much then * 1.165 (saith he) as Christ hath suffered for vs in the flesh, arme your selues likewise with the same mind: for he that hath suffered in the flesh, hath ceased from sin, &c. The which our persecutions we may well suffer with greater patience and comfort, if we consider, that they are not punishments for our sinnes, from all which, Christ hath fully freed vs, but the trials of our faith, which being approued, shall be crowned with euerlasting ioy and happinesse. In which regard we haue cause greatly to reioyce (as the Apostle Peter speak∣eth) * 1.166 though now for a season (if need be) we are in heauinesse, through manifold tentations; that the triall of our faith, being much more precious then the gold that perisheth, though it be tryed with fire, might be found vnto praise, and ho∣nour, and glory, at the appearing of Iesus Christ. So the Apostle Iames, My * 1.167 brethren, count it all ioy when ye fall into diuers tentations; of which hee after∣wards rendreth this reason, Because blessed is the man that indureth tenta∣tion: for when he is tryed, he shall receiue the Crowne of life, which the Lord hath promised to them that loue him. And indeed, what a wonderfull priuiledge is this? and what great cause doth it minister vnto vs of comfort and re∣ioycing, when we consider that the Lord hath vouchsafed vnto vs this great honour, to suffer afflictions for his owne glory, and the furthering and assuring of our saluation, when as he might haue iustly inflicted them,

and farre greater vpon vs for our sinnes, and to the burthen of our suffer∣ings, haue deseruedly added the vncomfortable waight of shame and in∣famie? All which blessed priuiledges we shall lose, and run into the con∣trary mischiefes, and euen hellish condemnation, if we shrinke from our profession and holy practice, for feare of persecution, and refuse to suffer for his sake, who hath suffered so much for vs. For he that loueth his life, shall * 1.168 lose it; and hee that hateth his life in this world, shall keepe it vnto life eternall. And againe, If any man come to me (saith our Sauiour) and hate not his fa∣ther * 1.169 and mother, and wife and children, and brethren and sisters, and his owne life also (namely, when they come in comparison with Christ, and when the loue of both cannot stand together) hee cannot be my Disciple. And whosoeuer doth not heare his crosse and come vnto me, cannot be my Disciple.

§. Sect. 3 That our Saui∣our hath fore∣told these per∣secutions.

Secondly, let vs consider that our Sauiour Christ hath long agoe fore∣told, that whosoeuer wil be his Disciples, must suffer in this world troubles and persecutions, and that those who will attaine vnto heauenly happi∣nesse, must trauaile vnto it by that afflicted way which himselfe and all his seruants haue gone before them. If any man (saith he) will come after mee, * 1.170 let him deny himselfe, and take vp his Crosse daily and follow me. For whosoeuer * 1.171 will saue his life, shall lose it; and whosoeuer will lose his life for my sake, shall saue it. Now what is a man aduantaged, if he gaine the whole world, and lose him∣selfe, or be cast away? So the Apostles first offered the Crosse vnto them, who * 1.172 would afterwards weare the Crowne, and haue told vs before-hand, that by many tribulations we must enter into the Kingdome of God. And that whoso∣euer * 1.173 will liue godly in Christ Iesus, shall suffer persecution. And therefore our Sauiour Christ seriously aduiseth vs, that before we take vpon vs the pro∣fession of Christianity, we first sit downe and cast vp our accounts, exami∣ning our selues, whether we can be content to suffer with him, that wee may afterwards raigne with him; and to indure afflictions and persecuti∣ons in this world, that wee may eternally triumph with him in glory and happinesse in the world to come. Now what more faire dealing could be vsed, then to tell vs before-hand what we must trust to, and before hee en∣tertaine vs into his seruice, to acquaint vs thorowly with our worke which he requireth of vs, before we can receiue our wages which wee ex∣pect from him? If indeed hee had allured vs to serue him, by promising that we should inioy pleasures, riches, and honours in the world, and that for his sake wee should bee well accepted and fauoured of all men, wee should haue had great cause of discouragement, when wee should come so farre short of our hopes, and finde nothing in the world but crosses and afflictions, paines for pleasures, pouerty for riches, and for glory, shame and disgrace; for then seeing his promises faile in things that concerne this life, we had cause to doubt of those that respect the life to come. But now contrariwise, seeing he hath foretold, that we must in this world suf∣fer troubles and persecutions, and be hated of all men for his Name sake, and that afterwards, when by our patient suffering we haue approued our saith and loue towards him, he will crowne these his graces in vs with ioy and happinesse in the life to come; our afflictions and persecutions should not daunt and dismay vs; yea, rather wee should reioyce in them, as the infallible signes of our future hopes, for hauing found Christs Word ve∣rified

in the first part of his predictions, respecting our afflictions, and persecutions, we may vndoubtedly expect, that we shall finde it also true in that part which concerneth our crowne of victory and heauenly ioyes, which after our momentany sufferings, we shall euerlastingly possesse, ac∣cording to the gracious promises which he hath made vnto vs.

§. Sect. 4 That worldly persecutions cannot greatly hurt vs.

Thirdly, let vs incourage our selues against these persecutions, because they cannot greatly hurt vs; for first, they are either light and easie, if they be long and tedious; or short and momentany, if they be sharpe and grieuous. For God hath graciously so composed and framed our natures, that their frailty and weakenesse cannot hold out to beare any heauy bur∣thens, and hath made them mortall and of such short continuance, that their afflictions and grieuances must needs be short and momentany. Se∣condly, the greatest persecutions which rage and malice can raise against vs, can but reach vnto the body, and onely extend to the time of this life; but cannot at all hurt the soule, nor hinder our happinesse in the life to come. In which respect, our Sauiour incourageth vs against these perse∣cutions; Feare not them which kill the body, but are not able to kill the soule, but * 1.174 rather feare him who is able to destroy both body and soule in hell. Thirdly, these persecutions cannot much hurt vs, because our gracious God kee∣peth and preserueth vs, so as we cannot faint and fall, and pulleth out their sting, so as they shall neuer be able to giue vnto vs any mortall wounds. And therefore as the Apostle Peter exhorteth, Let them that suffer according * 1.175 to the will of God, commit the keeping of their soules to him in well-doing, as vnto a faithfull Creatour. Fourthly, because in our sharpest persecutions we are so inwardly comforted with the consolation of Gods Spirit, that in our greatest sufferings our ioy may well exceed our griefe. For as the * 1.176 sufferings of Christ abound in vs, so also our consolation aboundeth by Christ; as the Apostle found in his owne experience. And this is that lasting and full ioy that our Sauiour promised to giue, and so to continue it vnto vs, * 1.177 that no man should bee able to take it from vs. This is that ioy which causeth vs to reioyce in tribulation, singing vnto God with Paul and Si∣las Psalmes of praise, when our backes are torne with stripes, and our feet * 1.178 fastened in the stockes.

§. Sect. 5 Of the pati∣ence which the Saints haue shewed in suffering persecutions.

Fourthly, let vs incourage and comfort our selues against all persecu∣tions, by remembring the patience and meekenesse, the ioy and thankful∣nesse which the Saints and holy Martyrs of God haue shewed, in suffering all crosses and calamities, tortures and grieuous paines which the wicked world could inflict vpon them. For wel may we go forward in this afflicted way with ioy and comfort, when as we haue the Word of God to be our guide, the holy Martyrs of former ages, as precedents for our imitation, and the faithfull that now liue with vs, to beare vs company. Thus wee reade that the Apostles reioyced, that they were counted worthy to suffer shame for the Name of Christ. Thus the Saints tooke ioyfully the spoiling of their * 1.179 goods, knowing in themselues that they had in heauen, a better and more indu∣ring * 1.180 substance. And when they were tortured, accepted not deliuerance, that they might obtaine a better resurrection. Others had triall of cruell mockings * 1.181 and scourgings, bonds and imprisonment: They were stoned, sawne in sunder, tempted and slaine with the sword, &c. And thus the holy Martyrs of the

Primitiue Church, and of later dayes, euen tyred their tormentors with their patience and constancie, out-faced their most bitter tortures with their cheerefull countenances, reioyced in the scorching flames, and euen before they died, triumphed ouer death. And therefore (as the Apostle ex∣horteth) seeing we are compassed about with so great a cloud of witnesses, let vs * 1.182 lay aside euery weight, and the sinne which doth so easily beset vs, and let vs run with patience vnto the race that is set before vs, &c.

§. Sect. 6 That our per∣secutions for righteousnesse sake shall bee richly rewar∣ded.

Fifthly, let vs consider the great and rich rewards which are giuen gra∣ciously vnto all those who suffer for the truth and righteousnesse sake. For * 1.183 first, in it selfe it is an high and holy priuiledge, to suffer any thing for the name of Christ, which the Apostle maketh a higher degree of dignity then simply to beleeue in him to iustification, which is common to ordi∣nary Christians; For vnto you (saith he) it is giuen in the behalfe of Christ, not onely to beleeue on him, but also to suffer for his sake; which is a preroga∣tiue peculiar to the holy Martyrs. In which regard, the Apostle Iames would haue vs to account it not an ordinary matter of common reioy∣cing, but of exceeding ioy, when wee are thus tempted and tryed. But how * 1.184 much more haue we cause of vnspeakeable ioy in our greatest afflictions and persecutions, if we consider the present comfort which wee feele in conscience of well-doing, and the inward peace and ioy in the holy Ghost, which alwayes accompany our sufferings, for the profession of the truth, and practice of holy duties; and the future rewards which God hath pro∣mised to all that indure them with constancie and patience? For if wee lose this life which is mortall and momentany, we shall in lieu thereof find such an one as is immortall and euerlasting; If we suffer with Christ, we shall * 1.185 also raigne with him. If we be persecuted for righteousnes sake, we are by Christs * 1.186 owne mouth pronounced blessed, because the Kingdome of heauen be∣longeth * 1.187 vnto vs. So the Apostle Peter; If ye suffer for righteousnesse sake, * 1.188 happy are ye, and be not afraid of their terrour, neither be troubled: yea, rather as our Sauiour exhorteth; Reioyce, and be exceeding glad, for great is your * 1.189 reward in heauen. And the Apostle Peter likewise willeth vs to reioyce, in as * 1.190 much as we are partakers of Christs sufferings, because when his glory shall be re∣uealed, we shall be glad also with exceeding ioy. And surely, if we consider well of it, there can be no greater cause of sound reioycing, seeing there is no comparison betweene our present sorrowes, and future ioyes; betweene our smart of afflictions, and solace of heauenly delight, either in their quantity or continuance, according to that of the Apostle, I reckon that * 1.191 the sufferings of the present time, are not worthy to be compared with the glory which shall be reuealed in vs; for after that we haue suffered but a little while, * 1.192 God will call vs into his eternall glory by Christ Iesus; and as the Apostle spea∣keth, These light and momentany afflictions, shall cause vnto vs a farre more * 1.193 exceeding and eternall weight of glory. And therefore let vs not looke to the sorrowfull seed-time, but to the ioyfull haruest; not to our present la∣bours, but to our Sabbath of rest; not to our bleeding wounds in the Christian Warfare, but to our victory and euerlasting triumph; not to the fire and faggot, gibbet and sword, but to the glorious Crowne, which * 1.194 shall be set vpon his head that fighteth vnto the death. Let vs looke to Iesus, * 1.195 the Author and finisher of our faith, who for the ioy that was set before him,

indured the Crosse, despising the shame, and is now set downe at the right hand of the Throne of God; that so following his example, wee may partake with him in ioy and happinesse. On the other side, let vs set before vs, the dread∣full estate of those men at the day of Iudgement, who either to please men, or to gaine their worldly ends, or finally, for feare of punishment, haue denyed Christ and his Truth, either verbally with their mouthes, or really in their actions. For amongst other desperate sinners, the fearefull * 1.196 shall be reiected of Christ, and haue their portion in that lake which burneth with fire and brimstone. And as they haue denyed him before men, so he will * 1.197 deny them before his Father in heauen; saying, Depart from me, ye workers of iniquity; I know yee not. Suppose therefore that wee could by neglecting all Christian duties, attaine vnto the honours, riches, and pleasures of the earth, which men so eagerly hunt after, yet alas, what inestimable losse is in this purchase? for as our Sauiour speaketh; What will it profit vs to gaine the whole world, and lose our owne soules? * 1.198

CAP. VIII.

Of the impediments of a godly life, which arise from scandals and offences.

§. Sect. 1 The first scan∣dall arising from the pro∣sperity of the wicked.

ANd thus haue I shewed what are the vsuall impediments which the world and worldly men vse to hinder vs in the wayes of godlinesse, both in respect of their iudgement and affections, their words and actions. Now we are to intreate of such as arise from scandals and offences, which they commonly cast in our way, as stumbling blockes, to discou∣rage vs in the course of Christianity. The first whereof, is the flourishing estate of wicked worldlings, who prosper in their sinfull courses, and abound in riches, honours, and pleasures, as though they were highly in Gods fauour, and were approoued of him in all their courses, seeing they inioy aboue all others, so many testimonies of his loue, and exceed all other men in outward blessings. And this the wise Salomon obserued in his time: There is (saith he) a vanity which is done vpon the earth; that there * 1.199 be iust men, to whom it happeneth according to the worke of the wicked; againe, there be wicked men, to whom it happeneth according to the worke of the righte∣ous; I said that this also is vanity. This was it which had almost made holy Dauids foot to slip, to offend against the generation of Gods children, and to * 1.200 conclude, that he had clensed his heart, and washed his hands in innocencie in vaine, when hee obserued the great prosperity of the wicked, and how they thriued in all their courses. This brought Ieremy to a stand, and made him so bold as to reason the matter with God, concerning the admini∣stration of his righteous Iudgements; Wherefore (saith he) doth the way of * 1.201 the wicked prosper? wherefore are all they happy that deale very trecherously? Thou hast planted them; yea, they haue taken roote; they grow, yea, they bring foorth fruit: Thou art neere in their mouth, and farre from their reynes. But this impediment we shall easily remooue, if with Dauid wee will goe into Gods Sanctuary; for there we shall vnderstand their end: namely,

that God hath set them in slippery places, from which he casteth them * 1.202 dwone into destruction. And this truth we may confirme vnto our selues, not only by our owne dayly obseruation, but also by the experi∣ence of the faithful, who haue gone before vs, and haue raysed vp their hearts with comfort, after that they had stumbled at this stone of of∣fence. I haue seene (saith Dauid) the wicked in great power, and spreading him∣selfe * 1.203 like a greene Bay tree. Yet he passed away, and lo, he was not; yea I sought him, but he could not be found. And contrariwise; Marke the per∣fect man, and behold the vpright; for (howsoeuer his beginnings may be embittered with afflictions, yet) the end of that man is peace. But the transgressours shall be destroyed together; and the end of the wicked shall be cut off. So out of his wise experience Salomon thus concludeth, Though a sinner doe euill an hundred times, and his dayes be prolonged, yet * 1.204 surely I know it shall be well with them that feare God, which feare before him. But it shall not be well with the wicked, neither shall he prolong his dayes, which are a shadow, because he feareth not before God. Againe, let vs con∣sider, that the wicked in this life haue with Diues all their good, the * 1.205 which through their abuse turneth to their great euill, fatting them for the day of slaughter, and seruing vnto them as occasions and instruments of sinne, doe but increase their fearefull condemnation. Let vs remember that they haue their portion in this life, hauing their * 1.206 bellies filled with Gods hid treasure, and no further ioy remayneth vnto them, but this which is so mutable and momentany; whereas the Lord hath farre better things in store for his owne children and seruants, euen permanent riches and honours, and pleasures at his owne right hand for euer-more. And therefore we neede not to enuie the happi∣nesse of these slaues, nor to be discouraged in the seruice of our hea∣uenly Father, though for the present they haue more to spend in their riotous courses then we; seeing though in the time of our non-age, he giueth vnto vs but some short allowance, because through childish folly wee are apt to abuse greater plenty, and to accompany them in the same excesse; yet he reserueth better things in store for vs, euen our heauenly inheritance, glorie without disgrace, riches and trea∣sures which fade not, and rauishing delights which shall continue for euermore.

§. Sect. 2 The second scandall ari∣sing from iudgement deferred.

The second scandall and offence, is that delay which God seemeth to make in the administration of his Iudgements, and dispensation of his benefits and rewards. For first, when wicked men multiply their sinnes, and yet escape deserued punishment, they begin to doubt whether there be any prouidence, and so let the reines loose to all manner of wickednesse: According to that of the Preacher, Because * 1.207 sentence against an euill worke is not executed speedily; therefore the hearts of the children of men are fully set in them to doe euill. And Gods children likewise stumble at this stone of offence, being tempted to thinke that there is no gaine in godlinesse, and little profit in being more diligent then others in the duties of Gods seruice, when as they obserue that there is, in respect of outward things, no assurance of loue or hatred, nor any difference betweene one and another, seeing all things come * 1.208

alike to all, and there is one euent to the righteous and the wicked, to the good and to the cleane, and to the vncleane, to him that sacrificeth, and to him that sacrificeth not. As is the good, so is the sinner, and he that sweareth, as he that feareth an oath. But this tentation & stumbling blocke I haue before re∣moued; only let vs remember, that Gods Iudgements like himselfe are eternall, & that he giueth such rewards to the godly, & inflicteth such punishments vpon the wicked as are endlesse and euerlasting. In which respect, a thousand yeeres are with God but as one day, as the Apostle * 1.209 speaketh; and the benefits and afflictions of the longest liuer, nothing in comparison of future ioyes and miseries. And therefore the greatest prosperity of wicked men should not incourage any to follow their sinfull courses, seeing it shall soone haue an end, and bring with it end∣lesse punishments. Neither should the longest and greatest afflictions discourage vs in the duties of a godly life, seeing they are but light and momentany, in respect of that eternall weight of Glory, which they shall * 1.210 cause vnto vs. Let vs consider, that though the Lord deferreth long to execute his Iudgements, yet those that abuse this patience and long-suffring, shall not escape in the end, and the longer that vengeance hath beene delayed, the more fearefull and intolerable will it be when it is inflicted. For though God commeth slowly, yet he pay∣eth surely, and the longer that he is fetching his stroke, the more heauily will it light vpon those who doe not preuent it by their re∣pentance. Finally, let vs know, that wicked men, when they seeme most to flourish in the world, doe not, euen in this life, escape vnpu∣nished. For if they be not haunted with those hellish furies, the ter∣rours and torments of a selfe-accusing conscience, which giueth them inwardly many a cold pang, when they smile and laugh in the face and outward appearance; they are not free from more dangerous and desperate punishments, though they bee lesse sensi∣ble and smarting, euen the deadly lethargie of carnall security, and that scarce cureable disease of a feared conscience and hardnesse of heart. Neither ought wee to be any more discouraged, because God seemeth wholy to deferre the bestowing of his rewards vpon those that serue him, vnto another life, and because in the meane time god∣linesse bringeth little gaine, and the seruice of God small profit in the world. For suppose that this were so, yet the riches and eternity of the reward, will, when it is bestowed, abundantly recompence our short forbearance. And therefore, if the most couetous vsurers can with patience forbeare the sight and fruition of their gold, which not∣withstanding is that dearely-beloued idoll, vpon which their hearts are fixed; and can satisfie both their eyes and mindes with the sight and perusall of their bonds, which assure them, that at the yeeres end, they shall receiue it with some aduantage, though it be but tenne in the hundred; why should not we with ioy and comfort performe ser∣uice vnto God, though he should wholy deferre the rewards which he hath promised, euen vnto the end of our liues; seeing wee haue a most sure Pay-master, who hath couenanted to giue, in lieu of our forbearance, an hundred for tenne, yea, a thousand for one, and hath

committed to our keeping infallible bonds and euidences sealed with the blood of Christ, and ratified with his oath, with the daily re∣viewing wherof, we may continually reuiue and refresh our drooping and fainting soules? But if wee be so sensuall, that wee onely minde things present, and preferre small possessions, before the greatest pos∣sibilities, & richest reuersions, let vs further know, that euen in this life God rewardeth his seruants with gifts of incomparable greater value, then those which worldlings can most bragge off. For besides that the godly are in respect of outward things, at Gods finding, who will neuer suffer them to want such a conuenient competencie, as in his infinite Wisdome he knoweth to be fittest for them; and though he giueth not vnto them such superfluity and abundance, as many worldlings doe possesse, because he knoweth, that it would rather be a burthen to presse them downe vnto the earth, then a benefit to fur∣ther them in the way to heauenly happinesse, yet he giueth them suf∣ficiencie and contentation of minde, which the other want in their greatest plenty: Besides all this (I say) he bestoweth vpon them all the Royall priuiledges, whereof I haue already spoken, especially the as∣surance of his loue and their saluation, with all other spirituall gra∣ces, peace of Conscience, and ioy in the Holy Ghost, as before I haue shewed more at large.

§. Sect. 3 The third scandal arising from hypo∣crites.

The last scandall & offence, wherof I will speake, by which men are hindred from entring into, & proceeding in the duties of a godly life, ariseth from those that make profession of Christianity and sincerity, whether they be priuate persons, or publique, as the Ministers of the Word and Sacraments. The first is that which is giuen by hypo∣crites, who making profession of the true Religion, doe in their liues deny the power thereof, falling into many grosse and grieuous sinnes; especially such as are committed against the second Table, as vn∣iustice and vncharitablenesse, fraud and deceit, cruelty and oppression, pride and couetousnesse, falsifying of their couenants and promises: And also by such as professe the truth in sincerity and vprightnesse of heart, and yet through humane frailty and infirmity, are some∣times ouer-taken of these and such like sinnes. Both which cast be∣fore the feete of those, who are vnregenerate, such stumbling blockes of offence, that they are thereby brought out of loue with Gods true Religion, presuming that there is little good in it, when as they dis∣cerne no better fruits of it in their liues: and so hate not onely such professours; but also their profession for their sakes, resoluing with themselues, that they will neuer be of their religion, which is so dis∣graced in the world by the euill conuersation of these seeming forward men. Yea, not onely those which are without, are wholy hindred from entring into the course of Christianity, but those also that are already entred, are hereby so discountenanced and disheart∣ned, that they proceed in the waies of godlinesse, with much discom∣fort and discouragement. For they are not onely hindred from making any profession of Religion more then others, when they see it thus infamed, lest hereby they might seeme like vnto them, and so bring

vpon themselues the disgrace and reproch of hypocrites, but also out of the same respects shunne the practice of all Christian duties, which haue at least any appearance of Piety, as hearing the Word with any extraordinary diligence and deuotion, Holy communica∣tion, Christian admonition, strict obseruation and sanctification of the Lords day, prayer in their families and such like, because they would not incurre among worldlings, the suspition of being hypocrites. For the auoyding of which scandall and impediment, let all those in the feare of the Lord be admonished, which call vpon the Name of Christ, to depart from iniquity, and that as they shine more then others in the Light * 1.211 of an holy profession, so also that they approue this Light to be diuine and heauenly, by the kindely and liuely heate of a charitable conuer∣sation, and glorifie God, and adorne their profession, by bringing forth the fruits of it, not onely in their piety towards him, but in their works of righteousnesse and charity towards their neighbours. Let them take heed, that they presume not to take Gods holy couenant into their * 1.212 mouthes, when as they hate to be reformed; nor to weare Gods liuery of a sincere profession, to dishonour him by their infamous liues: and that they doe not, by giuing iust cause of offence, as much as in them lieth, destroy those for whom Christ hath died, and so cause his precious blood to be shed in vaine, lest in that great Day of accounts, the blood of these men, who haue perished by their euill example, be required at their hands. Let them remember, that counterfet piety is double ini∣quity; that the hypocrite shalbe cut off, & his hope perish; that the see∣ming holy Pharise is much more odious in Gods sight, then Publicanes and open sinners, seeing they more dishonor God, & disgrace his holy truth then any other. Finally, that God wil be honored in all those that draw neere vnto him, either by rewarding their sincerity, or punishing their hypocrisie; and that aboue all others, the hypocrite shall be assu∣redly plunged into that bottomelesse Gulph of hellish condemnation, in which regard, when our Sauiour speaketh of the vndoubted punish∣ments of desperate sinners, he vsually saith, that they shall haue their portion with hypocrites in outer darkenesse, where shall be weeping and gnash∣ing * 1.213 of teeth. Those also, who are not yet called and regenerate, are to be admonished, as they tender the euerlasting saluation of their soules, that they doe not suffer themselues to be hindred and discou∣raged by this scandall of the euill liues of hypocrites, and weake Christians, from the profession of Gods true Religion, and the practice of holy duties. And to this purpose, that they ascribe these enormi∣ties or frailties to any thing rather, then vnto the profession of the truth, or the outward practice of it in any Christian duties of Gods seruice: As namely, to the malice of the deuill, who with his tentati∣ons, assaulteth professours with more hellish policy & fury then other men, because their sins & fals doe most dishonor God, and blemish the beauty and brightnesse of his shyning truth; to the wily spite of worldlings, who with all their indeuour intice or compell those that make any shew of Religion, to accompany them in their wicked cour∣ses, that they may countenance their actions by their examples, or

escape their admonitions and reprehensions, when as they are now be∣come alike faulty. Or to their deepe and poysonous corruptions, which notwithstanding their outward profession, doe still lye secretly lurking in their hearts, which cause them to breake out into those sinnes, which their owne consciences, inlightened with Gods truth, doe vtterly con∣demne. Neither can they with more shew, impute their scandalous sins and foule falls, to the iust and pure Religion professed by them, then the crookednesse of the worke to the right and perfect squire, or the foule∣nesse of their hands to the pure cristall fountaine, which if it were rightly vsed, would wash and make them cleane. For what are all their faults, but crooked aberrations from this straight way of truth? What are they, but such sinnes as are continually condemned and beaten downe in the preaching of the Gospell? For how can they haue any incouragement to goe on in their wickednesse, by their often hearing of Gods Word, wher∣in his fearfull Iudgements are daily denounced against all those who liue in their sinnes? And therefore accursed be that foule mouth, if it bee not washed in the teares of vnfained repentance, that dare belch out such a blasphemie against Gods holy truth, as to say, that if there were lesse preaching and hearing of the Word, there would be more obedience to∣wards superiours, and more loue and charity towards equalls and in∣feriours. And likewise thrice vnhappy they, who will so stumble at this stone of offence, cast into their wayes by the euill liues of hypocrites, as that they refuse to take vpon them this holy profession, or to bring forth better fruits then they in their Christian practice. As if all should refuse physicke, because some dye that take it; or wholsome food, because some who haue their stomackes full of corrupt humours, are not nourished thereby, but becomming more sicke, doe presently cast it vp againe with∣out profit. Finally, let no weake Christians bee discouraged by the euill liues of hypocrites, from making open and bold profession of Gods truth, and bringing forth the outward fruits of it in the practice of all Christi∣an duties, because they would not be thought like vnto them. For what were this, but to deny Christ before men, because we would shun their re∣proches? and to be in truth impious in the neglect of Christian duties, because we would shunne the suspicion of hypocrisie? What were this, but to esteeme more of the vaine and false censures of prophane world∣lings, then of the approbation which our good actions, and holy duties shall haue from God and a good conscience? What were this, but to re∣fuse to be Gods true treasure and pure gold, because there are in the world many counterfeit slips? to grow in his field, and to lye in his barne, like good wheat, because there are tares in the one, and chaffe in the other? What were this, but to giue ouer our lawfull callings, and honest labours in them, because there be some of the same trade that discred it themselues and their calling, by their fraudulent and deceitfull dealings? But if this preuaile with vs, let vs also be ashamed to eate wholsome food, because some haue surfeted on it; or to drinke such drinkes as others haue abused to drunkennesse. Yea rather, because others haue disgraced the pure and true Religion which we professe, by their wicked liues; let vs, who are sin∣cerely minded, make open profession of it, that we may adorne it by our

holy conuersation; for the more it is blotted and blemished with their fruits of iniustice, the more it needeth the hands of innocents, to wash and restore it to its natiue purity. And thus much of that scandall which ariseth from the euill liues of hypocrites; of that which is caused by the bad example of euill Ministers, I haue before spoken, and therefore refer the Reader to that which hath been said.

CAP. IX.

Of the impediments of a godly life, arising from the flesh: and first, such as arise from the intellectuall faculties.

§. Sect. 1 That the most dangerous im∣pediments arise from our owne corrupt flesh.

IF there were no other, or greater impediments, to hinder vs in the wayes of godlinesse, then those which are already handled; yet were there no cause why we should flatter our selues with a vaine conceit, that we may goe forward in this course with much ease, as being a thing so slight and ordi∣nary, that the atchieuing of it needeth little care and small indeuour. But how much more will this fond opinion vanish, and the necessity of vni∣ting all our forces cleerly appeare, for the attaining vnto any perfection in spirituall graces, and the outward practice of them in the duties of a godly life, if we further consider, that there are many more, and far more dangerous impediments which arise from our sinfull flesh, and the in∣bred corruption of our polluted nature, the which is so auerse and con∣trary vnto the sincere and spirituall seruice of God, that nothing in the world seemeth more irksome and tedious vnto it? In which regard, wee can no sooner set our selues seriously to serue and please God in those ho∣ly duties which he requireth, but presently it opposeth vs, discourageth vs in all good courses, hangeth (as it were) about our neckes as an heauie * 1.214 burthen, and tyreth vs in our iourney, hampereth and fettereth vs, that we can but slowly, and not without much paines and difficulty, proceed in any Christian duties, and laboureth might and maine to shake off the yoke of new obedience, that it may regaine wonted liberty, and glut it selfe in the pleasures of sinne, with sensuall delight. Neither in truth would it be an hard thing for vs to ouercome all those difficulties, and remoue those impediments which the diuell and the world cast in our way, if our corrupt flesh did not betray our Christian resolution, and wil∣lingly admit these discouragements, and if it were not as ready to stum∣ble at these blockes, that it may take occasion thereby to stand still, or turne out of the way, as our other enemies to cast them before vs. So that aboue all impediments which hinder vs in the course of Christianity, we carry those which are most dangerous, in our owne bosomes, euen the re∣bellious reluctations and oppositions of our owne sinfull flesh, which hin∣der vs wholly from all holy duties, or so interrupt vs in them, that we per∣forme them at the best, with much weaknesse, and manifold wants and im∣perfections. And thus the flesh hindreth vs, either by its frailty and weak∣nesse, whereby it disableth vs to performe the duties of Gods seruice; as we see in the example of the Apostles, who through naturall drowzinesse,

could not watch and pray, as their Lord inioyned them; according to that of our Sauiour, The spirit indeed is willing, but the flesh is weake; or else * 1.215 by its maliciousnesse, which maketh it wilfully to oppose and hinder the spirituall part in all good duties; according to that of the Apostle, The * 1.216 flesh lusteth against the spirit, and the spirit against the flesh, and these are contra∣ry the one to the other, so as we cannot doe that good we would. Of which impe∣diments caused by the flesh, the Apostle pitifully complaineth; To will, is * 1.217 present with me, but how to performe that which is good, I finde not. For the good that I would, I doe not, but the euill that I would not, that I doe. I delight in the Law of God after the inner man; but I see another law in my members, warring against the law of my mind, and bringing me into captiuity to the law of sinne, which is in my members. O wretched man that I am, who shall deliuer mee from the body of this death? Which impediments if we would remooue, we must daily make warre against our sinfull flesh, and corruption of na∣ture, from whence they arise, and strike at the root, if wee would kill the branches which spring from it. We must labour with God by prayer, for the assistance of his holy Spirit, that thereby we may be inabled to mor∣tifie and subdue the flesh, and all its sinfull lusts, which fight against our * 1.218 soules, and quickened in the inner man, vnto new obedience and holinesse of life. And hauing gotten the mastery ouer this enemy, we must not con∣tent our selues with our first victories, but we must still keepe it vnder, like a slaue, and by daily buffetting and beating of it, hold it in subiection, * 1.219 that it may not rebell against the spirituall part, nor hinder it from per∣forming the duties of a godly and Christian life. But this I will thus briefly passe ouer, because I haue already intreated of it at large, in the fourth part of my Christian Warfare.

§. Sect. 2 That igno∣rance is a great impediment to a godly life.

The speciall impediments which the flesh vseth, to hinder vs in the du∣ties of a godly life, arise either from the corruptions of nature, or from those manifold obiections, whereby it discourageth vs from entring into, or proceeding in it. The impediments of the former kind are internall in the soule, or externall in our workes and actions. Concerning the first; the soule is so generally corrupted in all the powers and faculties of it, that it wholly disableth vs vnto all the duties of a godly life. The which corruptions are either in the mind and vnderstanding, or in the heart and affections. The mind and vnderstanding doe hinder vs in the practice of all Christan duties, both by ignorance, which hindreth and disableth vs from knowing those things which are necessary to saluation, and to the practice of all holy duties, and by curiosity, which maketh vs to affect the knowledge of such things as are needlesse and vnprofitable. For first, we are hindred in the duties of a godly life, by our naturall ignorance of God, who is to be worshipped and serued by them, especially when wee doe not vnderstand and know his sauing attributes; as that hee is omni∣scient to take notice of all our thoughts, words and actions; and omni∣potent to reward them, if they be good; or to punish them, if they bee euill; that he is iust, and will call all we doe, to account; and mercifull, to pardon our infirmities and imperfections, if wee labour and indeuour to doe vnto him the best seruice we are able; that he is all-sufficient and infinite in all goodnesse, most bountifull and gracious, and a rich rewar∣der

of all those who seeke and serue him. All which being singular mo∣tiues and incouragements vnto all Christian duties, the ignorance of them must needs be a notable impediment to hinder vs in them. For who can with cheerfulnesse serue such a master as he knoweth not? or be faith∣full and diligent in his duty, when as he cannot, vpon any well-grounded knowledge, be assured that his seruice is accepted, or shall be rewarded? Who can performe duties agreeable to Gods nature, when he vnderstan∣deth not what it is, or performe any spirituall seruice, if he know not that he is spirituall vnto whom it is performed? Thus also wee are hindred in the duties of a godly life, by being ignorant of Gods reuealed will; for seeing no seruice is acceptable, which is not agreeable vnto it, all deuotion not guided by it, meere superstition, and all will-worship inuented by our owne braine, though with neuer so good intention, odious and abomi∣nable; who seeth not, that he who is ignorant of Gods will, is no more able to walke in the way of his Commandements, then hee who wanteth his bodily eyes, to goe in a strange and difficult way, without a guide? Yea, suppose that we were set in this way, and led (as it were by the hand) by the directions of others, yet if we doe not see with our owne eyes, and be not able of our selues to discerne the right way, by the light of Gods Word shining vnto vs; how easily (if our guides doe but a little leaue vs) shall we, through the malice of the diuell and our owne corruption, erre and goe astray? And if we be not able to try the spirits of our Teachers, * 1.220 and to examine their doctrines by the Touch-stone of Gods truth, how apt are wee to become a prey vnto seducers and false teachers, and to fall into sects, schismes, and damnable heresies? like blind men, who not seeing their way, doe stand wholly at the deuotion of their guides, to goe with them whithersoeuer they shall be pleased to leade them. A∣gaine, ignorance of Gods speciall prouidence, is a notable pulbacke from pious duties, whereby in a gracious and iust maner, he doth euen in this life administer & dispense his rewards to those that serue him, preseruing them from all dangers, and from the malice and fury of all enemies who oppose them in their Christian conuersation, and prouiding for them all things necessary for their soules and bodies, in such a competency and sufficiency, as is most fit for his owne glory, and their saluation: and also his iudgements and punishments to them who neglect his seruice, and spend their dayes in the workes of darknesse, performing ready seruice vnto sinne and Satan. For when we doe obserue no profit accruing vnto them, who are carefull to please God by doing his will; nor any discom∣modity or punishment accompanying those, who walke in the sinful ima∣ginations of their owne hearts, we are much hindred thereby in all Chri∣stian duties, and ready to take any course which may further our worldly and wicked ends, seeing wee are neither restrained from euill by Gods feare, nor stirred vp vnto any good duty by his loue; neither terrified from sinne by his affrighting iudgements, nor incouraged vnto vertuous actions, by the expectation of his gracious rewards. Finally, ignorance is a notable impediment to a godly life, because if we doe not know the du∣ties which are required vnto it, nor the chiefe things wherein it consisteth, it is not possible that we should performe them. If we doe not know what

is pleasing, and what displeasing vnto God, what he requireth in our ser∣uice of him, and what he forbiddeth and condemneth, as odious and abo∣minable, we shall mistake the one for the other, yea, be much more ready to doe such things as he hateth, then such as are pleasing vnto him, be∣cause our corrupt nature is prone to the one, and auerse and backeward to the other. Besides, if we be ignorant, wee cannot see the excellency, profit, and necessity of all Christian duties belonging to a godly life, which as they are singular motiues to perswade vs vnto the imbracing and practising of them; so the ignorance of them doth make vs vtterly carelesse and negligent. In all which respects (if we would remooue this impediment) it is most necessary, that we labour after the sauing know∣ledge of God and his attributes, his will and prouidence, and of all those duties of holinesse and righteousnesse which he requireth of vs; and to this end, carefully and conscionably vse all good meanes whereby we may at∣taine vnto it; of which I haue spoken in the beginning of this Treatise. For be wee well assured, that so long as wee continue ignorant of these things, it is not possible to performe any duty acceptable vnto God. Nei∣ther let vs content our selues with a speculatiue, idle, and fruitlesse know∣ledge swimming in the braine, in which, though we excell all others, we shall not become more godly and religious; but rather more proud and vaine-glorious; but let vs labour after that sauing and experimentall knowledge of God and his attributes, his will and works, whereby we find and feele the things wee know, effectuall for the sanctifying our hearts and affections, and for the renewing of our liues in all holy obedience vn∣to Gods will.

§. Sect. 3 That vaine cu∣riosity is a great impedi∣ment to a god∣ly life.

The other impediment, respecting the vnderstanding, is vaine curiosi∣tie, when as neglecting to know those things concerning God and his will, which he hath reuealed vnto vs in his Word, we pry into his secrets which belong not vnto vs; spending our wits in spinning such Spiders webs, as are vtterly vnprofitable for any vse. For whilest we delight our selues in the study of these captious curiosities, we wholly neglect all vse∣full knowledge of the mayne points of Christian Religion, as being mat∣ters too obuious and common for our sublimated and subtle wits; yea, are so wholly intent vnto idle speculations, that we can find no leasure for the practice of any Christian duties, like those star-gazing Astrologers, who so fixe their eyes vpon them, to obserue their magnitudes, motions, and influences, that they cannot discerne their way, but are ready to stum∣ble at euery stone, and to slip and fall into euery ditch. Which impedi∣ment if we would auoyd, we must labour to mortifie our spirituall pride, which is the mother and nurse of this idle curiosity. Secondly, wee must be wise vnto sobriety, not presuming to vnderstand aboue that which is meete, * 1.221 knowing that the secret things belong vnto God, and onely things reuealed, vnto * 1.222 vs. Thirdly, let vs in the first place bend our studies vnto the attaining of such knowledge as is most profitable and necessary, wherein we shall find such plenty and variety, such high contemplations and diuine Mysteries, that we shall haue little leasure or pleasure, in looking after idle specula∣tions, and fruitlesse curiosities. Finally, let vs propound vse and practice, as the maine end of all our knowledge, and condemne as vaine and friuo∣lous,

that which doth rather hinder then aduance it; for the more we spend our time and strength about curious nicities, the lesse remaineth for the gayning of solid knowledge, and the practice of it in holy duties. Other impediments there are, which arise from the sinfull corruption of our intellectuall faculties, which respect either our mindes, imaginations, and discourse of reason, or our iudgements and conclusions which arise from them. In respect of the former, it is a notable hindrance of a godly life, when as all our cogitations are so wholly bent vpon worldly things, that we neuer enter into any consideration of our spirituall estate, whether we and our actions are accepted of God or no, or whether that wee doe please or displease him: Nor euer thinke with our selues, whether we are in the state of grace and saluation, or of corruption and condemnation; and whether wee take that course, and walke in that way that leadeth to life and blessednesse, or that which bringeth all that goe in it to hell and destruction. And finally, when as we as are so wholly sensuall and addict∣ed to the present fruition of earthly vanities, that we neuer consider, whe∣ther the meanes be good or euill whereby wee may compasse them, nor take any notice of the manifold euils both spirituall and corporall, tem∣porall and eternall, which our sinnes will bring vpon vs, if we continue in them without repentance; nor yet of the manifold and vnspeakeable com∣forts and contentments, blessings and benefits which accompany a godly life, both in this world and the World to come. Which impediment, if we would remoue, we must often enter into consideration of these things, and into a serious examination of our estate, according to those directi∣ons which I haue before giuen, when I intreated of the meanes whereby we may be inabled to leade a godly life.

§. Sect. 4 Of impedi∣ments arising from corrup¦ted and erro∣neous iudge∣ment.

The iudgement also corrupted with errour and ignorance, is a notable impediment to hinder vs from the sincere practice of all Christian duties of a godly life. For heereby men be foole themselues with idle conceits, that haue no ground or warrant in Gods Word, and thereby rest con∣tented with their present estate, and neuer labour to attaine vnto a better. For so are they blinded with naturall ignorance, that they cannot dis∣cerne their blindnesse, but thinke themselues as sharpe sighted as any o∣ther. So poore are they and destitute of the riches of Gods sauing graces, that they haue no sense of their pouerty, but please themselues with shad∣dowes in stead of substance, like men replenished with winde, in stead of wholesome nourishment, and those who mistake the swelling of their dropsie humours, for sound and good flesh. So dead they are in sinne, that they haue no feeling of their deadnesse, and though they be neuer so much cut and lanched with the sword of the Spirit, and keene Razour of the Word, they haue no sense of it, nor euer complaine more then dead men of their wounds and gashes. Finally, lying in their sinnes, as in their proper element, though they be neuer so heauy and intolerable, yet like a fish vnder the water, they doe not at all feele the waight of them. As we see in the example of the proud Pharises, who thought themselues sharpe sighted and righteous, when as they were in Christs estimate starke blind, * 1.223 and wicked aboue all men, euen Publicanes and sinners: of the Iewes, who thought themselues free-men, and the children of Abraham, when as they * 1.224

were the sonnes and slaues of sinne and Satan; and of the luke-warme Loadiceans, who falsly imagined that they were rich and increased with * 1.225 goods, and had need of nothing; when as they were wretched and miserable, poore, blind, and naked. The which false and erroneous iudgement, is a principall impediment vnto a godly life; vnto which (as one saith of wisedome) many might haue attained, if they had not falsly supposed that they had already attained vnto it. For who laboureth to better his estate, that thinketh it is good enough already? or to attaine vnto more wealth, that contenteth himselfe with his portion, as thinking it abundantly sufficient? who goeth to the Physician, that assureth himselfe that hee is in perfect health? or to the Lawyer for counsell, that maketh no doubt of the vali∣dity of his euidences? or to the Diuine for instruction, who supposeth that he knoweth already as much as he can teach him? And who laboureth to better his spirituall estate, who thinketh it already so good, that it nee∣deth no amendment? Which dangerous impediment if wee would re∣mooue, let vs not measure our selues by the false ell of carnall reason, and an erroneous iudgement, nor compare our selues with our selues, or with other men, whom we thinke worse then we; but let vs examine our wayes and workes by the perfect rule of Gods Word, and try thereby how infi∣nitely wee come short of that exact obedience which his Law requireth. Let vs thereby labour to come to a true sense of our owne misery, and to haue our blinde eyes so opened and inlightened, that we may discerne the manifold wants and imperfections of our best actions, and so labour after more perfection. Finally, let vs know it for certaine, as an vndoubted truth, that we haue not yet set forward one foot in the wayes of Christi∣anity and true godlinesse, when we thinke that we haue gone farre enough already; for true grace is in continuall growth; and he that hath attained vnto any measure of it in truth, seeing his wants and imperfections, stri∣ueth and laboureth after more perfection; wherein he, who hath made the greatest progresse, is most earnest in proceeding, like him that runneth a race, who maketh best speed when he approcheth neerest vnto the goale; or like the naturall motion, which is slow at the beginning but the longer it continueth, the swifter it groweth; as we see in the descent and fall of a stone, which mooueth fastest, when it draweth neere vnto the center. And this we see in the example of the Pharises and the Apostle Paul; For they hauing an opinion of their owne perfection, rested in their owne righte∣ousnesse as sufficient for saluation, and neuer desired to be made partakers of the righteousnesse of Christ, for their iustification; whereas by Christs testimony it cleerely appeareth, that they had not so much as made an en∣trance into the way of life, and were much farther off from the Kingdome of God then Publicanes and sinners. But contrariwise, the Apostle hauing out-stripped almost all others, when he came neerest the goale of perfecti∣on, made his greatest speed; forgetting those things which were behind, and * 1.226 reaching foorth to those which were before, and pressing towards the marke, for the price of the high calling of God in Iesus Christ.

§. Sect. 5 Of impedi∣ments arising from speciall errours in iudgement.

The speciall and particular errours in iudgement, which hinder men from resoluing to leade a godly life, are innumerable; and therefore I will content my selfe to set downe heere some few of them, and but slightly to

touch them, because the bare naming of them, in respect of their inuali∣dity and weakenesse, is a sufficient confutation. First then, out of an er∣roneous iudgement concerning God, they falsly conceiue, that hee is so mercifull, that either he will saue all men, or at least, them who performe some kinde of seruice vnto him, though they bee not like others, strict in their courses, but giue liberty to the satisfying of their sensuall lusts, and to leade such a life as best pleaseth them. Whereby they make an Idoll of Gods mercy, in separating it from his iustice and truth, which hath de∣nounced death and condemnation against all that neglect his seruice, and liue in their sinnes without repentance. So they thinke that God will ac∣cept of their good meaning, though being ignorant, they know not how to serue him as hee hath required, notwithstanding that the Lord in innu∣merable places of holy Scriptures, professeth his hatred to superstition and all will-worship. That he will accept of vs, if wee goe to the Church according to the Princes Lawes like other men, and offer vnto God the outward seruice of the body, in hearing the Word, and praying with the Congregation, and receiuing the Sacrament at Easter, although all bee done in meere formality and hypocrisie without any zeale and deuotion, or desire to serue and please God, or to profit by these spirituall exercises for the increasing of his graces in vs, notwithstanding that God in so ma∣ny places reiects these heartlesse sacrifices, lip-labour, and hypocriticall * 1.227 formalities, and being a Spirit, doth require of vs such a seruice as is per∣formed * 1.228 in Spirit and truth. Thus they thinke that God is serued in an ac∣ceptable * 1.229 manner, when they repeate the Lords Prayer, though they doe not vnderstand any one Petition in it, and when they rehearse the Beliefe and the ten Commandements, which they also vse in stead of Prayer, not vnderstanding aright any one article of their faith, nor any precept of the Decalogue; and that they haue by this repetition blessed themselues suf∣ficiently for the day following, though a little child, who is destitute of all sauing knowledge, is able to performe this taske as well as they. That they may liue in their sinnes without repentance vnto old age, or the day of sickenesse and death, and that God is so gracious that he will forgiue all their sinnes, if before they depart this life, they haue but leasure to say; Lord, haue mercy vpon me, though the Scriptures teach vs, that he who tur∣neth * 1.230 away his eare from hearing the Law, his prayers are abominable; that God abhorreth euen the very sacrifices of the wicked; and that those who stop their eares when God calleth, shall not be heard when they call and cry vnto him. Fi∣nally, they suppose that they can repent when they list, though it be a free grace of God, which must be accepted when he offereth it, and cannot be reasonably expected, if it be refused and reiected when he tendreth it vnto vs. In respect of the Christian life it selfe, and the graces and duties requi∣red vnto it, they doe all delude themselues with a false and erroneous iudgement. For they cannot perswade themselues that the godly life is best and most blessed, nor that there is such necessity of it, as Preachers would beare them in hand; but that they may take heere their full swindge in pleasure, and set their hearts vpon riches and other worldly vanities, and yet bee assured of heauenly happinesse, as well as those who are most scrupulous and precise; though the Scriptures tell vs that

wee cannot serue God and Mammon; that if wee loue the world, the loue * 1.231 of the Father is not in vs, because the loue of the one, is enmity against the other; that without holinesse we cannot see God and that the way to * 1.232 heauen is narrow, and the gate so straight, that without much striuing wee cannot enter into it. Thus they imagine, that they neede not to take such paines in hearing many Sermons, seeing the Preacher can tell them no more then they know already, namely, that they must loue God aboue all things, and their neighbours as themselues; that the best faile in this, and that wee are all sinners, and must be saued onely by Iesus Christ: Though the Scriptures truely preached, are not onely the spirituall seed to beget vs, but the food also to nou∣rish vs, the strong power of God to saluation to all that beleeue, and the sword * 1.233 of the Spirit, to defend our selues, and beate backe our enemies: Our heauenly Schoole-master to teach vs the way, and the meanes also whereby wee may be enabled to walke in it, and finally, our guide to direct and leade vs by the hand, and our comforter to support vs when wee are ready to faint in our iourney. That it is sufficient, if wee leade a ciuill life, and be no heynous malefactours, as murthe∣rers, theeues, adulterers and such like; and that wee are good Chri∣stians, if wee doe no man harme, if wee doe no good, though he who hid his talent in the earth, and did not increase it, was cast into outer darkenesse; Diues tormented in hell, because he releeued not Lazarus; And though our Sauiour professeth, that hee will re∣iect at the day of Iudgement, not onely oppressours, theeues and mutherers, but those also who haue not fed the hungry, and clo∣thed the naked. Thus they thinke that they haue abundantly dis∣charged their dutie, if they haue, for worldly ends, had some re∣spect to some duties of the second Table, as keeping their word, and dealing iustly, and giuing now and then an almes, howsoeuer they haue wholy neglected the duties of the first Table, and haue made no conscience of Gods seruice and Sabbaths; though piety be the ground and foundation of all obedience, without which, Iustice and morall honesty haue no true subsistance. That they neede not to la∣bour after the knowledge of God and his will, because they are vn∣lettered and vnlearned, though without knowledge of the maine principles of Religion, there can be no Faith, and without Faith, no Saluation. That they haue good hearts towards God, though their speeches be filthy and prophane, and their actions wicked and mischieuous, notwithstanding that our Sauiour hath told vs, that * 1.234 the tree is knowne by its fruit, and that such as the fountaine is, such also are the streames that flow from it. That wee are all sinners, and full of infirmities and humane frailties, and therefore they must be excu∣sed, when wittingly and wilfully they fall into grieuous sinnes; though the Apostle telleth vs, that he who thus sinneth, is not borne of God, but * 1.235 that he is of the deuill, if with full swinge of will, he doe him seruice. That they are in Christ, and therefore haue escaped condemnation, though the Apostle saith, that all who are in him, walke not after the * 1.236 flesh, but after the Spirit, and that all who haue put on Christ, are become new

creatures, and being ingrafted into this Vine, doe bring forth fruits in * 1.237 him. Thus they erroneously alleadge, that because Christ came to * 1.238 saue sinners, therefore though they continue still in sinne, they may haue their part in this saluation, whereas this comfort onely belong∣eth vnto repentant sinners, who labour and grone vnder their sinnes, as vnder an heauie burthen, and being weary of it, doe flee vnto Christ for ease. Thus they abuse Gods eternall decree of predesti∣nation, concluding, that because he hath decreed and ordained all men, either to life and saluation, or to death and destruction; and his counsell must stand, being immutable and vnchangeable; therefore it is no matter how they liue, for if they be ordained to life, they shall be saued, liue how they list; or if to destruction, they cannot attaine to saluation, though they take neuer so much care and paines in Gods seruice. The which their conceit is quite contrarie to the Scrip∣tures, which teach vs, that God hath, in his decree of predestination, included the meanes with the end, so that it is not possible to be con∣demned, if wee conscionably vse the meanes, of attayning to salua∣tion; or to be saued, if wee neglect these meanes and walke in the wayes of wickednesse which leade to destruction. For whom he * 1.239 hath predestinated to saluation, those also he calleth, iustifieth and sanctifieth. Those whom he hath chosen, he hath also ordained, that * 1.240 they should be holy and without blame before him in loue, and hath elected * 1.241 them, through sanctification of the Spirit, vnto obedience, and sprinkling with the blood of Christ. Those whom he hath ordained vnto glory, he hath pre∣destinated them to be conformed to the Image of his Sonne, and hath created * 1.242 them in him to good workes. And therefore if wee be effectually called, iustified and sanctified, we may thereby be assured, that we are elected to saluation; but if none of these can be found in vs, wee still conti∣nue in the state of reprobation, seeing the meanes and end doe inse∣parably goe together. Finally, when as the Scriptures teach vs, that Faith alone iustifieth, as being the onely instrument that applieth vn∣to vs Christ our righteousnesse; loose Libertines doe hence conclude, that that Faith which is alone, iustifieth; and therefore, so they beleeue in Christ, they haue liberty to liue as they list, and need not to take any paines to serue & please God in the duties of a godly life. Wheras the Apostle plainly telleth vs, that we shalbe iudged according to our works, * 1.243 whether they haue bin good or euill. And our Sauiour hath taught vs, that he will pronounce the last sentence according to the workes of mercy, ei∣ther * 1.244 performed or neglected by vs, as being the signes and vndoubted euidences of our Faith, whereby it is approued as sound and sincere, or condemned as counterfet & hypocriticall. And the Apostle Iames ex∣presly affirmeth, that Faith without works is dead, & like a carkase without * 1.245 breath or life. And therefore, though good workes are not required as causes to the act of iustification, yet they are necessary as effects to the * 1.246 party iustified; though they doe not merit euerlasting happines, seeing it is a gracious inheritance, & Gods free gift, yet they are the way that leadeth vnto it, in which we must necessarily walke, if we wil be saued, for without holinesse we shall neuer see the Lord; as the Apostle telleth vs. * 1.247

§. Sect. 6 That infideli∣ty is a great impediment to a godly life.

Againe, the corruption of our intellectuall faculties, doth excee∣dingly hinder vs from seruing God in the duties of a godly life, not onely as it blindeth them with ignorance, and misleadeth them with errour; but also as it poysoneth them with cursed infidelity, which is the roote of all other sinnes, and the chiefe impediment of all Christian duties, the ground of all which is a liuely faith. For as the Apostle speaketh, No man can come vnto God, vntill he first know that God * 1.248 is, nor performe any faithfull seruice vnto him, vntill he be perswa∣ded that he is a rich rewarder of them who diligently seeke and serue him. Againe, Without faith it is impossible to please God, because whatsoeuer is not * 1.249 done of Faith, is sinne. Without Faith wee cannot be ingrafted into Christ, seeing it is the bond of this vnion, nor bring forth in him any fruits of new obedience, for without Christ we can doe nothing. Vnlesse * 1.250 by Faith we be assured of Gods loue towards vs, we cannot loue him (for as the Apostle Iohn saith, We loue him, because he loueth vs first) and * 1.251 without loue there is no obedience, seeing it is the summe of the whole Law. And therefore if we would leade a godly life, wee must with all care and indeuour remooue this impediment, then the which, none is more pernicious (for how should wee flee from that sinne, which we naturally loue, or practise those duties, vnto which our na∣tures are auerse, if wee neither beleeue Gods threatnings restrayning vs from sinne, nor his promises alluring vs to obedience?) And to this end wee must carefully vse all those meanes of which I haue before spoken, both of begetting Faith in vs, if it be wanting, and of confir∣ming and increasing of it, if it be begun.

CAP. X.

Of those manifold impediments of a godly life, which arise from our sinne∣full and corrupt hearts and affections.

§. Sect. 1 The first impe∣diment is an heart hardned through the deceitfulnesse of sinne.

ANd thus haue I shewed, how we may remooue those im∣pediments of a godly life, which arise from the corrup∣tion of the intellectuall faculties. Those which respect the heart and affections, are many and dangerous. The first is, when our hearts are hardened through the deceit∣fulnesse of sinne, and so habituated and accustomed to euill courses, that it is death to vs, if we indeuour to forsake them, and to serue God in the duties of a godly life. Of this wee haue many warnings in the Scriptures, as being a most dangerous rocke, vpon which many haue suffred shipwracke: To day if you will heare his voyce, harden not your hearts. * 1.252 And, Take heed, brethren, lest there be in any of you an euill heart of vnbeliefe, in departing from the liuing God. But exhort one another dayly, while it is * 1.253 called to day, lest any of you be hardened through the deceitfulnesse of sinne. Which impediment if we would remooue, let vs withstand sinne in the first motions of it, and if at any time we be ouertaken, let vs care∣fully take heed, that wee doe not lie in sinne, but rise againe speedily by vnfained repentance. Let vs beware that wee doe not often

fall into the same sinnes, after wee haue repented of them; seeing by many acts, wee come at last to an habit and custome. Or if this cu∣stome hath already preuailed, and is now come to haue in it the strength of a Law, and to be (as it were) a second nature, let vs not suf∣fer it any longer to continue inuiolable, but bend all our power and strength to disanull and breake it. Neither let our corrupt nature pleade prescription for sinne, or the neglect of holy duties, as though because we haue long done that which God forbiddeth, or not done that which he hath commanded, therefore we must be borne with, if we doe so still; seeing this is no excuse at all, but rather the greatest aggrauation of our sinnefulnesse and negligence. For though they might be somewhat excused, if they were done but once or twice, they are altogether intolerable when they grow common and customable. And therefore our long liuing in sinne, and in the neglect of Christi∣an duties, should be so far from excusing our continuing in these cour∣ses, that it ought to be a strong motiue to double our diligence in re∣deeming this lost time, as the Apostle exhorteth. And this reason the * 1.254 Apostle Peter also vseth to perswade vs, that we should no longer liue the rest of our time in the flesh, according to the lusts of men, but according to the will of God, because the time past of our liues may suffice vs to haue wrought the will of the Gentiles, when we walked in lasciutousnesse, lusts, excesse of wine, reuellings, banquetings, and abominable idolatries. Now the meanes whereby wee may be enabled to breake off this custome in sinning, and to performe the contrary duties of a godly life, is, to labour to haue our hearts pos∣sessed and fraughted with Gods feare, partly in respect of his Iudge∣ments denounced against sin, & partly in respect of his mercies and ma∣nifold blessings, promised to all that serue and please him. For nothing doth more powerfully ouer-master this tyrannicall custome, then the true feare of God; euen as the want thereof is the chiefe cause of falling into, and continuing in sinne. And secondly, our best course is to set our selues with a firme resolution to breake off, and discon∣tinue our custome in sinning, and to performe the contrary duties of a godly life, seeing many acts of wel-doing will at last bring vs to an habit and custome, and make them easie and familiar, which at the first entrance seemed difficult and almost impossible. The like impediment vnto all Christian duties, ariseth from security and hard∣nesse of heart, which taking away all sense and feeling, both of Gods mercies and Iudgements, and putting away the euill day farre from vs, doth make vs also therewith to put off the day of repentance, to neglect all holy and religious duties, and to goe on securely in our for∣mer euill courses. Of the remouing of which impediment I will not here speake, because I haue handled it at large in my Treatise of car∣nall security, and hardnesse of heart.

§. Sect. 2 Of the second impediment respecting the heart, which is 〈…〉〈…〉 the world.

The second impediment of a godly life, respecting the heart, is worldly concupiscence, and immoderate and excessiue loue of the world and earthly things, and chiefely of honours, riches and plea∣sures, and that carking care which ariseth from it, for the getting or keeping of them. Concerning the former. As the loue of God

and the loue of the world will not harbour together in the same heart, be∣cause * 1.255 the amity and friendship of the one, is enmity against the other, as the Apostles Iohn and Iames teach vs; so neither can we performe faithfull seruice to them both, being Masters which stand in flat opposition one to * 1.256 the other, as our Sauiour hath told vs. In which regard, Demas is said to * 1.257 haue forsaken the Apostle Paul, and with him, his Master Christ and his truth, assoone as he begun to loue this present world. For when men haue once fixed their hearts vpon earthly vanities, all their cogitations are so taken vp with them, that they haue no leisure to thinke vpon any Christi∣an duties; and so wholly are they besotted with the loue of this painted strumpet, that they thinke all time lost, which is not spent in winning and gaining her. So that when Christ inuiteth them vnto his Marriage Sup∣per, to feast them with spirituall delicacies, that Gods graces may bee so * 1.258 strengthened in them, as that they may bee inabled to serue him in all Christian duties, they presently pretend excuses, and will not come. For * 1.259 the remouing of which impediment, wee must vse all good meanes to weane our hearts from the loue of the world, that wee may contemne it as vaine and worthlesse, in comparison of spirituall grace, and heauenly glory. To which purpose we must consider, that the worlds prosperity which we dote so much vpon, will, being thus abused, become a notable tentation to draw vs into all manner of sinne, to our perdition and de∣struction; according to that of the wise Salomon; The prosperity of fooles * 1.260 shall destroy them: And, What will it profit vs to gaine the whole world, and lose our owne soules? as our Sauiour speaketh. Let vs consider, that these world∣ly things are momentany and mutable, hardly gotten, and soone lost; vn∣certaine in the pursuit, whether after all our labour we shall obtaine them or no, and no more certaine in the possession, seeing they may euery day be taken from vs, or we from them. Let vs consider, that they are vaine, and satisfie not, but the more we drinke, the more we thirst; the more we abound, the more we want; and that they bring not any sound content∣ment to their owners, but labour in getting, care in keeping, and feare in losing them. That they doe not at all profit vs for the assuring of those things which are chiefly to be desired, nor at those times when wee shall stand in most need of helpe and comfort; namely, at the houre of death, and day of Iudgement. Yea, if we immoderately dote on them, they will become exceeding hurtfull and pernicious, being those thornes which will choke in vs the seed of Gods Word, from which all sauing graces * 1.261 doe spring; those snares of the diuell, which intangle vs to our perdition; those heauie burthens, which hinder vs in our iourney towards our hea∣uenly * 1.262 home, and Cammell-like bunches, which will keepe vs from entring into that straight and narrow gate.

§. Sect. 3 The third im∣pediment ari∣sing from worldly cares.

The cares also of this world are a great impediment to a godly life. For first, they hinder vs from performing religious duties, as we see in the * 1.263 example of those, who being inuited to the Marriage Supper of the Kings Son, refused to come; and of those, who being called to be Christs Disciples, were so taken vp with the care of their worldly businesse, that they could finde no present leisure to follow Christ. Yea of Martha her selfe, who though she were a good woman, yet was so cumbred with care,

in prouiding for Christs entertainment, that she could finde no time to heare his heauenly Sermons, and enuied her sister, for performing this high and holy duty. Or if we set our selues to performe any seruice vnto God, these cares interpose themselues, and distract vs with worldly and wandring thoughts, so as we cannot performe it with any fruit and bene∣fit: as we see in the Parable of the Sower, where he that receiued seed among thornes, is (as our Sauiour expoundeth it) he that heareth the Word, and the * 1.264 cares of this world, and the deceitfulnesse of riches choke the Word, and hee be∣commeth * 1.265 vnfruitfull. In which regard, our Sauiour giueth vnto vs a speci∣all caueat (whereby we may be fitted for his comming) that wee should take heed to our selues, lest at any time our hearts be ouercharged with surfetting and drunkennesse, and the cares of this life, and so that day come vpon vs at vnawares. For as the one surchargeth the stomake, and maketh vs vnfit for any bo∣dily imployment, so the other oppresse and intoxicate the mind and heart (as it were) with a kind of spirituall gluttony and drunkennesse, that they become altogether vnprofitable for any religious exercise. Now the meanes to remoue this impediment are first, to contemne these worldly things, as being of small value, in comparison of sauing grace, and hea∣uenly glory: For what we can despise, we will not pursue with ouer-much care. Secondly, let vs learne to liue the life of faith, and not resting vpon our owne prouision, cast our selues vpon Gods all-sufficient prouidence, and neuer-failing promises, who will assuredly prouide for vs, if we whol∣ly depend vpon him. And this meanes and motiue the Scriptures offer vnto vs, to preserue vs from couetousnesse and carking care, according to that of the Psalmist, Commit thy way vnto the Lord, trust also in him, and * 1.266 he shall bring it to passe. And that counsell of the Wise man; Commit thy * 1.267 workes vnto the Lord, and thy thoughts shall be established. So the Apostle; Let your conuersation be without couetousnesse, and bee content with such things * 1.268 as ye haue; for he hath said, I will not leaue thee, nor forsake thee. And the A∣postle Peter; Cast all your care vpon him, for he careth for you. But most ex∣cellently * 1.269 doth our Sauiour Christ, with many strong arguments, arme vs against this carking care: Take no thought (saith he) for your life, what you * 1.270 shall eate, or what you shall drinke, nor yet for your body, what ye shall put on. First, because he that hath giuen vs that which is the greater and better, he will not, if we depend vpon him, deny vnto vs that which is lesse and worse. Is not the life more then meate? and the body then rayment? Se∣condly, because he who is so gracious, bountifull, and prouident, as to prouide for the Fowles of the ayre, and the Lillies of the field, without their care and paines, will much more prouide for his children that rely vpon him, and with their reasonable paines and moderate care, doe serue his prouidence. Thirdly, because this carking care is bootlesse and vn∣profitable, seeing God, according as it seemeth best to his infinite wise∣dome, hath allotted vnto euery one a stint and proportion in their estate, as well as in their bodily stature, vnto which they shall come, and not ex∣ceed it. And therefore as no man can adde one cubit to his stature of bo∣dy, though he take neuer so much care and paines; so also it is alike im∣possible hereby to adde one mite vnto that dimension of our estate, which God by his wise and powerfull prouidence hath allotted vnto vs. Fourth∣ly,

because this immoderate care is more fit for Infidels, who rest wholly vpon themselues and their owne meanes, then for Christians, who ac∣knowledge God, most wise, and all-sufficient, to bee their Father; seeing he is omniscient, and taketh notice of all our wants, and omnipotent, and most gracious and bountifull, and therefore most able and willing to sup∣ply them. Fifthly, because the best meanes to be assured of all earthly bles∣sings, in such a proportion as is most fit for Gods glory, and our saluation, is aboue, and before all things, to seeke Gods Kingdome and righteousnesse, because we haue his infallible promise, that if we so doe, other things shall be added vnto vs, as it were small aduantages to this maine bargaine. The which Salomon found verified in his owne experience; who being put to * 1.271 his choyce, and preferring wisedome, before riches, honour, and long life, did not onely obtaine it at Gods hands, but all these things likewise for which he made no suit. Lastly, because it is extreme folly to anticipate fu∣ture cares and troubles before they come, no not those of the next day, seeing when they come, they will bring griefe and vexation enough, though we doe not preuent them before they happen, and so redouble our sorrowes. Neither in truth can we tell whether those things whereof wee take care, will befall vs or no; and therefore what folly is it to vndergoe certaine trouble and care about vncertainties? or if they shall happen, we may haue wit to foresee them, but no power to preuent them; and there∣fore to vexe our selues before they come, is to bee miserable before the time.

CAP. XI.

Of impediments arising from our corrupt affections, and first, from carnall hope and presumption.

§. Sect. 1 That carnall hopes are great impedi∣ments to goodnesse.

IN respect of our carnall and corrupt affections, there are also many and strong impediments which hinder vs in the duties of a godly life. For whilest they re∣maine vnmortified and vnsubdued, they lust against the Spirit, powerfull drawing vs from the practice and performance of Christian duties, and violently carrying vs into sinfull courses. In which regard, the affections are called the feet of the soule, because they carry vs whither they incline and leade vs, either into the wayes of godlinesse, if they bee sanctified, or of sinne and wickednesse, if they continue carnall and cor∣rupt. The first vnsanctified affection, is carnall hope of escaping Gods heauie iudgements and punishments denounced against sinne; and of the long continuance of our liues, by benefit whereof we may safely inioy the pleasures of sinne, and need not to trouble our selues by entring into any strict course of godlinesse, seeing after wee haue long inioyed the world, we shall haue time enough afterwards to thinke of such a course, as may fit and prepare vs for the ioyes of life eternall. The which is a notable hindrance to keepe men from leading of a godly life. For whereas if men had learned rightly to number their dayes, they would apply their hearts * 1.272

vnto wisedome; and if they were thorowly perswaded that our liues are so momentany and vncertaine, that death may seaze vpon them suddenly, to day before to morrow, it were not possible that they should so slightly put off a matter of such great importance, as the euerlasting saluation of their soules, vnto after and vncertaine times, but rather would instantly * 1.273 begin to make their Calling and Election sure, and to worke out their sal∣uation * 1.274 with feare and trembling, by furnishing their soules with all sauing graces, and expressing them in the duties of a godly life: Now when as they promise vnto themselues long life and many dayes, they put off all these things, as being yet vnseasonable and vnnecessary, and with the rich foole in the Gospell, say vnto their soules; Soule, thou hast much goods laid * 1.275 vp for many yeeres, take thine ease, eate, drinke, and be merry: which they would not be so desperately mad to doe, if that terrible voyce of God still sounded in their eares, Thou foole, this night thy soule shall bee required of * 1.276 thee; then whose shall those things be which thou hast prouided? But contrari∣wise, if with the wise seruant, they well waighed the vncertainty of their Lords comming to call them to an account, they would still be prepared, and be in readinesse, that they might enter with him into his heauenly ioyes. Neither is there any better meanes to remooue this impediment, then to meditate often, not onely of the momentany shortnesse of our liues, but also of the great vncertainty of this short time. For if wee would seriously consider, that our life, in respect of eternity, is but as one day, yea an houre, a minute, a moment; that it passeth away as swiftly as a Weauers shuttle, as a tale told, as a Post; and is but a flower, a vapour, a shadow, yea as vanity it selfe: If we would also remember, that this short time is also vncertaine, seeing we may dye to day, as well as to morrow, this very houre, as well as the next, hauing no assurance of any more time then the present, as being tenants at will, who hold not life by lease, but onely at the Lords pleasure, without so much as a minutes warning; And finally, seeing in this short and vncertaine time, euerlasting life and salua∣tion is either gotten or lost; what folly and madnesse is it to goe on in our sinnes, and neglect all Christian duties, in hope of long life, and to hazard our precious soules vpon so vncertaine and tickle a poynt? It may be thou shalt liue another yeere, and it may bee not another day. The which resteth not onely on a possibility, but vpon some probability like∣wise, in respect of those innumerable dangers which outwardly beset vs, and the inward infirmities of our fraile nature, which being the matter, or (as it were) the harbingers of death, wee carry still about, and in vs: which is also made more likely by the experience of many others, who haue been taken away suddenly, in the prime of their age, and chiefe of their strength, not hauing had so much as a dayes, or houres warning. And shall we venture our chiefe iewels, our precious soules, which are of much more price vnto vs then ten thousand worlds, vpon may-bees and vncertaine hopes, which being once lost, can neuer be recouered? Shall we hazard the euerlasting ioyes of heauen, which are vnspeakable and in∣estimable, and indanger our selues to intolerable and endlesse torments in hell fire, vpon some likelihoods onely, which haue so often failed? It may be thou shalt liue as long as thou expectest. And what then gainest

thou in this course of wickednesse, but the pleasures of sinne, accompa∣nied with the present checks and terrours of an euill conscience, and the feares of imminent and approaching iudgements, and attended vpon at the best, with continuall sorrow and repentance euen to the day of death? And it may be thou shalt die before thou art prepared for it, by repenting for thy sinnes, and deuoting thy selfe to Gods seruice. And then what lo∣sest thou, in lieu of the former gaines, which are so vaine in true value, and momentany in continuance? Surely those pleasures which are at Gods right hand for euermore, the ioyes of heauen, the fellowship of the Saints, and the vision and fruition of God and his Christ, who being infinite in all goodnesse, beauty, glory, and all perfection, doe make all those per∣fectly and eternally happy, who hauing faithfully serued them in this life, shall see and inioy them in the life to come.

§. Sect. 2 That carnall presumption is a great impe∣diment to a godly life.

The second corrupt affection which hindreth vs in the duties of a god∣ly life, is carnall presumption, which carrying with it some shew and sem∣blance of a strong faith, in the opinion of those who are blinded with ig∣norance, becommeth vnto them a notable impediment, hindring them from the profession and practice of true godlinesse. Yea, it is the deuils ordinary preuailing weapon, wherewith hee assaulteth secure world∣lings, which hee findeth by common experience so powerfull for his purpose, that for the most part hee vseth no other, vnlesse they haue wounded their consciences, with committing of some horrible and out∣ragious sinnes, which will suffer them to entertaine no hope of Gods fa∣uour and mercy in the forgiuenesse of them. In which case hee possesseth them with terrours and feares, and driueth them into the contrary ex∣treme of desperation. The which hee also doth, when hee hath to deale with melancholike persons, who being naturally of a timorous and feare∣full disposition, cannot so easily be perswaded to presume when there is no cause. Otherwise hee seldome awakeneth their sleeping consciences, but carrieth them quietly to hell and destruction without noise. For the more sensible we are of our disease, the more we feare the issue of it, and the more earnest and diligent we are to seeke all meanes of helpe, vnlesse we haue no hope of cure. In which regard, it may be truely said, that where∣as one perisheth through despaire, many hundred are plunged into de∣struction by security and presumption; so much more dangerous this is then the other, although nothing so horrid and terrible to looke vpon. Now this presumption may be considered in respect of the obiect, either generally or more specially. Generally, when as we presume of Gods mer∣cy and goodnesse, of the pardon of all our sinnes, and of the saluation of our soules, without any sound ground or warrant out of Gods Word, when as wee are in no sort qualified and fitted to receiue them. The fruit and effect of which perswasion, is a purpose and resolution to continue still in our sinnes, because God is mercifull to forgiue them, and to neglect the duties of a godly life, because they are not onely tedious and irkesome vnto vs, but also of no great necessity, seeing God respecting our frailty and weakenesse, will receiue vs to grace and mercy. Whereas contrari∣wise, a true and liuely faith doth alwayes bring foorth the fruits of vnfai∣ned repentance, and perswading vs of Gods loue, doth worke in our hearts

true loue towards him againe, and a desire and indeuour to expresse it in all holy obedience to Gods will, that we may thereby glorifie him who hath beene so good and gracious vnto vs. With like presumption men are hindred from entring into the wayes of godlinesse, and heartned to continue in their sinnes, whilest they plead that Christ came to saue sin∣ners, and that his death and merits, as they are sufficient in themselues to satisfie Gods lustice, so they will bee effectuall vnto them for their iusti∣fication and saluation, though they bee not so strict and precise in ma∣king conscience of all sinnes, or in practising the duties of a god∣ly life.

§. Sect. 3 Of the meanes to remoue the former impe∣diment.

Now if we would auoyd these impediments, let vs know and consider first, that this is a shamefull and horrible abuse of Gods mercy and good∣nesse, which hee will neuer let goe vnpunished, to take occasion thereby, the more to offend and diplease him by wilfull continuing in sinne, and neglecting the duties of his seruice. To prouoke God to wrath, because he is patient and long-suffering, and to sinne against him, because hee is good and gracious, and ready to forgiue. And finally, to neglect all du∣ties of his seruice, because he is such a bountifull Master, that he giueth of his free grace and mercy, rich wages and rewards, without all merit and desert. For these should rather be arguments to inflame our loue towards him, and to make vs so much the more zealous of his glory, and fearefull to offend so gracious a God; according to that of the Psalmist; There is mercy or forgiuenesse with thee, that thou mayest bee feared. Or if through * 1.277 frailty and infirmity, we haue, contrary to our purpose and resolution, been ouertaken of any sinne; this patience and loue of God should be a strong motiue, to make vs to rise out of it by vnfained repentance; according to that of the Apostle, Despisest thou the riches of his goodnesse, and forbearance, and long-suffering, not knowing that the goodnesse of God leadeth thee to repen∣tance? Secondly, let vs consider, that as the Lord is infinite in mercy and compassion, so hee is no lesse infinite in iustice and truth; that as he is mer∣cifull * 1.278 and gracious, long-suffering, and abundant in goodnesse and truth, keeping mercy for thousands, forgiuing iniquity, to ansgression, and sinne: so also hee is iust in all his wayes, and holy in all his workes, and will by no meanes cleare the * 1.279 guilty, visiting the iniquity of the fathers vpon the children, vnto the third and fourth generation: that as he is a mercifull Sauiour, so also a iust God, and * 1.280 a righteous Lord, who loueth righteousnesse, and will not let sinne goe vnpuni∣shed, but will iudge euery man according to his works; and that he is a terrible * 1.281 Iudge, especially to those who abuse his mercy and long-suffering. And therefore let vs not disioyne these things which cannot be seuered, nor imagine such a mercy in God, as will not stand with his Iustice, which were to mayme the Diuine nature, and to pull (as it were) one of his hands from him; which outragious violence offered vnto his ho∣ly Maiesty, hee will neuer suffer to goe vnpunished. Let vs, with Da∣uid, so acknowledge that hee is good, as that wee doe not deny that * 1.282 hee is also vpright, and in our songs so sing of his mercy, as that wee doe not disioyne his Iudgement from it. Let vs remember, that in God and in all his workes, mercy and truth doe meete together, righteous∣nesse * 1.283 and peace doe kisse each other. Let vs not say, His mercy is great, he will * 1.284

be pacified for the multitude of my sinnes: for mercy and wrath come from him, and his indignation resteth vpon sinners. Neither let vs, presuming on Gods mercy and patience, make any tarrying to turne vnto the Lord, nor put it off from day to day; for suddenly shall the wrath of the Lord come foorth, and in thy security thou shalt be destroyed, and perish in the day of vengeance. Thus the Apostle telleth vs, that if we despise the riches of Gods goodnesse and forbea∣rance, * 1.285 which should leade vs to repentance, we shall after our hardnesse and im∣penitent heart, treasure vp vnto our selues wrath, against the day of wrath, and reuelation of the righteous iudgement of God, who will render vnto euery man according to his deeds. And the Lord threatneth, that if any man hearing the words of his curse against sinners, doe blesse himselfe in his heart, saying, I shall haue peace, though I walke in the imagination of my heart, to adde drunkennesse to thirst; that he will not spare him, but that his anger and iealousie shall smoake against that man, and all the curses that are written in the booke of the Law, shall * 1.286 lie vpon him, and the Lord shall blot out his name from vnder heauen. Let vs remember what the Apostle teacheth vs, namely, that no outragious sin∣ners, continuing in their wickednesse without repentance, shall inherit the Kingdome of Christ and of God, and therefore exhorteth, that wee suffer no * 1.287 man to deceiue vs with vaine words; seeing, because of these things commeth the wrath of God vpon the children of disobedience. Finally, let vs consider, that though Gods mercies be in themselues infinite, and aboue all his workes, and all his gracious promises which are in Christ, yea, and Amen; yet they are limited by his infallible truth, and appropriated vnto repentant sin∣ners, and therefore cannot extend to the presumptuous, who take occa∣sion from his mercies to continue impenitently in their sinnes, but he will glorifie his iustice in punishing them, as hee glorifieth his mercy, in par∣doning the sinnes of all those who turne vnto him by vnfained repentance. And therefore let vs acknowledge with the Psalmist, that the Lord is good * 1.288 and gracious, yet not to all, but onely to Israel, euen to such as are of a cleane heart; and that as the eyes of the Lord are vpon the righteous, and his eares open to heare their cry: so the face of the Lord is against them that do euill, to cut off the * 1.289 remembrance of them from of the earth. Let vs not presume vpon Gods mercy whilst we continue impenitently in our sins, but let vs stand in awe of Gods Iustice and Iudgements, and sin not, and offer first the sacrifice of righteous∣nesse, * 1.290 and then put our trust in the Lord. Those likewise, who presuming vp∣on the all-sufficiencie of Christs death, merits, and satisfaction, doe take occasion thereby to continue in their sinnes without repentance, and to neglect the duties of a godly life, may easily remooue this dangerous im∣pediment out of their way, if they will but seriously consider, that this is a most fearefull abuse of his inestimable loue, who hath done so much for vs, when as we vse his helpe to vphold vs in our sinnes, and his death and merits, as a pillow whereon we may sleepe more securely in our wicked∣nesse. Whereas he came not to ratifie and confirme, but to dissolue and a∣bolish * 1.291 the workes of the deuill: And gaue himselfe for vs, not onely to free vs from all sinne, in respect of the guilt and punishment, but also to purge * 1.292 vs from all iniquity, and that being his peculiar people, we should bee zealous of good workes. He hath redeemed vs out of the hands of all our spirituall ene∣mies, * 1.293 that wee may serue him in holinesse and righteousnesse before him all the

dayes of our liues. He hath bought vs with a price, that we should glorifie God in our bodies and in our spirits, because they are his. He hath giuen himselfe for * 1.294 vs, not onely that hee might iustifie vs in the remission of our sinnes, but also sanctifie and clense vs with the washing of the water by the Word; that he * 1.295 might present vs vnto himselfe, as a glorious Spouse and Church, not hauing spot or wrinkle, or any such thing, but that we should be holy and without blame. Finally, he hath redeemed vs, not onely from the guilt of sinne, but also from our vaine conuersation, by shedding his most precious Blood, as the * 1.296 Apostle Peter speaketh. And therefore if wee doe not finde and feele the vertue of Christs death and merits, as effectuall for our sanctification as for our iustification, and to free vs from the corruption of sinne, as well as from the guilt and punishment, wee haue little cause to presume of their efficacy for our saluation, seeing these are alwayes inseparably linked and conioyned. Lastly, let vs consider, that as our Sauiour Christ came * 1.297 to saue sinners, so withall to call them to repentance. And that the Redeemer * 1.298 came only to Sion, and to them who turne from transgression in Iacob: and there∣fore let vs not foolishly presume, that we shall be his redeemed, if wee continue in our sinnes without repentance. Let vs not post off God to another time, when he offereth vnto vs mercy and forgiuenesse: But let * 1.299 vs seeke the Lord, while hee may bee found, and call vpon him while hee is neere. Let the wicked forsake his wayes, and the vnrighteous man his thoughts, and let him returne vnto the Lord, and then hee will haue mercy vpon him, and abundantly pardon, as hee hath promised. Let vs not presume on Gods mercy, whilest we continue in our sinnes; yea, rather after that wee haue vnfainedly repented of our sinnes, let vs feare alwayes, considering our * 1.300 owne frailty and infirmity, which maketh vs apt to relapse into them, and so to prouoke Gods wrath against vs. Let vs worke out our saluation with feare and trembling, and whilest we presume of standing, take heed of falling. * 1.301 And if we call God, Father, who without respect of persons iudgeth according to euery mans workes, let vs passe the time of our soiourning heere in feare, as the * 1.302 Apostle Peter exhorteth vs.

§. Sect. 4 Of presumpti∣on in neglect∣ing the meanes of holinesse.

And thus wee see how carnall presumption generally hindereth vs, from entring into, or proceeding in a godly life, and how we may remoue this impediment. More especially, we are hindred thereby, when as wee presume, that we may performe all duties required vnto it, notwithstan∣ding, that wee neglect all meanes of sanctification and holinesse, which God hath ordained for the working his graces in vs (as hearing the Word, receiuing the Sacrament, Prayer, and the rest) by the ex∣traordinary operation of his holy Spirit in vs. For the remoouing of which impediment, wee are to know, that howsoeuer God sometimes, to shew the infinitenesse of his mercy, goodnesse, and power, which are free, and not tyed vnto any meanes, doeth, when wee least thinke of it, and when wee haue not so much as a desire and indeuour to serue and please him, regenerate and conuert vs; according to that of the Apo∣stle, I was found of them that sought me not; I was made manifest vnto them * 1.303 that asked not after me (As we see in the example of those, who comming to heare the Word onely for forme and fashion sake, without any de∣sire * 1.304 to profit by it, are notwithstanding effectually called and truely

conuerted by the mighty operation of Gods Spirit working with his owne holy ordinance. And though also when greater meanes are wan∣ting, as in the time of persecution, the Lord giueth an extraordinary blessing to such as are meane and small, causing his seruants (like Moses and Elias) to goe on constantly for many dayes in the waies of god∣linesse, in the strength of one meale; to the end it may appeare that the worke of conuersion and sanctification, is not effected by any vertue inherent in the meanes, but that it is a gift of his grace, and conuayed vnto vs by the powerfull working of his holy Spirit: yet this is not Gods common course, and ordinary manner of working his graces in vs, but ordinarily hee will haue vs to vse the meanes, and sanctify them as his owne holy ordinances, that they may bee effectuall to the ends for which we vse them; which if wee neglect, we doe in a presumptuous maner tempt the Lord; and can haue hereby no more hope, that God will worke his gra∣ces in vs, or enable vs vnto the duties of a godly life, then if we rest vpon his immediate prouidence, and in the meane time neg∣lect our meate, which hee hath ordayned to nourish vs, or our clothes, which hee hath appointed vs to vse for the keeping of vs warme.

CAP. XII.

Of the third sort of carnall affections, which are impediments to a godly life; as su∣perstitious scrupulosity, deiection of minde, feare and desperation.

§. Sect. 1 That scrupulo∣sity is a great impediment to a godly life.

THe third sort of carnall affections which are impediments to a godly life, are such as are in the quite contrary ex∣treme to the former, as anxious and superstitious scrupu∣losity, heauinesse and too much deiection of minde, feare and desperation. Superstitious scrupulosity is, when through naturall blindnesse and want of sound knowledge, we doubt of all our actions, whether they be lawfull or vnlawfull, and call euery thing into question, being ready to yeeld vnto euery tentation which abridgeth vs of our Christian liberty, when some fearefull iudgement is suggested and threatned by the deuil and our owne corruption, if we forbeare not the vse of things lawfull, or doe not such things as are vn∣lawfull. The which, we mistaking for our owne thoughts, and conclu∣ding that wee haue giuen our full consent vnto them (though in truth they are the meere suggestions and tentations of our spirituall ene∣mies) doe yeeld our selues ouer vnto them, as though wee were bound vpon some fearefull penalty, to obey them, though they haue no ground or warrant out of Gods Word, yea in truth are expresly contrary vnto it. The which is a notable impediment to a godly life; First, because it maketh vs to spend our thoughts and time about toyes and trifles, as the vsing or not vsing such creatures, the doing or not doing of such actions, as are in their owne nature indifferent, and of small importance; whilst in the meane while, wee neglect the maine duties of Gods seruice and of a godly life. Secondly, because these

scrupulous and superstitious feares, apprehending, vpon euery vaine suggestion and slight occasions, some dreadfull iudgement threat∣ned, if we doe not yeeld to the tentation, doe disturbe and disquiet the minde, and take away all inward peace and tranquillity which should comfort and incourage vs in well-doing, and so maketh vs to neglect altogether all good duties, or to performe them to no pur∣pose and profit, by reason of our doubting and incredulity, our trou∣ble of mind and disquietnesse. Yea oftentimes the body is so infeebled, partly by these inward vexations, griefe and heauinesse, and partly by beeing restrayned from the comfortable vse of Gods creatures, that they are disabled vnto all good duties, and become weake, sicke, and vnfit instruments to be vsed by the soule in the seruice of God. Now the cause of these scrupulous feares and troubles of minde are diuers. For first on Gods part, they are either fruits and effects of his iustice, hereby punishing our former sinnes, and especially because wee haue neglected his holy feare, and to performe vnto him the duties of his seruice which he hath required of vs; it being iust with God, that be∣cause we would not harbor his feare in our hearts, we should haue thē replenished & vexed with causles feares of Bug-beares & shadows, & because we would not serue him by yeelding obedience vnto his will, that therefore wee should become slaues to our owne superstitious phantasies, sometimes imposing vpon vs obedience vnto them, and when wee are ready to performe it, pulling vs backe with some new suggestion, so that wee stand in an astonished manner, neither daring to doe it, nor leaue it vndone, seeing both alike threaten the same dan∣ger. Or else it is an effect of Gods mercy, when as he conuerteth these effects of his Iustice to their good; vsing them as meanes of their contrition and humiliation, whereby they are fitted and prepared for true repentance, and haue a resolution and indeuour wrought in them of seruing God in all good duties, that so they may either be freed, or at least secured from all those euils, which these scrupu∣lous feares doe threaten against them. Secondly, on our part they are caused, first, by our sinnes, whereby we haue iustly brought these vexations vpon vs. Secondly, by our ignorance and want of iudge∣ment, which maketh vs that wee cannot distinguish betweene the suggestions and tentations of Satan and our owne thoughts; be∣tweene the bare imaginations of our mindes, vnto which we giue no entertainement, and the consent of our wills vnto them. By rea∣son whereof, wee either condemne our selues of such sinnes as we neuer committed, seeing we haue at the first entrance of such thoughts and suggestions resisted, and like Wilde-fire haue cast them out of our mindes and hearts, or that our sinnes in this kinde are much more grieuous then they are, as though we had giuen full consent vnto them, because we haue a while harboured them in our mindes, by reuoluing and thinking too long on them, before we haue beaten them backe, and quenched them by the shield of faith. Thirdly, such scrupulosities and superstitious feares, arise commonly from the naturall humour of melancholy abounding in vs, which maketh feareful impressions in our

imaginations, and disquieteth our mindes and hearts with terrible ap∣prehensions, which haue no true ground in themselues, especially when as this humour is (as it were) leauened and set a working and boy∣ling with the guilt of sin, tormenting the conscience, or with the sense and smart of some great and extraordinary crosses and afflictions. Last∣ly the diuell laboureth to hinder vs in the duties of a godly life, by ma∣king vs scrupulous and superstitious. For when he can keepe vs no longer in carnall security, by reason that wee are naturally timorous, and haue some feare of God, through the sight of our sins, and appre∣hension of his iudgements begun in vs, then he indeuoreth to turne our feare to false obiects, that so fearing those things which are not to bee feared, he may keepe out of our hearts the true feare of God, which should be in vs the fountaine of true obedience. And when he can no longer continue vs in open prophanenesse, being now resolued to per∣forme some seruice vnto God, he will moue vs, all he may, to spend all our time and strength about trifles and things of no worth, that in the meane while, we may neglect mayne and substantiall duties, which are necessary for the setting forth of Gods glory, and the furthering and assuring of our saluation. Secondly, by these scrupulous feares hee distracteth our mindes, turmoyleth our hearts, and disturbeth and dis∣quieteth our consciences, so as we cannot at all performe any duties of Gods seruice, or if wee doe, yet so vncomfortably, and with such anxiety and distraction, with such doubting and infidelity, that they can neither bee acceptable to God, nor profitable for our owne saluation. Lastly, when our hearts are possessed with these scrupu∣lous feares, he easily withholdeth vs thereby from performing those holy duties which God requireth, whilst hee suggesteth that some fearefull iudgement shall be fall vs, if we doe them, because we are vn∣worthy or vnprepared; or else presseth vs to doe them out of these feares, that wee may escape that which he threatneth to impose: And so to performe Christian duties not out of true grounds, and to right ends, as loue, filiall feare, and obedience to God, to the end we may glorify him, but out of slauish terrour, that we may escape that violēce which he threatneth vpon our neglect. Whereof it will come to passe, that the best duties thus performed, are not any true seruice of God, but rather of the deuil, seeing feare of him, & not the loue of God; his terri∣ble threatnings, and not faith in Gods promises moueth vs vnto them.

§. Sect. 2 Of the meanes whereby we may be freed from supersti∣tious scrupulo∣sitie.

Now the meanes to be freed from this impediment, are, First, that wee forsake our sinnes, and turne vnto God by vnfained repentance, and so apply his gracious promises vnto vs by a liuely faith, that being reconciled vnto vs, he may keepe vs safe vnder his prouidence and pro∣tection, and not iustly for our sinnes giue vs ouer to the Tempter, to be terrified with his feares, and turmoyled with his false suggestions. Secondly, wee must labour to haue our mindes illuminated with sa∣uing knowledge, the light whereof will easily discouer the falshood and vanities of these superstitious scruples and feares, and to attaine vnto spirituall wisedome and sound iudgement, that thereby wee may be enabled to discerne betweene our owne thoughts, which we enter∣taine

with consent of will, and the tentations of the deuill which wee haue resisted; the good motions of Gods Spirit which are alwaies a∣greeable to his Word, and the suggestions of the diuell, which haue no ground or warrant from it. Thirdly, we must take heed, that we doe not take any thing vpon the deuils bare suggestion, seeing he is a lyer from the beginning, who by his falshood laboureth to deceiue & destroy vs (for what were this, but to beleeue in him by an absolute faith, when there is no reason for it?) but wee must examine his tentations by the rule of Gods Word, which will easily discouer the fraud, weakenesse, and maliciousnesse of them. For nothing giueth Satan more aduantage against weake Christians, then their readinesse to giue credit to his tentations, without bringing them to the touch∣stone of Gods Truth. Fourthly, if Satan taketh aduantage from the humour of melancholy abounding in vs, to fill and fraught our hearts with these scruples & feares, we must vse the helpe of the skilfull Phy∣sician for the remouing of this cause, that so the effects may cease: And withal aske the counsel of some iudicious & faithful Diuine, who may direct vs in our wayes, & resolue our doubts; vpon whose iudgement, grounded vpon Gods Word, we must more rest, then vpon our owne weake conceit and opinions, especially being thus blinded with those blacke and foggie mists, which false feare and melancholy haue cast before them. Fifthly, wee must labour to haue our hearts pos∣sessed and replenished with the true and filiall feare of God, springing from Faith and Loue, whereby we shall be made zealous in Gods seruice; and then there will be no roome for these Panicke and super∣stitious feares, nor any aduantage giuen to Satan of seazing vpon vs with his suggestions. Lastly, we must carefully take heed, that we doe not yeeld our selues ouer to be ruled by these scruples and feares, ei∣ther to doe, or not to doe any thing, because of some euill threatned; but in things indifferent, it is our best course to resist the tentation, by doing the contrary to that which is suggested, if Christian prudence tell vs, that it is conuenient, all circumstances considered. And in things lawfull or vnlawfull, we are to performe or omit them, not out of scrupulous feare of any euils threatned by the tempter, from which God is al-sufficient to shield vs, but in obedience to God, because he in his Word hath commanded or forbidden them.

§. Sect. 3 That carnall feare is a great hinderance vnto godli∣nesse, and the meanes to be freed from it.

Secondly, we are hindred by carnall feare in the duties of a godly life, whilest thereby we are mooued to thinke, that we shall neuer be able to performe them, though we vse all our indeuour; or if we haue begunne well, yet we shall neuer hold out vnto the end, by reason of our owne frailties and infirmities, the afflictions and troubles which crosse vs in these courses, and the manifold and malicious tentations and persecutions, which are raised against vs by the enemies of our saluation. By which feares our mindes are troubled, our hearts vexed and turmoyled, our courage quailed, our resolutions weakned, and we vtterly disabled and discouraged from entring into this course of Christianity, when as we haue little or no hope of proceeding & con∣tinuing in•••• vnto the end, that we may be saued. The which tentation

is much strengthened, when we see the many faintings and faylings of others that haue gone before vs, who professing Christianity, haue ei∣ther neglected the duties belonging to it, or performed them to little purpose in a cold, formall & carelesse maner; and in the end haue wholy desisted & returned back to their old prophanenes. Which impediment if we would remoue, we must know that neuer any did seriously & sin∣cerely seeke God in the waies of his commandements, but they haue as∣suredly found him. And therfore we must not be discouraged with the faylings and relapses of hypocrites & temporaries, if our owne consci∣ces testifie vnto vs, that we labour to serue and please God in the vp∣rightnesse of our hearts. Secondly, our faintnes and weaknesse must not discourage vs from entring into, and proceeding in the waies of godli∣nesse, seeing we walke not in our owne strength, but by the power of God assisting vs, nor by vertue of our own resolutions & indeuours, but of Gods gracious and free promises made vnto vs in Christ, that he will not onely iustifie, but also sanctifie vs, & free vs as well from the cor∣ruption of sin, as the guilt and punishment. The which if we apprehend by a true & liuely Faith, we shalbe able to ouercome all difficulties, and to serue God in some good & acceptable maner; as I haue more fully shewed in the beginning of this Treatise. Finally, we need not to feare our perseuerance in the duties of godlinesse vnto the end, if disclay∣ming our owne strength, we rest and rely wholy vpon Gods power and promises, seeing he is able and al-sufficient to perfect that good worke which he hath begunne, to enable vs likewise, who are impotent in our selues, to doe all things necessarie for his glory and our saluation, * 1.305 through the power of Christ which strengtheneth vs. To arme vs against all the tentations of the deuill, the world and our owne flesh, so that all the power of hell, the prosperity or persecutions of the world, nor any thing else whatsoeuer, shall be able to separate vs from the loue of God, or to put out and extinguish our loue of him in our hearts; or to hinder our proceeding in the wayes of godlinesse, vntill by walking in them, wee attaine vnto euerlasting ioy and happinesse.

§. Sect. 4 That carnall sorrow is an impediment to a godly life.

Againe, we are much hindred in the duties of a godly life, by car∣nall sorrow and lumpish heauinesse. For if (as the Apostle saith) * 1.306 worldly sorrow causeth death, both in respect of the life of grace and glory, then must it needs also disable vs vnto all actions of life, being made as vnfit for them hereby, as a man in the state of death, to per∣forme any works of the liuing. Now this heauines & excessiue sorrow ariseth from diuers causes, as first, from the sight & sense of our innume∣rable & grieuous sins, when as it is not mixed with faith & the loue of God, but meerely ariseth out of seruil feare & self-loue, apprehending Gods terrible Iudgments against vs for our sins. Secondly, from the im∣perfection in our sanctification, whereof it is, that our vnmortified cor∣ruptions doe rage & sway in vs, disabling vs vnto Gods seruice, and ma∣king vs prone vnto sin. That the duties which we performe, are so ful of wants & weaknesses, that we can with no cōfort looke vpon them. That the graces of Gods Spirit are imperfect, & continually assaulted with our contrary corruptions; our faith with doubting; our affiance with

diffidence; our humility with pride; our repentance with security and hardnesse of heart, and so in the rest. Thirdly, from our weaknesse in faith, perswading vs of the remission of our sinnes, and of our reconciliation and peace with God. Fourthly, from spirituall desertions, whereby God estrangeth himselfe from vs, and seemeth to haue left and forsaken vs. Fifthly, from our fainting and failing in the waies of godlinesse, and often relapses into sinne. Sixthly, from our manifold and sharpe afflictions, which are so bitter and vnpleasant to the flesh, that they make vs immo∣derately sorrowfull, and to breake out into some impatiency, as though they were signes of Gods wrath and displeasure, and not of his fatherly loue correcting vs for our amendment. Seuenthly and lastly, this sorrow ariseth in the hearts of weake Christians, when as they compare them∣selues with others that haue made a better and greater progresse in the graces of Gods Spirit, and in the duties of a godly life; being hereby mo∣ued to think, that the graces which they see in others, are wholly wanting in themselues, because their lesser light is obscured by a greater, and see∣meth nothing, because it is not of equall brightnesse. Or if they haue any at all, yet that it is false and hypocriticall, because it is but of slender growth, and much inferiour to those which we obserue in many others, whom notwithstanding we haue as much exceeded in meanes, as they vs, in the fruits of them. By which sorrowes and heauinesse, arising from these and such like causes, the poore Christian doth more & more weaken the operation of Gods graces in him in the duties of a godly life, because he doth too much already apprehend their weaknesse, and more disableth himselfe, because he seeth his inability. For hauing with immoderate griefe weakened his body, and spent his spirits; oppressed his heart, and terrified his conscience, he is made lumpish and dull, vncheerfull and vn∣comfortable in all the duties of Gods seruice. For the remouing of which impediment, we must carefully take heed that we doe not disioyne faith from our repentance; but as wee haue one eye vpon our sinnes, that wee may sorrow for them, so the other eye vpon our Sauiour Christ, who hath fully satisfied for them. Secondly, we must not dreame vpon any perfecti∣on of sanctification in this life, though we labour after it, and then we shal not be too much deiected, and mourne immoderately for our imperfecti∣on; whereas if we fancy vnto our selues a farre greater measure of grace and holinesse then it is possible for vs to attaine, it will be a cause of exces∣siue sorrow, when we finde how farre we come short of our hopes. Third∣ly, we must looke vpon Gods graces, and the fruits of them in holy obedi∣ence, as testimonies of Gods loue, and euidences of our sanctification, and not as being any meritorious causes of his fauour, and our saluation. For then we need not to stand so much vpon the quantity and degree of them, as vpon their sincerity and truth, which when we finde, we may re∣ioyce in the assurance of Gods free grace and loue through Iesus Christ. Whereas if we looke vpon them in their worth and worthinesse, the sight of their imperfections will bereaue our hearts of all sound comfort. Fourthly, we must consider, that the first and least degrees of true grace are accepted of God, and will make vs also acceptable vnto him. For hee will not breake the bruised reed, nor quench the smoking flax. He respect∣eth * 1.307

and tendreth his young lings and weaklings, as well as those who haue attained to greater strength; and he hath pronounced them blessed, who * 1.308 hunger and thirst after righteousnesse, as well as those which are perfectly righteous. Finally, as we must take notice of that wee haue not, that wee may labour after it, so also we must not neglect what wee haue, that wee may be truly thankfull vnto God, from whose free grace we haue receiued it; among which we may number spirituall life, whereby onely we can be sensible of our wounds and weaknesse, the sight and sense of our sinnes, by which we are moued to deny our selues, and to fly vnto Christ, hun∣gring desires of grace and holinesse, seeing wee haue Gods promise that they shall be satisfied. And so we shall ioyne faith with our repentance, ioy with our mourning, loue and thankfulnesse with our meeknesse and humility.

§. Sect. 5 Of desperati∣on, and that it is a great im∣pediment to godlinesse.

Finally, these scrupulous feares, and carnall sorrow, if they bee not re∣moued or moderated, will bring vs by degrees, into that fearfull gulph of deepe despaire, whereby we shall cast off all hope of Gods mercy, and re∣iect the all-sufficient merits and satisfaction of Iesus Christ, through our incredulity, as though the multitude and hainousnesse of our sinnes, did farre exceed them. And this is the very cut-throat of all piety, and the di∣uels strongest and most horrid chaine, to inslaue men in his seruice, and to hinder them from entertaining so much as a thought or desire of ser∣uing God in the duties of a godly life. For it wholly discourageth a man from proceeding in such a way, as offreth no hope of bringing him to his iourneys end. It maketh a seruant wholly to neglect his duty, when as hee is quite cut off from all expectation of reward. It causeth men to giue themselues to all sensuality, voluptuousnesse, and prophanesse, when they haue no other hopes, but what this present life offereth vnto them; and the rather, that they may hereby put off, for a little while, their terrours of conscience, and griefes of minde; as it were by drinking of cold wa∣ter in the fit of a feauer. And wanting faith, by which wee are vnited vnto Christ, in whom a lone we can bring forth fruits of holinesse and righte∣ousnesse, how can we otherwise chuse but be vtterly barren in all true obe∣dience, and like wild Oliue trees, bring forth onely fruits of impiety and wickednesse? Which impediment if we would remoue, we must remem∣ber, that the Lord is infinite in grace and mercy, as he describeth himselfe * 1.309 in his Word, so that though our sinnes be many and grieuous, yet they are infinitely exceeded by them, for his mercies are aboue all his workes. * 1.310 That he taketh delight in shewing mercy toward repentant sinners, see∣ing hereby he exerciseth his nature, and magnifieth his holy name in the manifestation of his grace and goodnesse. That he loued vs when we were his enemies; yea so loued vs, that he sent his onely begotten and dearely * 1.311 beloued Sonne to dye for vs, and therefore will not now reiect vs, when as through Christ we sue and seeke to be reconciled vnto him. That he hath made his free couenant of grace with vs, wherein hee hath promised the remission of all our sinnes, vpon the alone condition of faith, bringing forth the fruits thereof in vnfained repentance, and that his promises are indefinite, without exception of any sinners, and therefore shall assuredly belong vnto vs, if we doe not reiect them through vnbeliefe. That the me∣rits

and satisfaction of Christ are of infinite value, and an all-sufficient sa∣tisfaction for the sinnes of the whole world, if they were applyed by faith; and that he hath giuen vnto vs his couenant in writing, and ratified it by his Sacraments, which he hath annexed as seales to the great Charter of our peace, that there might no place be left to doubting. Finally, that our Sauiour Christ continually maketh intercession for vs, pleading the all-sufficiency of his merits and satisfaction for our iustification and sal∣uation. So that though we sinne, yet this is our comfort, that we haue an Ad∣uocate * 1.312 with the Father to pleade our cause, euen Iesus Christ the righteous, and he is the propitiation for our sinnes.

§. Sect. 6 That pride is a singular impe∣diment to a godly life.

Besides these, there are diuers other carnall corruptions, which are notable impediments vnto a godly life. The first wherof is naturall pride, whereby we haue an high conceit of our selues, and of euery shadow and shew of grace in vs, and imagine that we haue so much already, that wee need not to labour after more, nor to vse any meanes for inriching of our selues with those graces whereof we stand in need. An example whereof we haue in the Pharises, who thought they saw, when as they were blind, * 1.313 and therefore neglected the light of truth, when as the Sunne of righte∣ousnesse did shine vnto them. In the Laodiceans, who thought that they were rich, and had need of nothing, when as they were poore and miserable, * 1.314 blind and naked. In the young Iusticiary, who thought hee had done all * 1.315 that God required of him, and attained vnto perfection, when as yet hee had done nothing, but still remained the slaue of sinne, loaded with cor∣ruptions and imperfections. And in the Corinthians, who proudly con∣ceited that they were rich, and raigned as Kings, not needing any helpe from the blessed Apostle, when as still their lusts raigned in them. The which, aboue all other corrupt affections, hindreth vs from proceeding in the wayes of godlinesse. First, because God denyeth to giue his graces to such as being proudly conceited of themselues, doe not acknowledge that they stand in need of them, and consequently would neuer be thank∣full for them. For he exalteth the humble, and pulleth downe the proud, he filleth the hungry with good things, and sendeth the full empty away. Se∣condly, * 1.316 because they, thinking that they haue enough already, neuer la∣bour after more, but neglect all good meanes which God hath ordained for the begetting and increasing of all his graces in vs; and hauing scarce set one foot forward in the course of Christianity, yet conceiting that they haue almost attained vnto the Goale of perfection, & that they haue far outstripped all others, they stand still, as though there were no need of further proceeding. Now if we would remooue this impediment, wee must mortifie our carnall pride, and labour after true humility, that ha∣uing a sight of our sinne and misery, we may not content our selues, but labour to come out of this wretched estate. Wee must striue to see and feele our wants and weaknesses, that so we may vse all good meanes wher∣by they may be supplied, and we strengthened; and the imperfections of our best actions, that so we may labour after more perfection. Wee must acknowledge our selues wounded and sicke with sinne, that Christ may heale and cure vs; weake in grace, that he may strengthen vs; naked, that * 1.317 he may clothe vs; poore, that he may inrich vs; blind, that hee may giue

vs sight, and lost in our selues, that he may saue vs. The second, is vniust anger, frowardnesse, and peeuishnesse, which for the time take away the vse of reason, and much more the power of Religion, making vs vnfit to pray, reade, or heare the Word of God, or to performe any other Chri∣stian duty, either vnto God, our neighbour, or our own person; and for the time so stifleth and hindereth the operations of Gods Spirit, and the holy motions of his Diuine graces dwelling in vs, that scarce any semblance or shew of them will appeare, either to others or our selues; as wee see in the example of holy Dauid, who in his cooler thoughts and well tempred affections, made some scruple of cutting Sauls garment, but being inra∣ged * 1.318 with fury, resolueth on the death not onely of Nabal who had offen∣ded him, but of his whole family, who were innocent, and rather on his side then against him. For the remoouing of which impediment, it is necessary that we doe not giue way vnto this vnruly passion, according to the Apostles admonition, but that we subdue and keepe it vnder, not suf∣fering the Sunne to goe downe on our wrath; vsing all good meanes to morti∣fie * 1.319 these carnall passions, and to attaine vnto the contrary grace of meeke∣nesse and gentlenesse, of which I haue written at large in my Treatise of Anger.

§. Sect. 7 That sloth and lazinesse is a great impedi∣ment to a god∣ly life.

The third corrupt affection, is sloth and lazinesse, which maketh men loth to take paines in performing the duties of Gods seruice, as watchful∣nesse, Prayer, hearing the Word, Meditation, and the rest. For many ha∣uing proceeded thus farre, as to approoue these things in their iudge∣ments, and haue some desires and faint resolutions to put them in practice, yet when they finde that they cannot be done without some paines, being of an idle and sluggish disposition, they are presently discouraged, and hauing found the treasure which is sufficient to make them rich, chuse ra∣ther to remaine in their spirituall beggery, then they will spend any sweat in digging for it. Needs then must this be a great impediment to the du∣ties of a godly life, when as men are so luskish and lazie, that they flie that labour which is required vnto them. Needs must such sluggards liue in pouerty, seeing it is onely the hand of the diligent that maketh rich. And * 1.320 farre off are they from atchieuing any excellent worke, who sit idly still, pretending excuses of danger and difficulty, and that there is a Lyon with∣out, ready to slay them, if they goe out into the street; which impediment if wee would remooue, let vs consider, that howsoeuer such men please themselues with idle desires, yet they wil nothing profit them, vnlesse they shake off their sluggishnesse, and vse all diligence in their spirituall busi∣nesse. So Salomon saith, that the soule of the sluggard desireth, and hath no∣thing; * 1.321 but the soule of the diligent shall be made fat. Yea, such desires, if wee rest in them, doe hurt, rather then helpe vs, according to that of Salomon; The desire of the slothful killeth him, for his hands refuse to labour. Secondly, let * 1.322 vs consider, that by this sloth we doe not only not get any spiritual riches, but also that wee consume that we already seeme to haue. For as our Sa∣uiour speaketh in another case, He that gathereth not, scattereth abroad; * 1.323 in which respect, Salomon maketh that man which is slothfull in his worke, 〈…〉〈…〉er to him that is a great waster. Thirdly, let vs consider, that the Lord * 1.324 hath appoin〈…〉〈…〉 this world to be a place of paines & labour, and reserueth

his Sabbath of rest for the world to come, after wee haue finished our worke. Heere we must worke in his Vineyard, and the night of death must come, before wee shall bee called to receiue our wages. Heere wee must keepe our markes, and there inioy the riches which wee haue gotten by our spirituall trading. Heere wee must fight the Lords battels, being couered with sweat and blood, and there wee shall obtaine the Crowne of victory. Finally, heere wee must trauaile like poore Pilgrims, and then take our ease when we haue finished our iourney, and are come safe to our heauenly home. Fourthly, let vs call to minde the labours of the Saints which haue gone in this way before vs, and especially of our Saui∣our Christ himselfe, who trauailed for our sakes, not onely vnto weari∣nesse and sweat, but euen vnto blood, and not foolishly imagine that wee may take our ease, and yet come timely and safely to the end of our hopes; seeing our Sauiour hath told vs, that the Kingdome of heauen suffereth vio∣lence, * 1.325 and the violent take it by force, and that wee must striue to enter into the * 1.326 straight gate with all earnestnesse and constancie, because many shall seeke to en∣ter, and shall not bee able. Lastly, let vs consider the punishments denoun∣ced against those who idly sit still, and refuse to trauell in the wayes of godlinesse. For it casteth them into a deepe sleepe, whereby all the ope∣rations of Gods graces are hindred, yea, it emptieth the sluggard of them all, like him, who wanting meate, is famished with hunger: Ac∣cording to that of Salomon; Sloathfulnesse casteth into a deepe sleepe, and * 1.327 the idle soule shall suffer hunger. And as it depriueth him of all grace in this life, so also of glory and happinesse in the life to come; for hee onely must haue the wages, who hath laboured in Christs Vineyard. And contrariwise, plungeth him into euerlasting death and destructi∣on. For the sloathfull and vnprofitable seruant must bee cast into outer * 1.328 darkenesse, where shall bee weeping and gnashing of teeth. And therefore, if nothing else will mooue vs, yet at least, let vs take some paines in Gods seruice, which being small and momentany, shall bee euerlast∣ingly rewarded, that wee may escape the endlesse paines of hell. For if wee cannot for a little while indure the kindly heate of the Sunne, how shall wee bee able to suffer the skorching and tormenting flames of hell fire? If wee are impatient of a little sweate and labour in the duties of Christianity, and of our callings, let vs thinke with our selues how much more intolerable the endlesse torments of the damned will bee vnto vs.

§. Sect. 8 Of wearinesse in well doing, and how it hin∣dreth vs in all Christian du∣ties. And first, that which proceedeth from an ill dis∣position of the body.

The last impediment which hindreth vs in the duties of a godly life, is wearinesse in well-doing, which proceedeth from a twofold cause. The first outward, which is the ill disposition of the body to the performance of Christian duties; proceeding either from externall causes, as hunger, thirst, heate, cold, excessiue labour in worldly imployments, and such like, or from inward infirmities and diseases, which make the body faint and feeble, weake, and vnable to take any paines in the duties of a godly life. For seeing the soule vseth the body as its organ and instrument, for the performing of all outward actions, and seeing there is such sympathie and familiarity betweene them, that they mourne and reioyce together; here∣of it must needs follow, that when the body is indisposed to the duties

of Gods seruice, the soule is thereby vnfitted for them; when the body is feeble and faint, the faculties of the soule cannot be strong and vigorous in their actions and operations. When the body is weary and full of paine, it must needs affect the mind, and much distract it in all good duties. And finally, when the toole and instrument is blunt and dull, vnfit and vnto∣ward, the most cunning Artificer must needs be hindred, and much faile in his curious workemanship. For the remoouing of which impediment, wee must vse our best indeuour, that wee may haue a sound minde in a sound body, and to vse all good meanes of diet and Physicke for the pre∣seruing or recouering of our health, and to auoid intemperance, insobrie∣ty, and excessiue labour about worldly imployments. Yea, wee must auoyd immoderation and excesse, euen in the exercises of mortificati∣on, as fasting, watching, and the rest; For as luxuriousnesse, delicacie, and sloth, doe weaken the body for want of exercise, and intemperance and insobriety doe make it feeble and vnfit for any imployment: so likewise the contrary extremes, and ouer-rough and rigorous handling of it, doe exhaust and consume the spirits, and make it so weake and faint, that it is ready to sinke vnder euery burthen. And therefore wee must carefully obserue the meane, and auoyd both extremes, especially that vnto which our corrupt nature inclineth and carryeth vs, whether it bee to sensuality, which pampereth the body with excesse, or will∣worship * 1.329 and superstition, in not sparing of it; which is not much lesse dangerous then the other, although it bee nothing so common and ordi∣nary. For as if we would make speedy iourneys, our Horse must neither be pampered nor starued, seeing by the one he is made either resty or out of breath, and by the other so enfeebled, that hee will not be able to beare vs: so is it with our bodies which carry our soules, and therfore they must be vsed with like prudence and prouidence.

§. Sect. 9 Of wearinesse in well-doing, arising from the auersenesse of our wils vn∣to good duties.

The second cause is internall, which is the ill disposition of the minde and will, being auerse vnto all good duties and vertuous actions, and prone vnto all euill; delighting in worldly vanities, and pleasures of sinne, and dis-affecting and lothing spirituall exercises, as being weari∣some and tedious, difficult and troublesome to our corrupted nature. The which is a notable impediment to our well proceeding in the wayes of godlinesse; for either this vnwillingnesse causeth such wearinesse, that it will make vs either not to enter into the Christian course, or soone desist and returne againe into our former wayes of wickednes & sensual delights, or else it will make vs vnsettled and vnconstant in all good duties, doing them onely by fits and flashes, when the good mood of deuotion com∣meth vpon vs, and neglecting them, when other things which better please vs come in the way; or finally, it quencheth our zeale and feruour of loue vnto the duties of Gods seruice, so that wee performe them weakely and wearily, coldly and formally, with much dulnesse and spirituall deadnesse. The which impediments, if wee would auoyd, wee must la∣bour and striue against this wearinesse and faintnesse in well-doing, and indeuour all wee may, to take away both these causes and effects of it. And first wee must rowze vp our spirits, and stirre vp Gods graces in * 1.330 vs, as the Apostle exhorteth, that wee may not bee weary of well-doing, by * 1.331

considering the waight and worth, the profit and necessity of Chri∣stian and religious duties, in comparison whereof, all worldly things ought to be neglected as vaine and of no value. Let vs remember, that all the promises of grace, life and saluation shall be assured vnto vs, if we faint not; whereas we shall haue no part or interest in them, though we haue made neuer so good beginnings or proceedings, if we doe not still goe forward and hold out vnto the end. For if we indure * 1.332 to the end, we shall be saued: if we fight vnto the death, we shall receiue the Crowne * 1.333 of Life. But if wee lay our hand vpon the Plough, and looke backe, we shall * 1.334 not be though worthy of the Kingdome of heauen. Finally, let vs dayly re∣nue the meanes of Spirituall life and strength, that so they also may be renued and repayred, as hearing, reading, meditation, prayer, watch∣fulnesse, holy conferences and the rest, without which the soule will grow faint and languish, like the body which is depriued of corpo∣rall food; but especially when we feele our faintnesse, and languish∣ing wearinesse, let vs vnite all the powers of our soules in prayer vnto Almighty God, desiring him by the inward operation of his holy Spirit, to quicken our deadnesse, and strengthen our weakenesse, that we may not waxe wearie of well doing, but continue constant vnto the end. Now concerning the effects of this slothfull wearinesse, which are also great impediments to a godly life, as hindring vs from entring into it, or proceeding in it; inconstancie and vnsettled∣nesse in performing Christian duties, and want of feruencie in our loue and zeale in doing of them; I shall not neede to adde any thing here for the remoouing of them, seeing I haue spoken before of perseuerance, and constancie in the dayly performance of all Chri∣stian duties, and of that feruour of loue and zeale, which ought to be vsed in doing of them. And therefore thus much shall suffice to haue spoken of those impediments which arise from the flesh and corrup∣tion of our nature, and also of the helpes and meanes whereby wee may remoue them.

CAP. XIII.

Obiections against a godly life made by the flesh, answered, and first, such as pretend impossibility and difficulty.

§. Sect. 1 That a godly life is possible vnto vs.

BVt the flesh doth not onely hinder vs in the duties of a godly life, by those reall impediments, which it casteth in our way, of which I haue before spoken; but also by suggesting into our mindes, many strong obiections, which tend to this maine end, that wee may be discou∣raged from entring into the course of Christianity. And first, the flesh is ready to obiect, that in this state of frailty and corruption, it is vtterly impossible to lead a godly life, in that manner as it hath beene before described. For who can bring that which is cleane, out of that which * 1.335 is vncleane? Who can leade such a life as is pleasing and acceptable

vnto God, whose pure eyes can indure nothing which is impure and imperfect, seeing the Prophet telleth vs, that our best righteousnesse is as * 1.336 a polluted cloth; and the Apostle, who so farre exceeded vs that now liue in piety and righteousnesse, notwithstanding complayneth, that he could not doe the good he would, but contrariwise did the euill he would * 1.337 not. And therefore it is in vaine to wearie our selues about impossibi∣lities, and so to lose both the pleasures of this life, and that which is to come. And thus the flesh perswadeth vs to play the bankerupts, and to resolue, that because we cannot pay all our whole debt, that therefore wee will pay nothing at all. To which I answere with our Sauiour Christ, that those things which are impossible to vs, are both possible and easie vnto God, who hath promised to assist vs, if we desire and in∣deuour to serue and please him. Secondly, I answere, that though no∣thing will please God, but that which is pure and perfect, & all our best actions are full of corruption & imperfection; yet this need not to dis∣courage vs from doing the best we can, seeing Christ, who hath perfitly fulfilled the Law for vs, couereth our imperfections, with his most perfect righteousnes, & washeth away our corruptions, in his most pre∣cious blood, so that we may doe the best we can, & then what is wan∣ting on our part, shalbe supplied on his. For what the Law could not doe, in * 1.338 that it was weake through the flesh, God sending his owne Son, in the likenes of sin∣full flesh, and for sin, condemned sinne in the flesh, that the righteousnes of the Law might be fulfilled in vs, who walke not after the flesh, but after the Spirit, as the Apostle speaketh. Thirdly, though that perfect obedience which the Law requireth, be impossible vnto vs in respect of our frailty & corrup∣tion, yet that Euangelical obedience, required in the couenant of grace, (namely, that beleeuing in Christ, we desire, resolue & indeuor to please God in al things) is not so. Though we haue no ability to performe ser∣uice vnto God, in that exact perfection which the Law requireth; yet if we doe that which we are able, in sincerity & truth, with vpright hearts & good cōsciences, we shal through Christ be accepted of God. For he reiecteth not the least indeuours of his faithfull seruants, who de∣sire * 1.339 to feare his name. He will not breake the bruised reed, nor quench the smoking * 1.340 flax, till he bring forth iudgement vnto victory. He spareth vs as a father spareth * 1.341 his sonne that serueth him, and if we haue a willing mind, we shalbe accepted ac∣cording * 1.342 to that we haue, and not according to that we haue not. He pittieth our frailties and infirmities, like as a father pittieth his children that feare him, & * 1.343 out of this pitty pardoneth them; For he knoweth our frame, & remem∣breth that we are but dust. And though he hath most pure eyes, which can indure no pollution, yet he beholdeth not iniquity in Iacob, neither doth he see * 1.344 peruersnes in Israel. Nor is he any accepter of persons, but in euery nation he that * 1.345 feareth him, & worketh righteousnes (not according to the rigor of the law, from which Christ hath freed vs, but in the truth and vprightnes of his heart) is accepted of him. And thus was Dauid accepted as a man according to Gods own heart, because he applied himselfe to obserue his precepts al∣waies * 1.346 & to the end, notwithstanding his grieuous sins and fearefull fals. Thus Zacharias & Elizabeth were reputed righteous & perfect, because in the sincerity & vprightnes of their hearts, they did labour and striue

after righteousnesse and perfection. And thus Asa is said to haue done that which was right in the sight of the Lord, notwithstanding his ma∣nifold * 1.347 slips and great infirmities; because his heart was perfect or vp∣right before him. So that the impossibility of leading a godly life need not to discourage vs, seeing the Lord is all-sufficient to make it possible vnto vs, for he that could create vs pure and holy, according to his owne Image, is as able to restore vs to this purity and perfection. Vnto which, though it be not his pleasure, that wee should attaine in this life, because he would traine vs vp in humility, and moue vs to as∣cribe vnto him the whole glory of our saluation; yet will he ena∣ble vs vnto such a measure and degree as himselfe will accept of, as it it were in full perfection; and dayly adde vnto his owne gifts of grace, vntill we come to a full age in Christ; for vnto euery one that hath, shall be giuen, vntill he haue abundance, as our Sauiour speaketh. * 1.348

§. Sect. 2 To whom a godly life is difficult, and the causes of it.

Secondly, the flesh is ready to obiect, that though the duties of a godly life are not absolutely impossible, yet at least they are so full of difficulty, and vnpleasant, so tedious and troublesome to our fee∣ble and fraile natures, and so vncomfortable and painefull, that there is no likelihood, that euer wee shall hold out in the doing of them; and therefore it is as good for vs to neglect them altogether, as to take vpon vs such an insupportable burthen, as wee shall be forced to cast off, before we come halfe way to our iourneyes end. The which ob∣iection our corrupt flesh doth much strengthen against vs, to hin∣der our Christian resolution, and both our ingresse and progresse in the wayes of godlinesse, by setting before vs the manifold examples of those, that haue liued in former times, and in our owne dayes, who hauing made some good beginnings, haue falne backe and re∣lapsed into their former courses; and hauing begunne well with a purpose to proceede, haue through wearinesse desisted, before they could attaine to their iourneyes end. And thus, like the slug∣gard, the flesh perswadeth vs to sit still in the house, because there is * 1.349 a Lyon in the streetes. And like the murmuring spies, though it confesseth that the spirituall and heauenly Canaan be worth the de∣siring, as abounding with all Gods blessings, yet it bringeth vp an euill report of it, in respect of the manifold difficulties whereby we must passe vnto it, and the sonnes of Anachim, the mighty ene∣mies of our saluation, which must be ouercome by vs, who are so farre inferiour vnto them in strength, before wee can attaine vnto that place of rest and ioy. The which tentation is exceeding dan∣gerours, and a notable impediment to hinder many from once en∣tring into the course of Christianity, because they imagine it to be so irkesome and painefull, that they shall quickly be tyred, and neuer be able to hold out vnto the end. For the answering where∣of, that it may be no impediment vnto vs in the wayes of god∣linesse, wee are first to know and acknowledge, that it is true in part; namely, that the course of Christianity is full of difficulties, hard and tedious, vnpleasant, and euen intolerable and impossible in some respects. For the Deuill, which is that strong man, who holdeth

all that he possesseth in peace, will not easily leaue his hold, nor * 1.350 be cast out without many combates and conflicts. And howsoeuer he seemeth deafe and dumbe, whilest he is in quiet possession, and lul∣leth vs asleepe in the cradle of carnall delights, yet when our Saui∣our Christ by the Ministery of the Word and Gospell, seeketh to dispossesse and cast him out, then he both heareth and cryeth out, rageth and renteth vs, with the violence of his tentations, making vs to seeme both to our selues and others, as if wee were quite de∣priued of all spirituall life. And though this infernall Pharaoh suf∣fereth vs, whilest wee doe him seruice, to sit quietly by the flesh∣pots of worldly and sensuall delights, and euen to glut our selues, and take our fill of the pleasures of sinne, without any great distur∣bance; yet no sooner doe wee inwardly resolue, and outwardly make mention of departing out of his bondage, that we may serue the Lord, but presently he rageth against vs, and pursueth vs with hellish furie, that he may hinder vs in our Spirituall iourney to∣wards the heauenly Canaan, and againe recouer vs into his captiuitie. Againe, the practice of Christianity becommeth vnto vs tedious and difficult by reason of our sloth, which maketh vs vnwilling to take any paines in the duties of a godly life; and euery thing see∣meth tedious and wearisome to a minde that is indisposed and auerse vnto it. And also because of our carnall sensuality, which maketh vs thinke that we are not at liberty, if we may not runne with full careere into all manner of licentiousnesse. And like vnto those Heathen Rulers, to fret and fume, when we are restrained from going on in our wicked courses by Gods Law; saying, Let vs breake his bonds * 1.351 asunder, and cast away his cordes from vs. And hereof it is, that the godly life is in the Scriptures compared to a wearisome pilgrimage, which cannot be finished without much paines and trauaile; to a dange∣rous Warfare, in which wee must haue many a sore and dangerous conflict, before wee get the victorie; to a narrow and afflicted way * 1.352 and strait gate, thorow which wee cannot passe without much stri∣uing. So likewise to the mortification and cutting off our bodily members, which cannot be without much griefe; To a circum∣cision, yea, the circumcision of the heart: and how can the heart∣strings be cut, without much sense of paine? And finally, to the birth of a childe, which cannot be without sore trauaile going before. Now if the infant which hath continued but nine moneths in the mothers wombe, cannot in the ordinary course of nature bee borne without much paine and many sharp throwes; then how much lesse can we be spiritually borne againe without great griefe and labour, who haue lyen for the space of many yeeres in our sinnes, and strengthened our naturall corruptions with long and continuall custome; seeing this is a worke contrary vnto and aboue nature?

§. Sect. 3 The causes why the duties of a godly life seeme difficult and tedious euen to the regenerate. Rom. 7 22.

Againe, the duties of a godly life are somewhat tedious and trou∣blesome, euen vnto the regenerate, who haue made some entrance into them, because this worke of regeneration is not perfected at once, but only inchoate and begun. And therefore, as they are delighted with

the Law of God in the inner man, so they finde another law in their members, * 1.353 warring against the Law of their mindes, and leading them captiue to the law of sinne. The which spirituall bondage affecteth them with such griefe and sorrow, that it forceth them to cry out with the Apostle; O wretch∣ed * 1.354 man that I am, who shall deliuer me from the body of this death? We are not wholy and perfectly sanctifyed, but remayne partly flesh, and part∣ly spirit, like a city which is at ciuill warres within it selfe. And these doe continually lust the one against the other; So that no sooner doe we set our selues to performe any Christian duties of a godly life, in the spirituall part; but presently the flesh opposeth and interrupteth vs in it. No sooner doe wee resolue to goe forward in the waies of godlinesse, but forthwith the corruption of our nature, like an heauy burthen, incompasseth vs, and (as it were) clingeth about our neckes, so as wee cannot proceede without much labour and wearinesse. All which and many other the like impediments, as they doe much disturbe and distract all in the duties of a godly life, so especially yong beginners at their first entrance into it. For then the * 1.355 flesh is strongest to oppose, and the Spirit weakest to make resistance. Then the world and worldly wicked men, doe vse most indeuour to regaine vs into their wonted society in the works of darkenesse, when wee haue newly left their company; and the pleasures of sinne, and the baytes of worldly profits, alluring vs to continue in our won∣ted courses, are freshest in our memories, when as wee haue late∣ly renounced and forsaken them, so as they are still scarce out of our sight. Then the deuill bendeth all his might and malice, his strata∣gems and engins of battry against vs (as Sennacherib against Hezechiah) when wee doe disclaime his seruice, and refuse to pay him tribute. Then wee meete with gteatest difficulties, and haue least strength to ouercome them. Then wee goe in the waies of Christianity, like little children, when they first learne to goe alone, who at eue∣ry step are ready to stagger and fall, through weakenesse and want of practice; whereas when wee haue accustomed our selues to these cour∣ses, for some moneths or yeeres, wee goe both more steadily and with much greater safety and delight. Finally, then wee are like vn∣to sluggards, who leaue their down-beds with much irkesomnes & dis∣content, but when they they haue once risen and shaken off their sloth, they are sorry that they haue slept so long, and goe cheerefully about their businesse. Neyther did euer man repent of his repentance, though at the first entrance it seemed vnpleasant & difficult, but rather feeleth such ioy and comfort in it, that he much grieueth in his soule, that he was no sooner grieued for his sins. Now this difficulty is much increased vnto yong beginners by diuers meanes. Frst, because they are apt to trust too much vnto their owne strength, which most faileth those that most rest vpon it, and doe not walke in the life and strength of faith, relying themselues wholly vpon Gods power and promises. For so naturally are we, through pride and selfe-loue, addicted to our selues, that we will not easily seeke for helpe abroad, so long as any hope remaineth that we shal finde it at home. Secondly, because in our

first beginnings we are more fickle, vnconstant, and vnsettled in our Christian courses. For how can he make any good proceedings in his way, who sometimes goeth forward, and sometimes backward? how can he dispatch his businesse, who vndoeth one day that which he did in another? or how should a man preserue his health and strength, who one day carefully vseth good dyet or physicke, and the next day neg∣lecteth both, and impayreth and hindreth them by the quite con∣trary courses? Finally, because we looke more vnto our selues then vnto God, and so seeing the difficultie of the worke, and comparing it with our owne weakenesse, wee beginne to despaire of euer atchieuing it; but in the meane time seldome or neuer looke vnto God, who is all-sufficient to strengthen vs, and to make vs perfect vnto euery good worke. We apprehend our weakenesse to goe alone, and are thereby discouraged, because we consider not that wee are led and supported by the hand of our heauenly Father. We see our wounds and weaknesses, but not the salues and remedies. We be∣hold with Elias seruant, who are against vs, but through our spiri∣tuall blindnesse cannot discerne the more numerous and potent aydes that are on our side. And finally, we are ready with the Apostle to take notice of the Law of our members, warring against the law of our * 1.356 mindes, and leading vs captiue to the law of sinne; but not with him to ac∣knowledge with thankfulnesse our deliuerance by Iesus Christ: And to be discouraged with the sight and sense of our infirmities; but not to * 1.357 consider, that Gods grace is sufficient for vs.

§. Sect. 4 That the dif∣culty of a god∣life must not discourage vs from it.

In all which respects it cannot be denyed, but that there is some dif∣ficulty in leading of a godly life, and much paines and labour requi∣red for the right performance of the duties which belong vnto it. Notwithstanding this must bee no impediment to hinder vs from en∣tring into, and proceeding in the course of Christianity. Yea rather, because this aboue all things is most excellent, profitable and necessa∣ry, as concerning vs, no lesse then the euerlasting saluation or condem∣nation both of our bodies and soules, the difficulties which we finde in this way, should bee so farre from discouraging and making vs sit still, or turne backe againe to inioy our sinfull pleasures; that they should rather inflame our disires, whet and confirme our resolutions, and make vs much more painefull and diligent in our indeuours, that wee may attaine vnto it, seeing though the difficulty were much greater, yet the excellency, profit, and necessity of leading such a life doe farre ex∣ceede it. And this vse our Sauiour Christ maketh of it; For from the consideration of the small number which shall be saued, and the diffi∣cultie of attayning vnto heauenly happinesse, hee enforceth this ex∣hortation; Striue to enter in at the straight gate, for many, I say vnto you, * 1.358 will seeke to enter in, and shall not bee able: Because straight is the gate, and nar∣row is the way which leadeth vnto life, and few there bee that finde it. So he telleth vs else-where, that the Kingdome of God suffereth violence, and the * 1.359 violent take it by force. And the Apostle Peter hauing said, that the righte∣ous shall scarcely be saued, that is, not without much difficulty and labori∣ous * 1.360 diligence, taketh thereupon occasion to perswade all, both to pa∣tient

suffering what God imposeth, and diligent doing that which hee in∣ioyneth. And surely if we had hereby no other benefit, but the escaping of the euerlasting torments of hell fire, which are easelesse and endlesse, it were me thinks a motiue strong enough to make vs arme our resolution against all difficulties, and to spare for no labour, that we may secure our selues from this dreadfull condemnation. He that is in danger of drow∣ning, doth not dispute of the great paines which he must take before hee can come to land, but thinking that his strength can bee no wayes better spent, then in sauing his life, he vseth all diligence, and laboureth euen to extreme wearinesse, to secure his safety, yea euen then when hee is doubt∣full of the successe. And shall we thinke all labour little, to preserue a mo∣mentany and miserable life, from a naturall death: and can wee thinke any too much for the escaping of those euerlasting torments of hell fire? O that our fore-wit were as good as our after-wit! and that we could be as wise by instruction and discourse of reason, as wee are by feeling and experience! O that we could consider with our selues, when we stumble at small difficulties, and are discouraged from performing the duties of a godly life with a little labour; how much lesse we shall be able to indure those intolerable and endlesse torments, which are prepared for those who neglect Gods seruice, and are slaues to Satan, and their owne sinfull flesh, to obey it in the lusts thereof! If the easie paines of a godly life bee not to be indured of these nice and worldly wantons, which are also of such short continuance, how intolerable will those torments bee vnto them which shall neuer haue end? If the damned spirits might haue li∣berty to resume their bodies, and liue vpon the earth againe for a further triall, that amending their liues, they might bee saued, or returning vnto their former sinfull courses, they might be cast backe againe into hell fire: O how would they melt, and be euen resolued into teares of hearty repen∣tance for those sinnes which haue made them obnoxious to such fearfull condemnation! How would they labour and spend their strength in the exercises of mortification, and make their throats hoarce with prayers and strong cryes, that they might obtaine mercy and forgiuenesse? How diligent would they be in hearing, reading, and meditating in the Word, that they might attaine vnto a liuely faith, and thereby apply vnto them∣selues Christ Iesus and his righteousnesse, for their iustification and salua∣tion? How fruitfull would they be in good workes; and how liberall and bountifull in almes-deeds, and in relieuing the poore members of Iesus Christ? And yet most certaine it is, that their case shall be ours, if wee run on in the same courses which they haue gone before vs, seeing God is no respecter of persons, but is alike iust and true to all. Our punishments shall be as great, if we neglect Gods seruice, and liue in our sinnes; our too late repentance as desperate and comfortlesse, if wee abuse Gods patience and long-suffering, and let passe the acceptable time and day of salua∣tion.

§. Sect. 5 That the re∣compence of reward must make vs to o∣uercome all difficulties.

And yet there is a farre stronger motiue to make vs ouercome all diffi∣culties, and to vse all paineful diligence in the duties of a godly life, name∣ly, the riches of reward promised to all those who spend their time and strength in Gods seruice, euen the euerlasting ioyes of his Kingdome, vn∣to

which, both all the sufferings and doings of this life are not to worthy * 1.361 to be compared. In which regard, Gods precepts are more to bee desired * 1.362 then gold, yea then much fine gold, and to be esteemed sweeter then the honey, and the honey combe; because by them we are warned, and in keeping of them there is great reward. For who would not serue such a Master, as is so boun∣tifull in requiting his paines? Who would not vndertake any labour (see∣ing the greatest is light, and the longest momentany) to bee assured of that super-exceeding and eternall waight of glory? Who would not pa∣tiently indure a sorrowfull seed-time, for so ioyfull an haruest? or refuse to worke in Gods Vineyard with all painfull diligence, and comfortable cheerfulnesse, who is assured of such liberall wages when hee hath ended his worke? And therefore though there were neuer so much difficulty in the duties of a godly life, and neuer so much paines required vnto the ser∣uice of God, this should not discourage vs from entring into the course of Christianity, seeing our wages and reward will infinitely exceed our worke and labour. Especially considering that these holy and religious duties are only vnpleasant and tedious to the flesh and corrupted nature, vnto which (as the Apostle speaketh) wee are no debters that wee should liue according to the lusts thereof; and so by pleasing of it, to displease God, and purchase vnto our selues eternall death and hellish condemna∣tion.

§. Sect. 6 That a godly life, in it owne nature is not difficult and tedious, but sweet and de∣lightfull.

Neither in truth are the duties of a godly life vnpleasant and burthen∣some, tedious and troublesome vnto the spirituall and regenerate part, * 1.363 but sweet and delightfull, easie and full of comfort. For Gods Commande∣ments are not grieuous, as the Apostle Iohn speaketh; and our Sauiour tel∣leth vs, that his yoke is easie, and his burthen light; and that they who will take them vpon them, shall finde rest to their soules. Vpon which words Chrysostome speaketh excellently to our present purpose. If (saith hee) hea∣ring of a yoke and a burthen, thou art afraid and shrinkest backe, thou must attribute this feare, not to the nature of the things themselues, but to thine owne sloth; for if thou art prepared, and not sluggishly effemi∣nate, all shall seeme vnto thee easie and light. And therfore Christ, that he might teach vs with what care we ought to watch, hath neither concealed the burthen, nor the sweetnesse; but ioyning both together, he hath said, that it is a yoke, and also that it is sweet. Hee calleth it a burthen; but ad∣deth, that it is light; that thou shouldest not shunne it, as being too la∣borious, nor contemne it, as being too easie. But if after all this, vertue seemeth vnto thee hard and difficult, consider how much more vice and sinne, which Christ intimateth, in that before hee said any thing of his yoke, he cryeth out, Come vnto me all, yee that labour and are heauie loden. Thereby shewing, how great labour, and what an intolerable burthen sinne imposeth: for he saith, not onely all ye that labour, but also, who are heauie loden. The which the Psalmist expresseth more plainly, and descri∣beth the nature of sinne, saying, Mine iniquities are gone ouer mine head, as * 1.364 an heauie burthen they are too heauie for me. And Zachary likewise, where he calleth it a talent of leade. For experience will teach vs, that the soule is op∣pressed * 1.365 with no heauier burthen, then the conscience of an ill spent life, and the remembrance of our sinnes; euen as contrariwise nothing more

exalteth and cheereth the mind, then the possession of iustice and vertue. Yea, that Euangelicall obedience which Christ here calleth his yoke and burthen, is not onely light and easie, but also commodious and exceeding profitable. Which made Dauid, out of good experience, to professe, that the Law of Gods mouth was better vnto him, then thousands of gold and siluer: * 1.366 and that it was more to be desired then gold, yea then much fine gold. And Salo∣mon likewise affirmeth, that wisedome (that is, the sauing knowledge and practice of true godlinesse) is better then Rubies, and all things that may bee desired, are not to be compared vnto it: that riches and honour are with it, yea, durable riches and righteousnesse; and that the fruit thereof is better then gold, yea then fine gold, and its reuenew then choyce siluer. Yea, the duties of a godly life are not onely easie and profitable, but also sweet and pleasant. In which respect Dauid saith, that Gods Commandements were sweeter to his * 1.367 mouth then the honey, and the honey combe; that they were the reioycing of his heart, and that he reioyced in Gods testimonies, aboue all riches. So Salomon saith, that wisedome is pleasant vnto the soule, and that her wayes are wayes of pleasantnesse, and her paths are peace. And our Sauiour Christ found so much pleasure and comfort in doing his Fathers will, that he neglected his food, euen when he was hungry, in comparison of it. Now if the way of Gods Commandements was esteemed of the Saints so easie, profitable and pleasant in the time of the Law; how much more haue wee cause so to iudge of it in the time of the Gospell? seeing God hath reuealed his will much more cleerly, and affoorded vs farre greater helpes; and incouraged vs to serue him with much sweeter and more gracious promises, not now vailed with types and shadowes, but cleerly expressed to the vnderstan∣ding of the most simple, and certainly assured vnto vs by the seales, the Sacraments, to take away from vs all doubting and wauering. By all which, and many other meanes, our Sauiour Christ (as it was prophecied of him) maketh all crooked wayes straight, and all rough places plaine; that all * 1.368 difficulties being taken away and remoued, we may trauell in the wayes of godlinesse with much ease and comfort, ioy and delight. But aboue all other incouragements against all pretended difficulties, this is one of the greatest, in that the Lord, in the time of the Gospell, doth not exact of vs the rigorous and strict performances of seruants, who must not haue their wages, vnlesse they doe the will of their Lord, in that manner and mea∣sure as he requireth; but the duty and obedience of sonnes, passing by * 1.369 our infirmities, and accepting the will for the deed; the purpose and in∣deuour, for the act and performance. And that there may be no manner of discouragement, hath also promised to assist vs with his grace and holy Spirit, that we may be the better inabled to doe that which he requireth; so as we may say with the Apostle, I am able to doe all things through the * 1.370 power of Christ which strengtheneth me.

CAP. XIIII.

That a godly life is not tedious and troublesome to the rege∣nerate man, but easie and familiar.

§. Sect. 1 That the rege∣nerate haue a new nature, vnto which a godly life is easie and pleasant.

ANd thus it appeareth, that the godly life is easie and plea∣sant in it selfe and it owne nature. Now if wee can further prooue, that it is also vnto vs nothing hard or impossible, tedious or troublesome, but contrariwise easie and familiar, then the obiection of difficulties being sufficiently answered and remoued, need not to be any impediment to hinder vs from entring into the wayes of godlinesse. To which purpose we are first to know, that howsoeuer the leading of a godly life be as hard and difficult, as grieuous and euen vnpossible for a naturall man, as for Lead to swimme, or for the earth to leaue its center, and to mount vp vnto the skies; yet vnto those who are regenerate, it is not so, seeing their corrupt nature is changed and sanctified, and they haue a new nature wrought in them, vnto which a godly life is easie and familiar, by reason of that similitude which is be∣tweene them. And thus the Lord, when hee would haue his people to serue him in the duties of holinesse and righteousnesse, doth promise to worke this change in them: And the Lord thy God will circumcize thine * 1.371 heart, and the heart of thy seed, to loue the Lord thy God with all thine heart, and all thy soule, &c. For this commandement which I command thee, is not hid∣den from thee, neither is it farre off, &c. But the Word is very nigh vnto thee, in thy mouth, and in thine heart, that thou maist doe it. And againe, I will giue * 1.372 them one heart, and I will put a new spirit within you, and I will take the stony heart out of their flesh, and I will giue them an heart of flesh, that they may walke in my statutes, and keepe my ordinances and doe them. So in the new couenant of grace the Lord promiseth, that he would write his Law, not in Tables * 1.373 of stone, but in the fleshie tables of their hearts, and put it into their inward parts; thereby inabling them to yeeld vnto it cheerfull obedience, seeing they haue an internall cause of this spirituall motion in themselues, euen an heart sanctified and replenished with the loue and feare of God, which maketh them to desire aboue all things to serue and please him. In respect of which change (so farre forth as they are changed and regenerate) it is no more tedious and wearisome vnto them to performe the duties of a godly life, then for the liuing fountaine to spring, or the riuer to flow, or for grosse vapours and slimie exhalations to mount aloft into the middle and highest region of the aire, when as they are rarified by the Sunne, and haue their nature changed from an earthly grosnesse, to an ayery or fiery subtilty and lightnesse; although the reliques of sinne and corruption of nature remaining still in the vnregenerate part, doe hang vpon vs, and pull vs backe, hindring vs in our spirituall motion (like an exhalation in∣closed with the vapours of the middle region, so as it cannot mount vp vnto his owne proper place) whereof arise some tedious conflicts and sharpe incounters, which make the duties of a godly life to seeme vnto vs by fits more difficult and wearisome. Yea, if wee rest vpon our owne strength and abilities, the infirmities and corruptions which we shall dis∣couer,

will be notable discouragements to hinder vs in the wayes of god∣linesse, and like children which presume to goe alone, when they haue onely strength to walke as they are led in their fathers hand, we shall, by receiuing many falls and knocks, be so daunted and dismayed, that we shall be afraid to set a foot forward in the duties of Christianity, as farre exceeding our abilities of performance. Whereas, if seeing our frailties and infirmities, we take occasion thereby to deny our selues and our owne strength, and wholly distrust the weake reede of our owne free wills, as being vtterly insufficient to stay and vphold vs in our Christian course: And contrariwise, altogether rely vpon Gods power and promises, and acknowledge that his grace is sufficient, when we most see and bewayle our owne weakenesse and impotencie; wee shall heereby receiue no dis∣couragement, * 1.374 but goe on cheerefully in all holy duties of his seruice. For when wee are most blinde and ignorant, this grace of God will bee all-sufficient to inlighten vs; when wee are most weake and feeble, it will confirme and strengthen vs; when wee most distaste the duties of Christianity, as being bitter and vnpleasant to our corrupted nature, it will, by changing and renuing it, make them to become easie and plea∣sant, and (as wee see in the example of Dauid) sweeter vnto our mouthes then the hony and the honey combe. When wee feele the flesh rebelling and * 1.375 lusting against the Spirit, it will mortifie and subdue it; And when our tumultuous passions and inordinate affections doe rage in vs, striuing to carry vs with headlong fury, from the seruice of God, to the seruice of Satan, the world, and our owne vnruly lusts, it will powerfully purge away their corruption, rectifie their disorder, and make them become seruiceable to the spirituall part; like wild beasts, which being in their owne nature fierce and cruell, and ready to deuoure or teare vs in pieces, when they are mastred and tamed, become helpefull and commodious for diuers vses. And thus the grace of God sanctifieth our loue, and weaning it from worldly vanities, fixeth it vpon spirituall and heauenly things. Thus it changeth our choller into zeale; our ha∣tred of good things into the hatred of that which is euill; our world∣ly sorrow, into repentant griefe for sinne; our carnall ioy into spi∣rituall reioycing in the assurance of Gods fauour; and our desperate boldnesse and audaciousnesse, into Christian courage, and magnanimous resolution, which will inable vs valiantly to oppose and ouercome all difficulties, which would discourage and hinder vs in the profession and practice of true godlinesse. So that the difficultie of Christian du∣ties, compared with our owne frailties and infirmities, will not dis∣courage vs, if wee doe not seuer the Law from the Gospel, looking onely vpon that obedience which it requireth, and not vnto that grace of God which the Gospell promiseth, and which he purposely bestoweth vpon vs, that thereby we may be enabled to performe that which he com∣mandeth. But rather the sight and sense of our owne weakenesse, will but make vs cling the faster to the firme pillar of our strength, and to flee vn∣to him in our earnest & effectuall prayers, desiring him to command what he will, if withall hee will giue vnto vs grace and strength to performe those duties which he commandeth.

§. Sect. 2 That a godly life is made ea∣sie, through the power of God the Father assisting vs.

Secondly, the duties of a godly life, which are so difficult, in respect of our frailty and corruption, become easie and familiar vnto vs, not one∣ly in respect of this grace, whereby our natures are changed and re∣newed; but also in respect of those fresh supplies which wee daily haue from God himselfe, euen the Father, Sonne, and holy Spirit. For first, God the Father doeth not content himselfe to haue regenera∣ted vs, and renewed our nature, and so to leaue vs, but hee daily re∣paireth our decayed strength; hee doeth not onely infuse some spiritu∣all graces into vs, and so leaue vs to be vpheld by their inherent strength, but hee still standeth by vs, and continually assisteth vs by his power and prouidence, out of his rich Treasury supplying what is wanting, strengthening vs when wee are ready to faint; raysing vs, when wee slip and fall; repairing his graces with new supplies, when they are spent and wasted, and (as it were) re-inforcing his spirituall Bands and Troupes, when as they are enfeebled and wearied in the con∣flict of tentations. Hee not onely commandeth the duties of his ser∣uice, but also that wee may bee both incouraged and inabled to doe them; hee promiseth his assistance, and that hee will ioyne with vs, supplying by his all-sufficient power, what is wanting through our weakenesse. Thus hee willeth vs to a 1.376 repent and turne vnto him, and b 1.377 worketh also this conuersion and repentance, exhorteth vs to c 1.378 cir∣cumcize our hearts, and withall, d 1.379 promiseth that hee will circumcize them, inioyneth vs to e 1.380 loue and feare him, and f 1.381 sheadeth abroad his loue in our hearts by his holy Spirit, whereby hee inflameth them with loue towards him, and g 1.382 putteth his feare into them, that wee dare not depart from him, by doing wilfully any thing that is displeasing in his sight. Though then wee bee naturally barren in the fruits of new obedience, yet this must not discourage vs, seeing the Lord hath pro∣mised, that hee will make vs trees of righteousnesse planted by his owne * 1.383 right hand, which shall bring foorth fruit in due season, like trees plan∣ted by the riuers of waters, and that he will powre the sweet dewes of his grace vpon him that is thirsty, and floods vpon the dry ground. If we be fee∣ble * 1.384 and weake in our owne strength; yet the Lord himselfe will streng∣then and incourage vs in euery good worke by his gracious presence; saying, Feare thou not, for I am with thee; be not dismaid, for I am thy God, * 1.385 I will strengthen thee, yea, I will helpe thee; yea, I will vphold thee with the right hand of my righteousnesse. I the Lord thy God will hold thy right hand, saying vnto thee, Feare not, I will helpe thee. When wee finde and feele our faintnes and feeblenes in holy duties, let not this make vs to desist & giue them ouer, as impossible to bee atchieued; but let vs remember, that the euerlasting God, the Lord, the Creatour of the ends of the earth, fainteth not, nei∣ther * 1.386 is weary; who giueth power to the faint, and to them that haue no might, in∣creaseth strength. So that though those who are in their youth and prime age, be weary, faint, and vtterly fall, yet if being humbled in the sense of our owne weakenesse, we doe deny our selues, and waite vpon the Lord, he will re∣new * 1.387 our strength, and we shall mount vp with wings as Eagles; we shal run, and not be weary; and walke, and not be faint. This worke of regeneration is not our own, but the Lords, who is as able & willing to perfect a work, as to begin

it; for not to finish what he hath vndertaken and begun, were a signe either of inconstancie, or want of power, whereas he is immutable and omnipo∣tent; according to that of the Prophet, Shall I bring to the birth, and not * 1.388 cause to bring foorth, saith the Lord? shall I cause to bring foorth, and shut the wombe, saith thy God? Though then the duties of a godly life seeme vnto vs hard, difficult, and euen vnpossible; yet let not this discourage vs, seeing nothing is impossible with God; though they bee so farre aboue our abilities, * 1.389 that they also exceed our hopes, so as we scarce dare sue and seeke after that power of performance which God requireth, and we desire; let vs remem∣ber, that the Lord is able to doe exceeding abundantly, aboue all that we aske or * 1.390 thinke, according to the power that worketh in vs. And though we are ready to stumble at euery stone of offence, and to sinke in euery tentation, let vs goe on cheerfully for all this, seeing our God is able to keepe vs from falling, and to * 1.391 present vs faultlesse before the presence of his glory with exceeding ioy. Yea, he is ready to preuent vs with his grace, and not only to worke in vs (as in the Prodigall son) some good desires of returning vnto our heauenly Father, * 1.392 that we may serue him; but euen when he seeth vs afarre off, he will run to meet vs, giue vs kind intertainment, and feast vs so with a banket of his graces, that we shall be inabled with cheerfulnesse to doe his worke. And therefore, though we find neuer so mighty opposition, as soone as we are entred into the course of Christianity, yet being assured of Gods presence and assistance, let not this dismay vs; For if God be with vs, who can be against * 1.393 vs? Pharaoh may wel frowne and storme against vs, but his ruine shalbe our safety. The deuill may rage, and (as it were) rend vs with his tentations, but out he must come & leaue his hold, when God commandeth him. Though we apprehend the greatnesse and difficulty of the worke, and our owne weakenesse and insufficiency to goe thorow with it; let not this discourage vs from vndertaking it: for the Lord is with vs, his grace is all-sufficient, and his power is manifested and glorified in our infirmities. Though we are weake * 1.394 in our owne strength, and able to doe nothing, yet we are strong in the Lord, and in the power of his might, & (with the Apostle) able to do all things, through the power of Christ, which strengtheneth vs. Though we through our corrup∣tion, are prone to fall into any sinne; the Lord shall deliuer vs from euery euill * 1.395 worke, and preserue vs vnto his heauenly Kingdome: and finally, though we are so fettred and gauled with our naturall corruptions, that wee can scarce creepe in the wayes of Gods Commandements, yet we may resolue to run * 1.396 in them with great agility and swiftnesse, when he shall be pleased to inlarge our hearts. They (saith an ancient Father) who resolue to passe from the loue of worldly pleasure, vnto an honest and vertuous life, finde it at the * 1.397 first a rough and vncouth way, which is hardly passable. For the sweetnesse of a long settled and confirmed custome, opposeth and hindreth them, and lothnesse to breake it, doth much intoxicate and disturbe their mindes. Neither can our carnall affections be easily shunned or subdued, nor is the way of vertue plaine and easie to euery one who offereth to run in it. But yet, God prospering and helping vs forward, and smoothing and leuelling these rough and vnpassable wayes, a man may easily escape, or ouercome the assaults of his owne carnall affections, and couragiously mount vnto the top of the hill of vertue.

§. Sect. 3 That God the Sonne ioyning with vs, taketh away all diffi∣culty.

Secondly, God the Sonne ioyning with vs in the duties of a godly life, will take away all difficulty, and enable vs to performe them with all cheerefulnes and delight. For being vnited vnto him by a true and a liuely faith, and ingrafted into this blessed & fruitfull Vine, as liuing branches, wee shall receiue such spirituall life and sap of grace from him, that we shall bring forth the ripe grapes and pleasant fruits of ho∣linesse and righteousnes. Being knit vnto him in this blessed vnion, and becomming liuely members of his body, wee shall haue communion with him, and receiue such vertue and vigour, as shall be effectuall, not only for our iustification, but also for our sanctification. From his death * 1.398 we shall receiue vertue & strength for the mortifying of the flesh and the sinfull lusts thereof, so as it shall no longer reigne and rule in vs as in former times, and from his Resurrection such a quickning power, as will enable vs to rise out of the graue of sin, and to walke in the waies of holinesse and righteousnesse, bringing forth the plentifull fruits of new and true obedience. Besides, our Sauiour, who exhorteth vs to take his yoke vpon vs, offreth himselfe to ioyne with vs, and to be our yoke-fellow; and as the taller and stronger Oxe, drawing together with one that is lesse and weaker, easeth him of the chiefest part of the burthen; so our Sauiour so farre exceeding vs in greatnesse and strength, doth free vs from all irkesomnesse and cumbersome tedi∣ousnesse of that burthen which he layeth vpon vs, by bearing it vp vpon his owne blessed necke and shoulders. Neither doth he call vs vnto him to trouble and vex vs, but to ease and comfort vs. Not to op∣presse vs with a burthen aboue our strength, but to lighten vs of the in∣tolerable load of sin, by taking it vpon himselfe, in stead wherof, he lay∣eth vpon vs his sweet and easie yoke of Euangelicall obedience; ac∣cording to that his gracious call and inuitation, Come vnto me, all yee * 1.399 that labour and are heauie loaden, and I will ease you; take my yoke vpon you and learne of me, for I am meeke and lowly in heart, and yee shall finde rest vnto your soules; for my yoke is easie, and my burthen light. So that though it be a yoke and burthen, yet it needs not dismay vs, seeing it is but light and easie, in comparison of that vnsupportable waight of sin, the wrath of God, and curse of the Law, from which he hath freed vs; and not such an one as will toyle and turmoile vs; but a burthen that bringeth ease, and a labour which causeth rest. It is not Christs purpose to sur∣charge and oppresse vs, by imposing a burthen aboue our strength; for he that hath taught vs that a good man is mercifull vnto his beast, * 1.400 will not be hard-hearted and cruell to his yoke, fellowes, yea to his owne body and bowels; but onely he desireth that we would beare him company, promising that if our weight be ouer-burthensome, he will ease vs, if it be irksome and tedious, he will make it sweet & plea∣sant, and if there be any defects & wants in vs, he will supply them by vertue of that communion which we haue with him. If we be dead, * 1.401 and cannot mooue in the actions of piety and righteousnesse, by touching his dead body, he will giue vs spirituall life and motion. For as the Father rayseth vp the dead and quickneth them; euen so the Sonne * 1.402 quickneth whom he will. He is the Resurrection and the Life; he that beleeueth * 1.403

in him, though he were dead, yet shall he liue. So if being raysed, we want spirituall illumination, that we may walke in those wayes which God hath prescribed, our Sauiour will supply it, according to that of the Apostle; Awake, thou that sleepest, and stand vp from the dead, and Christ shall giue thee light. If we be weake & feeble, he will strengthen vs with might * 1.404 by his Spirit in the inner man. If we feele the exercises of a godly life so * 1.405 difficult & vnpleasant to our corrupt nature, that we haue little hope of proceeding in them, that which is defectiue through naturall corrup∣tion, he wil supply by grace aboue all that we can expect; for he is able to doe exceeding abundantly aboue al that we aske or thinke, according to the power * 1.406 that worketh in vs. If we be faint, he will support vs; if weary, he will re∣fresh vs; if we fall, he wil lift vs vp. If we be discomforted and discoura∣ged with afflictions & tribulations which we meet with in the way, he will strengthen vs with faith & patience, that we may be able to beare them; so as we may say with the Apostle; We are troubled on euery side, * 1.407 yet not distressed; we are perplexed, but not in despaire; persecuted, but not for∣saken; cast downe, but not destroyed.

§. Sect. 4 That the du∣ties of a godly life are made easie by the assistance of the holy Spirit.

Finally, the holy Spirit so assisteth vs with his grace, that the duties of a godly life, which are to the flesh difficult and vnpleasant, become * 1.408 sweet and easie. For when we feele our selues most dull & dead, and vt∣terly vnable to moue in the wayes of godlinesse; this Spirit of life and power will quicken and reuiue vs; according to that of the Apostle; If the Spirit of him that raysed vp Iesus from the dead dwell in you; he that raysed vp Christ from the dead, shall also quicken your mortall bodies, by his Spirit that dwelleth in you. If our flesh rebell and labour to hinder vs in all good duties, the Spirit of God will mortifie and subdue it. If car∣nall corruption be so strong in vs, that it withdraweth our hearts and affections from God and his seruice; This Spirit of God as a sharpe razour will circumcise our hearts, and purging vs from our naturall * 1.409 corruption, will inflame them with Gods loue, and with feruent de∣sires to please him in all things. If we be so straightned in our zeale and deuotion, that we can neither read, heare, nor pray, yet our com∣fort is, that the Spirit of God is not straightned, but can like fire thaw our * 1.410 frozen hearts, open our eares and hearts, that we shalbe able with Ly∣dia to attend vnto those things which concerne our saluation, and help∣ing * 1.411 our infirmities, will make intercession for vs with gronings which cannot be * 1.412 vttered. If we be destitute of all sauing graces in our owne sense and feeling, and doe thirst after them like the drie lands, Gods Spirit will quench our thirst, and be in vs as a fountaine of liuing water springing vp * 1.413 into euerlasting life. Finally, if wee be stiffe and vnactiue vnto euery good worke, so as we cannot performe any dutie of Gods seruice, or if we doe, yet with much difficulty, and with murmuring and com∣playning of the flesh; this oyle and holy vnction of the Spirit will supple and soften our hearts and stiffe ioynts, making vs to goe with ease and agility in the wayes of godlinesse, like the wheeles of a cart, which being drie, goe hardly and with a creaking noyse, but when they are oyled, runne with much ease and swiftnesse. And therefore when wee finde our selues indisposed to Gods seruice, prayer or any

other duty, and see some difficulty in them to our sinfull flesh; let vs not hereby be discouraged, but feeling our owne weakenesse, let vs craue the helpe and assistance of this holy Spirit, that we may be strengthened * 1.414 thereby in the inner man, with all might, according to his glorious power, and so * 1.415 walke worthy of the Lord vnto all pleasing, being fruitfull in euery good worke. Let vs goe boldly vnto the Throne of grace, crauing the Spirit to sup∣port vs, seeing we haue Gods promise that he will giue it to those that aske him. Let vs begge the Spirit of Grace and supplication, seeing the * 1.416 Lord hath promised to bestow it vpon all the faithful; and finding our selues so drie and emptie of all goodnesse, that we thirst after Gods grace which inricheth vs with it; let vs by faith goe vnto Christ, in∣uiting vs to come vnto him, and to drinke plentifully of these waters * 1.417 of the Spirit, that we may be nourished thereby vnto euerlasting life.

§. Sect. 5 That the sa∣uing graces of the Spirit wrought in vs, make the godly life easie and familiar.

And as the Spirit it selfe, so the gifts and graces which it bringeth with it, and worketh in vs, are notable helpes enabling vs to ouercome all difficulties which we find in the way: As first, a true & liuely Faith, which not onely ouercommeth the world and all the enemies of our saluation, and vniting vs vnto Christ, doth cause vs to bring forth fruits in him, but also perswadeth & assureth vs, that notwithstanding all lets and difficulties, we shall attaine vnto that sanctification and holinesse of life which we labour after. The which as a singular encouragement hearteneth vs to take paines, & to vse all diligence in all Christian du∣ties, when as we are sure that we shall not lose our labour, but shall re∣ceiue the fruit and benefit of it in the end. Secondly, a liuely hope en∣ableth vs to ouercome all difficulties, when as we do assuredly expect, not only helpe & assistance from God, for the performing of those du∣ties, vnto which in our selues we are altogether insufficient; but also do wait for that bountifull wages & rich reward, which God hath promi∣sed to all those who serue & please him; namely, all the testimonies of his loue & fauor in this life, and that eternall crowne of glory & happi∣nesse, which he reserueth for vs in the life to come. For this is that hel∣met * 1.418 of saluation, which defendeth vs against al incounters of our spiritual * 1.419 enemies; this is that sure anchor-hold which keeps vs immoueable in all the tempestuous stormes of tentations, and from making shipwrack of our soules against the rocks of despaire. Neither is it possible, that we should be tired with any labour, or danted and dismayed with any dif∣ficulty or danger, if we haue an eye to the recompence of reward, & expect after our short and small labours, such an inestimable and euerlasting * 1.420 waight of glory. Thirdly, feruent charity enableth vs to ouercome all difficulties. For loue maketh euery burthen light, and if our necks be anoynted with this oyle, the yoke of Christ will seeme easie and sweet. For as Augustine saith, The labors of louers are not burthensome, * 1.421 but bring rather delight, as wee see in the example of those who loue those painfull sports of hunting, hawking, fishing & such like, seeing the paines which are taken about the things we loue, are either counted no labour, or else the labour is loued & bringeth no tediousnes. In which regard, loue is compared to the peyzes of a clock, which setteth all the wheeles a-going. Or to the wheeles of a chariot, which make it easily

drawn, & to go with much ease, which otherwise are hardly to be mo∣ued. True loue (saith one) is of great force. And he that is loued in an * 1.422 high degree, challengeth vnto himself the whole will and heart of him that loueth him. Nothing so imperiously cōmandeth as charity. And if we truly loue Christ, remembring that he hath redeemd with his blood, wee shall then know, that we can then neither will nor doe any other thing, then that which he willeth and commandeth; according to that, He who loueth me, keepeth my commandements. He that loueth, saith August. * 1.423 laboreth not; and it is onely loue which blusheth at the name of diffi∣culty. So the Apostle, Charity beareth all things, beleeueth all things, ho∣peth * 1.424 all things, endureth all things. An example whereof we haue in Da∣uid, who because hee loued Gods Commandements, therefore they * 1.425 were not tedious vnto him, but sweete and pleasant. Fourthly, ardent zeale and feruent deuotion, will arme vs greatly against all difficulties. For this serueth to the soule, as the spirits to the body, making it, which in it selfe is heauy and lumpish, quick and vigorous, actiue, and neuer wearied in well-doing. And whereas sloth, coldnesse and a∣uersnesse of wil doth make things easy, hard and difficult, a huge moun∣taine of euery little mole-hill, and euery straw a great blocke; contrari∣wise the heate of feruent zeale and deuotion, causeth vs to contemne & scorne all oppositions, & maketh our greatest labours in the seruice of God, light and delightfull. Fifthly, the inward peace of conscience and ioy in the holy Ghost, which followeth our iustification by faith, and reconciliation with God, is a notable help enabling vs to ouercome all difficulties. For the minde & conscience being inwardly quiet, are no∣thing or but little troubled with outward stormes, but go on quietly in all holy duties acceptable to God, without any disturbance, euen in the midst of worldly garboiles and tumultuous troubles. And whereas the wicked which want this peace, are neuer at quiet in the greatest calme of worldly prosperity, being like vnto a troubled sea, which cannot rest, whose * 1.426 waters cast vp mire and durt; those who haue this inward peace, are qui∣et in the greatest stormes of trouble, and reioice not only in temporall blessings, but euen in their tribulations & persecutions for righteousnes sake. * 1.427

§. Sect. 6 That Christi∣an fortitude o∣uercommeth all difficulties, and maketh a godly life easy.

Sixthly, Christian fortitude and magnanimous resolution will ex∣ceedingly helpe vs to ouercome all oppositions, the which is not to bee grounded vpon our owne strength, nor vpon the vertues and graces which are inherent in vs, but vpon the power and promises of almighty God, the mediation and intercession of Iesus Christ, and our vnion and communion with him, and finally vpon the help and assistance of the holy Spirit, which in our greatest weakenesse are all∣sufficient to strengthen vs against al impedimēts that hinder vs in Chri∣stian duties. For if we be armed with this fortitude and Christian cou∣rage, we shall be the better able to withstand the tentations of Satan and the world, and subdue our own corrupt lusts and violent passions, which will not easily be mastred and ouercome, if we weakely & feare∣fully set vpon them. For as Nettles lightly and gently touched, retaine their venome and vigour, and sting the hand, but hurt not at all, if wee roughly graspe and gripe them in fast hold; And as the fire, if we reso∣lutely

rush vpon it and trample it vnder foote, is easily extinguished, but if it be gently handled, burneth that which toucheth it; and if there be plenty of combustible matter, increaseth to a great flame: so our corrupt flesh and tumultuous passions, if they be handled gently, and (as it were) with a fearefull touch, will but the more sting and burne vs, but if they be assaulted with vndaunted courage, and nought-dreading valour, they will soone be subdued, and giue vs the comfort of an easie victory. Besides, howsoeuer we haue many helpes from God, & sweete comforts of his Spirit, which may sufficiently encourage vs in our Christian courses, against all oppositions, yet it cannot be denyed, but that we shall meete with so many difficulties, in respect of the corrupti∣on of our nature, and encounters of our spirituall enemies, that we had great neede of courage and resolution for the ouercomming of them. The palace of vertue is not seated vpon the plaine, but vpon a rocke and steepe hill, which we cannot mount without some paines, nor continue this paynes without resolued courage. Wee must trauayle, like paine∣full pilgrims, before we can take our rest in our own countrey. Wee must laboriously work, before we can receiue our wages, mourne and weepe, before we can laugh and reioyce, bedewing our cheekes with teares, before we can haue them cleane wiped away; and both fight and * 1.428 ouercome our spirituall enemies, before we can obtaine full victory, or triumph in glory. All which, as on the one side they must not daunt and dismay vs, because our ioyes exceede our griefe; our comforts, our cros∣ses; and they which are on our part, those that are against vs: so on the other side, they should keepe vs, when we enter into the course of Chri∣stianity, from dreaming of ease, or pleasing our selues with a vaine con∣ceit, that we shall finde pleasures without paines, and vndertake such a worke as is so easy, that we may go about it betweene sleeping and wa∣king, & easily ouercome it, though we be neuer so negligent: And con∣trariwise make it appeare how necessary it is, that before we goe about this building, we cast vp our accounts, & when we haue resolued vpon it, that we arme our selues with courage & fortitude, that ouercōming all difficulties and oppositions, we may be able to perfect and finish it.

§. Sect. 7 Of the meanes whereby wee may attaine vnto Christian fortitude.

Now the meanes of attaining vnto this Christian fortitude, where∣by we are made ready to doe whatsoeuer God commandeth, and to suffer whatsoeuer he imposeth, are first to consider what our Sauiour Christ hath done and suffered for our sakes; what pouerty and con∣tempt, shame and disgrace, slanders and reuilings, blindfolding and buffeting, scourging and crucifying; what inward sorrowes and bit∣ter agonies in the sight and sense of Gods wrath due vnto our sinnes, hee hath meekely and patiently indured for vs. And this argument the Apostle Peter vseth to strengthen our resolution against all difficul∣ties: For as much then as Christ hath suffered for vs in the flesh, arme your * 1.429 selues likewise with the same minde: seeing as Apostle speaketh, He there∣fore indured these things, lest we should bee weary and faint in our mindes. * 1.430 And then also let vs thinke with our selues, who it was that suffered all this, namely, Iesus Christ the innocent and righteous, who neuer sinned, and in whose mouth there was no guile; the glorious and eter∣nall

Sonne of God, equall vnto his Father in might and Maiesty: And for whom he suffered all these great euils, euen for vs and for our sinnes, which were strangers and enemies vnto him, dead in our sinnes, and the chil∣dren of wrath as well as others; and the motiues and manner of these sufferings, not vpon our intreaty, and much lesse desert, not by any com∣pulsion or constraint, but vpon his owne accord, and out of his meere grace and good will, meekly, and cheerfully. To consider likewise what our Sauiour hath done for vs, namely, forgiuen the infinite debt of our sinnes, ouercome all the enemies of our saluation, reconciled vs vnto God, vnited vs vnto himselfe, whereby we haue communion with him in all his benefits, imparted vnto vs some portion of his sauing graces, and innumerable pledges of his loue and fauour, which are also earnest-pen∣nies of our saluation. For who can thorowly ponder these things, and not be thereby armed with a magnanimous resolution of doing and suffer∣ing any thing for Christs sake? For did our Lord and Master suffer all this for vs; and shall wee not be ready and willing to suffer much lesser things for him? Shall our Captaine and Generall lye in the field, and indure much hardnesse, and many sharpe and dangerous conflicts; and shall wee take our ease at home, and solace our selues in worldly delights? Did hee indure many afflictions, and grieuous persecutions for our sakes, that hee might purchase for vs euerlasting life and happinesse, and himselfe leade vs the way vnder his Crosse; and will we dreame of going to that place of ioy, without paine or difficulty, as it were lying in an Horse-litter, and sleeping in a bed of Downe? Was his loue towards vs so great and inesti∣mable, that nothing could hinder him from emptying himselfe of glory and comming to vs, that he might worke that great worke of our Re∣demption; and shall wee not be willing and resolute to goe vnto him, thorow thicke and thin, fire and water, euill report, and good report, af∣fliction and persecution, that he may make vs partakers of his glory, and crowne vs with his happinesse? Could no difficulty daunt and discou∣rage him from shewing the infinitenesse of his loue, in doing all things necessary for our saluation; and shall we thinke any taske too hard to bee vndertaken, which may expresse our loue, our desire to glorifie him, and care to please him? Secondly, we may strengthen our selues in this mag∣nanimous fortitude and resolution, by obseruing the courage and con∣stancy of Gods Saints and seruants of former ages, and in our owne times, whom no difficulties could discourage, either from doing that which God requireth, or suffering that which hee inflicteth. Of both which, we haue for our imitation, the examples of the Patriarches, Enoch, Noah, Lot, Abraham, Isaac, Iacob, Iob, Dauid and the rest, of the Prophets and holy men of God, the Apostles of Iesus Christ, and the deuout and godly Martyrs which succeeded them, who were not onely content to spend their sweat and labour in Gods seruice, but were also prodigall of their blood, and patiently indured the most cruell and exquisite torments which wit and maljce could deuise, rather then they would leaue their ho∣ly profession and practice of Gods truth. And therefore if these Saints, of the same nature with vs, and bearing about with them the like infirmities, did, vpon the same grounds which wee likewise haue in common with

them, couragiously withstand all oppositions, and valiantly rush thorow all difficulties which stood in their way, and hindred them from follow∣ing their Lord and Master Iesus Christ; why should euery small danger daunt vs, and a little labour and short paines dismay and discourage vs from going on in the duties of a godly life? If they thought it too little to expresse their loue towards their Sauiour, to indure with patience and ioy, death it selfe, and exquisite torments; shall wee thinke it too much to take a little paines in mortifying our sinfull flesh, and the lusts thereof? Were they content to suffer the rendings and tearings of wilde beasts, rackes, gibbets, fire and sword; and will not we, to shew our loue to God and his Christ, our blessed Sauiour, who hath done and suffered so much for vs, take a little paines in the duties of a godly life; as fasting, praying, watching, and the rest, that we may glorifie them by our holy conuersa∣tion? Finally, if wee would attaine vnto this magnanimous fortitude, which easily ouercommeth all difficulties, wee must continually haue in our eye the eternall recompence of reward, according to the example of our Sauiour Christ, the Authour and finisher of our faith, who for the ioy * 1.431 that was set before him, indured the Crosse, and despised the shame. For if hope of a little gaine make Merchants so resolute and valiant, that they dare ex¦pose themselues to the dangers both of sea and land: if souldiers are so full of courage and fortitude, that they dare rush into all desperate perils, and fight at the push of pike, yea euen at the Canons mouth, for a little pay or booty, or for the applause of their Captaine and fellow souldi∣ers, or vaine fame and momentany glory in the world; what difficulty should be so great, that should be able to discourage vs from resoluing to leade a godly life, which shall be rewarded with the infinite and euerlast∣ing riches, and inestimable glory and happinesse of Gods Kingdome?

§. Sect. 8 That by daily and constant practice we may easily o∣uercome all difficulties.

The last meanes whereby we may be inabled to ouercome all difficul∣ties, is the daily and constant practice of all Christian duties; seeing how∣soeuer they may seeme at the first, harsh and vnpleasant to our corrupt na∣ture, yet continuall vse will make them easie and familiar, and bring vs at length to such a custome and settled habit, that wee shall performe them with much comfort and delight. For as the mind is more and more dar∣kened by the often acts of sinne, and so loseth the light of truth, that no sauing knowledge remaineth in it, but malignity onely and pollution; so by the many and often acts of piety and righteousnesse, the mind is more inlightened, and aspireth vnto a greater measure of true wisedome, this righteousnesse and holinesse offering themselues as cleere glasses, vnto the eyes of the vnderstanding, as Chrysostome hath well obserued. Besides, * 1.432 the more often that we performe these Christian and religious duties, and the longer and more constantly that we continue in them, the more we shall rellish and taste their sweetnesse; so that though at first they see∣med to our carnall appetite as bitter and vnpleasant, as the infusion of gall or wormewood, yet continuall vse and daily practice, will make them sweeter to our mouthes then the honey and honey combe, as wee see in Dauids example; by reason that we shall finde in our owne good ex∣perience, the manifold comforts which accompany the diligent perfor∣mance of these Christian duties; as peace with God, and the beames of

his loue and fauour shed abroad in our hearts, and shining vpon vs, the peace of a good conscience, and inward ioy of the holy Ghost, sweete communion with God, accesse and increase of all spirituall graces, con∣tentation in all estates, and assurance of our saluation, and that in the meane time, all things whatsoeuer, and euen afflictions themselues, shall turne to our good. These, and many such like benefits, accompanying our constant walking in the wayes of godlinesse, will make them not onely easie, but sweet and delightfull. And whereas at first wee came to the per∣forming of Christian duties, as a Beare to the stake, and found nothing in them, but vexation and irksome wearinesse; by vse and custome comming to know and rellish their profit and excellency, wee finde such spirituall sweetnesse, that it is our meate and drinke to be exercised in them. So that now we esteeme Gods Sabbaths our delight; heare, reade, pray, meditate, conferre, and doe the workes of mercy with much ioy and cheerfulnesse. Now the meanes to attaine vnto this daily and constant practice, which taketh away all difficulty and distast, is to inure our selues thereunto by degrees, and with a firme resolution, to break off all excuses, and set apart some short time, as a day, week, or month, for the strict leading of a godly life, in the performance of all Christian duties, as they haue bin before set downe. Which when we haue done, let vs looke backe and examine our selues, if we can in our consciences find any cause of repenting this course, in leauing worldly and wicked delights and the pleasures of sinne, and betaking and consecrating our selues to serue God in the duties of holi∣nesse and righteousnesse: yea, if we doe not finde in this short time, more sound comfort and true ioy, then in many yeeres before, when wee neg∣lected them.

§. Sect. 9 That world∣lings take more paines about earthly vanities, and in the seruice of sinne and Satan, then is required to a godly life.

Now if any, notwithstanding of all these helpes and comforts, still complaine of the difficulties which he findeth in the course of Christiani∣ty, * 1.433 and vse it as an excuse for his neglect of all the duties of a godly life; let such a man know, that the fault is not in the hardnesse and crookednes of the way, but in his own negligence, who will not vse the meanes which God offereth vnto him for the ouercomming of these difficulties, and neither take any paines to be truly informed, nor to trauell in it after hee knoweth it. For because they are lazie, and haue no list to worke; there∣fore they sit in the house and complaine, that there is a Lion in the way, a Li∣on in the streets. Because they would sit still by the flesh-pots of Egypt, and glut themselues with carnall pleasures, therefore they cauill against their entring into, and proceeding in that way which leadeth to the holy Land, as though the difficulties were so many and great which affront vs in it, that it is vnpassible and impossible to be trauelled by them. Their affecti∣ons are so strong, that they cannot master and mortifie them; their bo∣dies tender and delicate, and not inured to take that paines which is re∣quired to the well performing of Christian duties, and their natures are so easie and flexible, that they cannot withstand the allurements and im∣portunity of their old companions, drawing and perswading them to ac∣company them in their sinfull courses. All which excuses, what doe they argue but their sloth and negligence; yea rather, their want of loue, and contempt of spirituall grace and heauenly glory? Seeing the same men

who pretend these difficulties, are ready to vndertake farre greater paines, for the obtaining of those worldly vanities, whereupon they haue fixed their hearts (and euen delight themselues in these toylesome labours) then is required for the attaining of heauenly happinesse; and goe wil∣lingly thorow many more and greater difficulties in those wayes that leade to hell and destruction, then they should euer finde in the way that would bring them to life and saluation? For first, consider the paines which worldly men are content to indure for the compassing of honours, riches and pleasures, how they carke and care, toyle and moyle, watch and labour, trauell by sea and land, and runne into many desperate dangers, for the getting of these worthlesse vanities, which are alike vncertaine in the possession, as in the pursuit and acquisition. How they tire their thoughts in the restlesse night, about plots and policies, for the preuent∣ing or circumuenting one another. How their hearts are continually vp∣on the racke of their owne passions, being diuersly distracted betweene hopes and feares; false ioyes, and true griefes; loue, and dislike; longing desires, and lothing auersation. Consider also what paines and care they take about their fraile and mortall bodies, and for the preseruing of their flitting and fading health and strength, and the prolonging of their vn∣certaine and momentany life. What paines they take in tricking and trimming, decking and adorning, clothing and beautifying, nourishing and feeding, pampering and pleasing, physicking and dyeting their cor∣ruptible carcases, though they are assured, that by all their care and cost they can but for a short time adiourne diseases and infirmities, and for a small and vncertaine while procure a repriuall from approching death. Finally, consider that there is much more toyle and difficulty in the waies of vice and sinne, then in the way of vertue and godlinesse, although carnall loue so sweeteneth it to a corrupt appetite, that it is either not dis∣cerned, or not much abhorred. For example, what rackes and torments are in couetousnesse and ambition, and what comfort and sweetnesse in contentation, and submission of our estates to the will of God? What pangs and pulls of an euill conscience accompany vice and sinne, and what peace and quietnesse, ioy and delight haue wee in the conscience of our innocency and well-doing? Vnto what stormes and tempests doth pride expose vs, from all which we are secured by lowlinesse and humility? What vexation and griefe is there in malice, enuie, anger, and desire of reuenge; and what ioy and sweet delight to be found in brotherly loue, reioycing in one anothers good, peaceablenesse, passing by and pardon∣ing of offences, and making friends of enemies, by our kind vsage and sweet conuersation? What trouble and discontent in discord, contention and wrangling suits of Law; and what sweetnesse and contentment in amity, friendship, mutuall agreement, and euen in departing from some part of our right, that we may thereby purchase Iewels of farre greater price, peace and loue? Finally, what anxiety and vexation is there in carking care about worldly things, and what ioy and pleasure in the life of faith, whereby we securely rely vpon Gods promises and prouidence, and goe boldly vnto him, as vnto our gracious Father, when we are in any want, with confidence that it shall be supplyed in that manner and mea∣sure,

as will best stand with his glory and our owne good. In all which re∣spects, and innumerable others, as wicked worldlings, after all their la∣bours about worldly vanities, and the vaine and vnfruitfull works of darke∣nesse, haue iust cause to complaine with those in the Booke of Wisedome; Wee haue wearied our selues in the way of wickednesse and destruction, yea, wee * 1.434 haue gone thorow desarts, where there lay no way; but as for the way of the Lord, we haue not knowne it; what hath pride profited vs? or what good hath riches with our vaunting brought vs? All these things are passed away as a shaddow, and as a Poast that hasted by: So on the other side, the faithfull, who haue spent their time and strength in the duties of a godly life, haue iust cause to comfort themselues in their happy choyce, when leauing the world, and the pleasures of sinne, and imbracing the loue and feare of God, they haue deuoted themselues wholly to Gods seruice, seeing they may with Augustine reioyce in God and praise him, saying, Let my heart praise thee, and let my tongue and all my bones say, O Lord, who is like vnto thee, &c? * 1.435 How sweet and pleasant is it now become, to want the sweetnesse of world∣ly vanities? That which I feared to lose, what ioy is it to haue lost? For thou, O most true and supreme sweetnesse, didst cast them out of me; thou didst cast them out, and didst enter in their stead, who art sweeter then pleasure, but not to flesh and blood; cleerer and brighter then all light, but to the inner man onely; and then all honour, much more high and honourable, but not to those who are exalted in themselues. Now was my mind free from the biting and eating cares of ambition, couetousnesse, vo∣luptuousnesse, and from scratching the itching scab of lust, and did freely talke with thee, my beauty, riches, saluation, and my Lord and God. And after a painefull warfare, they may with the Apostle make that comfortable conclusion, when death approcheth; I haue fought a good fight, I haue finished * 1.436 my course, I haue kept the faith; Hencefoorth there is laid vp for me a Crowne of righteousnesse, which the Lord the righteous Iudge shall giue vnto me at that day. And therefore let not those seeming difficulties any longer discourage vs from resoluing to serue God in the duties of a godly life, seeing thereby we shun and escape much greater difficulties in the wayes of sin, then we shall euer find in the way of a Christian and holy conuersation.

CAP. XV.

That a godly life is not harsh and vnpleasant, mopish and melancholike, but aboue all others, most cheerefull and pleasant, sweet and delightfull.

§. Sect. 1 That though a godly life were sad and sorrow∣full, yet this should not dis∣courage from it.

A Third obiection which the flesh maketh against a godly life, to discourage and hinder vs from entring into, or proceeding in it, is, that it is harsh and vnpleasant, mo∣pish and melancholike, depriuing vs of all ioy and de∣light, which is the very life of our life, and which being taken from vs, it becommeth irkesome and tedious. The which obiection of the flesh, the deuill and the world labour all they may, with their vtmost policy and skill, to confirme and strengthen; and

knowing that men naturally are affected with nothing more then with pleasure and ioy, and doe shunne aboue all things sorrow and sadnesse, they vse all their Art to blinde and delude vs; by offering to our view all the pleasures of carnall and corrupt courses, and hiding from vs the griefes and mischiefes which alwayes attend vpon them, and like a bitter tang or lothsome after-taste, doe vtterly spoile these sinfull and fleshly de∣licacies. And contrariwise, they offer to our consideration all the sorrow and smart, losses and worldly inconueniences, which they must vndergoe who resolue to please God, in the strict and constant performance of the duties belonging to a godly life, concealing in the meane while the mani∣fold comforts which doe accompany them, and the inestimable ioyes, and euerlasting happinesse, vnto which they attaine that continue in them vn∣to the end. For the answering of which obiection, wee are first to know, that though there were as much sadnesse, and as little ioy for the present time in the godly life, as is pretended by our spirituall enemies, yet this should not discourage vs from chusing and imbracing it; seeing both the pleasures and paines, solace and sorrowes of this life are but short and mo∣mentany, whereas both the ioyes and griefes which shall immediately succeed them, are endlesse and euerlasting. In which regard, wee are to account that mirth miserable, which ends in perpetuall mourning, and that sorrow and sadnesse sweet and comfortable, which is attended with eternall and heauenly ioyes. So our Sauiour, Blessed are they that mourne, * 1.437 for they shall bee comforted. And againe; Blessed are yee that weepe now, for * 1.438 ye shall laugh; and woe vnto you that laugh now, for ye shall mourne and weepe. Now if wee worthily abhorre vnwholesome meates and drinkes, though they be neuer so sweet and pleasant to our taste, because we lose that de∣light which we take in them, by the bitter paines of sicknesse, indangering our liues, which soone after followeth it; and if we loue that wholesome, though bitter medicine, which freeth vs from tedious sickenesse, and pre∣serueth our health: why should we not be alike wise in spirituall things, which concerne our soules, hating those carnall and sinfull pleasures, which indanger them to sickenesse and euerlasting death, and louing those Christian and holy duties, though they bee bitter and vnpleasant to our fleshly and corrupt appetite, which preserue our spirituall health, and certainely assure vs of eternall life and happinesse? Neither are the religi∣ous exercises of a godly life harsh and vnpleasant, either in their owne na∣ture, or to vs in the spirituall part, and so farre foorth as we are regenerate and sanctified: yea, rather they are of incomparable sweetnesse, aboue the honey and honey combe, and affect vs in the inner man with vnspeak∣able ioy and delight, as we see in the example of Dauid, the Apostle Paul, * 1.439 and our Sauiour Christ himselfe: but to our carnall appetite and sinfull flesh, which (like a sicke and aguish stomake, full of corrupt and noy∣some humours) doth bring our pallate quite out of taste, iudging those spirituall duties which are sweet and pleasant, bitter and lothsome, and our sinfull vices and workes of darkenesse, that are sowre and harsh to a right iudging taste, delightfull and well-rellishing. And therefore, see∣ing wee are not (as the Apostle speaketh) debters vnto the flesh, that wee * 1.440 should fulfill the lusts thereof, let not this distaste which it feeleth in reli∣gious

exercises withdraw vs from them, or discourage vs in them; yea, let vs so much the rather be diligent & constant in these duties, that we may mortifie this carnall concupiscence, that fighteth against our soules, and * 1.441 by displeasing it, please our God and our owne consciences, and nourish and preserue our spirituall life and health.

§. Sect. 2 That sanctifi∣cation taketh not away our ioy & delight, but only chan∣geth and im∣proueth it.

But this obiection which the flesh maketh against the leading of a godly life, it further presseth and confirmeth by the experience which we may haue in others, and the examples of many Christians, who spend a great part of their time in sighing and sorrowing, mourning and la∣menting, as though they were depriued of all inward ioy, and outward pleasures, and doe liue in such a melancholike and mopish manner, as though they thought all delights vnlawfull, being ready to condemne themselues, and censure others, if they laugh or smile, or shew any other signes of gladnesse and reioycing, as not sauouring of sanctification, and the mortification of our fleshly lusts; not beseeming the season, which is a time of mourning, nor befitting the place, which is a valley of teares, nor yet well suting with the example of our Sauiour Christ, of whom it is written, that hee mourned and wept, but neuer any thing sayd of his mirth and laughter. For the answering whereof, wee are first to know, that sanctification and mortification doe not annihilate or change the essence and being of nature, or the substance of our faculties, passions, and affections, but onely renueth and purgeth them from their corrup∣tion, that becomming holy, they may be seruiceable to God, and the spi∣rituall and inner man. It doeth not abolish and take them away, but mo∣derateth them in their degree, and keepeth them from extremity and ex∣cesse, when as they are exercised about worldly things; and both rectifieth their disorder, and correcteth their viciosity and faultinesse. And finally, it causeth our passions and affections to change their obiects, making vs to bewaile our sinnes, in which formerly wee reioyced, and to reioyce in those spirituall exercises, which in the dayes of our ignorance we loa∣thed and neglected. It taketh away the lightnesse, vanity, and madnesse of mirth, and causeth it to become more graue and sober: It changeth our reioycing in euill, for reioycing in that which is good: It moderateth the excesse of our earthly ioy, which is more in the creature, then in the Crea∣tour: It maketh vs to reioyce but a little, in things that are but a little worth, and to abound, and euen triumph with ioy in things of greatest excellency, as the assurance of Gods loue and our owne saluation, and the manifold and vndoubted testimonies of his grace and fauour towards vs. And if Christians doe not finde in them this change of ioy, from worse to better, from carnall to spirituall, from that which is vaine and worth∣lesse, vnto that, which (as the Apostle Peter calleth it) is vnspeakable and glo∣rious; * 1.442 it is their own fault, and not of their Christian profession. Neither in truth can the carriage of diuers Christians be in this regard excused, who as though they thought ioy and a godly life incompetible, and not to bee reconciled or conioyned, or supposed that when they did forsake the world, their sins, and carnall pleasures, they were presently bound to part with mirth and gladnesse, ioy and delight, doe purposely affect a sad coun∣tenance and carriage, a demure and deiected looke, inwardly sighing and

groning vpon euery slight occasion, drooping and hanging downe the head, as though all ioy were in the pleasures of sinne which they haue forsaken, and no cause at all of reioycing in their present estate. Wher∣by they not onely make their owne liues tedious and wearisome, and so ouer-strait & strict, vnpleasant and vncomfortable, that being tyred with it, they are not able to hold out, but change this rigourous seueri∣tie for licencious liberty; or else goe forward without life and spirit, courage or comfort: but also by their example discourage others that are without, from taking vpon them the profession of Christianity, or resoluing to leade a godly life, as fearing that it is so austere and de∣stitute of all ioy and delight, that it is altogether intolerable and not to be indured. Whereas contrariwise, if as they haue greater cause, they could also perceiue, that they haue aboue all other the greatest, most solid, and lasting ioy, it would be a notable inducement to moue them to take vpon them their holy profession, and to resolue that they will follow and ioyne with them in the practice of those duties, in which they discerne such pleasure and comfort.

§. Sect. 3 That no ioy of worldlings is comparable to that which is in Christians.

But that those who affect such melancholike heauinesse, & purposely banish both out of their hearts and countenances all ioy and mirth, may be reclaimed from going on still in this erroneous and tedious course, and that others may not be discouraged by their example, from resol∣uing to lead a godly life; let vs know, that there is no ioy comparable vnto that which is, or ought to be in Christians, that desire to serue and please God in their holy conuersation. For if, as Bernard hath * 1.443 excellently obserued, wee can be content with Abraham, in faith and obedience towards God, to offer and sacrifice our Isaac: First, our laughter and ioy, it shall onely be sanctified, but not slaughtred and killed. Thy Isaac shall not die, nor thy mirth perish, but the Ram only, that is, the peruersnesse and prophanenesse of thy pleasure and ioy, which endeth alwayes in griefe and anxiety. Isaac thy ioy shall not die, as thou supposest, but shall surely liue; onely it shall be lifted aloft vpon the Altar and vpon the wood, that thy ioy may be holy and hea∣uenly, sublime and lofty, not in the flesh and things beneath, but in spi∣rituall things, in the crosse of Christ, & those high and holy priuiledges which we haue through him. For howsoeuer Christians in their first conuersion and humiliation, chiefely act the part of sorrow & heauines in the sight and sense of their manifold and haynous sinnes, and shead teares of bitter griefe, looking vpon him whom they haue pierced, yet being * 1.444 iustified by faith, & hauing peace with God, in assurance of his mercy, and remission of their sins, they triumph with ioy, euen in their afflicti∣ons and tribulations, and though they sow in teares, yet they reape in ioy; though they haue a dropping and sorrowfull seed-time, yet their haruest, which yeeldeth vnto them a fruitfull crop of sauing graces, (which yet are but the first fruits of their succeeding ioy and heauenly happines) is full of mirth & gladnes. So that with Dauid they reioyce * 1.445 more in the bright beames of Gods gracious countenance shining vpon them, then worldlings doe or can doe, when their corne and wine is increased. And though they be, in respect of their afflicted estate,

As sorrowfull, yet they are alwaies reioycing (as the Apostle speaketh) be∣cause * 1.446 they know that all things, euen crosses and calamities themselues worke together for their good. The which will more manifestly ap∣peare, if we a little further consider the testimonies and examples of holy Scripture. For the Psalmist telleth vs, that the voyce of reioycing and * 1.447 saluation is in the Tabernacles of the righteous; And Salomon speaking of Wisdome, which consisteth in the sauing knowledge of God and his truth, and the practice of it in all holy and religious duties, saith that her wayes, are wayes of pleasantnesse, and all her paths are peace. So Dauid saith * 1.448 of the Church and children of God, the liuely members of it, That * 1.449 they should be abundantly satisfied with the fatnesse of his house, and that he would make them drinke of the riuers of his pleasure. Our Sauiour also pro∣miseth vnto the Disciples, and in them to all the faithfull, that he * 1.450 would giue them such a permanent ioy, as no man should be able to take it from them. And finally, the Apostle setteth it downe, not as a common gift, but as a speciall fruit of the Spirit (not drooping sorrow, and disconsolate heauinesse, but) ioy and peace. And this also appeareth * 1.451 by the examples of the holy men of God recorded in the Scriptures: Thus Dauid saith; My soule shall bee ioyfull in the Lord, it shall reioyce * 1.452 in his saluation. Neither did he onely thus reioyce in the testimo∣nies of Gods fauour, and conquest of his enemies, but also in his obedience and keeping of Gods Law: I haue reioyced in the way of thy * 1.453 testimonies as much as in all riches. I will delight my selfe in thy Statutes: I will not forget thy Word. And againe; I delight to doe thy will, O my God, * 1.454 yea thy Law is within mine heart. Thus the Apostles reioyced euen in * 1.455 their persecutions, because they were thought worthy to suffer for Christs sake; and Paul and Silas, when as their backes were torne * 1.456 with sore stripes, and their feete locked in the Stockes. Thus the Apostle found matter enough to glorie in through Iesus Christ, in things * 1.457 pertayning to God: And tasted such vnspeakeable ioy in the know∣ledge of Christ and him crucified, that he disclaymeth all other * 1.458 ioy. And else-where he professeth, that he had no scant measure of this sweet delight, but that he was filled with comfort, and was exceeding * 1.459 ioyfull, euen in all his tribulations. Neither is this ioy whereof I speake, in which the Christian exceedeth all other men, sensuall and carnall, in the pleasures of sinne, and the fruition of earthly vanities, not in rio∣ting and reuelling, in swilling and drinking, dicing and carding, vaine dalliance and good fellowship, chambring and wantonnesse: for such * 1.460 pleasure he accounteth vanity, and such mirth madnesse; and chuseth rather to goe into the house of mourning, then into the house of such feasting & reioycing, because such ioy & laughter is but short and mo∣mentany, like the crackling of thornes vnder a pot, and alwaies endeth in * 1.461 sorrow and anxiety. It is not in mad mirth, and in sinfull and vnlawfull delights: for Christian charity reioyceth not in iniquity, but reioyceth in the * 1.462 truth; and this ioy is alwayes ioyned with righteousnes, and the peace of a * 1.463 good conscience, in which the Kingdome of God consisteth. For being subiects of Christs Kingdome, such as it is, such also is their ioy; but his Kingdome is not of this world, but spirituall & heauenly: and therefore

their ioy and reioycing is likewise of the same nature. And howsoeuer Gods children may and ought to reioyce euen in his temporary bles∣sings, as they are testimonies of their heauenly Fathers loue, and also in honest sports and recreations, of which I haue before spoken, wher∣by they are fitted for higher duties, as musicke, shooting, hunting, haw∣king, and such like, those cautions before set downe being duely obser∣ued; yea, howsoeuer in these respects they haue greater & more iust cause of ioy and reioycing then any worldling, because these are but vsurpers, who haue a fearefull account to make of their intrusion, whereas the other haue their right restored vnto them by Iesus Christ; yet, these are not the chiefe ioyes which they rest vpon, as being in cō∣parison, dull and heartlesse, cold and comfortlesse; only they vse them for the necessity of their body & naturall life, as some small refreshings in their Inne, that they may afterwards with more strength & cheere∣fulnesse, proceed in their iourney. But the prime and principall ioyes which rauish their soules with inward delight, are secret & vnknowne to all, sauing those who haue tasted of them. So that they may say to worldlings of their ioyes, when they obiect vnto them their sadnesse & want of mirth, as our Sauiour of his meat, We haue ioyes which you know not of, seeing our ioy is to doe the will of our heauenly Father. For it is that hidden Manna which our Sauiour giueth them to eat, & like * 1.464 that new name written in the white stone, which no man knoweth, sauing he that receiueth it. It is a beauty which cannot be beheld with carnall eyes, and a sweetnesse which is not rellished by a common & prophane taste, seeing it is of an holy & spirituall nature: so that when Christians are so afflicted in their outward estate, that they seeme vnto naturall men to haue no cause at all of reioycing, they may notwithstanding say with the Apostle, We haue wherof we may glory through Iesus Christ, in those things * 1.465 which pertaine to God.

§. Sect. 4 Of the diuers obiects of our spirituall ioy.

Now the obiects of this Spirituall ioy are diuers, the chief and prin∣cipall is God himselfe, his Christ and holy Spirit, for he being the sum∣mum bonum, the supreme ioy and chiefe blessednes, the fruition of him and his grace, and the bright beames of his face and fauor shining vpon vs, must needs be the matter & cause of supreme and vnspeakable ioy. And this is that ioy, and reioycing in the Lord, which is in the Scrip∣tures not only permitted to the faithfull, & restrained vnto them alone as their peculiar and proper right, but enioyned & required as being a duty which we owe vnto God, the performance wherof maketh them happy & blessed. Let not (saith the Lord) the wise man glory in his wisdome, * 1.466 nor the mighty man in his might, nor the rich man in his riches; But let him that glorieth, glory in this, that he vnderstandeth and knoweth me, &c. So the Psal∣mist exhorteth to this ioy; Reioyce in the Lord, O yee righteous, for praise is * 1.467 comely for the vpright. Of which he propoundeth himselfe for an exam∣ple; My soule shalbe ioyfull in the Lord, it shall reioyce in his saluation. And the * 1.468 Apostle likewise; Let him that glorieth, glory in the Lord. And againe; * 1.469 Reioyce in the Lord alway, and againe I say reioyce. In which himselfe tooke such abundant comfort and contentment, that he resteth in it alone, and renounceth all other ioyes; God forbid that I should glory in any thing, sauing * 1.470

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in the Crosse of Iesus Christ; by whom the world is crucified vnto me, and I vnto the world. And if we thus reioyce in the Lord, we shall not only be bles∣sed and happie in our worke, but also in our wages and reward, which is promised vnto all those who make him their chiefest ioy; according to that of the Psalmist, Delight thy selfe in the Lord, and he shall giue thee * 1.471 the desires of thine heart. So the Lord promiseth to the faithfull, that they should delight themselues in him, and hee would cause them to ride * 1.472 vpon the high places of the earth, and feede them with the heritage of Iacob, &c. And as the Faithfull doe thus reioyce in God himselfe, so also in his Word and workes. For when they finde sweetenesse and com∣fort in the spirituall Manna and food of their soules, then they feede vpon it with ioy and delight. So Dauid, I haue reioyced in the way of thy Testimonies, as much as in all riches. Thy Testimonies are my delight * 1.473 and my councellors. Thy Testimonies haue I taken as an heritage for euer, for they are the reioycing of mine heart. How sweet are thy words vnto my taste, yea, sweeter then hony vnto my mouth! I reioyce at thy Word, as one that fin∣deth great spoyle. So also they reioyce in Gods workes of creation and gouernement, admiring Gods infinite wisedome, power and good∣nesse that shineth in them: Especially in that great worke of our Redemption by Iesus Christ, and in the application thereof vnto them∣selues, by the inward and effectuall working of Gods Word and ho∣ly Spirit. Thus also doe they reioyce in the life of fayth, and in the fruits thereof, their sanctification and new obedience, and in the testimony of a good conscience, according to that of the Apostle, Our reioycing is this, the testimony of our conscience, that in simplicity and * 1.474 godly sincerity, not with fleshly wisedome; but by the grace of God, wee haue had our conuersation in the world. Yea, the faithfull with holy and hea∣uenly mindes doe reioyce in earthly and temporary blessings, in their houses and lands, wiues and children, meates and drinkes, pastimes and recreations. For to this end God hath giuen them; neither is there (as the Wise man speaketh) in them any other good, but for * 1.475 a man to reioyce in their fruition, and to doe good in his life; and that eue∣ry man should eate and drinke, and inioy the fruit of his labour, it is the gift of God. And againe; Behold that which I haue seene. It is good and comely for one to eate and to drinke, and to inioy the good of all his * 1.476 labour that hee taketh vnder the Sunne, all the dayes of his life which God giueth him; for it is his portion. Euery man also to whom God hath giuen riches and wealth, and hath giuen him power to eate thereof, and to take his portion, and to reioyce in his labour, this is the gift of God.

§. Sect. 5 That the Christians chiefest ioy is Spirituall, and wherein it ex∣ceedeth all o∣ther ioyes.

So that no lawfull ioy, either spirituall, or temporall, inward or out∣ward, is wanting vnto the righteous who desire to please God. But yet their chiefe and principall ioy in which they exceede all others, is spi∣rituall, in the assurance of Gods loue and their owne saluation, and that both in respect of the excellency, perpetuity and propriety of it. For first, it excelleth all other ioyes, being of a spirituall and diuine nature, and (as it were) a short prelude to that heauenly and harmonious ioy, of which wee shall haue the full and euerlasting fruition in the life

to come. For so the Apostle teacheth vs, that the Kingdome of God (that * 1.477 is, the first beginnings of it in this world) consisteth not in meates and drinkes, but in righteousnesse, peace, and ioy in the holy Ghost; and they who haue here tasted these first beginnings of this heauenly ioy, shall haue the perfect fruition of that fulnesse of ioy, and of those eternall pleasures * 1.478 which are at Gods right hand for euermore. So that when righteous men reioyce, there is great glory, (as the Wise man speaketh) seeing their ioy farre exceedeth the ioy of them who reioyce in their corne and wine, as being not onely much more excellent both in respect of * 1.479 the nature and obiect, but also an earnest-penny of a greater bar∣gaine, the first beginnings and prime taste of those full riuers of di∣uine pleasures, whereof they shall drinke their fill in Gods Kingdome; and the first fruits of that heauenly and happie haruest of ioy, which is reserued for them in the life to come. And therefore no mar∣uaile, seeing this spirituall ioy is aboue all others most excellent, that Dauid (when hauing wounded his conscience with grieuous sinnes, hee was depriued of the sense and feeling of it for a time) did so earnestly desire to haue it againe restored: Restore vnto mee * 1.480 the ioy of thy saluation, and vphold mee with thy free Spirit: Seeing herein hee had much more contentment, sound comfort and delight, then in all the earthly pleasures, which a Kingdome could yeeld vn∣to him? For they all were but slight and childish, this, solid and substantiall; they, vaine and worthlesse, this, excellent and of incom∣parable value; they, short and fickle, momentany and mutable, this, durable and permanent. And this is the second reason to commend vnto vs this spirituall Ioy, in that it is not like worldly ioyes, onely by fits and flashes, but settled and constant in all estates and condi∣tions, as well in aduersity and affliction, as in prosperity and all earth∣ly aboundance. For if our hearts bee once replenished with this Ioy, no man shall bee able to take it from vs; and being of a spiri∣tuall * 1.481 and diuine nature, no earthly thing can quell or quench it. No prison can locke it from vs, no banishment can diuide and seuer vs, no losses and crosses, confiscations of goods, Rackes or Gibbets, fire or sword, can take it away and depriue vs of it. For in all extremities wee haue an inward Comforter, euen the Spi∣rit of God dwelling in vs, which filleth our hearts with ioy, and turneth our mourning into mirth and gladnesse, and as our afflicti∣ons * 1.482 doe abound, so also he causeth our consolations to abound much more. Wee liue the life of faith, and not of sense, which looketh not so much vpon things present, as vnto our future hopes and certaine∣ties, and hereby wee apply vnto vs Gods Word and gracious pro∣mises, which supplyeth comfort sufficient to support vs in all our sorrowes. For it assureth vs, that those are blessed which mourne now, because they shall bee comforted, and which weepe now, for they shall laugh. * 1.483 That all things, euen afflictions themselues shal worke together for the best, and our momentany and light suffrings shall cause vnto vs a farre most ex∣cellent * 1.484 and eternall waight of glory, that by these many tribulations wee shall enter into the Kingdome of heauen: and if we suffer with Christ, wee shall also

raigne with him. And this was that Word of God applyed by faith, which was Dauids comfort in his afflictions, without which hee should haue pe∣rished. * 1.485 This was it which made the Church of Macedonia in a great triall * 1.486 of affliction, and in their deepe pouerty, to haue withall abundance of ioy. This made the godly Hebrewes to take ioyfully the spoyling of their goods, know∣ing * 1.487 that they had in heauen a better and induring substance. Finally, by this the Apostle himselfe was filled with comfort, and exceeding ioyfull in all his * 1.488 tribulations. But contrariwise, the carnall ioy of worldlings in the plea∣sures of sinne, is fickle and false, mutable and momentany, like the short blaze and crackling of thornes vnder a pot, or laughter in a fit of phren∣sie, * 1.489 or of a man tickled, which laugheth in the face and countenance, when he is grieued at the heart; because in the middest of their mirth they haue many a cold qualme and checke of conscience, being not able to forget, that after all their youthfull reioycing, they must come vnto Iudgement. * 1.490 The which euen in laughter maketh the heart sorrowfull, because the end of * 1.491 their mirth is heauinesse; and when they glory in outward appearance, to haue * 1.492 no ioy at all in the heart. For who but fooles can reioyce in their full barnes, and abundant prouisions, that remembreth, This night his soule shall be * 1.493 taken from him? Who can haue any sound ioy and comfort in such plea∣sures and delights, which within a while shall end in endlesse woe and misery; according to that of our Sauiour, Woe vnto you that laugh now, for * 1.494 ye shall mourne and weepe?

§. Sect. 6 That this spi∣rituall ioy is proper to the godly, and be∣longeth to no other.

Finally, the faithfull, who resolue and indeuour to serue and please God in the duties of a godly life, haue propriety in this spirituall and * 1.495 heauenly ioy, seeing it belongeth to them all, and to them alone, none o∣ther hauing any part and share in this high and holy priuiledge. For first, this ioy in the Scriptures is appropriated vnto them onely, and no other. So the Psalmist; Reioyce in the Lord, O ye righteous, for praise is comely for the vpright. And againe, Light is sowne for the righteous, and glad∣nesse for the vpright in heart. The voyce of reioycing and saluation is in the Ta∣bernacles of the righteous. In which regard, he desireth to see the good of * 1.496 Gods chosen, to reioyce in the gladnesse of his Nation, that hee might glory with his inheritance. And the Prophet Esay ioyneth these together; Thou meetest * 1.497 him that reioyceth and worketh righteousnesse. Secondly, the faithfull can on∣ly thus reioyce, because all the causes of this spirituall ioy belong pecu∣liarly vnto them alone. For they onely are elected to saluation, in which respect, our Sauiour exhorteth his Disciples to reioyce in this, because their names were written in the Booke of life. They alone are the redeemed of * 1.498 the Lord, who being freed out of the captiuity of all their spirituall ene∣mies, haue exceeding great and iust cause to reioyce in this gracious deli∣uerance. And when by the glad tidings of the Gospell, the Lord proclai∣meth * 1.499 liberty to captiues, and the opening of the prison to them that are bound, then doth hee also thereby comfort them that mourne, giuing vnto them beauty for ashes, and for mourning, the oyle of ioy. So the Prophet saith, that the redeemed of the Lord shall returne, and come with singing vnto Sion; and e∣uerlasting * 1.500 ioy shall be vpon their heads; they shall obtaine gladnesse, and ioy; and sorrow and mourning shall flee away. They are called to the Marriage of the * 1.501 Kings Sonne, and feasted with a delicious banquet of his speciall fauours;

and none but they haue communion with Christ, that they may reioyce * 1.502 and solace themselues in the fruition of his loue. They, and none besides, are iustified of Gods free grace, through the righteousnesse and obedi∣ence of Iesus Christ, and therefore haue cause to be of good comfort, see∣ing * 1.503 their sinnes are forgiuen them. So the faithfull professe, that they would greatly reioyce in the Lord, and that their soules should be ioyfull in their God, * 1.504 because he had clothed them with the garment of saluation, and couered them with the robe of righteousnesse, as a Bridegroome decketh himselfe with orna∣ments, and as a Bride adorneth her selfe with her Iewels. They also haue cause, aboue all others, of ioy and reioycing, in that they are reconciled vnto God by Iesus Christ, and are at peace with him, and with their owne con∣sciences, * 1.505 in which respect they haue iust cause of glorying in their tribu∣lations: for this peace with God, passeth all vnderstanding, and his loue is * 1.506 better then wine, refreshing and cheering our harts more, then all the cold qualmes of worldly crosses can daunt and dismay them; seeing by Gods loue towards vs, and our loue towards him, wee haue this priuiledge, that all things shall worke together for our good. They alone haue the Spirit of * 1.507 God dwelling in them, which worketh in their hearts this spirituall ioy, * 1.508 and by vniting them vnto Christ, and through him vnto God his Father, the Authour and Fountaine of all goodnesse, blessednesse and ioy, doth giue vnto them cause sufficient of triumphing with ioy vnspeakable and * 1.509 glorious, in the fruition of all happinesse through this sweet and happy communion. Finally, the faithfull onely who serue and please God, haue hope and assurance of eternall blessednesse in the Kingdome of heauen, when all teares being wiped away from their eyes, they shall bee comfor∣ted * 1.510 after their mourning, and after their weeping, laugh and reioyce. For * 1.511 the Lord will shew them the path of life, and cause them to inioy in his presence * 1.512 fulnesse of ioy, and at his right hand pleasures for euermore. In which regard, * 1.513 the godly, in this assurance of faith, haue as much greater, and better cause of reioycing aboue all worldlings, who abound in their present pos∣sessions of earthly wealth, and wallow themselues in voluptuous plea∣sures, as a young heire in his nonage, who expecteth the inheritance of some goodly Lordship, or if you will, some great and glorious Monar∣chy, hath more cause of reioycing, then a poore cotager in a silly tene∣ment, in which for the present he dwelleth, but yet onely holdeth it at the Landlords pleasure. For there we shall haue riches and treasures which * 1.514 cannot rust with canker, nor we be robbed of them by theeues; there are honours subiect to no blemish of disgrace, and pleasures for euermore. In all which respects, let the righteous be glad, as the Psalmist exhorteth, let * 1.515 them reioyce before God, yea, let them exceedingly reioyce. And that not by fits and flashes, but at all times, and vpon all occasions, according to that of the Apostle; Reioyce euermore. Neither is there any time vnseasonable for * 1.516 the spirituall ioy of the righteous, so long as they haue the face and fa∣uour of God shining vpon them, which is all-sufficient in it selfe to turne all their mourning into mirth, and their sorrow into gladnesse; euen when they are sore pinched and pressed with the waight of their afflicti∣ons; and cause them to reioyce inwardly in their hearts, when their cheekes are bedewed with their teares. Heerein, quite contrary to the

wicked, who reioyce in the face, but not in the heart, whereas the faithfull * 1.517 doe inwardly glory, euen in their tribulations, which notwithstanding be∣ing bitter and vnpleasant to the flesh, do make them to discouer nothing but griefe in their outward countenance. Yea, sorrow for sinne it selfe, when as wee mourne as a man mourneth for the death of his onely sonne and first borne, doth not abate our spirituall ioy, yea in truth it doth much increase it; for this godly sorrow worketh repentance to saluation, not to * 1.518 be repented of, and causeth the true Christian exceedingly to reioyce, in that he can heartily grieue, because by his sinnes hee hath displeased his God. And this trembling in the sight and sense of our sinnes, and the Iudgements of God due vnto them, may, through faith assuring vs, that by Christ we are freed from them, be ioyned with inward gladnesse, according to that of the Psalmist; Serue the Lord with feare, and reioyce * 1.519 with trembling.

§. Sect. 7 An admoniti∣on to the faith∣full, to lay h••ld on this ioyfull priui∣ledge, and to shake off sor∣row and sad∣nesse.

By all which it appeareth, that godlinesse doth not depriue any of ioy and gladnesse; yea rather, the more godly we are, the better right and ti∣tle we haue vnto it, and may iustly exceed all others as much in mirth and cheerfulnesse, as we haue in vs more then they, the causes of all sound and solid reioycing. The which as it should perswade all who are yet vnresol∣ued, to enter without delay, into this Christian course, that they may at∣taine vnto this high and excellent priuiledge, and not suffer themselues to be any longer discouraged with this vaine and false conceit, that they must leaue all their chiefest ioyes, when they leaue and forsake the plea∣sures of sinne: so should it mooue those who haue a desire and purpose to serue and please God, to lay hold of this ioyfull priuiledge, seeing God freely offereth it vnto them, and not any longer to please themselues with their melancholike dumpes, and affected sadnesse, as though they were greatest proficients in mortification, when they most exceed in lumpish heauines, which needs to be mortified as well as any other carnall affecti∣on, that in stead thereof our hearts may bee replenished with spirituall ioy. For hereby they doe not onely exceedingly discredit and disgrace a godly life, and by casting vpon it this false aspersion of sorrow and sadnes, discourage others from entring into it; but also make it to become so te∣dious and troublesome, harsh and vnpleasant, that they cannot proceed in it without much vncomfortablenesse; nor performe the duties of Gods seruice with any cheerfulnesse and delight, when as their spirits are dulled and deaded with this mournfull and deiected heauinesse. For as the Wise man hath obserued; Heauinesse in the heart of man maketh * 1.520 it stoope, needing no other burthen to ouerwhelme it, seeing it is pressed downe with its owne waight. And againe; A merry heart maketh a cheer∣full * 1.521 countenance, but by sorrow of the heart the spirit is broken. All the dayes of the afflicted are euill, but he that is of a merry heart, hath a continuall feast. And in another place; A merry heart doth good like a medicine, but a broken * 1.522 spirit dryeth the bones. Now that they may shake off this sadnesse, and raise their drooping hearts with spirituall ioy, let them consider, that sorrow and heauinesse in themselues are euill, and the fruits of sinne; and there∣fore are not simply acceptable vnto God, who delighteth not in the griefe and vexation of his seruants, but onely when they are sanctified,

moderate in their measure, seasonable in their time, placed vpon a right subiect, which can be nothing else but sinne and punishment, and directed to a right end. Secondly, that sanctified ioy is a fruit of the Spirit, and pleasing vnto God, as being a part of that seruice which hee requireth of vs in the first Table, seeing this is one way of hauing God in our hearts, when we reioyce in him; besides that, it is a meanes of all other parts of Gods worship, which cannot be well performed without ioy and cheer∣fulnesse. Thirdly, let them consider, that the Lord promiseth this ioy and gladnesse, as a singular priuiledge, and a speciall benefit vnto the faithfull; and therefore that it is great folly to refuse it when hee offereth it. Thus the Prophet saith, that in the Church shall bee heard the voyce of ioy, and the * 1.523 voyce of gladnesse; the voyce of the Bridegroome, and the voyce of the Bride; the voyce of them that shall say, Praise the Lord of hosts. For the Lord is good, and his mercy indureth for euer. And our Sauiour hath promised, that hee will * 1.524 giue vnto the faithfull such constant and permanent ioy, as no man shall be able to take from thē. Fourthly, that the priuation of this ioy is threat∣ned as a punishment for sinne: Thou shalt not goe into the house of feasting, to * 1.525 sit with them to eate and drinke: For thus saith the Lord of hosts, the God of Israel, Behold, I will cause to cease out of this place in your eyes, and in your dayes, the voyce of mirth, and the voyce of gladnesse, the voyce of the Bride∣groome, and the voyce of the Bride. And againe; I will cause all her mirth to * 1.526 cease, her feast dayes, her new Moones and Sabbaths, and all her solemne feasts. And therfore who can please himselfe in affecting sorrow and heauinesse, which the Lord threateneth as a punishment of sinne? Fifthly, let them consider, that as mourning is a preparation to faith, and (as it were) a sor∣rowfull seed-time; so ioy and reioycing is the effect and fruit, the croppe and haruest of it, whereby we may try it, both in respect of the truth, and also the degree of it; for whereas there is no reioycing, there is no faith; little ioy, weake faith; and fulnesse of ioy, fulnesse also of perswasion. Nei∣ther is it possible that a man can haue assurance of Gods loue, the remis∣sion of his sinnes, and of that inestimable happinesse which is reserued in our heauenly inheritance, but that his heart must needs bee filled with ioy and reioycing. Although it cannot be denyed, but that in the time of our first conuersion and humiliation, and in the case of spirituall deserti∣ons, when God hideth his face, and seemeth to withdraw from vs the te∣stimonies of his loue and fauour; this ioy is so eclypsed, that the warmth and comfort of it is hardly to bee discerned, euen as faith it selfe, from which it springeth, is like a fire raked vnder the ashes, and not to bee per∣ceiued by sense and feeling. Finally, consider that this spirituall ioy ma∣keth vs blessed, as not onely being it selfe full of sweetnesse and comfort, but also the first beginning, and the very entrance into the eternall ioyes of Gods Kingdome; wherewith our drooping hearts are so cheered and refreshed, that all difficulties become easie, all tediousnesse in Gods ser∣uice is taken away, and the time that is spent therein seemeth short and pleasant. In which respect the Psalmist pronounceth that people blessed, * 1.527 that know the ioyfull sound, because they shall walke cheerfully in the light of Gods countenance; reioycing in his name all the day, and being exalted in his righteousnesse. And therefore let all those who desire to goe forward in the

duties of a godly life with comfort and cheerefulnesse, labour to haue their hearts replenished with this spirituall ioy, and to scatter and dispell, as much as in them lieth, the foggy mists of sad, melancholy, and lumpish heauinesse, which maketh vs either to stand still in the wayes of godlinesse for want of this ioyfull light, or to goe forward in them slowly, and with much discomfort and wearinesse. And to this end, let them labour earnestly to liue the life of faith, which draweth from Christ all the cor∣dials of comfort, and to bee thereby more and more assured of the re∣mission of their sinnes, their reconciliation with God, and of the eternall saluation of their soules, which will lift vp their hearts with vnspeakeable ioy, euen when they are most deiected with worldly afflictions; and make them to goe on cheerefully in the duties of Gods seruice, when they are fully ascertained of such liberall wages, and such an inestimable recom∣pence of heauenly rewards.

CAP. XVI.

Three other obiections of the flesh against a godly life, propounded, and answered.

§. Sect. 1 That a godly life taketh a∣way no lawfull liberty, but ra∣ther establi∣sheth it.

THe fourth obiection which the flesh maketh against a godly life, is, that it taketh away all our liberty, and so checketh and curbeth vs in all our thoughts, words, and workes, with∣in the strict limits of Gods Law, that wee haue no freedome like other men, to thinke, speake, or doe such things as are most pleasing vnto vs. To which I answere, that it doth not depriue vs of any lawfull liberty, but onely restraineth vs from lawlesse licentiousnesse, and curbeth in the flesh, that it may not run on in exorbitant courses, and glut it selfe with sinfull pleasures, which alwayes end in griefe and bitter∣nesse. Wherein it doth not take away any true liberty, but rather freeth vs from the most miserable and grieuous bondage, and basest seruitude * 1.528 and thraldome vnto Satan, sinne, and our owne lusts. Yea, rather by lea∣ding of a godly life, we are restored vnto that ancient and true liberty in which we were created, euen the glorious liberty of the Sonnes of God, resembling heerein our heauenly Father, who, though he be most free to doe whatsoeuer pleaseth him, yet in respect of his holy and pure nature, cannot sinne, or doe any euill which is contrary vnto it. And as well may we say that the glorified Saints, who are crowned with ioy and happinesse, haue lost all their liberty, because they are so confirmed by supernaturall grace, that they cannot sinne, as that we are depriued of it, because wee are restrained by Gods Word and holy Spirit from all manner of wicked∣nesse; or that a sonne hath lost his liberty, when hee liueth according to his Fathers will that dearely loueth him, and is freed from the gouerne∣ment of some base slaue, who egged and thrust him on in all wicked cour∣ses, which in the end would depriue him of his fathers loue, and iustly disinherite him of his desired patrimony. Yea, let vs know, that as sinne is the greatest bondage, so the seruice of God is the greatest and best liber∣ty; when as we are stablished in all grace and goodnesse by his free Spirit, * 1.529

and submit our selues to be guided & directed by it in all our wayes, as the body by the soule. For as the Apostle speaketh, Where the Spirit of the Lord is, there is liberty. Let vs know, that as our Sauiour Christ came amongst vs * 1.530 to take away the sinnes of the world, both in respect of the guilt, punish∣ment, and corruption: so also, as our Redeemer, to free vs out of bondage, and to purchase for vs perfect liberty, which is, that being deliuered out of * 1.531 the hands of all our spirituall enemies, wee should worship and serue him in holi∣nesse and righteousnesse before him without feare, all the dayes of our liues. Of which liberty himselfe speaketh; If the Sonne shall make ye free, ye shall bee * 1.532 free indeed. And therefore let vs not hearken to the flesh, which abuseth and deludeth vs, by giuing vnto things false names, gracing the bondage of sin and thraldome vnto our owne lusts, with the glorious title of liber∣ty, and disgracing our Christian liberty and freedome from sinne, with the name of bondage; but knowing that this was one speciall end of Christs comming and dying for vs, that hee might destroy the workes of * 1.533 the deuill, and free vs out of the bondage of sinne; let vs stand fast in * 1.534 the libertie wherewith Christ hath made vs free, and not bee intangled againe with the yoke of bondage. And seeing he hath called vs vnto liberty, let vs not abuse it for an occasion to the flesh, as the Apostle exhorteth.

§. Sect. 2 That a godly life doth not take away friendship and good society, but rather in∣creaseth it.

The fifth obiection against a godly life is, that it taketh away all fami∣liar friendship and good fellowship, all merry meetings and ciuill conuer∣sation from amongst men, estranging their minds one from another, and making them to delight more in solitarinesse then in company. To which I answere, that if by these glorious names of friendship, good fellow∣ship, and ciuill conuersation, bee meant the common commerce which worldly wicked men haue one with another, in the workes of darkenesse and pleasures of sinne, in gluttony and drunkennesse, in May-games, mis∣rule, and madde merriments, in carnall reuellings, Stage-playes, Wakes, and Morrice-dances, in swaggering, swearing, backebiting, and corrupt and filthy communication; in dycing, carding, and spending both their time and states in vnlawfull gaming; then is it no blemish or aspersion vnto a godly life, but rather an high praise and commendation, that it breaketh off such wicked and dangerous societies, and reformeth such pernicious disorders as alwayes end in griefe and vexation. But if hereby bee vnderstood true friendship, and Christian familiarity and acquain∣tance, lawfull meetings, and ioyfull feasting with one another in the true feare of God; then doth not a godly life abolish them, but rather confirme and increase them among all true Christians. For purging away the cor∣ruptions, and rectifying the disorders of societies and conuersation, and making them truely ciuill and religious, it causeth them to be much more comfortable and profitable, and consequently more frequently to bee af∣fected by all those who taste the sweetnesse and benefit which commeth of them, without any sting of sinne, or after-tang of bitter griefe. As wee see in the example of those Christians, which liued in the first age of the * 1.535 Primitiue Church, who tooke exceeding ioy in the Communion of Saints, in mutuall conuersing one with another, and in their frequent meetings, to eate and drinke and reioyce together. And therefore vnlesse any will presuppose, that sinne is the only bond of all good fellowship, and

that we cannot take pleasure in one anothers company, vnlesse wee ioyne together to displease and dishonour God, and that we can neuer be merry so long as he is with vs; And vnlesse we account that onely to be ciuility, when as we shew no dislike of sinne, but soothe and bolster, yea, incou∣rage and thrust on all that beare vs company in the wayes of wicked∣nesse; let vs not falsly affirme, that a godly life is any hindrance to ci∣uill conuersation, or that it depriueth vs of the mutuall ioy and com∣fort, which wee might otherwise take in friendship and fellowship one with another.

§. Sect. 3 That a godly life doth not bring with it want and po∣uerty.

The sixth obiection is, that godlinesse bringeth with it want and po∣uerty, as appeareth first by common experience, and innumerable ex∣amples of those, who being most religious and conscionable in all their courses, come as far short of other men in worldly wealth, as they exceed and go before them in piety and honest dealing, in so much as it is growne into a common, yet wicked Prouerbe, that plaine dealing is a Iewell, but he that vseth it, shall dye a begger. And secondly, it standeth with rea∣son that it should bee so, seeing piety letteth passe, and refuseth many aduantages, by which, those that want it, doe increase their wealth, and im∣prooue their worldly estate. For their thoughts lesse runne vpon earthly things, being taken vp with heauenly; their indeuours are more faint and weake in pursuing them, then theirs who haue set their hearts vpon them; their time and strength is not so wholly imployed in getting and kee∣ping riches. They lose much which they might get, because they will not vse vnlawfull meanes, as fraud and deceit, extortion and oppression; be∣cause they will not lye, and confirme it with an oath for their aduantage; nor prophane the Sabbath by selling and buying, and labouring in their callings; nor keepe seruants vnder them, who make no conscience of these things, though they bee neuer so profitable, nor follow the bent of the times, and soothe euery one in their humour, of whom they may make any aduantage. And finally, because they will not stoope to eue∣ry baite of profit which is cast before them, vntill by due examination in the Court of Conscience it may appeare to bee honest and lawfull. To which I answere, first, that though all this were true, that godli∣nesse should giue a Supersedeas to worldly thrift, so that it were not possible to imbrace piety, and escape pouerty, or to bee rich and reli∣gious both at once; yet this should not weaken our resolution to serue God in the duties of a godly life, seeing our spirituall gaines doe farre exceed our worldly losse. For godlinesse it selfe is the chiefest gaine, as * 1.536 bringing with it that contentation which all worldly wealth cannot pur∣chase. Secondly, though being godly, we haue but a poore estate, yet it is more to bee esteemed then the greatest abundance of the vngodly, ac∣cording to that of the Psalmist; A little that a righteous man hath, is better * 1.537 then the riches of many wicked. For the armes of the wicked shall be broken, but the Lord vpholdeth the righteous. The little wealth they haue, is accompa∣nied with Gods blessing, by which it is made more sufficient and durable for their vse and comfort, then the rich Treasuries, and full store-houses of worldlings; their little pittance, being like the Widdowes cruze of oyle and handfull of meale, which as it was daily spent, so by the blessing

of God it was daily renued and replenished, that there might bee no want, when the full barnes were emptied, and the storehouses of the rich without food; like Daniels pulse, which made him and his fellowes fatter and in better liking, then the prouision which was brought to others from the Kings Table. Finally, like the small streames of a liuing fountaine, which continue running in the greatest drought, when great standing waters, and huge torrents arising from land waters are dryed vp. A∣gaine, though the godly haue but little, yet that which they haue, they haue receiued from Gods owne hand, as a testimony of his loue and fa∣uour, as Iacob acknowledged to his brother Esau, Take, I pray thee, my * 1.538 blessing which is brought to thee, because God hath dealt graciously with me, and I haue enough. Yea, they receiue it from him as his free gift, and shall neuer be called with wicked men to account for intrusion and vsur∣pation. Neither is it a gift to bee esteemed onely in its owne value, but as an earnest-penny, which bindeth a greater bargaine, and giueth them assurance of their heauenly inheritance, and euerlasting happinesse in Gods Kingdome. Finally, though they haue but little, yet they haue with it a good conscience, seeing they haue gotten it by lawfull meanes, the which will be in stead of a continuall feast, and make a dinner of cold * 1.539 herbes, or simple rootes, better then a stalled Oxe, or the greatest dainties to them that want it. Whereas contrarywise, the greater plenty of wicked men bringeth no such comfort with it; because it is mutable and momen∣tany in it selfe, and giueth no assurance of better and more durable riches which shall succeed it. Because their worldly abundance is often ioyned with many and great discontents, which depriueth the owners of all their ioy, as we see in the example of Saul, Ahab, Haman, and many others. Be∣cause their prosperity slayeth them, whilest it serueth as a snare, to intangle * 1.540 them in all maner of sins; as a pasture, to fit and prepare them for destructi∣on; as an intoxicating cup, to bewitch and inamour them with worldly loue, and to make them neglect spirituall and heauenly things; because af∣ter their great cheere, they shall haue such an heauy reckoning as wil quite dampe all their musicke and delight. And finally, because they are no gifts of Gods loue and fauour, but rather of his clemency and forbearance; like the liberall allowance which Princes make to great and noble Traytors, vntill they be brought foorth to tryall and execution, according to course and extremity of the Law.

§. Sect. 4 That though many godly men are poore, yet godlinesse is no cause of their pouerty.

In the second place I answere, that though many are poore who are godly, yet their godlinesse is not the cause of their pouerty; seeing it onely findeth, but not maketh them to bee in this penurious estate. For when the Gospel is preached, the poore rather receiue it then the rich, seeing the little comfort which they haue in earthly things, doeth make them to seeke for it in spirituall and heauenly; whereas the abundance of the rich intangleth their hearts in the snares of worldly loue, choketh in them the seed of Gods Word, and maketh them to neglect the meanes of their saluation. Thirdly, I answere, that godlinesse is a cause and meanes of riches, and not of pouerty, seeking it hath the promises of this life, and that * 1.541 which is to come; and God hath vndertaken (who is able and all-sufficient) seeing the earth is his, and all that therein is, and most true and infallible in * 1.542

his Word) that nothing which is good, shall be wanting vnto those that * 1.543 feare and serue him; that if we will first seeke his Kingdome and righteous∣nesse, all other things shalbe cast vpon vs; that he will withhold no good thing from them that walke vprightly. That if we will cease to doe euill, and learne * 1.544 to doe well, if we consent and obey, we shall eate the good things of the Land. If indeed riches were simply our owne earnings, and could be gotten by our owne policies, care and labour, then those who exceed others in all these, might promise vnto themselues the greatest plenty, though they vtterly neglect Gods seruice; but seeing it is onely Gods blessing that maketh rich, it is not to be imagined, that the Lord, infinite in bounty and goodnesse, will be lesse liberall in paying our wages, because we are more faithfull and diligent in doing his worke. And therefore if wee feare want and pouerty, it must not discou∣rage vs from the seruice of God, but rather be a strong motiue to make vs serue him with more earnest indeuour, seeing he will pre∣serue those who serue him from pouerty, so farre forth as it is euill and a punishment of sinne, and will giue vnto them all temporall bles∣sings, so farre forth as they are good and profitable. And if he scant them of these earthly trifles, it is but to fit them for the receiuing of his greater and better gifts, euen the rich treasures of his spiri∣tuall graces, faith, hope, patience and the rest, and for the euerlast∣ing riches and glorie of his heauenly Kingdome. For he that re∣warded Salomon with peace, wealth and honour, because in the first * 1.545 place he desired ciuill wisdome to gouerne the people, will not deny them vnto those, who affect aboue all things spirituall Wisdome, consisting in true godlinesse; if in his diuine Wisdome, he doth see that it is better for them to haue them, then to want and be scanted of them.

CAP. XVII.

Their obiection answered, who alleadge that their pouerty presseth them to such continuall labour, that they haue no leysure for the duties of a godly life.

§. Sect. 1 That Gods Commande∣ments bind vnto obedi∣ence both poore and rich.

THe seuenth obiection is made by those who are afflict∣ed with pouerty, and cannot, without much labour and great paines, procure necessaries for the sustayning of their owne liues and those that depend vpon them. O, say they, we are so miserably poore, that vnlesse we spend our whole time in the workes of our callings, we cannot get such a small competency as is sufficient to hold life and soule together, nor food and clothing for our selues, wiues, children and families, which we must prouide for, vnlesse we would be worse then Infidels, being bound so to doe both by the Law of God and nature. And therefore hauing no spare time to spend in Religious duties, we hope that God will haue vs excused, and not impute the fault vnto vs, but to our pouerty, which necessarily constraineth vs to neglect the duties of his seruice, which if wee had time and leisure,

like other men, wee would willingly performe. To which I answer first, that the Law and commandements of God are giuen indefinite∣ly and generally vnto all men, the poore as well as the rich, and tie all sorts of men equally and indifferently vnto obedience, without any exemption or toleration granted to any state and condition. Otherwise, if such excuses might passe for current pay, none would want pretences to slip their necks out of the yoke of obedience, see∣ing prosperity and plenty, as well as aduersity and penurie, doe not want their seuerall imployments, and distractions enow to hinder vs from the duties of Gods seruice, if at least we will yeeld and giue way vnto them. Secondly I answer, that the state of pouertie being sanctified vnto vs, is much more fit for the duties of Gods seruice, then that which floweth with plentie and abundance, as being lesse subiect to many potent vices and corruptions which hinder vs in them, as pride and selfe-loue, wrath and insolencie, sloth and idlenesse, intem∣perance, insobriety and many others.

§. Sect. 2 That pouerty hindreth not Gods graces in vs, but rather furthereth them.

Thirdly, pouerty doth not hinder any of Gods graces in vs: Yea, through Gods blessing, doth much further and increase them; as meekenesse, humility, patience, temperance, sobriety, watchfulnesse in prayer. Yea, it doth not make vs lesse fit for any, either in respect of the graces themselues or the practice and exercise of them; for sauing graces are not bought for money, nor lost for want of coyne to purchase them, but are the gifts of God, which he giueth freely with∣out respect of persons, to poore and rich, if they hunger and thirst after them; according to that gracious call: Ho, euery one that thirst∣eth, come yee to the waters, and he that hath no money, come yee, buy and * 1.546 eate, yea come buy wine and milke without money, and without price. So our Sauiour Christ; If any man thirst, let him come vnto mee and drinke; * 1.547 he that beleeueth on mee, as the Scripture hath said, out of his belly shall flow riuers of liuing water; that is, the sauing graces of his sanctifying Spi∣rit, as he expoundeth it in the words following. Neither doth pouertie hinder the Spirituall exercise of any grace in our outward practice, no, not Christian bounty and beneficence, which God measureth not by the greatnesse of the gift; but the obedience and liberality of the giuer; For if a man hath a willing minde, hee is accep∣ted * 1.548 according to that which hee hath, and not according to that which hee hath not, as in this particular case the Apostle speaketh. The which our Sauiour euidently sheweth in the example of the poore, yet liberall widdow, whose two mites being all her wealth, was estee∣med the greatest gift that was cast into the Treasurie. Much lesse doth pouertie hinder vs in the duties of Gods seruice, which see∣ing they are to bee performed, not with outward pompe, but in Spirit and Truth, neede not the helpe of money and riches to fur∣ther * 1.549 vs in them. And this the examples of all Gods Saints, who haue liued in former ages, doe euidently shew, vnto whom pouertie was no impediment to hinder them from performing vnto God any dutie of his seruice. For the poore Fishermen were no lesse dili∣gent in all religious duties, then the wealthy Patriarches; poore

Lazarus, then rich Abraham; Amos an heard-man, then Esayas of the Kings stocke; Paul a poore Tent-maker, then Dauid a rich King; yea, our Sauiour Christ himselfe, as hee exceeded all others in po∣uerty, liuing vpon almes, and not hauing a place of his owne * 1.550 where to lay his head; so hee exceeded all men that euer liued in piety, and in the practice of all Religious duties belonging to a godly life.

§. Sect. 3 That the more poore we are, the more ear∣nest we should be in Gods seruice.

Fourthly, I answer, that the more poore wee are in our outward estate, the more intentiue and diligent should wee be in the seruice of * 1.551 God, and all religious exercises; that being defectiue in earthly bles∣sings, wee may be made rich in all spirituall and sauing graces, and that wanting with Peter and Iohn, siluer and gold, wee may with them exceede in Godlinesse, which is the chiefest Gaine, and bringeth with it the greatest contentment. Finally, that hauing no other patri∣mony in lands and houses, wherein we might delight our selues, wee doe make Gods testimonies to be our heritage for euer, and the verie re∣ioycing * 1.552 of our hearts. Fifthly, seeing the whole earth and all therein is, is the Lords, and at his disposing, to whom he pleaseth, and it is his blessing alone which maketh rich, therefore the more poore wee * 1.553 are, the more painefull and diligent should we be in all duties of his seruice, that he may so blesse our labours, and prosper our han∣dy-worke, as that it may be an effectuall meanes, seruing his pro∣uidence, for procuring some sufficiency of these temporall benefits. Thus Dauid acknowledged, that it was the Lord whom he serued, * 1.554 that had furnished his table. That it is he who giueth vnto all, their * 1.555 meate in due season, and by opening his hand, doth satisfie the desire of euery liuing thing. That except the Lord build the house, they labour * 1.556 in vaine that build it; except the Lord keepe the Citie, the watchman wa∣keth but in vaine; And that it is in vaine for vs to rise vp early, to sit vp late, and to eate the bread of sorrowes, vnlesse the Lord doe blesse our la∣bours, as the experience of many in all times plainely sheweth, whose carking care, and restlesse labours will not affoord them such neces∣saries, as are cast vpon others with little paynes. It is the Lord, as * 1.557 Hanna professeth, who maketh poore, and maketh rich, bringeth low, and lifteth vp; Hee rayseth vp the poore out of the dust, and lifteth vp the begger from the dunghill, to set them among Princes, and to make them inherite the Crowne of glory. It is the blessing of the Lord that maketh rich, and addeth * 1.558 no sorrow with it, as the Wise man speaketh; and it is his powerfull Word, by which wee liue, and not by bread onely, as himselfe teacheth vs. * 1.559 And therefore let vs not thinke, that by neglecting Gods seruice we shall thriue the better, or that we shall haue the more liberall wages, because we are slothfull in doing his worke, and spend our whole time and strength about our owne.

§. Sect. 4 That if being poore, we care∣fully serue God, we may securely cast our selues vpon his gracious prouidence, and expect him to be our reward.

Sixthly, though wee be poore, and haue nothing to sustaine vs and our charge, but what wee earne with our dayly and painefull la∣bour, yet if wee doe not wholy addict our selues to the world, but allot seasonable times to Gods worship and seruice, we shall not be the neerer to want and penury; yea rather, laying aside all carking

care, wee may securely cast our selues with full affiance vpon his pro∣uidence and promises, and expect such a blessing vpon the labours of our hands performed in due place and time, as that neither we, nor those that belong vnto vs, shal want food conuenient, nor any other thing that is good. For if the Lord be so gracious and bountiful, that he prouideth for strangers, who serue Satan and their own lusts, how can we imagine that he will suffer those of his owne family, who spare time from their necessary imployments, that they may doe him faithfull seruice, to want and pine for hunger? If his prouidence extendeth to the Fowles * 1.560 of heauen, and the beasts of the field, to feed them without their care, and if hee clotheth the Lillies of the field without their labour, how will he not take greater care for vs that are his houshold seruants, and a∣dopted children, who moderately vse our best studie and indeuour to serue his prouidence, in prouiding things necessary, but so in the meane time, as that wee will, by borrowing some time from the works of our callings, rather indanger our selues to want, then we will bee wanting vnto him in spirituall duties of his seruice? Let vs then, as the Apostle exhorteth, bee carefull for nothing, but resting vpon his * 1.561 care and prouidence with firme affiance, let vs in all our necessities, by prayer and supplication with thankesgiuing, make our requests knowne vnto God. For the Lord hath bound himselfe freely by many gracious promises, that if casting off all carking care, we trust in him, and serue him in the duties of piety and righteousnesse, hee will prouide for vs what wee stand in need of, and will not suffer vs to want any thing that is good. So the Psalmist, Trust in the Lord, and do good, so shalt thou dwell in the land, * 1.562 and verily thou shalt bee fed. Commit thy way vnto the Lord, trust also in him, and hee shall bring it to passe. O feare the Lord, ye his Saints, for there is no want to them that feare him. The young Lyons doe lacke and suffer hunger: but they that seeke the Lord, shall not want any good things. So the Wise man telleth vs, that the Lord will not suffer the soule of the righteous to famish, but hee * 1.563 casteth away the substance of the wicked. The which Dauid saw confirmed in his owne experience, hauing not obserued in all his time from his youth to old age, that the righteous had beene at any time forsaken, or * 1.564 their seede begging their bread. And thus the Apostle Peter exhorteth vs to cast all our care vpon the Lord, for he careth for vs. The which promises * 1.565 the Apostle to the Hebrewes layeth as a ground of his disswasion from couetousnesse and discontent; Let your conuersation (saith hee) be without couetousnesse, and be content with such things as ye haue: for he hath said, * 1.566 I will not leaue thee nor forsake thee. Seuenthly, if wee deuote our selues vnto Gods seruice & loue, as it beseemeth his children, in holy obedi∣ence, allotting time conuenient to religious duties, the Lord himselfe will be our wages and exceeding great reward, and he that is God all-suf∣ficient, * 1.567 in the absence of all earthly helpes and meanes, will be our por∣tion and inheritance, which whoso inioy, can want nothing. And this argument the Lord vseth to incourage Abraham to serue him; Feare not, Abraham, I am thy shield, and thine exceeding great reward. And againe, I am the almighty, or all-sufficient God, walke before me, and be thou vpright. And therefore let vs say with one of the Ancients; God alone suffi∣ceth

mee, although who so will take all things else besides him; for hee is too couetous whom God cannot satisfie. Eightly, if we be di∣ligent in Gods seruice, though wee haue not so much as others, yet that little wee haue (as before I shewed) is much better then their great riches and reuenewes who neglect it. According to that of the Wise man, Better is a little with righteousnesse, then great reuenewes without * 1.568 right. Better is the poore that walketh in his vprightnesse, then hee that is per∣uerse in his waies, though he bee rich. And, Better is a little with the feare of the Lord, then great treasures and trouble therewith. For as the Psalmist saith, The Lord knoweth the dayes of the vpright, and their inheritance shall be for * 1.569 euer; they shall not bee ashamed in the euill time; and in the dayes of famine they shall be satisfyed, &c. Againe, that little which the righteous haue, that feare and serue God, is better then the abundance of the wicked, who serue the world and their owne lusts, because that godlinesse which is ioyned with it, is the greatest gaine, and in the lowest estate * 1.570 bringeth contentation, which is a Iewell of such value, that it is a∣boue the purchase of all earthly riches, and cannot bee bought with the price of a monarchy. According to that of the Wise man; The righte∣ous eateth to the satisfying of his soule, though his commons bee neuer so * 1.571 short; but the belly of the wicked shall want, euen when he sitteth at his full furnished table. For when his appetite is satisfyed, he is not satisfyed, because he wanteth an appetite.

§. Sect. 5 That the ob∣iection of po∣uerty is but a friuolous and false excuse.

Finally, let all those know, who obiect their pouerty, and their conti∣nuall labours to supply their wants, as an excuse for their neglect of Gods seruice in the duties of a godly life, that it is but a false and friuo∣lous pretence, whereby they palliat and colour their irreligious pro∣phanenesse. For they who will not serue God when they are poore, would much lesse do it if they were rich. They that will sue and seeke vnto God for helpe and succour, when they are destitute of necessa∣ries, would much more neglect him, if their storehouses were full, and their tables furnished with all plenty. They that will not call vpon * 1.572 the Lord when they are in trouble, nor powre forth a prayer vnto him when his chastizement is vpon him, would much more forget him and neglect this dutie in their prosperity and security from danger. And who seeth not by continuall experience, that many who haue seemed diligent and deuout in the duties of Gods seruice, in their poore and meane e∣state, haue afterwards beene loose and lazie, cold and negligent, when the world hath smiled vpon them, and their wealth and riches haue beene increased and multiplyed? Neither in truth is pouerty, and paines to supply our wants, any hindrance to the daily and necessary duties of Gods seruice, seeing if wee order our time aright, and wise∣ly dispose of our businesse, both of them may well stand together. For the Lord requireth not at our hands, that wee should spend the grea∣test part of our time in religious exercises, and neglect the duties of our callings, but onely that wee allot some small time to holy du∣ties, and performe our honest labours in the rest, therein yeelding obedience by performing these workes, because hee hath required them. And so farre is hee off from exacting of vs monkish idlenesse,

and vacancy from all labour, vnder pretence that wee may wholly deuote our selues to religious exercises, that hee expressely forbiddeth it, and * 1.573 strictly requireth painfull diligence in the duties of our callings; and contrariwise condemneth sloth and negligence, adiudging those who will not labour, as vnworthy to eate, and censuring them to bee worse then Infi∣dels, who by their diligence and care prouide not for their family. But yet all * 1.574 this inferreth no necessity of neglecting religious duties, seeing there is no man so wholly taken vp with his labours, that may not finde some spare time for the duties of Gods seruice, seeing lesse is required hereun∣to, then he who is most diligent spendeth in superfluous sleepe, idel con∣ferences, and vpon other needlesse and vselesse occasions; as wee shall more fully shew in answering the next obiection.

CAP. XVIII.

Their obiection answered, who pretend that their multitude of worldly imployments will allow them no leisure for re∣ligious duties.

§. Sect. 1 That earthly blessings are no hindrances vnto godlines, but the immo∣derate loue of them.

WHen the mind and heart are indisposed to Gods seruice, and auerse to religious exercises, the flesh will neuer want excu∣ses to put them off, and withdraw vs from them; neither is there any estate and condition, which will not minister dis∣tractions and discouragements. For if wee be poore, it will suggest, that all our time is little enough, though it be wholly spent in our labours, that thereby we may earne and furnish our selues with things ne∣cessary for our maintenance: if we haue sufficiency and plenty of all tem∣porall blessings, they will steale our hearts from God, and so wholly fixe them vpon earthly things, that they will finde little or no leisure for spiri∣tuall exercises. And now they haue so many things to looke vnto, the care of so many businesses lying vpon them, so many and waighty imploy∣ments, for the well managing of their worldly estates, if they will not suf∣fer all to goe to losse, and the blessings of God to perish through their negligence, that they cannot, like others who haue little to doe, spend much of their time in religious exercises; as prayer, reading and hearing the Word, meditation and such like. Neither doe they thinke it necessa∣ry that they should so doe, seeing God will excuse, if not approoue and commend them, if they follow diligently the duties of their callings. And this carnall disposition in worldly men, our Sauiour taxeth in the Parable of those vnworthy ghests, who being inuited vnto the Marriage * 1.575 of the Kings Sonne, pretend diuers excuses, all which are borrowed from their worldly imployments. One had bought a piece of ground, and must * 1.576 needs goe and see it; another had bought a yoke of Oxen, and must needs goe to prooue them; another had married a wife, and could not come. Yea euen Martha her selfe, though otherwise a vertuous and religious * 1.577 woman, being incumbred with worldly imployments, thought her neg∣lect of hearing Christ, excused, and her sister Mary, worthy blame, because

she did not ioyne with her. For the answering of which obiection, let vs first know, that Gods temporall blessings, which hee hath bestowed vpon vs, are not in themselues any causes to hinder vs from the duties of Gods seruice, but our immoderate loue of them, which makes vs forget and neglect the Authour of our good, and to minde and affect the gifts, more then the giuer. For otherwise, the greatnesse of our meanes and possessi∣ons would not, through multitude of imployments, bee distractions to hinder vs from seruing God, but rather effectuall motiues to perswade vs vnto it, which also being rightly and wisely managed, would affoord vs better leisure for religious duties, seeing we are well prouided for, though we take but moderate care, and but ordinary paines in the workes of our callings. It is not our necessary busines and imployments, which so whol∣ly take vs vp, that we haue no time to spare for Gods seruice; but such cumbersome imployments which the inordinate and immoderate loue of the world and earthly things imposeth vpon vs, that by excessiue care and labour, our state being managed to the greatest aduantage, wee may be∣come suddenly rich. It is not the comforts of this life which hinder vs in the spirituall race, but the sinne and worldly concupiscence that doth so * 1.578 easily beset vs, which maketh them so waighty and cumbersome vnto vs. And therefore we must mortifie our carnall loue of earthly things, if wee would not haue them to be hindrances in spirituall exercises. For if wee doe not immoderately affect them, we shall take little pleasure, so to cum∣ber and ouertoyle our selues in our worldly imployments about them, that we can finde no time for religious duties. Let vs not inordinately loue the world, and worldly things, if we would haue the loue of the Father to * 1.579 abide in vs; nor deuote our selues to the seruice of the earthly Mammon, if we would haue any time to spare for Gods seruice. Let vs cease from our * 1.580 carnall wisedome, and not labour to bee rich, seeing riches make themselues wings, and fly away, like an Eagle towards heauen. Let not this heauie Iudge∣ment of God be drawne vpon vs by our worldly loue, that we should take pleasure to labour in the very fire, and weary our selues for very vanity. Let vs * 1.581 remember, that a feareful woe is denounced against him, that toyleth him∣selfe to increase that which is not his, and ladeth himselfe with thick clay; so as * 1.582 he cannot goe on cheerfully in the wayes of godlinesse. And that, if to multiply and heape vp this worldly pelfe, we neglect the duties of Gods seruice, he will crosse and curse our indeuours; and then wee shall sowe * 1.583 much, and bring in little; eate, but not haue enough; drinke, and not bee satisfied; clothe our selues, and not be warme; and put all the wages which we earne, into a bag with holes. For if God blow vpon it, when wee looke for much, it will come to little; or if he doe not, he will bring vpon vs a more heauy Iudge∣ment, by suffering vs to inioy our riches, which wee immoderately loue, that we may fall into tentations and snares, and into many foolish and hurtfull * 1.584 lusts, which drowne men in destruction and perdition. For the loue of money is the root of all euill, which while some coueted after, they haue erred from the faith, and pierced themselues thorow with many sorrowes. And this is that sore euill which Salomon obserued vnder the Sunne, namely, Riches kept for the * 1.585 owners thereof to their hurt. Let vs remember, that when we haue by all our toyle heaped vp riches, they shall (as the Wise man speaketh) perish by euill

trauell; and he that hath most wearied himselfe by getting wealth; As he * 1.586 came forth of his mothers wombe naked, so he shall returne as he came, and shall take nothing of his labour, which he may carry away in his hand.

§. Sect. 2 That we must not vndertake all imploy∣ments which the world and flesh wil presse vpon vs.

Finally, let vs know, that if we will vndertake all such imployments as the world and the flesh will impose vpon vs, they will play the cruell Pha∣raohs, and oppresse our soules with a much more cruell seruitude then that of Egypt. For if wee doe but make mention of surceasing our la∣bours for a while, that we may haue some time to performe that seruice vnto God which he requireth, imputing this vnto vs as some idle and la∣zie humour, they will redouble our already too toylesome taske, and presse such deuout purposes out of vs with their heauie burthens, and rather then we should want imployment, to keepe vs from seruing God, they will cause vs to tire our selues, night and day, in gathering straw, that is, about idle vanities which will not profit, to be afterwards spent to as little purpose, namely, that vpon the foundation of riches thus scraped together, we may erect Pyramides and Towers threatening the skies, and mansion houses and stately buildings, to continue our names vnto poste∣rity. Yea in truth, there is not in the whole world such a terrible bondage to the body vnder the most tyrannous Lords, as this is to the soule, which the flesh and the world impose vpon it. For in them it is lawfull for the slaue at some time to finde leisure for rest and sleepe, for eating and drink∣ing, that being refreshed, hee may againe returne to his taske; whereas these more cruell tyrants weare out those soules which are imbondaged by them with toylesome labours, and yet will allow them no time for their spirituall repast, nor to refresh themselues and repaire their strength, by resting from their labours vpon the Lords Sabbaths, or by feeding vpon the Manna of the Word, in hearing, reading, and meditation, and by sequestring themselues from earthly businesse, that they may by prayer and inuocation, solace themselues in that sweet communion which they haue with God in this holy exercise. But if wee would haue our soules to thriue in spirituall grace and strength, wee must shake off the yoke of this tyranny, and neuer bee so wholly intent to aduance our worldly estate, as to neglect the taking of our soules repast in religious exercises, according to the counsell of Hierome to a vertuous Matrone: So (saith hee) take care of thine house, as that thou doe alwayes allow * 1.587 some leisure and liberty to thy soule. Neither doe I say this, that I would withdraw thee wholly from thy charge; yea rather, I doe it to this end, that in this vacation from worldly businesse, thou maist learne and medi∣tate, how thou oughtest to behaue thy selfe towards thy family and charge, when thou returnest vnto them. For howsoeuer wee must take care and paines about things concerning this life, in due time and place, yet so, as we doe according to our Sauiours counsell, giue the priority and precedency, both in our iudgements, affections, and practice, vnto spirituall and heauenly things, as being of farre greater waight and * 1.588 worth, seeking first the Kingdome of God, and his righteousnesse, and then temporall and earthly things in a second and inferiour place.

§. Sect. 3 That no busi∣nesse is of like moment, as by seruing God to saue our soules.

Neither is there any worldly businesse of like moment and impor∣tance, as by seruing God, to seeke and assure the saluation of our soules.

For this, as our Sauiour teacheth vs, is that one thing necessary, in compa∣rison * 1.589 whereof, all other things must be neglected, though they were of as high a nature as Martha's imployment, to giue entertainement vnto Christ himselfe. Of which, if we were well perswaded, and did esteeme spirituall and heauenly things, according to their true worth, wee, who can in our greatest imployments finde some spare time to spend about earthly trifles of small value, would not onely be streighted and scanted of it for religious exercises. Let no man (saith one) thinke it a lawfull excuse * 1.590 to alleadge his businesses of state, nor complaine of his imployments in the warres; seeing with euery faithfull man the Christian warfare ought first to be vndertaken. And this was Dauids iudgement, who esteemed the Law of the Lord better vnto him, then thousands of gold and siluer. The which was seconded by his affection; for as he professeth, hee loued Gods Commandements aboue gold, yea aboue fine gold. So Salomon, or rather the eternall Wisedome of God by him, teacheth vs to esteeme our spirituall trading for the good of our soules, aboue the merchandize of siluer, and the * 1.591 gaine of godlinesse aboue fine gold; seeing it is more precious then rubies, and all things that we can desire, are not to be compared vnto it. So the Lord by Iere∣mie, reckoneth all worldly things in comparison of this, as chaffe to wheate. * 1.592 And the Apostle esteemeth those things that were greatest gaine vnto him, no better then dung, yea, then losse, for the excellency of the knowledge of * 1.593 Iesus Christ. And therefore let vs not labour so much for the meate that peri∣sheth, as to neglect for it the meate which endureth to eternall life; as our Sa∣uiour * 1.594 exhorteth vs; for what will it profit vs to gaine the whole world, and to * 1.595 lose our owne soules? To get earthly treasures and riches, which the rust will fret and the moth eate; and to lose those heauenly and euerlasting treasures, which are not subiect to any casualties? To compasse by our care and labour Diues his dainty fare and costly clothing; and by neglect∣ing the seruice of God and the meanes of our saluation, to be cast with him into hell, where is weeping and gnashing of teeth? For there (as one saith) * 1.596 they shall waile and lament, who haue so infolded themselues with the cares of this life present, as that they could find no leasure to thinke of the life to come; whom the comming of the Lord shall take at vnawares, op∣pressed with the sleepe of ignorance and carnall security.

§. Sect. 4 That they who neglect the du∣ties of Gods seruice, cannot expect good successe to their labours.

Secondly, let all such know, that neglect the duties of Gods seruice, vn∣der the pretence of their great and waighty imployments, that they can∣not in so doing reasonably expect any good successe of their toylesome * 1.597 labours, or that they will answere their hopes, in the getting and preser∣uing of that wealth, which they so much loue and long after; for it is not their most carefull and painefull indeuours, but Gods blessing onely that maketh rich; It is he alone that giueth them power to get wealth. And how can they expect this blessing from God vpon their labours, when as they can finde no leasure to craue it at his hands? how can they thinke that he will, notwithstanding all their paines, prosper their worldly estates, vn∣lesse it bee for a further and more fearefull Iudgement, when as they haue no care to serue and please him? Yea, why may they not iustly feare that he will blow vpon their wealth, and cause it to vanish like smoake, and * 1.598 euen to melt like butter in the Sunne; or cause that riches, which is thus

wickedly gotten, by neglecting all duties of Gods seruice, to bee as wickedly spent by their heires and successours, seruing vnto them as in∣ducements and helpes to further them in all riotous and luxurious cour∣ses, to their ruine and destruction, as the getting of them hath beene the cause and occasion of many fearefull sinnes, and of the vtter neglect of all religious duties, that so both they and their heires, though they runne contrary wayes, may yet meete together in hell and condemnation. Let them also know, that if before they goe about the workes of their callings, they would renew their Couenant with God, by renewing their faith and repentance; and so being reconciled, vndertake their imployments with peaceable minds and good consciences; if they would first call vpon the Lord for his blessing vpon their labours, and resigne themselues and all their affaires to the gracious guidance of his good pro∣uidence; If they would propound his glory, as the mayne end of all their labour, and as they liue the life of faith, so also they would labour in the strength thereof; resting vpon Gods gracious promises, and way∣ting for a blessing vpon all their affaires; if they would sanctifie their * 1.599 workes by the Word and Prayer, vvithout which, euen those things which are in their owne nature pure and honest, become impure and * 1.600 prophane to the irreligious and vnbeleeuers, and desire the assistance of his holy Spirit for the directing of all their labours to a right end; Fi∣nally, if they would by all these religious exercises sharpen their tooles before they goe to worke, they should not heereby finde their labours put backe and hindered, but profitably aduanced, and better atchieued, then if they vndertake them being blunt and dull; seeing by the sharpe∣nesse of the instruments, they shall soone redeeme the time which is spent in whetting them. Neither would this hinder our Christian thrift, nor our godly and lawfull gaines, but much further and increase them; and repaire all wee lose, by that time which wee spend in Gods seruice with much aduantage, through his powerfull blessing vpon our labours, from which Fountaine alone, all lawfull prosperity springeth and flow∣eth. Whereas contrarywise, if neglecting these religious duties of Gods seruice, wee rest vpon our owne paines and prouidence, and as the Pro∣phet speaketh, sacrifice vnto our owne nettes, either God will curse and * 1.601 crosse our labours, and frustrate all our hopes, or if wee thriue by them in our worldly estates, all that wee get by this meanes, shall bee but like Naboths Vineyard to Ahab, which rooted out both him and all his posterity; like the Israelites Quayles, which came out of their no∣strels; like Iudas his sop, with which the deuill entred; or like cold wa∣ter, giuen to gratifie those who are sicke of a burning feauer; seeing it but inflameth the heate of their carnall concupiscence, and prepareth matter for their euerlasting burning in the vnquenchable flames of hell fire.

§. Sect. 5 That the du∣ties of our par∣ticular callings, must giue place to the generall calling of Christianity.

Thirdly, let them know, that the duties of our particular callings, must giue place to the generall calling of Christianity, when as both of them (as they ordinarily may) will not stand together. For by these duties we draw neere vnto God, and haue communion with him, and no calling must call vs from God, or withdraw vs from this blessed fellowship. They

are the spirituall repast of our soules, by which they get spirituall strength, and liue the life of faith; and therefore if wee so highly prize the health and life of our bodies, that wee thinke no businesse so impor∣tant, that should make vs neglect the meanes of preseruing them, as ea∣ting, drinking, resting, sleeping, and such like; why should wee imagine any to bee so waighty and necessary, as that for the following of it, wee should neglect the health and welfare of our precious soules? Let vs con∣sider, that our callings were made for vs, and not we for our callings; for our good and benefit, and not for our hurt and ruine; for the glorifying of God, and furthering of our saluation, and not for his dishonour, by neglecting his seruice, and like snares to intangle vs, that wee cannot pro∣ceed in such holy duties, as will make our calling and election sure. When two things come together, which differ in their degrees of excellency and necessity, we can easily resolue, in earthly things to giue priority and pre∣cedency vnto that, which exceedeth the other in worth and vse. O would wee could bee thus wise in this case; and seeing spirituall and heauenly things, and imployments about them, which tend to the euerlasting sal∣uation of our soules, doe as much exceed our earthly affaires, as heauen, earth, and those things which are permanent and euerlasting, such as are momentany and of short continuance; I would wee could be so wise for our owne good, as to giue those duties which excell, the first place and preheminence. God hath so graciously respected our infirmity and weakenesse, that whereas hee might haue challenged the greatest part of our time for his immediate seruice, as being aboue all other imployments most honourable and profitable, hee is content that wee should conse∣crate vnto him one day of seuen, and one or two houres of euery day, out of foure and twenty, or some small part of the Morning and Eue∣ning, leauing vnto vs all the rest for our businesses and imployments, which respect the good of our bodies and estates. And being left so rich, will wee yet steale? will wee incroach vpon Gods right, who hath dealt so bountifully with vs, and leaue him nothing, that deserueth all? Doe wee thinke it absurd to neglect the duties of our particular cal∣lings all the weeke, vnder pretence of spending our whole time in re∣gious exercises, as hearing the Word, Prayer, Meditation; and yet imagine it to bee an excuse which will passe for currant, if neglect∣ing all duties of Christianity, which are much more excellent and ne∣cessary, wee can say for our selues, that wee are so wholly taken vp with worldly imployments, that wee can spare no time at all for holy duties? Yea, doe wee thinke it vnequall, that the duties of piety and Religion should incroach a little vpon that long time which is allotted to the du∣ties of our callings; and shall these spoile the other of their right, see∣ing they haue ordinarily such scant allowance, though they bee in their nature much more excellent, and to vs more profitable and necessary? O let not the world and our owne carnall loue of earthly vanities so much besot vs; but let vs as willingly and cheerefully allow that short time re∣quired to religious duties, which aduance our spirituall estate, inrich vs with sauing graces, preserue our soules in good plight and liking, further our saluation, and assure vs of heauenly and euerlasting happi∣nesse;

as wee doe a farre longer time to worldly imployments about our corruptible bodies, and fickle estates, and the compassing of such earthly things, as in comparison are vaine and of no worth, and in respect of their durablenesse and continuance, momentany and mu∣table. And if at any time we be brought into such straights of time, that the one of necessity must giue place to the other, let those exer∣cises which are of the more noble nature, haue the precedencie; and being much more excellent in worth, and yet bounded with much narrower limits of time, let the better be preferred before the worse, and that which is onely poorer in time, borrow from that which out of its plenty hath more to lend. Wherein wee haue the poore * 1.602 shepheards for our examples and precedents, who neglected their sheepe, to seeke and finde out their Sauiour; In Mary, who spared time * 1.603 from her worldly, though weighty imployments, that she might nourish her soule with the bread of life; and in our Sauiour Christ himselfe, who being scanted of time, for the publique duties of his cal∣ling in preaching the Word and working miracles; yet rather chose to borrow time from his rest and sleepe, then he would neglect the Religious duty of priuate prayer.

§. Sect. 6 That we haue time sufficient for Religious and ciuill du∣ties, if it be wisely hus∣banded.

Fourthly, let vs consider, that we are not ordinarily thrust into such straights, but that if we will, we may easily finde some conuenient time for both sorts of duties; those which are religious belonging to Gods seruice, and those which are ciuill, about our ordinary callings. Nei∣ther is there any vocation so laborious, which if it be wisely followed, will not affoord some fit time for holy exercises. For tell me, thou who complaynest of thy little leisure, and thy short time for thy great imployments, if thou be so niggardly thrifty in expending it, that thou hast none to spare from the workes of thy calling to any other vse or purpose; Doest thou not borrow from them, so much as would serue religious duties, not one houre in the foure and twenty, to be deuided betweene thy morning and euening deuotions? Doest not thou, who complaynest of this waste, in that time which is bestowed vpon Christ and the duties of Gods seruice, spend much more vpon thine own lusts and sinfull pleasures, either in superfluous sleepe, or complementall in∣uitations or visitations, or in vaine disports and vnprofitable pastimes, or in fruitlesse, if not carnall & corrupt communication and idle chat, or sitting longer at thy meales then either health or profit, necessity or ci∣uility doth require? And is thine hap so hard, that thou art at liberty for all other purposes, and art only pinched in the straits of time, when thou shouldest spare a little for Gods seruice, and the eternall wel-fare of thy precious soule? Surely if this be thy case, thy state is miserable; for he that wanteth time for Gods seruice, will also want it for his own saluation. He that can finde no time for the Lords worke, shall neuer haue time to receiue his wages. He that can finde no leisure to inrich his soule with spirituall grace, shall thereby also lose the opportunity of attayning vnto heauenly glory. Doe not then for shame abuse thy selfe any longer with so vaine an excuse, as though thou couldest finde in thine heart to be godly and religious, if thou couldest finde any time

for religious exercises. For either thou must confesse, that thou spen∣dest no time worse, or acknowledge thy folly in not preferring the bet∣ter: either that the duties of Gods seruice, which concerne his glory, & thine own saluation, are lesse excellent and necessary then any of thine ordinary imployments, or else that thou art as vnwise as prophane, in spending so thy whole time in those, as that the other for want of time should be quite excluded. But rather learne wisely to deuide thy selfe and leisure between them, allotting constantly to either their due por∣tion, and thou shalt finde conuenient time both for religious and ciuill exercises; & when thy spirituall man, like Mary, hath chosen the better part, let not the flesh by its murmuring pull thee from it. And if the du∣ties of our callings importune vs for a greater allowance of time, that we may dispatch them, let vs not incroach vpon Gods right, and rob our soules of that leysure and liberty which is required to spirituall exercises, but let vs rather borrow it from our flesh, which may better spare it; as either from our superfluous sleepe, or vaine pastimes, or fruitlesse discourses, or some other thing as worthlesse and vnprofita∣ble. And if wee haue not yet time enough for our multitude of imployments, our best course is to imitate wise Pilots and Mari∣ners, who will lighten their shippe of some part of her lading, that they may saue the rest and best part of their goods from danger of sinking. And like wise trauaylers, when wee finde our selues ready to faint vnder our burthen, let vs cast away the refuse which may best be spared, that wee may bring our chiefe treasures and choysest iewels to our iourneyes end. For if our Sauiour Christ would haue vs to forsake father and mother, wife and children, yea euen our owne liues, rather then they should hinder vs from being his Disciples; If he * 1.604 would haue vs to pluck out our eyes, and cut off our right hands, if they offend vs, and hinder our iourney to heauenly happines, because it is better that * 1.605 some of our members should perish, then that the whole body should be cast into hell: then how much rather should we cast off some of our worldly bu∣sinesses, when they so encumber and turmoyle vs, that they allow vs no leysure for spirituall exercises, nor to performe those religious duties, which being neglected, depriue vs of all assurance of eternall saluation?

§. Sect. 7 That none are exempted by God from the duties of his seruice, vn∣der pretence of any other businesse.

Finally, let those who excuse their neglect of Gods seruice, by pretending their multitude of important businesses, which allow them no leisure for Religious exercises, know and remember, that the Lord exempteth none, no, not Kings themselues, from perfor∣ming of them, whose imployments notwithstanding exceede those of other men, both in weight and number, as hauing not onely the charge and burthen of their owne families, but of the whole Church and Common-wealth lying vpon them. For euen they are comman∣ded to haue with them continually the Booke of Gods Law, and to reade and me∣ditate * 1.606 therein all the dayes of their life, that they may learne to feare the Lord their God, and to keepe all the Words of his Law and his Statutes, to doe them. Let them also consider the care of Gods seruants in all ages, to yeeld vnto him this seruice and obedience. So that though their businesses and imployments haue beene neuer so manifold and weighty, yet

when they haue beene most encumbred, they euer found time suffici∣ent for the Religious duties of Gods seruice. Who euer had more, and more weighty imployments then Iosua, both in warre and peace; as hauing not onely a Kingdome to conquer, and many mighty and warlike enemies to subdue, which was afterward to be deuided amongst all the tribes, but also a stiffenecked people vnder his gouern∣ment, vnto whom, vpon all weighty occasions he was to administer iustice? And yet, as the Lord charged him, that the Booke of the Law should * 1.607 not depart out of his mouth, but that he should meditate therein day and night, that he might obserue to doe according to all that was written therein; so did he answerably yeeld his obedience, professing before all the people, that though they should all neglect these duties, yet he and his house∣hold * 1.608 would serue the Lord. Who could spare lesse time then holy Da∣uid from his important imployments, both in warre and peace? And yet all this could not hinder him from Religious exercises, but vpon all occasions he meditated in Gods Law both day and night; * 1.609 and thrice in the day at least, did in a set and solemne manner call vpon him; besides his often prayers and prayses vpon speciall oc∣casions. Who could haue lesse leysure then Daniel, that hauing the care of managing the chiefe affaires of a mighty Monarchy imposed vpon him, had all his actions so curiously scanned by his many, mightie, and malicious enemies, that small negligences would haue beene aggrauated against him as great faults? And yet not∣withstanding all these businesses of State, and those that concerned his owne particular, he could thrice a day sequester himselfe from * 1.610 them all, and in a solemne manner deuote himselfe to the Religious duties of Gods seruice. Yea, was there euer any man so seriously imployed, in such important affaires of his publique calling, as our Sauiour Christ, so as he could scarce spare any time from his prea∣ching, working miracles, and such diuine exercises, for the releeuing of his body, and satisfying of his hunger? And yet rather then hee * 1.611 would want time for his priuate prayers and deuotions, hee bor∣rowed some from his sleepe. And therefore, vnlesse we would not be numbred among the faithfull, let vs follow their examples; if wee would be esteemed Christs Disciples, let vs imitate his practice, and not thinke our selues excused in the neglect of Religious duties by our worldly businesses, which are incomparably lesse in number, and lighter in value and true worth, then those wherein many of Gods Saints and seruants haue bene dayly imployed, from which not∣withstanding they borrowed time sufficient for spirituall exercises. The which admonition, as it generally concerneth all Christians of euery calling; so especially Students and Professours of Diuinity, who are more apt then others, to excuse their neglect of Christian practice in pious & Religious duties, because they are so wholy taken vp with their studies and speculations, that they haue little or no ley∣sure for the other: The which they thinke not only iustifiable, but also commendable, because their mindes are continually exercised in the theory and speculation of religious obiects, and in diuine studies and

contemplations. But such are to know, that nothing more hindreth the Religious practice of Christianity, then when we spend our time, and suffer our selues to be wholy taken vp with ieiune speculations, & such studies as are onely mentall: Because being exercises and labours of the minde and soule, they toyle and tyre it, and so spend all the vertue and vigour of the powers and faculties belonging vnto it, and waste and exhaust the spirits, that no strength remayneth for practique du∣ties, nor any ability to performe any exercises of Religion and deuo∣tion. Yea, aboue all other imployments, they most alienate the minde, and withdraw the heart and affection wholy from them. For whereas those who are exercised about bodily labours, as riding, trauayling, working in their arts and trades, plowing and such like, may often haue leysure, without any great distraction, to lift vp their hearts vnto God in short Prayers & Meditations, in praysing God, and singing Psalmes, not for custome, but for conscience sake, not to make themselues mer∣rie and passe the time with lesse tediousnesse, but out of a pure desire to glorifie God; or to entertaine one another with Religious discour∣ses and holy conferences; those whose mindes are taken vp with lit∣terall studies and speculations, can no more intend the spirituall exer∣cises of Christian deuotion, then they can at the same time suppe and blow, because the powers of the minde being finite, cannot intend many things at once. The which (as I thinke) is a chiefe cause, why the acutest Schoolemen and greatest & most learned Doctors in high mysteries and curious speculations, are oftentimes most cold in de∣uotion, and most negligent in the practice of holy duties, although they are able to teach them vnto others.

CAP. XIX.

Their obiection answered, who excuse their neglect of Religious duties, vnder pre∣tence that the times and places wherein they liue, are full of corruption.

§. Sect. 1 That the cor∣ruption of the times is a strong tenta∣tion to with∣draw vs from godlinesse.

MAny other are the obiections, which the flesh maketh to hinder vs from the profession of piety, and the practice of it in the duties of a godly life. And first, it is ready to ob∣iect, that the times and places in which we liue, and the persons with whom we dayly conuerse, are so corrupt and sinfull, that it is almost impossible we should liue so strictly, as it were otherwise to be wished, and not be tainted and infected with the com∣mon corruptions. For the occasions of sinning are so ordinarie and manifold, the prouocations pressed vpon vs by wicked world∣lings so strong and forcible, the euill examples which are dayly before our eyes, so hurtfull and pernitious, as powerfully draw∣ing vs to imitation; the neglect and contempt of sincerity and piety, and the practice of it in the duties of a godly life, so vsuall and almost vniuersall, that he who resolueth to take a different and con∣trarie course, then that which is imbraced and applauded by the multi∣tude, must seeme to go alone, & to tire and spend his strength in vaine,

by swimming against the streame, and rowing (as it were) against the winde and tyde: Yea, by liuing innocently, and obseruing iustice and righteousnesse in all his dealings, what shall he gaine hereby, but ex∣pose himselfe to become a prey, as the Prophet speaketh? Besides, * 1.612 with what great discouragements shall the godly meete in such times and places? How are they wondred at and pursued like Owles by little birds? How shall they bee crossed in all their preferments, though they deserue neuer so well, because they doe not follow the current of the times; and make conscience of taking those corrupt courses, and vsing those vnlawfull meanes whereby others rise? How shall they bee maligned and reproched, opposed and persecuted, if they refuse to run on with others into the same excesse of riot? To which I answere, that it cannot be denyed, but that these are strong tentations, and great discouragements which hinder many from the profession of Religion, and the practice of it in Christian duties. The which our Sauiour himselfe implyeth, where hee saith, that because in the latter times iniquity shall abound, the loue of many shall waxe cold; * 1.613 And the Apostle likewise, where he calleth the last dayes perilous times * 1.614 in regard of those manifold & enormious sins which should then raigne. For as it is a difficult thing in a generall plague, when men draw in dayly the infected ayre, to continue sound and healthy; so is it no lesse hard in the common corruption of life and manners, to continue in our integrity and holinesse of conuersation. But yet howsoeuer hypocrites and time-seruers stumble and fall at this stone of offence, for want of Christian resolution, and because they loue the things of this present life, better then spirituall grace or heauenly glory, yet the faithfull must not be daunted and dismayed with these discouragements, seeing our Sauiour hath fore-warned them to expect no other, and so fore∣armed them against they come. Yea, he hath prouided cordials of com∣fort against these cold qualmes of earthly calamities, and as he hath foretold the worlds rage and malice against vs, so he hath put courage into vs, by assuring vs that he hath ouercome the World. As hee hath taught vs that the way is narrow, & the gate straight that leadeth to happi∣nes, * 1.615 and that by many tribulations we must enter into the Kingdome of heauen: so hee hath done it not to this end, that we should straine courtesie, and pretend excuses of difficulty, but to arme our resolution, and to make vs striue to goe in this way, and to enter into this gate, because if wee cannot deny the world and our selues also, we cannot be his Dis∣ciples, nor euer raigne with him, vnlesse wee are also willing to suffer with * 1.616 him. Againe, the Lord hath giuen vs expresse charge, that we should not regard a multitude to follow them in euill; that wee should saue our selues * 1.617 from this vntoward generation; that when we see the vnfruitful works of dark∣nesse, * 1.618 we should not thereby take occasion to haue fellowship with them, * 1.619 but rather reproue them, that when our waies are layd full of the snares of sinne, wee looke the better to our footing, and walke so much the more circumspectly, not vsing the euilnesse of the dayes, as an induce∣ment vnto sinne, but rather of redeeming the time, by doubling our * 1.620 diligence in all Christian duties. And as those who liue in infecti∣ous

places, doe not (if they be wise) grow carelesse and desperate, but vse rather their best preseruatiues to keepe out the pestilent ayre, and the best dyet they can to keepe them in health: so must we vse the like care for our soules in the like case. Which if we neglect to doe, wee shall euidently declare, that what shew soeuer wee make to the contrary, the times and wee are well agreed, and that there is not much lesse corruption within vs, then we see without vs, so that vnlesse God should change our hearts, we would not by the change of the place and company be much changed.

§. Sect. 2 That though it be hard to flesh & blood to liue religi∣ously in cor∣rupt times, yet it is possible, yea easie to the regene∣rate.

It is indeede, in respect of flesh and blood, an hard thing, and almost impossible, to liue as Lambes among Wolues, and to retayne the sweetnesse of innocency, when like that Riuer which histories speake of, wee run thorow a salt sea of worldly wickednesse: but what is impossible to nature, is possible to grace, and much more to the God of all grace and goodnesse, who hath promised to assist and to establish vs in euery good worke, when once wee are thorowly resolued to vndertake it. And this appeareth in the examples of the faithfull in all ages, who though they haue necessarily liued amongst the wicked, and thereby haue bin endangered to all the former tentations and in∣cumbrances, that haue not beene drawne hereby to follow the times, and to imitate the examples of wicked men, but haue continued con∣stant in their holy profession, and religious practice of all the du∣ties of piety and righteousnesse. Thus Enoch walked with God, and No∣ah continued in his vprightnesse, though almost all the world follow∣ed their owne sinfull lusts, and liued in all wickednes and sensuality. So Lot in Sodom, Abraham, Isaac and Iacob amongst the Canaanites, Io∣seph, Dauid, Nehemiah, Obadiah, Mordecay, Hester and Daniel, retayned their sincerity and integrity, though they liued in the wicked and pro∣fane courts of Pharaoh, Saul, Artaxerxes, Ahab, Ahasuerus and Nebu∣chadnezar. And the Apostle sendeth saluations from the Saints that * 1.621 liued in Nero his houshold, though like the master it abounded with all manner of outragious wickednesse. And the reason is, because those who are regenerate, haue a new nature begun in them, which being spirituall & heauenly, cannot suffer, or receiue alteration from things which are of an inferiour nature, no more then spirituall sub∣stances can suffer of corporall, or heauenly bodies, of those that are elementary. And though the flesh and part vnregenerate lyeth open to the tentations of the deuil and the world, & may easily be allured to any sinne, yet so farre foorth as wee are renewed, wee resist them and cannot sinne, because it is contrary to this spirituall nature, and the Spirit of God dwelling in vs, which is the Author of it, according to that of the Apostle Iohn; Whosoeuer is borne of God, doth not commit * 1.622 sinne, for his seede remayneth in him, and he cannot sinne, because he is borne of God. And therefore as the fish retaineth his freshnesse in the salt waters, and the hot baths their warmth, though they be inclosed with the cold earth: so the faithfull, so farre forth as they are regenerate and renewed, retaine their piety and godlinesse of conuersation, euen when they be in∣compassed on all sides with wicked worldlings, although their society

and examples are exceeding dangerous prouocations vnto all sinne and wickednesse, in respect of their flesh and vnregenerate part; the one be∣ing like fire, the other like gunpowder, or some combustible matter; especially when such familiarity and society is not necessary, but of free choyce, seeing it is iust with God, that those who loue tentation should fall into it. Otherwise, the faithfull may retaine their sincerity and piety * 1.623 in the middest of a froward generation; yea if necessity, and not their vo∣luntary election thrust them into such times and places, they may not on∣ly goe on in their Christian course, but euen in the most euill dayes redeeme the time, by redoubling their diligence in all pious duties of Gods seruice, as the Apostle implyeth. And this we see in the example of the holy Mar∣tyrs in the times of persecution, who haue redoubled their zeale and de∣uotion in Gods seruice, when none almost did beare them company, but all the world opposed against them, and did hold in their view a quite * 1.624 contrary course. Thus Elias his zeale was not cooled and quenched by the idolatry and prophanesse of those times, but much intended and in∣creased. And Dauid, when he saw the euill examples of transgressors, was * 1.625 not drawne hereby to imitate them, but was the more consumed with his * 1.626 zeale, because they had forgotten Gods Law. Thus Pauls feruency of deuoti∣on was more inflamed, when hee saw the superstition of the Athenians. * 1.627 And thus was our Sauiour Christ consumed with zeale of his Fathers glory, when as he saw his Temple prophaned, and true Religion neglected and contemned.

§. Sect. 4 A note of dif∣ference be∣tweene true zeale and de∣uotion, and that which is false and hy∣pocriticall.

So that heere we may haue an vndoubted and infallible signe, whereby we may know whether our zeale and deuotion be true and sincere, or false and hypocriticall; for if they be vpright and in truth, they will not be lost in euill places and times; if they be substantiall, and (as it were a new na∣ture) and not meere shewes and shadowes, they will still retaine it, and being of superiour vertue, will striue against and ouercome these corrup∣tions of the times, which are contrary to them. Whereas if they yeeld vnto them, and become prophane with the irreligious, neglecting all Christian duties, because they liue with those who doe neglect them; it is hereby manifest, that there was neuer any true change in their nature, but onely some accidentall alteration for worldly respects. Though cold water be made neuer so hot, yet the heat of it will soone be abated, when it is taken off the fire, and compassed about with the cold ayre, and be∣commeth more cold then it was at the first. And though the Iron being heat in the Forge, is much more hot and scorching then the fire in other combustible matter, yet being put into the water, or cast vpon the ground in the cold ayre, it becommeth more cold then either of them; because in this alteration there is no change of nature, but onely of the quality by outward accident. But contrariwise, the fire which is naturally hot, and the Bath which is naturally warme, are not cooled by the cold winter ayre which doth incompasse them. Yea by this antiparistasis and inclosure, their naturall quality being kept in and better compacted, is intended and increased, so that the fire which but moderately heateth in milde weather, scorcheth in cold frosts: and the Bath, which is but tem∣perately warme in summer, euen smoketh and scaldeth with heate in the

cold winter, because this heate is naturall, and no aduentitious quality. And so the religion and deuotion of hypocrites, being no kindly heate proceeding from a renewed nature, is quickly cooled in the company of the worldly and prophane, and returneth to more then natural coldnesse; whereas the feruor of true Christian deuotion is not abated, but rather increased, when they liue in corrupt times and sinfull places, because pro∣ceeding from a new nature, the inherent vertue and vigour of it, vniting it selfe together to withstand all contrary opposition, is better compacted and becommeth more strong and preualent. So that those euill examples which corrupt others, doe but the better arme their resolution to with∣stand them, and make them striue with more earnestnesse and deuotion, to fly such sinnes as they see committed, and to put in practice the con∣trary duties. And as the Ostrich turneth Iron it selfe, which would kill o∣ther creatures, into wholesome nourishment; and as some beasts and birds do conuert Spiders, and other poysons into cordials and and resto∣ratiues, which are deadly and pernicious vnto other liuing things of a different nature: so Gods children, which are renewed and regenerate by his holy Spirit, are not onely nourished and strengthened with their or∣dinary food; as hearing the Word, prayer, holy conferences and good company; but through Gods Spirit assisting them, are able to turne euen Iron ages into good nourishment, and the poyson of euill examples into cordials and preseruatiues, to strengthen them the more against common corruptions and raigning sinnes. And therefore to excuse our neglect of Christian duties belonging to a godly life, because we liue in euill places and times, what is it, but to proclaime that we are like vnto them, and are not yet regenerate by Gods Spirit, nor changed in our natures, but still remaine in the state of corruption, and consequently lyable to death and condemnation?

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 * 1.628 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, * 1.629 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 * 1.630 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 * 1.631 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 * 1.632 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, * 1.633 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 * 1.634 we gather not with Christ, we scatter abroad: neither can wee sooner cease to * 1.635 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 * 1.636 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 * 1.637 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 * 1.638 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, * 1.639 and leade our liues both in godlinesse and in honestie. For though wee be * 1.640 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, * 1.641 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, * 1.642 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 * 1.643 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 * 1.644 men. If we would approoue our selues to be the redeemed of the Lord, we * 1.645 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 * 1.646 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, * 1.647 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 * 1.648 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 * 1.649 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 * 1.650 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 * 1.651 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 * 1.652 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 * 1.653 heart man beleeueth vnto righteousnesse, so with the mouth confession is made vnto saluation; According to that of Dauid, I beleeued, therefore haue I * 1.654 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 * 1.655 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 * 1.656 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, * 1.657 & 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 * 1.658 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 * 1.659 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 * 1.660 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 * 1.661 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 * 1.662 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 * 1.663 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 * 1.664 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, * 1.665 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 * 1.666 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 * 1.667 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, * 1.668 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 * 1.669 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 * 1.670 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 * 1.671 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 * 1.672 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

  Christian War∣fare.
• * 1.2

  Apoc. 12. 4.
• * 1.3

  1. Pet. 5. 8.
• * 1.4

  Rom. 8. 31.
• * 1.5

  Ier. 31. 3.
• * 1.6

  Ioh. 3. 16.
• * 1.7

  Rom. 5. 8, 10.
• * 1.8

  Zach. 2. 8.
• * 1.9

  Joh. 6. 40.
• * 1.10

  Eph. 6. 16.
• * 1.11

  Exod. 14. 15.
• * 1.12

  2. Chro. 14. 11.
• * 1.13

  Esa. 26. 12.
• * 1.14

  Ephe. 6. 10.
• * 1.15

  Luk. 11. 22.
• * 1.16

  Ioh. 10. 28, 29. Ephe. 1. 18, 19.
• * 1.17

  Col. 1. 10, 11.
• * 1.18

  Psal. 121, 3. 4.
• * 1.19

  Ier. 6. 16.
• * 1.20

  Luk. 10. 42.
• * 1.21

  Christ. Warf. 2. part.
• * 1.22

  Heb. 3. 13.
• * 1.23

  Heb. 12. 1.
• * 1.24

  Math. 6. 33.
• * 1.25

  Psal. 146. 4.
• * 1.26

  Act. 5. 29.
• * 1.27

  Mat. 5. 10, 11.
• * 1.28

  Exod. 23. 2.
• * 1.29

  1. Cor. 1. 26. Math. 11. 25.
• * 1.30

  Math. 15. 4.
• * 1.31

  Esa. 56. 10.
• * 1.32

  Lamen. 4. 3.
• * 1.33

  Esa. 28. 9, 10.
• * 1.34

  2. Tim. 4. 1. Mark. 4. 33. Act. 20. 28.
• * 1.35

  Mat. 7. 29.
• * 1.36

  1. Cor. 2. 4.
• * 1.37

  Joh. 21. 15. Act. 20. 35.
• * 1.38

  Act. 20. 21.
• * 1.39

  Pro. 29. 18. Amos 8. 11.
• * 1.40

  Rom. 1. 16. 2. Cor. 2. 16.
• * 1.41

  Rom. 10. 17.
• * 1.42

  1. Pet. 5. 2, 3.
• * 1.43

  Matth. 5. 13, 14, 15.
• * 1.44

  Ezech. 3. 17. & 33. 7.
• * 1.45

  Matth. 15. 14.
• * 1.46

  1. Cor. 3. 6, 9.
• * 1.47

  1. Cor. 4. 1, 2.
• * 1.48

  Matth. 13. 52.
• * 1.49

  2. Cor. 5. 20, 21.
• * 1.50

  1. Cor. 4. 15.
• * 1.51

  1. Cor. 9. 16.
• * 1.52

  Ier. 48. 10.
• * 1.53

  Dan. 12. 3.
• * 1.54

  Matth. 13. 45.
• * 1.55

  Amos 8. 11, 12.
• * 1.56

  Matth. 10. 10.
• * 1.57

  Gal. 6. 10. 1. Cor 9. 7. Heb. 13. 5. 1. Tim. 5. 17.
• * 1.58

  Matth. 11. 25. 1. Cor. 1. 26. Matth. 23. 2, 3.
• * 1.59

  2. Tim. 3. 5.
• * 1.60

  The second impediment.
• * 1.61

  Ephe. 4. 11, 12, 13.
• * 1.62

  The third im∣pediment.
• * 1.63

  Psal. 19. 10.
• * 1.64

  The fourth impediment.
• * 1.65

  The fifth im∣pediment.
• * 1.66

  1. Cor. 2. 4.
• * 1.67

  1. Pet. 21. 1. Cor. 2. 2.
• * 1.68

  Rom. 12. 3.
• * 1.69

  1. Cor. 8. 1.
• * 1.70

  1. Ioh. 2. 15.
• * 1.71

  Iam. 4. 4.
• * 1.72

  Pro. 1. 32.
• * 1.73

  Sicut malu•• ••••r assiduo statu tractus inflicit corp••••; ita per∣uer•••• l••••••tio assi¦d••••è infirmanti∣um infi••it ani∣mum, vt tabes∣cat delectatione praui operis, assi∣duitate curiosi sermonis. Greg. super Ezech. Pro. 29. 6.
• * 1.74

  Amos 3. 3.
• * 1.75

  Pro. 29. 27.
• * 1.76

  Inter bonos bo∣num esse, salutem habet, inter ma∣los vero etiam laudem, &c. Bern. in Epist.
• * 1.77

  1. King. 4. 34. Act. 20. 10.
• * 1.78

  1. Cor. 15. 31.
• * 1.79

  Pro. 1. 10, 11, 12. & 5. 3. & 7. 13, 14, 21.
• * 1.80

  Psal. 73. 2, 13.
• * 1.81

  Pro. 1. 11, 13, 14.
• * 1.82

  Psal. 20. 6.
• * 1.83

  2. Pet. 2. 7.
• * 1.84

  Eph. 5. 7, 11.
• * 1.85

  Num. 16. 26. Apoc. 18. 4. Exod. 23. 1.
• * 1.86

  Psal. 73. 17.
• * 1.87

  Pro. 13. 20.
• * 1.88

  Psal. 1. 1.
• * 1.89

  Psal. 73. 13.
• * 1.90

  Jer. 12. 1. and 20. 14, 18.
• * 1.91

  Joh. 15. 9.
• * 1.92

  Jam. 4. 4.
• * 1.93

  Psal. 38. 20.
• * 1.94

  Psal. 139. 21, 22
• * 1.95

  Iam. 4. 4. 1. Ioh. 2. 15.
• * 1.96

  Math. 6. 24.
• * 1.97

  Gen. 3. 15.
• * 1.98

  Joh. 15. 19, 20.
• * 1.99

  Psal. 30. 5.
• * 1.100

  Luk. 6. 22, 23.
• * 1.101

  Rom. 12. 18.
• * 1.102

  Math. 10. 34. Luk. 12. 49.
• * 1.103

  Marke 10. 21.
• * 1.104

  2. King. 9. 11.
• * 1.105

  Matth. 11. 18.
• * 1.106

  Matth. 26. 8.
• * 1.107

  Matth. 25. 23.
• * 1.108

  Mal. 3. 17.
• * 1.109

  Pro. 29. 27.
• * 1.110

  Ioh. 12. 43. Joh. 9. 23.
• * 1.111

  Luk. 16. 15.
• * 1.112

  Ioh. 5. 44.
• * 1.113

  1. Cor. 4. 3.
• * 1.114

  2. Cor. 6. 8.
• * 1.115

  Gal. 1. 10.
• * 1.116

  Matth. 7. 1, 2.
• * 1.117

  Esay 51. 7, 8.
• * 1.118

  Gen. 43. 32.
• * 1.119

  Gen. 43. 32.
• * 1.120

  Psal. 123. 3, 4.
• * 1.121

  Psal. 119. 141.
• * 1.122

  1. Cor. 4. 13.
• * 1.123

  Esay 53. 2, 3.
• * 1.124

  Heb. 12. 2.
• * 1.125

  1. King. 18. 17.
• * 1.126

  Amos 7. 10.
• * 1.127

  Act. 6. 11.
• * 1.128

  Act. 16. 20. & 17. 7. & 18. 13.
• * 1.129

  Act. 21. 28. & 24. 5.
• * 1.130

  Matth. 12▪ 24. & 26. 61. Luk. 23. 2.
• * 1.131

  Nos modò id agamus, vt malè de nobis nemo loqui absque mendatio possit. Hieronym. ad Celantiam. 1. Pet. 3. 16. & 2. 12.
• * 1.132

  Matth. 5. 11, 12
• * 1.133

  Lam. 2. 16. & 3. 14.
• * 1.134

  Psal. 137. 3.
• * 1.135

  Psal. 79. 4.
• * 1.136

  Psal. 119. 5. & 35, 16.
• * 1.137

  Psal. 69. 12.
• * 1.138

  Psal. 22. 7.
• * 1.139

  Iob 30. 9.
• * 1.140

  Ier. 20. 7, 8.
• * 1.141

  Psal. 44. 13, 17, 18.
• * 1.142

  Psal. 119. 51.
• * 1.143

  Gen. 21 9.
• * 1.144

  2 Sam. 6. 16.
• * 1.145

  2. Chro. 36. 15, 16.
• * 1.146

  Ezek 33. 32.
• * 1.147

  Neh. 4. 1, 4.
• * 1.148

  Act. 2. 13.
• * 1.149

  Luk. 23. 13.
• * 1.150

  Matth. ••7. 27. to 4••. Luk. 23. 31. Matth. 10. 24, 25.
• * 1.151

  Heb. 12. 2, 3.
• * 1.152

  Luk. 9. 23.
• * 1.153

  Math. 10. 33. Mark. 8. 38.
• * 1.154

  Psal. 7. 10.
• * 1.155

  Mat. 5. 10, 11. Luk. 6. 22.
• * 1.156

  Esa. 61. 7.
• * 1.157

  1. Pet. 4. 14.
• * 1.158

  2. Cor. 6. 8.
• * 1.159

  Heb. 13. 13, 14.
• * 1.160

  Esa. 59. 6, 7, 8.
• * 1.161

  2. Cor. 11. 23, 24, &c.
• * 1.162

  Psal. 119. 157.
• * 1.163

  Mat. 5. 12.
• * 1.164

  Joh. 15. 20.
• * 1.165

  1. Pet. 4. 1.
• * 1.166

  1. Pet. 1. 6, 7.
• * 1.167

  Iam. 1. 2, 12.
• * 1.168

  Ioh. 12. 25.
• * 1.169

  Luk. 14. 26, 27.
• * 1.170

  Luk. 9. 23, 24, 25
• * 1.171

  Mat. 16. 24, 25.
• * 1.172

  Act. 14. 22.
• * 1.173

  2. Tim. 3. 12. Luk. 14. 27, 28, &c.
• * 1.174

  Mat. 10. 28.
• * 1.175

  1. Pet. 4. 19.
• * 1.176

  2. Cor. 1. 5.
• * 1.177

  Ioh. 15. 11.
• * 1.178

  Act. 16. 25.
• * 1.179

  Act. 5. 41.
• * 1.180

  Heb. 10. 34.
• * 1.181

  Heb. 11. 35, 36.
• * 1.182

  Heb. 12. 1.
• * 1.183

  Phil. 1. 29.
• * 1.184

  Iam. 1. 2.
• * 1.185

  Ioh. 12. 35.
• * 1.186

  2. Tim. 2. 12.
• * 1.187

  Mat. 5. 10.
• * 1.188

  1. Pet. 3. 14.
• * 1.189

  Mat. 5. 11.
• * 1.190

  1. Pet. 4. 13.
• * 1.191

  Rom. 8. 18.
• * 1.192

  1. Pet. 5. 10.
• * 1.193

  2. Cor. 4. 17.
• * 1.194

  Apoc. 2. 10.
• * 1.195

  Heb. 12. 2.
• * 1.196

  Apoc. 21. 8.
• * 1.197

  Mat. 10. 33, 34. & 7. 23.
• * 1.198

  Mark. 8. 36.
• * 1.199

  Eccles. 8. 14. & 9. 1, 2.
• * 1.200

  Psal. 73. 2, 3, 13, 15.
• * 1.201

  Ier. 12. 1, 2.
• * 1.202

  Psal. 73. 17, 18.
• * 1.203

  Psal. 37. 35, 36, 37.
• * 1.204

  Eccles. 8. 12, 13.
• * 1.205

  Luk. 16. 25.
• * 1.206

  Psal. 17. 14.
• * 1.207

  Eccl. 8. 11.
• * 1.208

  Eccl. 9. 1, 2.
• * 1.209

  2. Pet. 3. 8.
• * 1.210

  2. Cor. 4. 17.
• * 1.211

  2. Tim. 2. 19.
• * 1.212

  Psal. 50. 16.
• * 1.213

  Matth. 24. 51.
• * 1.214

  Heb. 12. 1.
• * 1.215

  Math. 26. 41.
• * 1.216

  Gal. 5. 17.
• * 1.217

  Rom. 7. 18, 22, 23, 24.
• * 1.218

  1. Pet. 2. 11.
• * 1.219

  1. Cor. 9. 27.
• * 1.220

  1. Joh. 4. 1. Act. 17. 11.
• * 1.221

  Rom. 12. 3.
• * 1.222

  Deut. 29. 29.
• * 1.223

  Ioh. 9. 40.
• * 1.224

  Ioh. 8. 33.
• * 1.225

  Apoc. 3. 17, 18.
• * 1.226

  Phil. 3. 13, 14.
• * 1.227

  Esa. 49. 13.
• * 1.228

  Mat. 15. 8.
• * 1.229

  Ioh. 4. 24.
• * 1.230

  Pro. 28. 9. & 15. 8. & 1. 24. 28. Zach. 7. 11, 12.
• * 1.231

  Matth. 6. 24. 1. Ioh. 2. 15.
• * 1.232

  Iam. 4. 4. Heb. 12. 14. Matth. 7. 12.
• * 1.233

  Rom. 1. 16.
• * 1.234

  Matth. 7. 18. & 15, 18, 19.
• * 1.235

  1. Iob. 3. 8, 9.
• * 1.236

  Rom. 8. 1. 2. Cor. 5. 17.
• * 1.237

  Iob. 15. 2.
• * 1.238

  Matth. 9. 13. & 11. 28.
• * 1.239

  Rom. 8. 30.
• * 1.240

  Eph. 1. 4.
• * 1.241

  1. Pet. 1. 2.
• * 1.242

  Rom. 8. 29. Eph. 2. 8.
• * 1.243

  2. Cor. 5. 10.
• * 1.244

  Matth. 25. 34, 35, 36.
• * 1.245

  Iam. 2. 17, 26.
• * 1.246

  Matth. 25. 34. Rom. 6. 23.
• * 1.247

  Heb. 12. 14.
• * 1.248

  Heb. 11. 6.
• * 1.249

  Rom. 14. 23.
• * 1.250

  Ioh. 15. 2, 5.
• * 1.251

  1. Ioh. 4. 19.
• * 1.252

  Psal. 95. 7, 8.
• * 1.253

  Heb. 3. 12, 13.
• * 1.254

  Eph. ••. 16. 1. Pet. 4. 2, 3.
• * 1.255

  1. Joh. 2. 15. Jam. 4. 4.
• * 1.256

  Math. 6. 24.
• * 1.257

  2. Tim. 4. 10.
• * 1.258

  Luk. 14. 16, 17.
• * 1.259

  Joh. 12. 42, 43.
• * 1.260

  Prou. 1. 32. Mark. 8. 36.
• * 1.261

  Math. 13. 22.
• * 1.262

  1. Tim. 6. 9, 10.
• * 1.263

  Math. 22. 5. Luk. 14. 18. and 9 59, 61. Luk. 10. 40.
• * 1.264

  Math. 13. 22.
• * 1.265

  Luk. 8. 14.
• * 1.266

  Psal. 37. 5.
• * 1.267

  Prou. 16. 3.
• * 1.268

  Heb. 13. 5.
• * 1.269

  1. Pet. 5. 7.
• * 1.270

  Math. 6. 25, 26, &c.
• * 1.271

  1. King. 3. 9, 10, 12, 13.
• * 1.272

  Psal. 90. 12.
• * 1.273

  2. Pet. 1. 10.
• * 1.274

  1. Cor. 10. 12.
• * 1.275

  Luk. 12. 19, 20.
• * 1.276

  Mat. 24. 45, 46.
• * 1.277

  Psal. 130. 4.
• * 1.278

  Exod. 34. 6, 7.
• * 1.279

  Psal. 145. 17.
• * 1.280

  Esa. 45. 21. Psal. 11. 7.
• * 1.281

  2. Cor. 5. 10.
• * 1.282

  Psal 25. 8. Psal. ••01. 1.
• * 1.283

  Psal 8••. 10.
• * 1.284

  Ecclus. 5. 6, 7.
• * 1.285

  Rom. 2. 4, 5, 6:
• * 1.286

  Deut. 29. 19, 20.
• * 1.287

  Eph. 5. 5, 6.
• * 1.288

  Psal. 73. ••.
• * 1.289

  Psal. 34. 15, 16.
• * 1.290

  Psal. 4. 4, 5.
• * 1.291

  1. Ioh. 3. 8.
• * 1.292

  Tit. 2. 14.
• * 1.293

  Luk. 1. 74, 75.
• * 1.294

  1. Cor. 6. 20.
• * 1.295

  Eph. 5. 25, 26.
• * 1.296

  1. Pet. 1. 18.
• * 1.297

  Mat. 9. 13.
• * 1.298

  Esa. 59. 20.
• * 1.299

  Esa. 55. 6, 7.
• * 1.300

  Pro. 28. 14.
• * 1.301

  Phil. 2. 13. 1. Cor. 10. 12.
• * 1.302

  1. Pet. 1. 17.
• * 1.303

  Rom. 10. 20.
• * 1.304

  Act. 2. 13, 37.
• * 1.305

  Phil. 1. 6. & 4. 13. Ioh. 10. 28. Rom. 8. 35, 36, 38.
• * 1.306

  2. Cor. 7.
• * 1.307

  Math. 12. 20.
• * 1.308

  Math. 5. 6.
• * 1.309

  Exod. 34. 7.
• * 1.310

  Micah 7. 18.
• * 1.311

  Ioh. 3. 16.
• * 1.312

  1. Ioh. 2. 1, 2.
• * 1.313

  Ioh. 9. 31.
• * 1.314

  Apoc. 3. 17.
• * 1.315

  Math. 19. 20.
• * 1.316

  Luk. 1. 52, 53.
• * 1.317

  Apoc. 3. 18.
• * 1.318

  1. Sam. 25.
• * 1.319

  Eph. 4. 26.
• * 1.320

  Pro. 22. 13.
• * 1.321

  Pro. 13. 4.
• * 1.322

  Pro. 21. 25.
• * 1.323

  Mat. 12. 30.
• * 1.324

  Pro. 18. 9.
• * 1.325

  Mat. 11. 21.
• * 1.326

  Luk. 13. 24.
• * 1.327

  Pro. 19. 15.
• * 1.328

  Mat. 25. 26, 30.
• * 1.329

  Col. 2. 23.
• * 1.330

  2. Tim. 1. 6.
• * 1.331

  2. Thes. 3. 13.
• * 1.332

  Matth. 24. 13.
• * 1.333

  Apoc. 2. 10.
• * 1.334

  Luk. 9. 62.
• * 1.335

  Iob 14. 4.
• * 1.336

  Esay 64. 6.
• * 1.337

  Rom. 7. 15.
• * 1.338

  Rom. 8. 3.
• * 1.339

  Nehem. 1. 11.
• * 1.340

  Matth. 12. 20.
• * 1.341

  Mal. 3. 17.
• * 1.342

  2. Cor. 8. 12.
• * 1.343

  Psal. 103. 13, 14.
• * 1.344

  Num. 23. 21.
• * 1.345

  Act. 10. 35.
• * 1.346

  Psal. 119. 112.
• * 1.347

  1. King. 15. 11, 14. 2. Chro. 24. 2. compared with Chap. 15. 7. and 16. 2, 7, 10, 12.
• * 1.348

  Matth. 25. 29.
• * 1.349

  Pro. 26. 13.
• * 1.350

  Mar. 9. 25, 26.
• * 1.351

  Psal. 2. 1, 1, 3.
• * 1.352

  Matth. 7. 12, 13.
• * 1.353

  Rom. 7. 23, 24.
• * 1.354

  Gal. 5. 17.
• * 1.355

  Heb. 12. 1.
• * 1.356

  Rom. 7. 24, 25.
• * 1.357

  2. Cor. 12. 9.
• * 1.358

  Luke 13. 24. Matth. 7. 13, 14
• * 1.359

  Matth. 11. 12.
• * 1.360

  1. Pet. 4. 18, 19.
• * 1.361

  Rom. 8. 18.
• * 1.362

  Psal. 19. 10, 11.
• * 1.363

  1. Joh. 5. 3. Mat. 11. 29, 30. Chrysost. in Mat. 11. Homil. 39.
• * 1.364

  Psal. 38. 4.
• * 1.365

  Zach. 5. 7.
• * 1.366

  Psal. 119. 72, 127 Psal. 19. 10. Pro. 8. 11, 18, 19
• * 1.367

  Psal. 19. 9. Psal. 119. 103, 111. Vers. 14. Prou. 2. 10. and 3. 17. Ioh. 4. 34.
• * 1.368

  Esa. 40. 4.
• * 1.369

  Mal. 3. 17. 2. Cor. 8. 12.
• * 1.370

  Phil. 4. 13.
• * 1.371

  Deut. 30. 6, 11, 14.
• * 1.372

  Ezek. 11. 19, 20 and 36. 26, 27.
• * 1.373

  Jer. 31. 33.
• * 1.374

  2. Cor. 12. 9.
• * 1.375

  Psal. 19. 9, 10.
• a 1.376

  Joel. 2. 12.
• b 1.377

  Jer. 31. 18.
• c 1.378

  Jer. 4. 4.
• d 1.379

  Deut. 30. 6.
• e 1.380

  Deut. 10. 12.
• f 1.381

  Rom. 5. ••.
• g 1.382

  Ier. 32. 40.
• * 1.383

  Esa. 61. 3. Psal. 1. 3.
• * 1.384

  Esa. 44. 3, 4.
• * 1.385

  Esa. 41. 10, 11, 14.
• * 1.386

  Esa. 40. 28, 29, 30, 31.
• * 1.387

  Phil. 1. 6.
• * 1.388

  Esa. 66. 9.
• * 1.389

  Luk. 1. 37.
• * 1.390

  Eph. 3. 20.
• * 1.391

  Iude vers. 24.
• * 1.392

  Luk. 15.
• * 1.393

  Rom. 8. 31.
• * 1.394

  2. Cor. 12. 9. Eph. 6. 10, 13.
• * 1.395

  2. Tim. 4. 18.
• * 1.396

  Psal. 119. 32.
• * 1.397

  Cyr. in Hesaiam. lib. 4. cap. 55.
• * 1.398

  Rom. 6. 4.
• * 1.399

  Matth. 11. 28, 29, 30.
• * 1.400

  Pro. 12. 10.
• * 1.401

  Rom. 6. 4.
• * 1.402

  Joh. 5. 21, 25.
• * 1.403

  Ioh. 11. 25.
• * 1.404

  Eph. 5. 14.
• * 1.405

  Eph. 3. 16.
• * 1.406

  Ʋers. 20.
• * 1.407

  2. Cor. 4. 8, 9.
• * 1.408

  Rom. 8. 11.
• * 1.409

  Deut. 30. 6.
• * 1.410

  Mic. 2. 7.
• * 1.411

  Luk. 16. 14.
• * 1.412

  Rom. 8. 26.
• * 1.413

  Ioh. 4. 14.
• * 1.414

  Eph. 3. 16.
• * 1.415

  Col. 1. 10, 11.
• * 1.416

  Luk. 11. 13. Zach. 12. 10.
• * 1.417

  Ioh. 7. 37, 38.
• * 1.418

  1. Thes. 5. 8.
• * 1.419

  Heb. 6. 18.
• * 1.420

  Heb. 11. 25, 26.
• * 1.421

  Lib. de Sancta viduitate.
• * 1.422

  Grandem vim obtinet vera di∣lectio, &c. Hier. ad Celantiam.
• * 1.423

  Iohn. 14. 15. Confess. lib. 11.
• * 1.424

  1. Cor. 13. 7.
• * 1.425

  Psal. 119. 47.
• * 1.426

  Esa. 57. 20, 21.
• * 1.427

  Rom. 5. 3. Math. 5. 11.
• * 1.428

  Apoc. 2. 10.
• * 1.429

  1. Pet. 4. 1.
• * 1.430

  Heb. 12. 3.
• * 1.431

  Heb. 12. 2.
• * 1.432

  Sicut enim qui peccat, dum peccat, magis atque magis te∣nebrescit mens eius, &c. Chrysost. in Mat. 7. Hom. 18 Psal. 19. 10.
• * 1.433

  Pro. 26. 13.
• * 1.434

  Wisd. 5. 7, 8.
• * 1.435

  Confess. l. 9. c. 1.
• * 1.436

  2. Tim. 4. 8.
• * 1.437

  Mat. 5. 4.
• * 1.438

  Luk. 6. 21, 25.
• * 1.439

  Psal. 19. 9, 10. Rom. 7. 22. Ioh. 4. 34.
• * 1.440

  Rom. 8. 12.
• * 1.441

  1. Pet. 2. 11.
• * 1.442

  1. Pet. 1. 8.
• * 1.443

  Oblatus siqui∣dem Isaac; sanctificatus est, non mactatus. Non Isaac, sed aries morietur, non peribit tibi laetitia, sed con∣tumacia, &c. Bernard. sermo de verbis Petri, Ecce, nos reli∣quimus omnia:
• * 1.444

  Zach. 12. 10. Rom. 5. 1, 3.
• * 1.445

  Psal. 4. 7.
• * 1.446

  2. Cor. 6. 10.
• * 1.447

  Psal. 118. 15.
• * 1.448

  Pro. 3. 17.
• * 1.449

  Psal. 36. 8.
• * 1.450

  Iob. 16. 22.
• * 1.451

  Gal. 5. 22.
• * 1.452

  Psal. 35. 9.
• * 1.453

  Psal. 119. 14, 16.
• * 1.454

  Psal. 40. 8.
• * 1.455

  Act. 5. 41.
• * 1.456

  Act. 16.
• * 1.457

  Rom. 15. 17.
• * 1.458

  Gal. 6. 14.
• * 1.459

  2. Cor. 7. 4.
• * 1.460

  Eccles. 2 1, 2.
• * 1.461

  Eccles. 7. 2, 6.
• * 1.462

  1. Cor. 13. 6.
• * 1.463

  Rom. 14. 17.
• * 1.464

  Ioh. 4. 34. Apoc. 2. 17.
• * 1.465

  Rom. 15. 17.
• * 1.466

  Ier. 9. 24.
• * 1.467

  Psal. 33. 1.
• * 1.468

  Psal. 35. 9.
• * 1.469

  2. Cor. 10. 17. Phil. 4. 4.
• * 1.470

  Gal 6. 14.
• * 1.471

  Psal. 37. 4.
• * 1.472

  Esa. 58. 14.
• * 1.473

  Psal. 119. 14, 24, 103, 111, 162.
• * 1.474

  2. Cor. 1. 12.
• * 1.475

  Eccles. 3. 12, 13.
• * 1.476

  Eccles. 5. 18, 19.
• * 1.477

  Rom. 14. 17.
• * 1.478

  Psal. 16. 11. Pro. 28. 12.
• * 1.479

  Psal. 4. 7.
• * 1.480

  Psal. 36. 8. Psal. 51. 12.
• * 1.481

  Rom. 5. 3. Iohn 16. 22.
• * 1.482

  Iohn 16. 7. 2. Cor. 1. 5.
• * 1.483

  Math. 5. 4. Luke ••. 21.
• * 1.484

  Rom. 8 28. 2 Cor. 4. 17. Act. 14. 22. 2. Tim. 2. 12.
• * 1.485

  Psal. 119. 50, 92
• * 1.486

  2 Cor. 8. 2.
• * 1.487

  Heb. 10. 34.
• * 1.488

  2. Cor. 7. 8.
• * 1.489

  Eccl. 7. 6.
• * 1.490

  Chap. 11. vers. 9.
• * 1.491

  Prou. 14. 13.
• * 1.492

  2. Cor. 5. 12.
• * 1.493

  Luk. 12. 20.
• * 1.494

  Luk 6. 25.
• * 1.495

  Psal. 33. 1. Psal. 111. 8, 15.
• * 1.496

  Psal. 106. 5.
• * 1.497

  Esa. 64. 5.
• * 1.498

  Luk. 10. 20.
• * 1.499

  Esa. 61. 1, 2, 3.
• * 1.500

  Esa. 51. 11.
• * 1.501

  Math. 22. 2.
• * 1.502

  Cant. 2. 4, 5.
• * 1.503

  Math. 9. 2.
• * 1.504

  Esa. 61. 10.
• * 1.505

  Rom. 5. 1, 3.
• * 1.506

  Phil. 4. 7. Cant. 1. 2.
• * 1.507

  Rom. 8. 28.
• * 1.508

  Gal. 5. 22.
• * 1.509

  Esa. 51. 12.
• * 1.510

  Apoc. 21. 4.
• * 1.511

  Math. 5. 4.
• * 1.512

  Luk. 6. 21.
• * 1.513

  Psal. 16. 11.
• * 1.514

  Mat. 6. 19, 20.
• * 1.515

  Psal. 68. 3.
• * 1.516

  1. Thes. 5. 16.
• * 1.517

  2. Cor. 5. 12.
• * 1.518

  2. Cor. 7. 10.
• * 1.519

  Psal. 2. 11.
• * 1.520

  Pro. 12. 25.
• * 1.521

  Pro. 15. 13, 15.
• * 1.522

  Prou. 17. 22.
• * 1.523

  Ier. 33. 11.
• * 1.524

  Joh. 16. 22.
• * 1.525

  Jer. 16. 8. and 23. 10.
• * 1.526

  Hos. 2. 11.
• * 1.527

  Psal. 89. 15, 16.
• * 1.528

  Ioh. 8. 34.
• * 1.529

  Psal. 51. 12.
• * 1.530

  2. Cor. 3. 37.
• * 1.531

  Luk. 1. 74, 75.
• * 1.532

  Ioh 6. 36.
• * 1.533

  1. Joh. 3. 8.
• * 1.534

  Gal. 5. 1, 13.
• * 1.535

  Act. 2. 46.
• * 1.536

  1. Tim. 6. 6.
• * 1.537

  Psal. 37. 16, 17.
• * 1.538

  Gen. 33. 11.
• * 1.539

  Pro. 15. 15, 17.
• * 1.540

  Pro. 1. 32.
• * 1.541

  1. Tim. 4. 8.
• * 1.542

  Psal. 24. 1.
• * 1.543

  Psal. 34. 10. & 84. 11.
• * 1.544

  Esay 1. 17, 18, 19.
• * 1.545

  1. King. 3. 9, 11.
• * 1.546

  Esay 51. 1.
• * 1.547

  Joh. 7. 37, 38, 39.
• * 1.548

  2. Cor. 8. 12.
• * 1.549

  Ioh. 4. 24.
• * 1.550

  Luk. 9. 58.
• * 1.551

  1. Tim. 6. 6.
• * 1.552

  Psal. 119. 111.
• * 1.553

  Psal. 24. 1.
• * 1.554

  Psal. 23. 5.
• * 1.555

  Psal. 145. 15, 16.
• * 1.556

  Psal. 127. 1, 2.
• * 1.557

  1. Sam. 2. 7, 8.
• * 1.558

  Pro. 10. 22.
• * 1.559

  Deut. 8. 3. Matth. 4. 4.
• * 1.560

  Mat. 6. 26, 28.
• * 1.561

  Phil. 4. 6.
• * 1.562

  Psal. 37. 3, 5. Pro. 16. 3. Psal. 34. 9, 10.
• * 1.563

  Pro. 10. 3.
• * 1.564

  Psal. 37. 25.
• * 1.565

  1. Pet. 5. 7.
• * 1.566

  Heb. 13. 5.
• * 1.567

  Gen. 15. 1. Chap. 17. 1. Deus mihi suffi∣cit, etiamsi caete∣ra cuncta ferat alius. Gregor. Nazian. Cygn. Carmin. lib. Nimis auarus est, cui Deus non sufficit.
• * 1.568

  Pro. 16. 8. & 28. 6. & 15. 16
• * 1.569

  Psal. 37. 18, 19.
• * 1.570

  1. Tim. 6. 6.
• * 1.571

  Pro. 13. 25.
• * 1.572

  Esa. 26. 16.
• * 1.573

  Prou. 6. 6. and 24. 30, 31. Prou. 27. 23. Ephes. 4. 28. 2. Thes. 3. 10.
• * 1.574

  1. Tim. 5. 8.
• * 1.575

  Math. 22. 2.
• * 1.576

  Luk. 14. 18, 19.
• * 1.577

  Luk. 10. 42.
• * 1.578

  Heb. 12. 1.
• * 1.579

  1. Ioh. 2. 15. Math. 6 24.
• * 1.580

  Pro 23. 4, 5.
• * 1.581

  Hab. 2. 13.
• * 1.582

  Vers. 6.
• * 1.583

  Hag. 1. 6, 7, 8.
• * 1.584

  1. Tim. 6 9, 10.
• * 1.585

  Eccl. 5. 13.
• * 1.586

  vers. 15.
• * 1.587

  Ita habeto soli∣citudiuem do∣mus, vt aliquam tamen vacatio∣nem animae tri∣buas, &c. Hieron. ad Ce∣lantiam.
• * 1.588

  Math. 6. 33.
• * 1.589

  Luk. 10. 42.
• * 1.590

  Jgitur nemo se excuset public is actibus, nemo de occupatione mi∣litiae conquera∣tur, &c. August. in Psal. 93. Psal. 119. 72. Vers. 127.
• * 1.591

  Pro. 3. 14, 15. & 8. 11.
• * 1.592

  Ier. 23. 28.
• * 1.593

  Phil. 3. 7, 8. Joh. 6. 27.
• * 1.594

  Mar. 8. 36.
• * 1.595

  Mat. 6. 19, 20.
• * 1.596

  Illi vtique om∣nes plangent, illi lugebunt, qui ita se curis vitae prae∣sentis inuoluunt, vt obliuiscantur futuram, &c. Hyer. ad Celant.
• * 1.597

  Pro. 10. 22. Deut. 8. 18.
• * 1.598

  Hag. 1. 9.
• * 1.599

  1. Tim 4. 5.
• * 1.600

  1. Cor. 10. 31.
• * 1.601

  Hab. 1. 16.
• * 1.602

  Luk. 2. 15.
• * 1.603

  Luk. 10. 40.
• * 1.604

  Luk. 14. 26.
• * 1.605

  Matth. 5. 29.
• * 1.606

  Deut. 1. 17, 18, 19.
• * 1.607

  Ios. 1. 8.
• * 1.608

  Ios. 24. 15.
• * 1.609

  Psal. 88. 1. & 119. 55, 62. Psal. 55. 17. & 119. 64.
• * 1.610

  Dan. 6. 10.
• * 1.611

  Luk. 6. 12. & 21, 37.
• * 1.612

  Esa. 59. 15.
• * 1.613

  Matth. 24. 12.
• * 1.614

  2. Tim. 3. 1.
• * 1.615

  Ioh. 6. 33. Acts 14. 22.
• * 1.616

  2. Tim. 2. 12.
• * 1.617

  Exod. 23. 1.
• * 1.618

  Abs 2. 40.
• * 1.619

  Ephe. 5. 11, 15.
• * 1.620

  Verse 16.
• * 1.621

  Phil. 4. 22.
• * 1.622

  1. Iohn 3. 9.
• * 1.623

  Act. 2. 40.
• * 1.624

  1. King. 18.
• * 1.625

  Psal. 119. 139.
• * 1.626

  Act. 17. 16.
• * 1.627

  Ioh. 2. 17.
• * 1.628

  Math. 3. 10.
• * 1.629

  Luk. 13. 7.
• * 1.630

  Esa. 61. 3. Luk. 8. 44.
• * 1.631

  Ier. 24. 2. Math. 21. 19.
• * 1.632

  Math. 25. 30.
• * 1.633

  Mat. 25. 41, 42.
• * 1.634

  Luk. 11. 23.
• * 1.635

  Esa. 1. 16.
• * 1.636

  Rom. 8. 13.
• * 1.637

  Iam. 3. 2.
• * 1.638

  Eph. 4. 22, 23, 24
• * 1.639

  Psal. 119. 6, 20.
• * 1.640

  1. Tim. 2. 2.
• * 1.641

  Amos 5. 21, 22, 24.
• * 1.642

  Micah 6. 6, 8.
• * 1.643

  1. Cor. 13. 3.
• * 1.644

  1. Thes. 2. 10.
• * 1.645

  Luk. 1. 74, 75.
• * 1.646

  Phil. 3. 13, 14.
• * 1.647

  Psal. 49. 12.
• * 1.648

  Apoc. 1. 5, 6.
• * 1.649

  1. Pet. 2. 9, 5.
• * 1.650

  1. Tim. 4. 15, 16.
• * 1.651

  Mal. 2. 7.
• * 1.652

  Habac. 2. 5.
• * 1.653

  Rom. 10. 10.
• * 1.654

  Psal. 116. 10.
• * 1.655

  Rom. 7. 20, 22.
• * 1.656

  Psal. 119. 18.
• * 1.657

  Ephe. 5. 14.
• * 1.658

  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.
• * 1.659

  2. Cor. 6. 2.
• * 1.660

  Psal. 95. 7, 8.
• * 1.661

  Esa. 55. 6, 7.
• * 1.662

  Cant. 5.
• * 1.663

  Heb. 12. 14.
• * 1.664

  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.
• * 1.665

  Heb. 12. 1.
• * 1.666

  Luk. 12. 47.
• * 1.667

  Act. 2. 37.
• * 1.668

  Luk. 11. 28. Joh. 13. 17.
• * 1.669

  Phil. 2. 13.
• * 1.670

  Col. 1. 10, 11.
• * 1.671

  2. Tim. 3. 17.
• * 1.672

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